Srila Bhaktivinoda Thakura Disappearance Day - Gaura Shakti Svarupaya

[bija]

Why is Shrila Sacchidananda Bhaktivinoda Thakura called as "Gaura Shakti Svarupaya"?

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[bija]

[bija]

Collection of Srila Bhaktivinoda's books online - click here

 

Full Nitaai Veda Online - click here

 

Full Nitaai Veda Download in Vanibase format for offline reading (large file) - click here

[Amlesh]

Thanks dude, for always making us remember the important dates.

[bija]

Hope you can find time to listen to this audio Amlesh. Its very beautiful (Gurudeva's) glorification of Srila Bhaktivinoda Thakura. In the future we hope to have a fully functioning place dedicated to Srila Bhaktivinoda Thakura:pray:.

 

I will upload the audio to flash format asap.

[bija]

Shrila Thakura Bhaktivinoda is always manifest to the unduplicitous devotees in the form of his teachings. Sincere readers can find Sri Gaurasundara in Sikshashtaka, Sri Rupa Gosvami in Bhakti-rasamrta-sindhu, Sri Sanatana GosvamI in Brihad-bhagavatamrta and Vaisnava-tosani. Sri Raghunatha dasa Gosvami in Stavavali, Sri Jiva Gosvami in Shat-sandarbha, Sri Krsnadasa Kaviraja Gosvami in Sri Chaitanya-charitamrta and Sri Govinda-lilamrita, Sri Narottama dasa Thakura in Prarthana and Prema-bhakti-chandrika, Sri Vishvanatha Cakravarti Thakura in his commentary on Srimad-Bhagavatam and Bhagavad-gita.

 

Similarly surrendered and sincere persons can find Shrila Thakura Bhaktivinoda within his books. The transcendental teachings of Shrila Thakura Bhaktivinoda is the combined essence of the teachings of Lord Shri Chaitanya, Sri Svarupa Damodara, Sri Sanatana, Sri Raghunatha, Sri Jiva, Sri Kaviraja, and Sri Narottama dasa Thakura. (srila gurudeva)

[bija]

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[Amlesh]

Thanks. I have some songs from His Divine Grace Bhaktivinoda Thakura which aare really nice.

 

I've also one book from Him (Jiva Dharma I think) which is really nice.

[bija]

Kalyana Kalpataru (desire tree of auspiciousness) - click here

 

This is a very nice book Amlesh.

 

Here is the first eight verses:

 

 

 

 

(1)

 

 

 

 

vande vrndatavi-candram

radhikaksi-mahotsavam

brahmatmananda-dhikkari-

purnananda-rasalayam

 

 

vande—I offer my respectful obeisances; vrnda-atavi—the forest of Vrndavana; candram—the moon; radhika—Shrimati Radharani; aksi—eyes; maha-utsavam—grand festival; brahmatma-ananda—the bliss of merging into the Brahman effulgence; dikkari—puts to shame; purna-ananda—full in spiritual joy; rasa-alayam—the abode of transcendental mellows.

Those aspirants who have first had profound meditation on the purport of great statements like "tat-tvam-asi", and who have attained the bliss of merging into the Brahman effulgence, themselves find that such so-called bliss is put to shame before the completely ecstatic spiritual relationship between the taster and tasted mellows. I offer my respectful obeisances unto that most astonishing abode of such totally blissful mellows, the very moon over Vrndavana: Shri Krishna, Who is the delightful festival for Shri Radhika's eyes.

 

 

(2)

 

 

 

 

chaitanya-caranam vande

krishna-bhakta-janasrayam

advaita-mata-dhaureya

bharapanodanam param

 

 

chaitanya-caranam—the lotus feet of Lord Chaitanya; vande—I offer my respectful obeisances; krishna-bhakta—the devotees of Lord Krishna; jana-asrayam—the refuge of such persons; advaita—undifferentiated monism; mata—the opinion; dhaureya—fit for a burden; bhara—the weight; apanodanam—throws away; param—the only.

I offer my respectful obeisances unto the lotus feet of Shri Chaitanya Mahaprabhu, which are the only shelter for all the greatly fortunate devotees of Lord Krishna. His lotus feet cast out to a distant place the unbearable burden of the doctrine of undifferentiated monism, as it was propounded by Shripada Sankaracarya.

 

 

(3)

 

 

 

 

gurum vande maha-bhagam

krishnananda-svarupakam

yan mude racayisyami

kalyana-kalpa-padapam

 

 

gurum—unto the spiritual master; vande—I offer my respectful obeisances; maha-bhagam—most worshipable; krishna—of Lord Krishna; ananda—bliss; svarupakam—the original form; yat-mude—the cause of the increase of whose bliss; racayisyami—I will write; kalyana-kalpa-padapam—the book named Kalyana Kalpa-taru.

I offer my respectful obeisances unto the lotus feet of my most worshipable Gurudeva, who is the personified form of blissful Krishna consciousness. Just to increase his transcendental happiness, I will compose the book known as "Kalyana Kalpa-taru".

