Uddharana D. Thakura - SRI MAHESHA PANDITA - SRI LOCANA D. THAKURA

January 10, 2005

Dear Devotees:

Dandavat Pranams.

We are posting in this text the glories of 3 Great Acaryas, Sri Uddharana

Datta Thakura, SRI MAHESHA PANDITA and SRI LOCANA Dasa THAKURA.

Ys

Tusti Mohan Krsna das

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Disappearance day of Sri Uddharana Datta Thakura

9-jan-05.

SRI UDDHARANA DATTA THAKURA

"Uddharana Datta Thakura, the eleventh among the twelve cowherd

boys, was an exalted devotee of Lord Nityananda Prabhu. He worshiped the

lotus feet of Lord Nityananda in all respects." In Vraja-lila he was Subahu

sakha." [Gaura-gannodesa-dipika]

After remaining at Khardaha for some days, Nityananda Prabhu and His

associates came to Saptagram. Saptagram was the abode of the seven rsi's and

is known in this world also as Triveni-ghata. Previously, the seven rsis did

austerities at this ghata by which they obtained the lotus feet of Govinda.

Three goddesses are present at this Triveni sangam, namely the Jahnavi

(Ganga), Yamuna and Sarasvati. This most renowned place can destroy the

sinful reactions of those who simply see it. Nityananda Prabhu along with

His associates took bath in great happiness at this very place. The temple

of the most fortunate Sri Uddharana was located on the banks of that very

Triveni-ghata.

"With his body, mind and words, free from falsehood, he always

worshiped the lotus feet of Lord Nityananda. He was extremely fortunate as

he received the right to serve the eternal form of Nityananda. Birth after

birth, Lord Nityananda is the Supreme controller, and birth after birth,

Uddharana is His servant. All of the various families of vaniks (merchants

by caste) were purified by the influence of Uddharan Datta, there is no

doubt about it. Nityananda Prabhu descended in this world to deliver the

vaniks. He gave them the right to perform loving devotional service. Nitai

Cand personally wandered from door to door throughout Saptagram, chanting

the Holy Names as His pastimes. In reciprocation, all the families worshiped

His lotus feet and took shelter there. All the world becomes charmed to see

Their worship of Lord Krsna. Who can estimate the glories of Lord Nityananda

who delivered these vaniks, who were originally low class, mean minded and

foolish. In one hundred years I cannot describe the sankirtana pastimes of

Nityananda Ray which He performed with His associates in Saptagram. The

bliss that was previously felt in Nadia during the Lord's pastimes of

sankirtan there was again felt, in equal measure, during Prabhu Nityananda's

sankirtan pastimes here." [CB Antya 5.443-461]

"Uddharana Datta Thakura's father's name was Srikar Datta and his

mother's name, Sri Bhadravati. Sri Uddharana Datta Thakura was the finance

minister of the king of Naihati village. The ruins of the king's palace can

still be seen there today. The place where Uddharana Datta Thakura lived and

from which he managed the business of the king is even today known as

Uddharanpur." [CC Adi 11.81]

A six-armed Deity of Mahaprabhu (sad-bhuja murti), which was the

worshippable Deity of Uddharana Datta Thakura, is still present at

Saptagram. To the right of Mahaprabhu is Nityananda Prabhu and to His left

Sri Gadadhara. On another simhasana is Sri Sri Radha-Govinda, and below, a

painting and Deity of Sri Uddharana Datta Thakura. Sri Jahnava Mata came to

Uddharana Datta's house [bhakti Ratnakara 11.775], but he was not present on

this earth then. His son's name was Srinivasa Datta Thakura.

Saptagram is the first station after Bandel on the

Bandel-Bard-dhaman line. Within the ruins of the king's palace at

Bonauaribat there is a grand temple where the Deities of Sri Sri Nitai

Gauranga and Lord Balarama are still being worshiped. Bonauaribad can be

reached from Katwa by bus.

Uddharana Datta Thakura's disappearance is on the thirteenth day of

the dark fortnight of the month of Pausa.

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SRI MAHESHA PANDITA

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Disappearance day 9-Jan-05

"He who was previously a very munificent cowherd boy has now appeared as

Mahesa Pandita. In ecstatic love, he dances like a madman as though

intoxicated to the beat of a kettle drum. [C.C. Adi 11.32]

According to Gaura-ganoddesa-dipika, Mahesa Pandita was formerly

Maha-Bahusakha in Krsna-lila. He was a companion of Nityananda Prabhu, and

was present at the Danda Mahotsava held at Paninati.

In Bhakti-Ratnakara, Taranga Nine, it is stated that when Narottama dasa

Thakura came to visit Khardaha, he had darshana of the lotus feet of Mahesa

Pandita.

Vrindavana dasa Thakura has described him as a 'param mahanta' due to the

fact that he was very dear to Nityananda Prabhu. [C.B. Antya 5.744]

Mahesa Pandita's original Sripat at Sukh Sagor merged into the bed of the

Ganges, but his worshippable deities of Sri Sri Nitai-Gauranga as well as

his samadhi were moved to Palpara. There is a railway station there, between

Simrali and Cakdaha stations, on the Sealdah-Krsnanagar line.

His disappearance day is on the thirteenth day of the bright fortnight in

the month of Pausa.

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SRI LOCANA DASA THAKURA (Appearance, 11-Jan-05)

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Srila Locana Dasa Thakura appeared in this world in 1520 A.D., thirty-four

years after the appearance of Sri Caitanya Mahaprabhu. Locana Dasa wrote a

biography on Lord Caitanya, entitled Sri Caitanya Mangala, and he wrote many

devotional songs.

Sri Locana dasa Thakura took birth in a family of Rarhiya physicians who

resided in the village of Kogram, within the Mahakumar (Katna) district of

Barddhaman. His guru was Sri Narahari Sarkar Thakura.

"I am the servant of Thakura Sri Narahari, who is the master of my life. The

desire of all my desires, I place at his lotus feet; which is that this vile

creature (myself) might describe some-thing about the wonderful qualities of

Sri Gaurasundara. In this expectation, he is my only refuge.

[Caitanya-mangala, Satvakhanda].

His father's name was Sri Kamalakara dasa and his mother's name, Sri

Sadananda. He was the only son of his parents. He was raised in his maternal

grandfather's home and his education was completed there. When he was only a

little boy, he enjoyed the good fortune of meeting the devotees of Sri

Gauranga.

He was married at a very young age. From his youth he was very attached to

Sri Gaursundara and consequently very disinterested in material life, though

he was surrounded by family, friends and society. In his youth he spent the

major part of his time at his guru's Sripat, Srikhanda, where he learned how

to do kirtana.

The book that he composed Caitanya-mangala was from the diary of Sri Murari

Gupta. "Murari Gupta, who resides at Nadia, composed many beautiful verses

about the life of Sri Gauranga. These include the youthful pastimes of

Nimai, which Murari Gupta personally took part in, and His later pastime in

Nilacala, after He accepted sannyasa, which were narrated by Sri Damodara

Pandita. Having heard these verses of Murari Gupta, composed in sanskrit, I

have become very attracted and so I have composed them in the village folk

poetry meter of Bengali."

In his Caitanya Mangala, Srila Locana Dasa Thakura has written: "My hope of

hopes is to be near the lotus feet of Sri Narahari Thakura, to serve and

worship him with my very life. The cherished desire of the fallen Locana

Dasa is to be allowed by the grace of Narahari to sing the glories of Sri

Gauranga. My Lord is Sri Narahari Thakura and I am his servant. Bowing and

praying before him I beg him to allow me his service. This is my only

aspiration."

Previously in Bengal (especially East Bengal, now Bangladesha) the poets

used to compose sacred songs and verses in different forms of classic rhymes

and rythmic meters called Panchali (such as Laxmir Panchali, Sanir Panchali

and Manasa Bhasan). The Panchali style of composition was especially used

for glorifying the Lord. Srila Locana Dasa Thakura used the Panchali form of

verse-meter in composing his famous work, Sri Caitanya Mangala. The Panchali

form employs five different kinds of song-styles or meters.

The principle source material that was drawn upon by Sri Locana Dasa Thakura

in composing his Caitanya Mangala was a Sanskrit book by Murari Gupta called

Sri Caitanya Caritamritam.(see more books on Mahaprabhu here)

Locana Dasa Thakura explains this in his Caitanya Mangala as follows: "That

very Murari Gupta who lived in Nadiya composed many Sanskrit verses about

the life of Sri Gauranga, which he later arranged in the form of a book.

Having heard these verses from Murari Gupta, Damodara Pandit taught them to

me, and I memorized them with great delight. As these Sanskrit verses, and

the conception of Caitanya Mahaprabhu imparted to me through Damodara

Pandita, developed within my mind, it flowed forth from me in the form of

these Panchali verses in Bengali, which I write in glorification of the life

and pastimes of Sri Caitanya." (C.M. Sutra-Khanda)

In his preface to the Caitanya Mangala, Srila Locana Dasa Thakura offers his

prayers to Vrindavan dasa Thakura before proceeding with the narrative. He

says, "I offer my prayers of submission to Vrindavana Dasa Thakura with all

my heart. The sweet song of his Caitanya Bhagavata has enchanted the whole

world." (C.M. Sutra-Khanda)

Vrindavan Dasa Thakura's Caitanya Bhagavata was originally called Caitanya

Mangala. It is said that Srila Locana Dasa Thakura and Srila Krishna Dasa

Kaviraja Goswami gave it the name Caitanya Bhagavata. Krishnadasa Kavriaja

Goswami writes:

krishna lila bhagavate kahe vedadvyasa,

chaitanya lilara vyasa-vrindavana dasa.

"Vedavyasa has described the pastimes of Krishna in his Bhagavata. The Vyasa

of Caitanya Lila is Vrindavan Dasa."

>From this comparison between Vedavyasa and Vrindavana Dasa, it has been

concluded that Kaviraja Goswami is probably responsible for Vrindavan Dasa

Thakur's work becoming known as the Bhagavata of Caitanya Lila or

Chaitanya-Bhagavata.

There are many pastimes of Sri Caitanya that have only been touched on

briefly by Vrindvana Dasa Thakura. These are described in detail in the

Caitanya Mangala of Locana Dasa Thakura.

The Caitanya Mangala is divided into four parts: Sutra Khanda, Adi Khanda,

Madhyama Khanda and Shesha Khanda. The Sutra Khanda has two chapters, Adi

Khanda has seven chapters, the Madhyama Khanda twelve, and the Shesha Khanda

three. The contents of the Adi Khanda are as follows.

The first chapter in the Sutra Khanda is called Mangalaracharanam, or

auspicious invocation. It begins with a song of the glories of Sri Caitanya

and then praises the Vaishnavas who were personal associates of Sri

Caitanya. After this, Locana Dasa Thakura offers respects to his gurudeva,

Narahari Sarakara Thakura, and prays for his guru's mercy. He offers his

obeisances at the lotus feet of the countless devotees and personal

associates of Sri Caitanya Mahaprabhu, known and unknown. Having prayed for

the blessings of guru and vaishnavas, Locana Dasa explains that Murari Gupta

had written a book in Sanskrit called the Caitanya Caritamritam, and that

since that book is no longer available, he is giving its essence in the form

of Bengali verse called Panchali. He then briefly describes the subjects

found in the Adi, Madhya, and Shesha Khandas.

The second chapter of the Sutra Khanda is called Grantharambha, for here the

book actually begins. In this chapter Locana Dasa relates how he heard from

Damodara Pandita the story of Jaimini's Mahabharata recital, wherein he

describes a conversation between Narada and Uddhava. In that conversation

Narada explained the cause of Krishna's appearance in the golden form of Sri

Gauranga.

One time Narada saw that with the coming of the age of Kali the living

beings had fallen into great suffering. He began to worry about how they

could be delivered and the principles of dharma restored. Thinking in this

way, he decided that only Krishna's descent into this world would deliver

the fallen souls and restore the principles of religion. Wanting to appeal

to Krishna to descend as an avatara, he set out for Dwaraka dham. At that

time, Krishna was staying in the palace of Sri Rukmini devi.

Just then, upon learning that Sri Krishna would soon appear on earth in a

golden form, with the golden luster and devotional mood of Radharani,

Rukminidevi became deeply troubled. Feeling separation from the Lord, she

fell at the lotus feet of Krishna and began praising the qualities of Sri

Radha - whose devotion was so glorious that Krishna wanted to honor her by

assuming her luster and mood. At that time Narada entered the room. He

explained to Krishna the reason for his trip - that he wanted Krishna to

descend to the earth planet in order to deliver the fallen souls. At that

time, Krishna revealed to him how in the future he would appear as the son

of Sacidevi and Jagannatha Mishra in Nabadwipa dham: in a golden form with

all his transcendental associates.

Having seen that golden form revealed, Narada was overwhelmed with ecstasy.

Constantly thinking of this golden form and the Lord's plans to appear in

Navadwipa dhama as Sri Gauranga, Narada the best of munis went to visit

Naimisharanya, all the while singing the glories of the Lord. There, in

answer to Uddhava's inquiries about the welfare of the living beings, he

explained how in Kali-yuga - the best of all ages because of Sri Gauranga's

advent - Krishna would appear in a golden form as Sri Gauranga and perform

the kirtan of the holy name of Hari. Narada told Uddhava how the Lord would

come to establish the Sankirtana of the holy name of Krishna as the

yuga-dharma, the religious principle for the age of Kali. Narada explained

the glories of kirtana.