 

 

(4)

 

 

 

 

aprakrta-rasanande

na yasya kevala ratih

tasyedam na samalocyam

pustakam prema-samputam

 

 

aprakrta—transcendental; rasa-anande—in the bliss of transcendental mellow; na—not; yasya—whose; kevala—unalloyed; ratih—love; tasya—his; idam—this; na—not; samalocyam—subject to criticism; pustakam—the book; prema-samputam—a box for the safekeeping of the most extremely confidential jewels of ecstatic love.

The aggregate of the following 24 elements is called "prakrti": the 5 gross elements, the 5 objects of the senses, the 5 working senses, the 5 knowledge-acquiring senses, mind, intelligence, ego, & mahattattva. The truth that is above and beyond all these is called "transcendental truth". That truth, although being the original reservoir of all blissful spiritual mellows, is not appreciated by all persons; indeed, those who have not developed unalloyed love and attachment to this transcendental truth will not read this book, which is just like a small jewel box for guarding the most confidential gems of ecstatic love. Thus they simply remain attached to meditating on material bodily happiness, becoming completely submerged and drowned in the insignificant ocean of lust.

 

 

(5)

 

 

 

 

ayam kalpa-taror-nama

kalyana-padapah subhah

vaikuntha-nilaye bhati

vane nihsreyasahvake

 

 

ayam—this; kalpa-taror-nama—named "kalpa-taru"; kalyana-padapah—the desire-tree of auspiciousness; subhah—auspicious; vaikuntha-nilaye—in the abode of Vaikuntha; bhati—conspicuously present; vane—in the forest; nihsreyasa-ahvake—named the "ultimate welfare".

In the abode of Vaikuntha, within the forest of ultimate good, there is one special wish-fulfilling desire-tree of supreme auspiciousness, conspicuously present among all the others.

 

 

(6)

 

 

 

 

tasya skandha-trayam suddham

vartate vidusam mude

upadesas tatha copa-

labdhistucchvasakah kila

 

 

tasya—that tree; skandha—branch; trayam—three-fold; suddham—principle; vartate—is existing; vidusam—of learned men; mude—for the purpose of increasing the joy; upadesah—advice; tatha—that; ca—and; upalabdhih—attainment; tu—and; ucchvasakah—overflowing emotions; kila—known as.

This tree is divided into three principal branches known as "Upadesa" (spiritual advice), "Upalabdhi" (attainment of realization), and "Ucchvasa" (overflowing spiritual emotions), which increase the joy of all persons who are actually wise.

 

 

(7)

 

 

 

 

ashritya padapam vidvan

kalyanam labhate phalam

radha-krishna-vilasesu

dasyam vrndavane vane

 

 

ashritya—taking shelter; padapam—of the desire-tree; vidvan—most learned persons; kalyanam—in the form of auspiciousness; labhate—attaining; phalam—the fruit; radha-krishna-vilasesu—in the performance of Shri Shri Radha-Krishna's pastimes; vrndavane vane—within the transcendental forest called Vrndavana, beyond the abode of Vaikuntha.

The shelter of this special desire-tree produces the attainment of fruits in the form of auspiciousness. This means eternal servitude to the performance of Shri Shri Radha-Krishna's pastimes in the realm of the transcendental forest named Vrndavana, within the innermost secret abode of Vaikuntha.

 

 

(8)

 

 

 

 

sampujya vaishnavan vipran

sarva-jivams ca nityasah

kirtayami vinito 'ham

gitam vraja-rasashritam

 

 

sampujya—fit for being worshipped; vaishnavan—to all Vaishnavas who are residents of Shri Navadvipa, Shri Ksetra, and Shri Vraja-dhama; vipran—to all the brahmanas who are followers of the Vaishnavas; sarva-jivan ca—and also to all souls from Lord Brahma down to the untouchable outcastes and dogs; nityasah—always; kirtayami—I perform kirtana; vinitah—humbly; aham—I; gitam—songs; vraja-rasa—the mellow of Vraja; ashritam—sheltered.

I now humbly perform the chanting of all the songs which are sheltered under the mood of Vraja, just to worship all of Lord Krishna's jiva souls. This includes all the Vaishnava residents of Vraja-dhama, Ksetra-dhama, and Navadvipa-dhama, as well as all the brahmanas who are beyond fruitive activities and speculative knowledge, as well as all the souls from Lord Brahma down to the untouchable outcastes and dogs.

[NOTE: The word for word definitions and the verse translations of the above Introductory Prayer are based on Bhaktivinoda's own Bengali translation of his Sanskrit verses. Therefore expanded explanations are evident.]

[Amlesh]

It's by their grace only that very tough verses are put to simplicity for us to comprehend.

 

Thanks for providing us the link, I'll read the book.

[bija]

Yes Amlesh, that is one aspect of Srila Bhaktivinoda's writing, simplicity. Gurudeva once told me that his books in the Bengali language use very simple sweet language.

 

Jaiva Dharma is a wonderful yarn:).

 

It is evident by his simple writing that he is a great soul full of compassion.

[Amlesh]

 

Yes Amlesh, that is one aspect of Srila Bhaktivinoda's writing, simplicity. Gurudeva once told me that his books in the Bengali language use very simple sweet language.