Thereafter, Narada Muni related to Uddhava the discussion that had

previously taken place when he had gone to Kailasa and visited Lord Shiva,

the best of Vaishnavas. There, Narada and Parvati discussed the glories of

Mahaprasada, having heard of the glories of Mahaprasada from Narada, Parvati

had performed 12 years of Lakshmi-seva. By her mercy, Parvati got some of

Laksmidevi's own mahaprasada and also gave shiva a small bit of that

prasada. Not able to tolerate the dancing of Lord Shiva upon obtaining this

Mahaprasada, the earth came before Parvati, begging her to give the

Mahaprasada of the Vaishanvas to all the jivas. With this proposal, Parvati

explained how the Gaura-avatara would come in kaliyuga and distribute

Mahaprasada to all the fallen souls.

After this, Narada went to Brahma and discussed the Gaura-avatara with him.

Brahma, the creator, at that time explained to him the essential subject of

the Shrimad Bhagavatam, and showed him how the version of the Bhagavatam

supported the gaura-avatara. After this, Narada began wandering here and

there. As he went from place to place he became concerned about he

sufferings of the jivas. As he was worrying about the living entities in

this way, he came near Jagannatha Puri. There he heard a divine voice

discussing the avatara of Jagannatha. On the order of the divine voice he

went to Puri. From there, the Lord ordered him to go to Goloka. First he

came to Vaikuntha. After this, he arrived in Goloka, where he saw many

pastimes of the Lord. There he saw the Lord in his golden form as Sri Gaura,

and fainted in ecstasy. After this, he went all over the universe, informing

all the gods of the news.

In Shwetadwipa he saw the supernatural pastimes of Balarama, the very figure

of service. After this, all the demigods began taking birth on earth. As

previously mentioned by Krishna in his conversation with Rukmini, the Lord,

along with Satyabhama, Rukmini, and all his eternal associates from the

spiritual world came with the luster and mood of Radharani in a golden form

as Sri Gauranga. He came to spread the sankirtan of the holy name of

Krishna.

Balarama came as Nityananda, Shiva came as Advaita Prabhu, and other great

souls descended as his other eternal associates like Murari, Mukunda,

Shrivasa, Raya Ramananda, Ishvara Puri, and Madhavendra Puri. Locana Dasa

Thakur concludes the chapter by praising the glories of his guru, Sri

Narahari Sarakara Thakura, and his nephew Raghunandana Thakura.

The first chapter of the Adi lila of Caitanya Mangala describes the

Janma-lila, or birth pastimes, of Sri Caitanya Mahaprabhu. The chapter first

describes the advent of the Lord's eternal associates, who appeared in this

world before Mahaprabhu Himself.

Locana Thakura describes the Lord as the remote and immediate cause of

creation, the Parabrahman, Sri Narayana Himself. That Supreme Personality of

Godhead descended within the womb of Sacidevi and advented Himself upon this

earth. In this way, gradually Saci's womb grew day by day, and her body

assumed a supernatural effulgence. Seeing her wonderful bodily effulgence,

everyone was astonished, and thought, "Surely a great personality is about

to take birth from the womb of Sri Sacidevi."

When her "pregnancy" was in its sixth month, one day Advaita Acharya Prabhu

went to the house of Sacidevi and Jagannatha Mishra. Arriving there, he

offered his obeisances to the child in the womb of Mother Saci and then

circumambulated her. Sacidevi and Jagannatha Mishra could not understand the

cause of Advaita's unusal behavior. In this way, Brahma, Shiva, and the

other gods came to offer their respects to that Supreme Personality of

Godhead who had hidden himself within the womb of Sacidevi, knowing well

that he would soon advent Himself in this world to deliver the lowest of men

with the highest nectar of Krishna prema. Detecting their presence, Sacidevi

felt great joy. When the heart of Sacidevi was full of mercy for the whole

world, that is to say, when the most merciful Sri Caitanya Mahaprabhu had

completely filled her heart, gradually the tenth month came. After this,

taking advantage of an auspicious moment on the full moon day in the month

of Phalguna, in the midst of Hari-sankirtana, Sri Guarachandra appeared like

a golden moon from the ocean of the womb of Mother Saci. In this way, the

Lord appeared on earth, and the ten directions were jubilant. The gods and

godesses, men and women, eager to see the moonlike face of the son of Saci,

hurried to the house of Jagannatha Mishra and Sacidevi. In this way, their

home was transformed into Vaikuntha.

Jagannatha Mishra and all the residents of Nadiya who had turned out to see

that divine child were all struck with wonder to see his beauty. He had a

neck like a lion, arms like the trunks of elephants, and a broad chest. His

lotus feet were marked with the auspicious symbols of Lord Vishnu: a flag, a

thunderbolt, a rod for driving elephants.

Seeing all these wonderful and superhuman manifestations of divinity in the

child, the people there were all astonished. Everyone speculated about his

supernatural origin, saying, "He is definitely not an ordinary human." For

eight days, the newborn child and its mother were quarantined, as is

traditional for childbirth in Bengal, and on the ninth day a great festival

was held. At that time, all the neighbors were filled with great joy to see

the boy, and their attraction for him increased.

The second chapter of the Adi Khanda describes the Lord's bala-lila

childhood pastimes. Here, Locana dasa Thakura describes how after six

months, the grain-eating ceremony of Sri Gaurasundara was held, and after

this the name-giving ceremony was performed. At the appearance of the Lord,

the whole world was delighted. Since the Lord gave pleasure to the whole

world, the brahmanas said his name should be Vishvambhara. Soon, Vishvambara

began to walk, by holding onto Jagannatha Mishra's finger with his tiny

hand. The different women in the village used to decorate him with different

ornaments, and they would wonder at the beautiful effulgence that emanated

from the child, which was as bright as millions of moons.The moon outside

can brighten the darkness of night only slightly, but the moon of Sri

Gaurachandra can eliminate all darkness, both within and without.

Sacidevi would sing to her son while threshing wheat, and at that time, all

the demigods are offer prayers to her son. Seeing this, Sacidevi was quite

amazed. Sometimes she would see Gaurahari chanting the glories of

Radha-Krishna with the gods and would become astonished and faint. When she

heard ankle-bells ringing on the bare feet of her child, again she was

bewildered. Sometimes she was afraid that ghosts were causing a disturbance,

and sometimes she would look in the mouth of her child, and, beholding the

universal form, become completely astonished.

In this way, gradually Gaurahari grew old enough to play outside, where he

astounded his newfound childhood friends with his divine antics. His

playmates were quite attached to him. Sacidevi would carry the baby

Gaurahari in her arms and watch after him carefully as he ran about, to keep

him from smashing everything as he played. Once, he explained to Mother Saci

the nature of things pure and impure, instructing her on the aprakrita

nature of Krishna, who is master of everything.

While sitting on a heap of broken clay pots soiled with leftovers, he

instructed his mother on jnana. Seeing his mother bewildered, he brought her

some coconut fruit. In this way, he performed many childhood pranks. He used

to play with puppydogs. When Sacidevi chastised him for playing with a dog,

and Gaurahari had to give up his pet, he cried tears of anger before

Sacidevi. At that time, he bestowed a divine spiritual body upon that dog

while performing Harikirtana. The dog went to Vaikuntha, and as Brahma,

Shiva, and the other demigods saw the good fortune of the dog they were all

amazed. Sacidevi was astonished at the activities of her son, who made her

understand his Supreme Position as the Absolute Lord.

The fourth chapter of the Adi Lila of Caitanya Mangala describes the Lord's

pauganda, or boyhood lila. Having heard Murari Gupta reciting the

yogashastras, the Lord mimicked his gestures and speech, making fun of him

and then began to laugh uproariously. Thus Murari Gupta was enraged and

chastised the Lord with words of anger. In return, the boy, intending to

express his contempt for the conclusions of yogis went to Murari's afternoon

lunch and urinated on Murari Gupta's plate. After this, he instructed Murari

Gupta on the superiority of Krishna-bhakti.

Finally, the author discusses Mahaprabhu's boyhood performance of

sankirtana, and relates what he heard from Damodara Pandit of Murari Gupta's

notes on the sannyasa of Vishvarupa, the Lord's older brother. He also

relates the lamentation of Sacidevi and Jagannatha upon their son's taking

sannyasa. He also recounts many other pastimes performed by the Lord as a

boy.

At that time the Lord's hair-cutting ceremony took place. And soon

thereafter, the day of Hate-khare, or the first holding of chalk, came. On

that day, to signify the beginning of a child's formal education begins, he

is given a piece of chalk and a chalkboard, upon which he is to draw the

letters of the alphabet. Upon beginning his studies, the Lord was overjoyed

to meet many new classmates. On the day that his son's education began,

Jagannatha Mishra was very pleased. That night, however, he had a dream in

which a brahmana appeared to him and told him that his son Vishvambhara was

Bhagavan Himself. Who can educate the Supreme Lord, or discipline him as a

small boy? From this, Jagannatha Mishra could understand the supreme

position of his child. When his dream broke, he was again overwhelmed with

the sentiments of parental love and soonforgot the dream.

At a particular time, the sacred thread ceremony of the boy was performed.

After this, there is a discussion of the four ages and the yuga-avatara. In

Dvapara-yuga, the Supreme Lord Himself, Sri Krishna the son of Nanda in

Vrindavana, makes his appearance on earth. In Kaliyuga, Sri Krishna,

appearing with the luster and mood of Sri Radha, advents himself as Sri

Gauranga. By performing Sankirtana, he establishes the religious principle

for the age of Kali: hari-nama-sankirtana. In order to establish the

yuga-dharma, he comes as a preacher. Maddened with Krishna-prema, he

delivers all souls with the ecstasy of love of God, by moving here and there

and distributing divine love. While in his grihastha-lila, he ordered his

mother to refrain from eating grains on Ekadashi, in this way instructed

everyone to follow this injunction.

Gradually, Jagannatha Mishra fell ill, and passed away, entering into the

Lord's unmanifest pastimes. At that time, the Lord instructed Sacidevi on

the fleeting nature of a man's short life within the material world. He also

explained many other important principles of divine reality to her. With the

passing of her husband, Sacidevi greatly lamented. Gaurahari Himself also

lamented the passing of his father. After this time, he began paying close

attention to his studies.

Chapter four describes the Lord's pastimes of youth and marriage. One day,

after school, the Lord was walking home from his teacher's house and at that

time he met Vanamali Acarya. As they talked, the Acharya made the Lord

understand that he had just been to see his mother Sacidevi, where he had

been making arrangements for the Lord's wedding. Sacidevi had rebuffed him,

and unable to secure her permission for the match, Vanamali was a little

unhappy. In this way, he was returning to his home, downcast. Sri Gaurahari

returned home. Without intimating anything of his conversation with the

matchmaker, the Lord informed her of his intentions to wed, saying that she

should seek out Vanamali and make the necessary arrangements for the wedding

of her son.

She did so, and on the orders of Sacimata, Vanamali Acharya went to

Vallabhacharya's house. There he informed Vallabhacarya of the Lord's intent

to wed Vallabhacarya's daughter Lakshmidevi.

Having made all the arrangements for the wedding, Sacidevi informed all her

friends and relatives of the auspicious event and invited them to the

occasion. Everyone floated in the waves of the joyful ocean. In this way,

Sacidevi made preparations for her son's wedding.

All the residents of Nadia turned out to see the wedding. The relatives saw

to it that all the old traditional Bengali wedding customs were followed.

The Hindu ceremony of besmearing the bridegroom and bride with a paste of

turmeric and then bathing them on the eve of the wedding was performed, as

were many other rituals. The place where the wedding was to be performed was

cleansed with sanctified water, and all the Vedic purificatory rites were

observed. All this took place at the house of Vallabhacharya. At last, with

great pomp and grandeur, in the midst of a great assembly of devotees,

relatives and friends, the wedding of Sri Gaurahari and Lakshmidevi was

performed in the house of Vallabhacarya.

The Acharya himself performed the Vedic wedding ceremony. He offered his new

son-in-law sanctified water and arghya to sweeten his lotus mouth. After

this, he brought Lakshmidevi up on the wedding stage and presented her to

Gaurahari. Finally, the scriptural sacrifice that is performed at weddings

took place. After this, the brahmanas were fed sumptuous prasadam at the

conclusion of the wedding, and Sri Lakshmidevi was escorted to her new home

as the bride of Sri Gaurahari.

The Fifth Chapter of the Adi Khanda of Caitanya Mangala describes more of

the Lord's pastimes of youth, including his tour of Bengal. After some time

the Lord journeyed down the banks of the Ganges, sanctifying that holy river

even further by the touch of his lotus footsteps. In order to provide for

his new family, the Lord set out for East Bengal, where he took up the

occupation of teaching. In this way he gave his mercy to the residents of

East Bengal who lived on the banks of the Padmavati river. When he returned

to Bengal, he found that Lakshmidevi had been unable to tolerate the pain of

his absence. She was bitten by the snake of separation and passed away into

the unmanifest pastimes of the Lord. Sacidevi was heartbroken and was

consoled in her lamentation by Gaurahari who glorified the sublime qualities

of Lakshmidevi.