 

Jaiva Dharma is a wonderful yarn:).

 

It is evident by his simple writing that he is a great soul full of compassion.

 

Yep, it's that book only that made me understand the universality of Vaishnavism.

[bija]

I would love to hear some of your realizations oneday Amlesh.

[Amlesh]

Yep, one day. But it is really interesting.

 

And I would like to hear yours, I know, it would be even more interesting.

 

I wonder how it would be for Theist and cBrahma??????????

[bija]

Shri Gadadhar Pandit Goswami;

Shri Gadadhar was the constant companion of Mahaprabhu from the time of their childhood. The most consistent opinion regarding his birthplace is that he was born in the village Belitigram, within the District of Cattigram, in the present country of Bangladesh. Another opinion is that his family hailed from Baliati, within Dhaka district (also Bangladesh). His father's name was Shri Madhab Misra and his mother's name Shri Ratnabatidebi.

Shri Madhab Misra was a pandit in the court of the King of Kandi, Maharaj Surasena. It is the opinion of some that this king brought Gadadhar from Belitigram to Bharatpur (near Kandi). In any case Bharatpur is the Shripat of Shri Pandit Gosvami and his nephew and disciple, Shri Nayanananda Thakur. The worship of a Bhagavad Gita, written in Gadadhar's own hand, and a Deity of Shri Gopinathji, worn by Gadadhar around his neck, are both being nicely preserved here by the descendants of Nayanananda Thakur.

In Nabadwip they lived very near the house of Shri Jagannath Misra in Mayapur. Ratnabatidebi thought of Sacidebi as her own sister, and always used to visit her.

During their childhood, Shri Gaura Hari and Gadadhar would play together, sometimes at Mahaprabhu's house and sometimes at Gadadhar's house. They both studied together at the same school. Gadadhar however, was a few years younger than Nimai. Nimai couldn't remain without Gadadhar even for a moment and Gadadhar as well could not bear to be separated from Nimai.

In the Gaur ganoddesa dipika, it is described, "That person who in Braja was the daughter of Shri Brishbhanu Raja, namely Shrimati Radharani, is now celebrated as Shri Gadadhar Pandit.

"Previously, She Who was the embodiment of love, the Queen of Brindaban, Shri Radha, has now become the most beloved of Shri Gauranga (Gaur Ballabha), Shri Gadadhar Pandit."

Shri Swarup Damodar has described him as-, the Lakki of Braja. "Who was previously the most dear Lakki (Goddess of Fortune ) of Syamsundor, is now Shri Gadadhar Pandit, the wealth of love of Gaurachandra."

Shrimati Lalita Debi has become famous as Anuradha, the most devoted follower of Shrimati Radhika. Consequently Lalita has also entered into the body of Gadadhar Pandit. This has been described in the third act of Chaitanya Candrodoy Natak, fifty-first verse, "This God of the Earth Shri Gadadhar, appears just like the dearest sakhi of Shri Radha, Lalita debi."

This seems reasonable to some devotees since Dhrubananda Brahmacari (one of the principal disciples of Gadadhar) is also said to be the self-same form of Lalita." (Gaurganoddesh dipika / Kavi Karnapur)

Shri Gaursundor is Krishna, but in the mood of Radharani. Therefore, Gadadhar, though he is Radharani, is the avesh of Lalita. That is, the mood and sentiments of Lalita, in consoling and offering advice to Shrimati Radhika, take possession of Gadadhar so that he can help the Lord relish ecstatic mellows. Just as the Name, Form, Qualities and Pastimes of Shri Krishna are non-different from Himself, similarly the mood and sentiments of Shri Lalitadebi are also non-different than her very self.

Svarupa Damodara has written in his diary:

avani sura bavah Shri Panditakhyo jatindrah |

sa khalo bhavati Radha Shrila Gauravataro ||

"During the incarnation of Shri Gauranga, Radharani has descended to this world as the best of the munis, Who is known by the appellation Pandit.

Shri Vasudeb Ghosh Thakur has written:

Agam agocar gora akhil brahmapar, bed upar, najane pasandi mati bhor ||

Nitya nityananda Chaitanya Gobinda Pandit Gadadhar Radhe |

Chaitanya yugalrup kebol raser kup abatar sadasib sadhe ||

Antare nabghana bahire gaura tanu yugalrup parkash |

Kahe Basudeb Ghosh yugal bhajan base janame janame rahu ash ||

"Lord Gaursundor, Who is beyond the purview of the scriptures, beyond the entire Brahman and above even the Bedas, can never be known by the atheists whose intelligence is dull. Lord Nityananda is His eternal self. Lord Chaitanya is Lord Govinda Himself and Pandit Gadadhar is none other than Shri Radha. The Divine Couple, Who are present in Shri Chaitanya, are a well of loving mellows (rasa). Adwaita Acarja (Sadasib) has prayed for His descent. Within He is blackish but of a golden hue without, the direct manifestation of the Divine Couple."

Thus Basudeb Ghosh sings of the beauty of this Divine Couple, Shri GadaiGauranga, in Whose worship he has been completely subjugated. He prays that he will desire to serve them birth after birth."

In Shri Chaitanya charitamrita we find:

Panditer bhab mudra kahan na jay | gadadhar pran nath nam hoila jay ||

pandit prabhur prasad kahan na jay | gadair gauranga boli jareloke gay ||

"The ecstatic emotions and expressions of Pandit Gadadhar are not possible to describe. Another name of Lord Gauranga is the Lord of the life of Gadadhar. Who can understand what mercy the Lord has bestowed upon Gadadhar? His glories are sung by everyone as the Gauranga of Gadai."

[C.C.Antya 7/163-64]

During the time when Shri Isvar Puri was present for a few months in Nabadwip at the house of Shri Gopinath Acarja, he taught Gadadhar from the book he had composed, Shri Krishna Lilamrta.

Gadadhar was always fond of solitude and from his very childhood was the picture of patience, serenity and renunciation. During the time of His precocious youth, Nimai Pandit however, would ask his fellow students meaningless, fallacious questions in logic. Gadadhar was not especially fond of this pastime, and therefore sometimes used to remain at a distance from Nimai. But Nimai wouldn't allow him to get away. He would tell him, "Gadadhar! In a very short time I'll become such a Baisnab that Lord Brahma and Lord Siva themselves will come to My door."

One day while the Lord of Baikuntha was absorbed in His pastimes of scholarship He happened to meet Gadadhar. Catching hold of Gadadhar with His two arms, Prabhu smiled and inquired from him, "You are a student of logic, so please impart some of your knowledge to Me."

Gadadhar replied, "Ask me."(whatever you please)

Prabhu requested, "Tell me what the symptoms of mukti (liberation) are?"

Gadadhar explained the symptoms according to the explanations given in the scriptures but Prabhu was not satisfied. "You couldn't explain correctly", He said.

Gadadhar, "According to sastra, the first symptom of the manifestation of mukti is the elimination of all kinds of suffering."

The Lord of Sarasvati debi however, pointed out some faults in this explanation.

There simply doesn't exist any sophist who can match wits with Him. Since there is no one who is qualified to speak with Him Gadadhar concluded that the only way to save himself was to flee away. Prabhu told him, "Gadadhar! Today you may go home. Tomorrow you can come when I let you know."

So Gadadhar went home after first offering his namaskars.

Shri Gadadhar Pandit was very affectionate towards Mukunda Datta. Whenever any Baisnab came to Nabadwip, Mukunda would inform Gadadhar and they would both go to have darshan.

One time Pundarik Bidyanidhi came from Cattagram to Nabadwip so Mukunda invited Gadadhar to come along and meet him. Gadadhar was very excited to meet such a Baisnab and thus the two of them happily set out together to take advantage of sadhusanga with this newcomer to Nabadwip.

However, when Gadadhar saw that Pundarik Bidyanidhi dressed and acted like a wealthy materialist, he lost whatever reverence he had previously felt before meeting him. Gadadhar thought to himself, "How can a Baisnab look and act as if he is so addicted to sense enjoyment?"

Nevertheless, Mukunda knew the real character of Pundarik Bidyanidhi and could as well sense the doubts in the mind of Gadadhar Pandit. To reveal the real nature of Bidyanadhi Mahasoy he now recited some slokas from the Shrimad Bhagavatam in a very sweet voice. Pundarik Bidyanidhi, hearing the beautiful recitation of these verses glorifying devotion, began to cry in a fit of ecstasy while calling out, "Krishna!, Krishna!", At last he finally fainted dead away on the floor.

Gadadhar now felt very remorseful in his mind. He thought to himself, "Because I have ignorantly considered this highly advanced soul to be an ordinary materialist, a great offence has been committed by me! In order that I might be saved from the reaction of this offence, I think the only solution is to accept initiation from him."

Gadadhar submitted his proposal to Mukunda, who in turn presented it to Pundarik Bidyanidhi with a full account of the Pandit's high qualifications. Hearing this proposal, Pundarik became very happy. "Providence has bestowed upon me a great jewel; certainly I will accept him. You shouldn't have any doubt about that. It is the result of many lifetimes of good fortune that one gets a disciple like this."

On an auspicious day, Shri Gadadhar Pandit received the divine mantra from Pundarik Bidyanidhi. [C.B. Madhya 7]

Shri Chaitanya Mahaprabhu, upon going to Gaya Dham, first began to manifest symptoms of Krishnaprema. There He enacted the pastime of accepting the shelter of Shri Isvar Puri and after returning to His house He now began to lead a new life. Day and night He remained totally immersed in the ocean of love of Krishna. Upon seeing this unprecedented shower of tears of love for Krishna, Gadadhar also began to cry in ecstatic love. From this time Gadadhar Pandit was always at Mahaprabhu's side.

In the courtyard of Shribas Thakur was one Kunda flower tree which was as though a kalpa briksa tree. No matter how many Baisnabs came there in the morning to pick flowers, they couldn't exhaust the seemingly unlimited supply of flowers which this tree provided.