The Sixth Chapter of the Adi Khanda of Caitanya Mangala describes the

arrangements made by Sacidevi for the Lord's second wedding. Through

Dvija-Kashishvara it was arranged that he was to be wed to the daughter of

Sanatana Pandita, Vishnupriya devi. Here, the wedding of Vishnupriya and

Gaurahari is elaborately described.

The seventh chapter of the Adi Khanda describes the Lord's journey to Gaya.

Some time after the wedding of Gaurahari and Vishnupriyadevi, the Lord,

having completed his education busied himself in his teaching work. One day,

he left for Gaya to offer respects to his departed father. As he walked down

the road, everywhere, the birds and animals who saw him were stunned with

ecstasy upon beholding his lotus feet. After instructing a brahmana in

Krishna-bhakti, the Lord allowed a brahmana to drink the water of his lotus

feet. That brahmana immediately became free from all his bodily distress.

At that time, the Lord also instructed how the mysteries of Krishna-bhajana

cannot be understood simply on the basis of one's birth in a brahmana

family. At last arriving in Gaya, the Lord performed worship of the devas

and pitris, in order to do his duty regarding his departed father. While so

engaged, he went to see the lotus feet of the Vishnu Deity. At that time,

the Lord met that best of Vaishnavas, Sri Ishvara Puri. He prayed for the

mercy of Ishvara Puri Prabhu, who, soon thereafter, initiated him in the

Krishnamantra.

With this, the Lord's transcendental ecstasy became manifest. After this, he

went to take darshan of the lotus feet of Vishnu. Upon seeing the Lord's

holy feet, Sri Gaurahari was overwhelmed with prema and exhibited his

ecstasy by laughing, singing and dancing. Only a few days later, he returned

home.

>From this point the first chapter of the Madhya Khanda begins.

In the first chapter of the Madhya Khanda the author describes the Lord's

pastimes as a teacher, and explains how he showed mercy to his students.

Praising her good fortune, the Lord showed his grace to Sachimata. Soon

after this he revealed symptoms of mahaprema at the home of Suklambara

Brahmacari. This was the first time that he publicly revealed his absorption

in Krishna-prema, by showing the symptoms of great ecstasy, such as

swooning, tears shooting from the eyes, hairs of the body standing on end,

choking up of the voice, laughing madly, and so on. Performing sublime

kirtan, Sri Gaurahari drowned everyone in the waves of bliss. In this way

the Supreme Lord appeared as his own devotee in order to glorify the

position of Bhakti. After this, the Lord began his pastimes of preaching the

glories of Sri Krishna prema, engaging many devotees in preaching. He began

organizing all the devotees, beginning with Gadadhara, as well as many

devotees from within and wihtout Bengal. One day the Lord went to the house

of Shrivasa and his brothers. At that time, the devotees could hear the

flute of Krishna. At that time the Lord became overwhelmed by the mood of

Shrimati Radhika. In the madness of separation, he began laughing and

crying. Sometimes he would fall completely silent and his mood became grave.

In this way he manifest differing divine moods. At that time, a divine voice

siad, "O Vishvambhara! You are the Lord Himself. For the purpose of

preaching Krishna-prema, you have descended within this world."

Later, at the house of Murari Gupta, the Lord would reveal his form as the

Varaha avatara. At that time, Murari offered prayers before the Lord in

great ecstasy, and the Lord told him to serve Krishna the son of Nanda,

following in the footsteps of the residents of Vrindvana. Murari Gupta

wanted to see the form of Sri Ramachandra.

At that time the Lord instructed him on the glories of the holy name of

Krishna. At last, the devatas headed by Lord Brahma appeared before the

Lord, praying for Krishna-prema and attained Krishna-prema by the mercy of

Sri Gauranga. After this, the kirtan-performer Suklambhara Brahmachari began

chanting "Jai Radhe! Jai Govinda!" and attained the mercy of Sri Caitanya.

After this, Locana dasa Thakura describes the glories of Sri Sri

Gaura-Gadadhara.

In the second chapter of the Madhya Khanda, the author describes the beauty

of Sri Gauranga's divine form. The Lord performed a miracle by planting a

mango seed that immediately became a mango tree with fully ripened fruit for

the satisfaction of the devotees. Whoever ate the fruit of that tree was

delivered from the tree of material existence. The Lord instructed Mukunda

Datta on the supremacy of Krishna bhakti, and how one should give up

thinking of the body and mind and think only of the worshipable service of

Krishna. The Lord gave his blessings to Murari Gupta. The Lord's pastimes of

kirtana at the house of Shrivasa Thakura are described. When a foolish

brahman remarked that the murti of Sri Krishna is a product of Maya, the

Lord jumped in the Ganges with his clothes on, to purify himself from the

offender.

The third chapter of the Madhya-Khanda describes the glories of Sri Advaita.

Here, the author describes the Lord's pastimes with Advaita, how he

performed kirtan in the house of Advaita, and how they embraced in ecstasy.

A brahman who tried to stop the kirtan of Mahaprabhu by attempting to

frighten Shrivasa Pandita was bewildered by the Lord's mayic potency. Also

described is how the Lord, in the house of Shrivasa, performed the worship

known as Gada-puja, wherein the club of Vishnu is worshiped in order to

invoke the Lord's power in smashing the atheists.

This chapter also explains the visit paid by Advaita to Nabadwipa, how

Advaita bowed before Sri Gauranga, and danced in ecstasy before him,

realizing that his prayers for Krishna's descent had been fulfilled. When

Shrivasa Thakura inquired into the glories of Advaita, Mahaprabhu described

Advaita-tattva, and advised everyone to worship Sri Hari.

In the fourth chapter of the Madhyama Khanda, Sri Gaurahari explains the

esoteric meaning of "Shrivasa." Murari Gupta's book, 3Raghubhirashtaka2 is

discussed. The Lord writes 3Ramdasa2 on Murari's forehead. He reveals

himself as Rama and orders Rama Pandita, the brother of Shrivasa Pandita to

serve Shrivasa. The devotees are sent to search for Nityananda. The Lord

meets Nityananda at the house of Nandana Acharya. The Lord explains the

glories of Sri Nityananda and how it is that by Nityananda's mercy one may

attain Krishna-prema. At that time, the Lord reveals his six-armed,

four-armed, and two-armed forms to Nityananda.

The fifth chapter of the Madhya-Khanda reveals how, late at night, the Lord

was weeping tears of ecstatic love for Krishna. He discussed his dream with

Sacidevi. The story of how Nityananda Prabhu spent two days at the house of

Advaita Acharya is recounted. Nityananda Prabhu's prema is described. The

worship by Advaita of Mahaprabhu in the house of Shrivasa Pandita is

described. The meeting of the Lord and Haridasa Thakura. The author also

tells how Nityananda's kaupin was saved by Mahaprabhu, who later had the

devotees wear it as a kavacha. Mahaprabhu's trance and the devotees'

separation from the Lord is also described. The ecstasy of the devotees upon

the Lord's reawakening is also described.