One morning, while Gadadhar, Gopinath, Ramai and Shribas Thakur were picking flowers, Shriman Pandit arrived there smiling radiantly. When they asked him the cause of his great happiness he narrated to them some incidents concerning the ecstatic transformations which had come to possess Nimai Pandit, after His return from Gaya. The Baisnabs were very enlivened to hear this news and thus filled the sky with the vibrations of "Hari! Hari!"

Shriman Pandit then went on to inform them that when Prabhu had regained His external consciousness He requested that the following day all the Baisnabs would meet together at Suklambar's house.

Having received this news, Gadadhar immediately proceeded to Suklambar Brahmacari's house. He was very eager to witness what he had just heard a description of. With this in mind he hid himself within Suklambar's house. Shortly Sadasib, Murari, Shriman, Suklambar and all the other Baisnabs arrived there.

Just then the king of the brahmanas, Dwijaraj Bishwambhar appeared on the scene. The Baisnabs all greeted Him but He was not in external consciousness. Upon seeing all the Baisnabs He began to recite a verse describing the symptoms of devotion.

"I had obtained the object of my life, but now where has He gone?!"

While calling out in such fashion he embraced one pillar within Suklambar's house and then fell to the ground. Due to the intensity of the Lord's emotions, that pillar broke and fell to the ground with Prabhu, as he called out, "Where is Krishna?!"

Lying there on the floor, His hair scattered, the other devotees also faded and sank down to the ground while within the house, Gadadhar fainted dead away. Who can say who fell first or in which direction since no one was any longer conscious of themselves as a separate living being. They had all fainted in the ecstasy of love of Krishna while Jahnabi debi (Mother Ganges) smiled, looking on in astonishment.

Upon attaining external consciousness Shri Biswambhar cried excessively while repeating, "Krishna! Oh Krishna! My Master, where have You gone?!"

Saying this much He again fell to the ground. In the ecstasy of love of Krishna Prabhu Sacinandan cried His eyes out, surrounded by the devotees who also could not restrain their tears. Though He fell to the ground again and again, no marks or bruises appeared on His body. Being totally absorbed in His own inner pleasure, He was not aware of any kind of external pleasure or pain. From within the ocean of tears the sound of Krishna kirtan gradually built itself up into a roaring tumult, as Suklambar Bhavan became immersed in a flood of ecstatic love.

Shri Biswambhar steadied Himself for a moment and sat up, but the shower of ecstasy continued to pour incessantly. Hearing the sound of crying coming from within the house Prabhu inquired, "Who is within the room?"

Suklambar replied, "Your Gadadhar."

Gadadhar was sitting with his head hanging down and crying, which sight pleased Shri Bishwambhar very much. Prabhu called to him, "Gadadhar! Is that you?! The emblem of virtuous piety. From your childhood you have been steadfastly dedicated and devoted to Krishna. My life however has been wasted in futile pursuits. Then, just when I received that priceless treasure, by chance I again lost Him."

Though His body is worshipful by everyone, it now became covered with dust as He fell down and rolled on the ground while sobbing and uttering such piteous remarks. In the happiness of this torment of feelings in separation from Krishna (grievances of His heart), the space of the entire day elapsed as though it was the passing away of only a moment. Partially regaining some external consciousness the Lord begged to take leave, while Gadadhar, Sadasib, Shriman Pandit and Suklambar could simply look on in astonishment. Everyone was so amazed that at first they couldn't say anything, but gradually they began to comment to each other about what had transpired there that day.

[bija]

Everyday the Lord would engage in kirtan with His devotees and in this way experience ecstatic love. The transformations which took place in His body can only properly be described by Ananta Sesh Himself.

He pleaded with everyone, "Where can I go to find that darling Who plays His flute so sweetly (Murali Badan)?" Saying this much He sighed deeply and began to cry. After calming Himself He requested His devotees, "Please hear the cause of My distress. There is no end to My suffering because of this. Even after obtaining He Who is dearer to Me than My own life (Kanhaiya), I lost Him again." Being entreated in this way the devotees gathered around to hear His story.

"There is a village named Kanai Natsala. When I was returning from Gaya I happened to come to that place. One very beautiful young boy, as dark as a tamal tree, with beautiful locks of hair, curling around his ears and eyebrows and wearing a necklace of new gunja berries (hard, red berries with a black spot on one end); His appearance totally captivated My mind. Gayly coloured peacock feathers adorned His head and the jewels and gemstones on His body gleamed and glittered so much that I couldn't even fix my gaze in His direction. In His hand was a very beautiful flute which was capable of bewildering the greatest ascetics. His lotus feet were adorned with jewelled ankle bracelets and His arms, which were decorated with jewelled ornaments defeated the beauty of blue sapphire pillars. His chest was adorned with the mark of Shribatsa, as well as necklaces of jewels like the Kaustubha. How can I possibly describe the beauty of the yellow cloth which He was wearing? His ears were decorated with shark-shaped pendants, enhanced by the beauty of His eyes, like the petals of a lotus flower. He came before me smiling so charmingly, but then after embracing me He fled away, to where I do not know."

Shri Gaursundor was speaking in such a way that only those who have been blessed by His mercy can understand what He is saying. Speaking in this way He called out, "Ha Krishna!" and hen fainted and fell to the floor.

The devotees picked Him up while chanting "Krishna! Krishna!" and brushed the dust off His body. He tried to calm Himself but it was no use.

"Where is Krishna?! Where is He!!?, He pleaded with tears in His eyes.

For a moment He became still, having regained the gentle nature which was previously His normal disposition. The devotees were delighted beyond satiation to hear of the devotional ecstacies of Shri Biswambhar. They addressed Him, "We cannot even imagine what pious credit we have accumulated to get such association as Yours. How fortunate we have actually become is beyond expression. For those who have attained Your association; what is Baikuntha to them?! Even by a brief moment of Your association one can receive the fruit of devotion to Krishna. We now belong to You. You are our Maintainer. Having become our Hero as such, please engage in Your pastimes of sankirtan. Our bodies had been burned by the words of the atheists. Now, by the waters of love, flowing from your eyes, please appease us and cool our scorched souls.

Prabhu was very satisfied by their words and thus encouraged and consoled them to the best of His ability. Then He, Who had become Himself as like a mad lion, returned to His own home.

Upon returning home however, His behaviour was not resolved. He remained continually obsessed and possessed by the appearance of ever newer waves of ecstatic love. The streams of ecstasy which flowed from His eyes were as like the appearance of the Ganges river. His only words were, "Where is Krishna?! Where is Krishna?!" No matter what anyone said to Him, this was His only reply. Whenever and whichever devotee came to see Him, He simply pleaded with them in between sobs, "Where has Krishna gone to?!" Then they would try to console Him as best as they could.

One day Gadadhar came to Prabhu's house in a happy mood, bringing with him some tambul (pan & betel) for Shri Gaursundor. As he came into the Lord's presence, Prabhu asked him in an exuberance of emotion, "Where is that darling, dark-complexioned boy Who wears bright and shining yellow garments?! After asking this, He began to shed tears profusely."

To see His afflicted and distressed condition was enough to rend one's heart. Gadadhar thought about what he could possibly say but nothing came to him. Finally he respectfully submitted, "Krishna is continually present in Your heart."

When Prabhu heard this He began to tear at His breast with His nails but Gadadhar quickly grabbed his hands.

Prabhu implored him, "Gadadhar! Let go of My hands. I cannot remain a moment more without seeing Krishna."

Gadadhar replied, "Just try to be a little patient and calm Yourself. Krishna will come any minute now. Please relax." Hearing this, Mahaprabhu became somewhat composed.

Sacimata was listening to all of this from a distance and so came running there. Being very pleased with Gadadhar, she declared, "Though He is just a boy, He is very intelligent. I am frightened to go before my son when He is in these moods. But Gadadhar has very cleverly pacified him."

Sacimata told him, "Bap! You must please remain with Nimai always. If you stay with Him then I won't have to worry." [C.B. Madhya 2]

When Mahaprabhu began His pastimes in Nabadwip, Gadadhar was his chief companion. RaiKanai (RadhaKrishna) of Braja are now sporting on the banks of the Ganga as GadaiGauranga (GadadharGauranga), and the cowherd boyfriends of Braja are assisting in Their pastimes of kirtan.

One day after roaming throughout the town of Nabadwip, Mahaprabhu came to a forest and seated Himself therein. Sitting there in that forest stimulated the remembrance of His pastimes in Braja. Mukunda began to sing the purvarag (courtship) songs in a very sweet voice while Gadadhar collected some flowers from the creepers and bushes there and after stringing a garland placed it on Prabhu's neck.

In the same manner that Shrimati Radharani used to previously decorate Shri Krishna, Gadadhar similarly dressed Mahaprabhu. Some were singing beautiful songs, while others danced in a very graceful style. Shri Gaursundor took Gadadhar by the hand and seated him by His side on a dais at the base of a tree while Adwaita Acarja offered arati. Nityananda seated Himself on Prabhu's right side as Shribas Pandit decorated everyone with flower garlands. Narahari was fanning the Divine Couple with a whisk (camara) made from the tail hairs of forest cows. Suklambar decorated them all with sandalwood paste while Murari Gupta recited the premdhvani. All the while Madhab, Basudeb, Purusottam, Vijoy, and Mukunda continued to sing songs in the various ragas.

Then Prabhu closed his pastimes in Nadiya and, as per His mother's request, He took up residence at Nilacal. At this time Gadadhar also went to live there, where Prabhu engaged him in the service of Shri Tota Gopinath. Mahaprabhu would very often visit His dear friend Gadadhar and lose Himself in discussions on the topics of Shri Krishna. The temple of Shri Tota Gopinathji is located near the ocean at Jameshwar.

When Lord Chaitanya travelled to Shri Brindaban, Gadadhar could not bear to be separated from Him and wanted to go also but Mahaprabhu reminded him of his vow of Ksetra sannyasa (by which he was to remain constantly in Shri Ksetra in the service of Shri Gopinath) and somehow or other sent him back after a long struggle. [C.C.Madhya 16]

In the seventh chapter of the Antyalila of Shri Chaitanya Bhagavat, Nityananda Prabhu's return to Nilacal from Nabadwip has been described.