The sixth chapter of the Madhya-Khanda discusses the following subjects: How

Gaurahari enjoyed pastimes of prema in the midst of the devotees; his

meeting with Haridasa Thakura; His visit at the house of Advaita; his order

to Advaita to preach Krishna-prema without any consideration of fitness and

unfitness; His order to all the devotees to preach nama-prema and thus

deliver everyone; the effects of nama-bhasa; How the Lord would wander

through the streets of Nadiya performing Nama-kirtana; the story of the

deliverance of Jagai and Madhai.

After this, the author glorifies the mercy of Sri Nityananda and Sri

Gauranga.

The seventh chapter of the Madhyama-Khanda describes the following subjects:

How the Lord cast his merciful glance upon the son of an East Bengal

brahmana named Vanamali; the brahmana seeing the Shyamansundara form of the

Lord offered many prayers to Sri Gauranga. After this, the Lord revealed his

Nrishimha manifestation at the house of Shrivasa. He bestowed mercy upon a

follower of Shiva. After a brahman lady touched his feet, he jumped into the

Ganges. The Lord gave instructions regarding the worship of Sri Hari. His

mercy towards Shrivasa is described as are Mukunda's prayers, the Lord's

manifestation of His Godhead, and Shrivas Pandit's abhishek of Mahaprabhu.

The author's glorification of the qualities of Sri Gauranga and his

instructions on the worship of Sri Gauranga conclude the chapter.

The eighth chapter of the Madhyama Khanda describes the following subjects:

How the envious brahmana who was stricken with leprosy prayed for

forgiveness in order to become freed from the sin of Vaishnava aparadha and

was delivered by the mercy of Shrivasa Thakura; how a brahmana was forbidden

to enter the Lord's nocturnal kirtan and how the Lord danced in ecstasy when

that brahmana then cursed the Lord never to enjoy the pleasures of samsara.

How the Lord in the mood of Balarama demanded honey is described. The

assembly of devotees at the house of Advaita is described. The visit of the

devotees headed by Acharyaratna is recorded. How all of them saw the Lord's

manifestation of Balarama and bathed in the Ganges is also described.

The ninth chapter of the Madhyama Khanda of Sri Caitanya Mangala records the

following subjects: the Lord's manifestation of Varaha; How the devotees

headed by Advaita were ordered to preach and perform sankirtana; how the

mood and qualities of the gopis was glorified in kirtan; how Shrivasa in the

dress of Narada glorified Gadadhara Pandita; a discussion of the divine

correlation between Sri Gadadhara and Sri Radhika; Thakur Haridas' visit;

the ecstasy of Sankirtana; the Lord's mad manifestation of the mood of

Vaikuntha opulence; How the Lord, in the dress of Lakshmidevi rendered

service to the Lord in great ecstasy; How the Lord expressed the inner moods

of the personality of Godhead.

The tenth chapter of the Madhyama-Khanda of Caitanya Mangala describes the

following: The Lord tells Shrivasa of the different religious principles for

the different ages and how Sankirtan is the best religious principle in the

age of Kali. In the mood of Sri Radha the Lord began asking "Where is

Vrindavan? Where is Lalita?" in great anxiety. Murari Gupta consoled him,

and they all performed kirtana. In a dream Sacidevi sees Gaurahari receive

the sannyasa mantra from Keshava Bharati. The Lord's powerful separation

from Krishna is described. Worried that the Lord will take sannyasa, the

devotees are heartbroken. Mahaprabhu consoles the devotees.

The eleventh chapter of Madhyama Khanda describes the following: Upon

hearing of the Lord's sannyasa, Sacidevi's lamentation; Her entreaty to

Gaurahari to remain a grihastha; The Lord's advice to everyone to worship

Krishna; His different attempts to console his mother and his revelation of

the divine form of Krishna to her.

The twelfth chapter of the Madhyama Khanda discusses the following subjects:

The lamentation of Vishnupriyadevi; the Lord's sweet words of pacification

to her and his instructions regarding divine reality, as well as his

revelation of of his four-handed Narayana form; the visit by Shrivasa and

Murari, the Lord's attempt to pacify them.

The thirteenth chapter describes the following: The Lord's attemtp to

console the devotees, and his instructions on different truths; with the aim

to take sannyasa, he swims across the Ganges and meets Keshava Bharati at

Katwa; Sacimata and Vishnupriya faint; Nityananda Prabhu tries to pacify

them; Headed by Chandrashekhara Acharya and Damodara Pandit, all the

devotees follow Nityananda Prabhu to Katwa where the sannyasa is taking

place. The Lord asks for the sannyasa mantra from Keshava Bharati; The Lord

first gives the sannyasa mantra to Bharati and then hears it from him; the

lamentation of all the devotees at the sannyasa of Sri Caitanya Mahaprabhu;

The Lord's attempt to pacify them; the Lord's eagerness for Krishna-bhakti;

the giving of the name Sri Krishna Caitanya; At the conclusion of sannyasa

the Lord's wandering half-mad in the Radadesha.

The fourteenth chapter describes how Chandrashekara returns from Katwa to

Nadia bearing news to Sacimata and Vishnupriya; their lamentation;

Nityananda Prabhu causes Mahaprabhu to detour to Shantipura; the Lord's vist

there; Nityananda's conversation with Sacidevi; the devotees of Nadiya go to

the house of Advaita in Shantipur to see the Lord; the Lord's reciprocation

of affection with the residents of Nadiya, and their separation.

The fifteenth chapter describes the Lord's deliverance of all souls through

the performance of nam-sankirtan, and how he bestowed upon all the jivas the

supreme goal of life. After this his journey to Jagannatha Puri is described

as well as the humility of Haridasa Thakura, the exodus of devotees who went

to Puri to be with the Lord, His sweet words of consolation, how the Lord

used to chant the shloka, "rama-raghava raksha mam," on his way to Puri, how

Nityananda Prabhu broke his sannyasa danda, and how the Lord manifest his

pastimes of anger with Nityananda after the breaking of his danda.