After meeting with Mahaprabhu, Nityananda came to have darshan of Lord Jagannath and after enjoying some ecstatic pastimes there, He came to see Gadadhar. The love and affection which Nityananda felt for Gadadhar can only be described by the Supreme Lord Himself.

Within Gadadhar's residence the enchanting figure of Gopinath was present. He appeared to be none other than the son of Nanda Maharaja Himself (Nanda Kumar); so much so that one day Lord Chaitanya personally embraced Him. Even the greatest atheist forgets himself upon having darshan of Shri Gopinathji. An unlimited flow of tears came out from Lord Nityananda's eyes as he gazed upon the three-fold bending form of Shri Gopinathji, with His flute pressed to His lips.

When Gadadhar came to know that Nityananda Prabhu had arrived he left his reading of the Shrimad Bhagavatam and rushed to receive him. As soon as their eyes met they began to cry as they embraced each other firmly. While mutually offering their namaskars, each began to praise the other, "Today my eyes have become purified.Today my life has become successful."

They lost external consciousness as they began to float in the ocean of ecstatic love. Such manifestations of divine love caused those present to also shed tears of ecstasy. There was so much affection between them that they were both careful not to utter any words which might be taken by the other as unpleasant. Gadadhar had a firm resolution not to see the face of anyone who criticized Nityananda Prabhu. Pandit Gosai (Gadadhar) refused to see even those who had no love for Nityananda Swarup.

Finally they composed themselves and sat down to discuss the auspicious qualities of Shri Chaitanya. Gadadhar deb requested Nityananda to take his meal there that day. Nityananda had brought from Gaurdesh very fine, white rice which was of excellent quality for Shri Gopinath. He had also brought a very beautiful coloured cloth for Gopinath. Both of these he now presented to Gadadhar. Nityananda told him, "Please cook this rice for Gopinath."

Gadadhar replied, "I have never seen before such rice as this. Have you brought this rice for Gopinath from Baikuntha? Only the Goddess of Fortune Lakkidebi, cooks such rice as this, and only Krishna is the enjoyer of such delicacies as this. Of course He is very kind in that He keeps His prasadam for His devotees."

In great happiness Gadadhar praised this rice and then went to present the new cloth to Gopinath. After putting that divine cloth on Gopinath's body he felt extremely delighted to see its beautiful appearance.

Then he went to cook for Gopinath after first going out into the garden to pick some spinach. This spinach was not planted by anyone but grew there wild. He also brought some soft new tamarind leaves and after preparing them into a paste, placed them in salt water. With these he prepared one vegetable called amla.

In this way the highly fortunate Gadadhar cooked for Lord Gopinath. Just as he brought the bhoga before Shri Gopinath to offer it, Shri Gaurachandra arrived there. While repeating "Hare Krishna Krishna", He smiled brightly, in an enlivened mood.

Shri Gaurachandra called out, "Gadadhar! Gadadhar!"

Gadadhar came and respectfully offered prayers at His lotus feet. Prabhu laughed and spoke to him, "Why Gadadhar! Am I not also included within this invitation to lunch? I am not different from the two of you. Even if you don't choose to give me any (prasad), I can claim that the ingredients which have been brought by Nityananda, Gopinath's prasadam and your cooking; all of these I am entitled to receive a portion of."

Gadadhar and Nityananda were charmed to hear these affectionate and merciful words spoken by the Lord and thus they were immersed in an ocean of joy.

In great satisfaction Deb Gadadhar brought the prasad of Gopinath and placed it before GauraCandra Prabhu. The entire forest garden in which Gadadhar lived became permeated with the sweet smell of that rice, to whom Mahaprabhu was reverently offering prayers again and again

Prabhu told Gadadhar, "Make three plates and we'll all take prasad together."

Thus the Lord sat down to honour that prasad, being highly pleased with the rice brought by Nityananda Swarup. The two Prabhus sat down side by side while continuing, in great satisfaction, to praise the rice and vegetables that had been prepared by Gadadhar.

Prabhu said, "Simply the smell of this rice is sufficient to award devotion of Krishna. Don't take it otherwise. Gadadhar! Your cooking is so charming. I have never eaten spinach as good as this before. It is very wonderful that you have prepared this other vegetable preparation simply from tamarind leaves. Now I have understood that actually you are the one who does the cooking in Baikuntha. Why are you trying to hide your true identity?

In this way these three Prabhus accepted their lunch, enjoying the mellows of love while joking together. This greatly satisfied all those present. Who but the three of them can understand the affection they feel for each other? Shri Gaurachandra never spoke neglectful or insulting words to anyone.

After a short while Prabhu finished His meal and the devotees then plundered His remnants after He got up to wash His hands.

Whoever hears or reads about this ecstatic luncheon that took place at Gadadhar Bhavan; what to speak of devotion to Krishna, he will attain Krishna Himself. Whoever receives the auspicious glance of Gadadhar becomes able to know something about Nityananda Swarup, and whoever feels affection for Nityananda, Gadadhar recognizes and takes into his personal company. In this way Nityananda enjoyed his sporting pastimes in Nilacala in the blissful company of Gaurachandra.