The sixteenth chapter of the Madhyama Khanda describes how on the way to

Jagannatha Puri, the devotees bathed in a place called Brahma-kunda; how

they went to Remuna and had darshan of the Lord there; how the Lord danced

before the Gopal deity; how after bathing in the Vaitarani river they had

darshan of Varaha-deva; how the Lord went to Yajapura; How the Lord took

darshan of a Shiva-linga there; Then, from Brahma-kunda, he visited

Nabhigaya and Shivanagara; how he received the darshan of Kshirodakshayi

Vishnu; how in a grove of mangos he took up the question of Shiva Prasada

and prayers to Shiva; after this, how he went from Kapoteshwara and bathed

in the Bhargavi river; How the Lord fainted before the Jagannatha deities

while having darshan there; his visit to the house of Sarvabhauma; How the

Lord would go from the house of Sarvabhauma, take a position west of the

Garuda Stambha, and see the deity of Lord Jagannatha; how Sarvabhauma

Bhattacharya and the Lord discussed Vedanta; How Sarvabhauma was converted;

How the Lord revealed his six-armed form to Sarvabhauma Bhattacharya.

>From here, the Shesha Khanda begins.

The first chapter of the Shesha Khanda describes: the Lord's kirtan pastimes

in which Sarvabhauma took part; the Lord's tour of South India and his

journey to Setubandha; his mercy on Vasudeva Vipra, the brahmana who had

leprosy; the Lord's visit to Jiyada-Nrishimha and its ancient history; the

Lord's meeting with Ramananda Raya on the banks of the Godavari; Ramananda's

vision of Mahaprabhu's dual feature as Rasaraja and Mahabhava; the Lord's

visit to Panchavati and Sri Rangam; How he bestowed mercy on Trimalla

Bhatta; His four month stay in Sri Rangam during the period of Chatur Masya;

his meeting with Paramananda Puri; the prayers by Paramananda Puri to Gaura

Bhagavan.

The second chapter of the Shesha Khanda describes the following: How the

Lord continued on his South Indian tour and delivered the seven trees that

had been standing since the time of Lord Ram; How at Setubandha in great

ecstasy, the Lord chanted the names of Rama, Lakshman, Sita, and Hanuman;

how the Lord returned to Alalanatha by way of the Godavari; his return to

Jagannatha Puri; His visit to Mathura; His meeting with Rupa and Sanatana;

How with Balabhadra Bhattacharya, he wandered down the banks of the Yamuna

and through the twelve forests of Vrindavana.

The third and final chapter of the Shesha Khanda of Caitanya Mangala

records: How the Lord returned to Jagannatha Puri; the Lord's trip to

Gauda-desha; how he passed through in the Rada-desha; how he stopped in

Kuliya; How everyone in Navadwip turned out to see the Lord; How they prayed

for His mercy and he bestowed amnesty on all; How, to satisfy his mother's

desire, he went to Nabadwipa and instructed her on of Krishna-bhajan; How

the Lord went to Shantipura where he visited Sri Advaita; His kirtan there;

How the Lord left Shantipura; His return to Jagannatha Puri; How he visited

the deity of Jagannatha; How he performed kirtana day and night; How King

Prataparudra attained the Lord's mercy; His revelation of the six-armed form

to Prataparudra Raja; The Dravidian brahmana who came to visit the Lord, how

he was fasting for seven days, and how he was delivered by the Lord's mercy.

In the Caitanya Mangala, Locana Dasa Thakura mentions the details of certain

pastimes not revealed by Vrindavana Dasa Thakura. For example, Vrindavana

Dasa Thakura does not record the conversation that took place between Sri

Caitanya Mahaprabhu and Vishnupriya Devi just before the Lord left to take

sannyasa. But Locana Dasa Thakura describes this as follows:

«Seeing Mahaprabhu's eagerness to take sannyasa, the moon-faced

Vishnupirya-devi said, with her voice choked in emotion, "Tell me, O

Prananatha, Lord of my life, and I shall take your order upon my head. Will

you take sannyasa? I have heard this rumor being circulated among the people

in general. Hearing this, my heart is broken. If it is true, I shall enter

into fire. You are the treasure of my life. Your beautiful form is always

everfresh and newly youthful. Will you give up everything and go away? If am

deprived of your association, I might as well give up my life by drinking

poison."

Hearing the pitiful words of lamentation spoken by Vishnupriya devi, Sri

Caitanya Mahaprabhu smiled a little, and spoke as follows: "Listen, O you

who are dear as life itself: Please don't be in any anxiety. There is no

need to worry at all. What I am about to say is for your own benefit. Please

hear me attentively, with your whole mind. Whatever you see in this world is

all false; the only truth is Bhagavan and theVaishnavas, without that

whatever you see is all illusion. Know this for a fact. Sons, wives,

husbands, ladies, fathers, mothers, and everything else?all these

relationships are illusory. They are temporary and transitional. In one

lifetime we have one set of sons, wives, husbands, mothers and fathers, and

in our next life this changes. Other than the lotus feet of Krishna, we have

no real family. Everything else that we see as our family is an illusion of

maya. What we see as man and woman is unreal.

Beneath the surface all souls are spiritual energy; the relationship between

men and women is an illusory connection of maya. Sri Krishna is the real

husband of everyone; he is the master. Everything else is material, but

unfortunately this is not understood by the people in general. The souls is

embedded in a mixture of semen and blood from which it is born into a body

composed of stool and urine. In this way the soul moves upon this earth in

ignorance. From boyhood to youth to old age, we suffer different miseries,

all the while mistaking the housing of this body as our real self. Absorbed

in false ego, we make friends, maintain attachments, suffering abuse, and

are gradually cheated by old age. Even hearing the truth, however, still our

eyes are blind, and while our suffering in the material world brings us to

tears, we never worship Govinda.

Forsaking Krishna's service, we maintain these bodies in the material world

of birth and death, trapped in the bondage of maya. Mad with false ego we

have forgotten our Lord, and so we insure our passage to hell. Your name is

Vishnupriya, however. Fulfill the real purport of Vishnupriya, and do not

lament for what is false. Remembering what I have said here, cast your

worries at a distance, and always think of Krishna within your heart, day

and night."

Having conveyed all these divine instructions to Vishnupriya devi, the

Supreme Lord, Sri Gaurasundara revealed to her His four-armed form, thus

making her understand his absolute position. At that time, he told

Vishnupriya devi, "You see before you the Supreme Lord, cast your mayik

lamentaion away." At this, Vishnupriya devi became joyful within. Her grief

and pain vanished, and her heart became blissful upon suddenly seeing the

Lord's four-armed form.

After hearing the instructions of the Lord and seeing his absolute form,

Vishnupriya cast off her bewilderment, but her mentality of taking the Lord

as her husband was intact. At that point, she fell at the feet of the Lord

and said: "O Lord, please listen to my entreaty. Falling at your feet again

and again, I implore you to accept my humble submission. I am certainly the

lowest, having taken birth in this world of samsara; but you are my most

dear Lord of life. This is my only wealth; without you I have nothing.

Without your service, I will certainly go down."

Saying this, Vishnupriya devi began loudly weeping, sobbing and sobbing

again and again in ever-increasing frenzy of sorrow. Seeing the affliction

of someone so dear, the Lord bestowed his merciful glance upon Vishnupriya

devi, embracing her with his eyes and so giving her his mercy.

At that time, the Lord said, "Listen O Vishnupriya devi, and give close

attention to my answer to your words. I shall go there and there, but

wherever I go, I shall still remain at your place: This truth I have spoken

with great determination."

Upon hearing the order of the Lord, Vishnupriya devi could understand that

the Lord is supremely independent. At that time she said, "You must do what

makes you happy. Let no one be an obstacle to your divine mission."

Addressing the Lord in this way, Vishnupriya tearfully averted her eyes from

the Lord's glance and fell silent. Thus went the conversation between the

Lord and Vishnupriya, which is painful to hear.»

This is reported by Locana Dasa.

Locana Dasa Thakura also sings the glories of Sri Gauranga and Nityananda in

the following beautiful song:

parama karuna pahun dui jana

nitai gaurachandra

saba avatara, sara shiromani

kevala ananda kanda

bhaja bhaja bhai, chaitanya nitai

sudhrida visvasa kori

vishaya chariya se rase majiya

mukha bolo hari hari

dekho ore bhai, tribhuvane nai

emona doyala data

pashu-pakhi jhure, pashana vidore

shuni yar guna gantha

samsare majiya, rahile pariya

se pade nahilo asha

apana koroma, bhunjaye shamana,

kohoye locana dasa

This song was especially dear to His Divine Grace A.C. Bhaktivedanta Swami

Prabhupada who translates it as follows:

""This is a song by Locana dasa Thakura. Locana dasa declares that the two

Lords, Nitai-Gauracandra?Lord Nitai and Lord Caitanya?are very merciful.

They are the essence of all incarnations. The specific significance of these

incarnations is that prosecuting their way of self-realization is simply

joyful, for they introduced chanting and dancing. There are many

incarnations, like Lord Rama and even Krishna, who taught Bhagavad-gita,

which requires knowledge and understanding. But Lord Caitanya introduced a

process which is simply joyful? simply chant and dance.

Therefore Locana Das requests everyone: "My dear brother, I request that you

just worship Lord Caitanya and Nityananda with firm conviction and faith."

Don't think that this chanting and dancing will not lead to the desired

goal. It will. It is the assurance of Lord Caitanya Mahaprabhu that one will

get all perfection by this process. Therefore one must chant with firm faith

and conviction.

But what is the process? If one wants to be Krishna conscious by this

process, one has to give up his engagement in sense gratification. That is

the only restriction. If one gives up sense gratification, it is sure that

he will reach the desired goal. One simply has to chant "Hari Hari!" without

any motive of sense gratification.

Locana das says, "My dear brother, you just try and examine this. Within the

three worlds there is no one like Lord Caitanya or Lord Nityananda, because

Their merciful qualities are so great that They make even birds and beasts

cry, what to speak of human beings."

Actually, when Lord Caitanya passed through the forest known as Jharikhanda,

the tigers, elephants, snakes, deer, and all other animals joined Him in

chanting Hare Krishna. It is so nice that anyone can join. Even the animals

can join, what to speak of human beings. Of course, it is not possible for

ordinary men to induce animals to chant, but if Caitanya Mahaprabhu could

inspire animals to chant, at least we can encourage human beings to adopt

this path of Hare Krishna mantra chanting. It is so nice that even the most

stonehearted man will be melted. It is so nice that even stone will melt.

But Locana dasa Thakura regrets that he is entrapped by sense gratification.

He addresses himself, "My dear mind, you are entrapped in this sense

gratification process, and you have no attraction for chanting Hare Krishna.

Since you have no attraction for the lotus feet of Lord Caitanya and Lord

Nityananda, what can I say? I can simply think of my misfortune. Yamaraja,

the superintendent of death, is punishing me by not allowing me to be

attracted by this movement.""

Sri Locana Dasa Thakura was born in Shakabda 1445 and disappeared in 1540.

Songs by Locan dasa Thakur:

Nitai Guna Mani by Lochan Das Thakur

Nitai - the jewel of all good qualities

nitai guna-mani amar nitai guna-mani

aniya premer vanya bhasailo avani

premer vanya loiya nitai aila gauda-dese

dubilo bhakata-gana dina hina bhase

dina hina patita pamara nahi bache

brahmar durlabha prema sabakare jace

abaddha karuna-sindhu nitai katiya muhan

ghare ghare bule prema-amiyar ban

locan bole mor nitai jeba na bhajilo

janiya suniya sei atma-ghati hoilo

Translation:

1) My Lord Nityananda, the jewel of all good qualities. My Lord Nityananda,

the jewel of all good qualities, has brought the flood of ecstatic love of

God that drowned the entire world.

2) Bringing this overwhelming deluge of prema when he returned fron Bengal

fron Jagannnath Puri onLord Chaitanya's order, Nitai inundated the assembley

of devotees. The fallen non-devotees did not drown, however, but remained

floating on that ecstatic ocean.

3) Lord Nityananda freely offered this exalted prema, which is difficult for

Lord Brahma to attain, even to the fallen and wretched souls who had no

desire to recieve it.

4) The ocean of mercy had formerly been tightly sealed, but Nitai cut a

channel in it's boundary to allow the great flooding waves of nectarian

prema to splash from house to house.

5) Lochan Das sings, "Whoever has not worshipped my Nitai or taken advantage

of this excellent opportunity offered by Him, knowingly commits suicide".

Akrodha Paramananda by Lochana Das Thakur

akrodha paramananda nityananda ray

abhimana shunya nitai nagare beday

adhama patita jiver dvare dvare giya

hari-nama maha-mantra deno bilaiya

jare dekhe tare kohe dante trna dhori

amare kiniya loho bhajo gaura-hari

eto boli' nityananda bhume gadi jay

sonara parvata jeno dhulate lotay

heno avatarejar rati na janmilo

locan bole sei papi elo ar gelo

Translation:

The noble Lord Nityananda Ray is never angry, for He is the personification

of supreme transcendental bliss. Devoid of any concept of false ego, Nitai

wanders about the town.

Going from door to door in the residences of the most fallen and wretched

souls, He freely distributes the gift of the

Hari-nama maha mantra.

He exclaims to whomever he sees while holding straw between his teeth,

"please purchase me by worshipping GauraHari"!

Saying this, Nityananda Prabhu rolls about on the ground, appearing like a

golden mountain tumbling in the dust.

Lochan das says, "whoever has not experienced the awakening of affection for

such an avatar as this, that sinful person simply comes and goes uselessly

in the cycle of birth and death".

Parama Karuna