These three continuously remained together, Shri Krishna Chaitanya, Nityananda and Gadadhar. They all used to go to see Lord Jagannath, absorbed in intense ecstasy while performing sankirtan together. Brindaban das thus sings of the lotus feet of Shri Krishna Chaitanya and Nityananda Candra, Who are his life and soul. [C.B.Antya 7]

Shri Gadadhar Pandit would regularly recite Shrimad Bhagavatam to Shri Gaursundor and His associates.

gadadhar pandit prabhur age bosi|

pare bhagavat - sudha dhale rasi rasi||

"Gadadhar sat in front of Prabhu to recite from the Bhagavat, continuing to pour out heaps and heaps of the nectarean ambrosia of Krishna's pastimes."

[b.R.3.107]

In this way the Lord used to enjoy life in the company of Gadadhar, while listening to the Shrimad Bhagavatam. Gadadhar would recite and Prabhu would exhibit the various moods and sentiments of love being described. The Lord would very attentively listen to the narrations of the life stories of Prahlad and Dhruva, hundreds and hundreds of times. Prabhu had no other occasion or opportunity to do anything other than continually speak and hear of the Name and Qualities of Shri Krishna. The Bhagavatam recitations of Gadadhar and the kirtan of Damodar Swarup; listening to these is how the Lord passes His time.

After enacting His pastimes on this planet for forty-eight years, Shri Gaursundor finally merged into the body of Shri Gopinathji the worshipful Deity of Shri Gadadhar Pandit.

nyasi siromani cesta bujhe sadhya kar ?

akasmat prithivi karila andhakar ||

pravesila ei gopinather mandire hoila adarsan, punah na aila bahire|

[b.R.8.356-357]

"Who has the ability to understand the activities of the Crest Jewel of all sannyasis? Suddenly He left this world in darkness. Entering into the temple of Shri Gopinath, He disappeared and did not come out again."

In the diary of one Orissan devotee it is described that Mahaprabhu first went missing inside the Gundica Mandira. The devotees began to comb the four directions in search of their Beloved Lord until finally, outside of Tota Gopinath Mandir at Jameswar, the outer garment of Mahaprabhu was found lying on the ground. A slight, golden hued crack which is still to be seen near the right knee of Shri Gopinathji is the spot where Mahaprabhu is said to have entered the Deity.

Just before leaving this world shrouded in darkness, Mahaprabhu consoled Gadadhar and asked him to remain for a few more days, to wait for Shrinibas. "If he comes here only to find that I have left, he may very likely give up his life's breath. You should console him and teach him the Bhagavatam."

When Shrinibas arrived in Puri, Gadadhar was still there but in name only. Shrinibas offered his obeisances but there was no visible sign that Gadadhar was aware of his presence. Gadadhar looked like the full moon during an eclipse. His cloth was drenched from his tears. The hairs on his body stood on end as he roared very loudly. Sometimes his body trembled and appeared very frail. He hardly ate anything. Sometimes he looked very pale and tried to speak something but the words got caught in his throat. Sometimes he laughed and sometimes it seemed that his breathing had stopped. He got up and walked hither and thither lamenting all the while. He was not aware of the comings and goings of anyone.

Shrinibas was astounded. He wanted to say something but he just couldn't find the courage. That day he remained there silently. The next day when he saw what he thought might be an opportunity, he spoke to Pandit Gosvami. At the sound of his voice Gadadhar regained some external consciousness.

He tried to recite the Bhagavatam for Shrinibas but this filled him with so much remembrance of Mahaprabhu that he couldn't go on. He handed the manuscript to Shrinibas so that he might recite something but Shrinibas saw that many of the pages were illegible, the words having been smudged beyond recognition. Gadadhar explained that as he used to read, the tears of Prabhu fell on the pages and caused the ink to run. Now it was not possible to read many of the words. He went on to say that he was encouraged by Shrinibas's association, after practically having drowned himself in his tears of separation from Mahaprabhu, so if Shrinibas would bring another copy of the Bhagavatam from Bengal, then Gadadhar would try his best to instruct him at that time. By the time Shrinibas had returned however, Gadadhar had already left this world.

The appearance of Shri Gadadhar Pandit Gosvami is on the amabasya (new moon) of the month of Boisakh and his disappearance is on the amabasya in the month of Jyestha.

smara gaura-gadadhara keli kalam | bhava gaura-gadadhara paksa caram || srnu gaura-gadadhara caru katham | bhaja godruma-kanon kunja-vidhum ||

"Remember GaurGadadhara during the time of Their pastimes. Meditate on GaurGadadhar, the Divine Couple, the par-excellence of beauty. Hear beautiful discussions on the topics of GaurGadadhar, and worship Them in the forest grove of Godrum, bathed in the light of the moon."

[shrila Bhaktivinoda Thakur]

Acyutananda was one of the chief disciples of Gadadhar.

Gadadhar regularly engaged in the service of offering Prabhu tambula (pan).