Gadadhara Pandita ..

[sudhaya]

 

<font color="brown"> The Appearance of Day of Sri Gadadhara Pandita

Nineteenth of April 2004</font color>

CC:Adi:10.15

bada sakha,--gadadhara pandita-gosani

tenho laksmi-rupa, tanra sama keha nai

 

SYNONYMS

 

bada sakha-big branch; gadadhara pandita-gosani-the descendants or disciplic succession of Gadadhara Pandita; tenho-Gadadhara Pandita; laksmi-rupa-incarnation of the pleasure potency of Lord Krsna; tanra-his; sama-equal; keha-anyone; nai-there is none.

 

TRANSLATION

 

Gadadhara Pandita, the fourth branch, is described as an incarnation of the pleasure potency of Sri Krsna. No one, therefore, can equal him.

 

PURPORT

 

In the Gaura-ganoddesa-dipika (147-53) it is stated, "The pleasure potency of Sri Krsna formerly known as Vrndavanesvari is now personified in the form of Sri Gadadhara Pandita in the pastimes of Lord Caitanya Mahaprabhu." Sri Svarupa Damodara Gosvami has pointed out that in the shape of Laksmi, the pleasure potency of Krsna, she was formerly very dear to the Lord as syamasundara-vallabha. The same syamasundara-vallabha was present in Lord Caitanya's pastimes as Gadadhara Pandita. Formerly, as Lalita-sakhi, she was always devoted to Srimati Radharani. Thus Gadadhara Pandita is simultaneously an incarnation of Srimati Radharani and Lalita-sakhi. In the Twelfth Chapter of this part of the Caitanya-caritamrta there is a description of the descendants or disciplic succession of Gadadhara Pandita.

[Guest guest]

Gadadhara works like Rukmini devi in Gaura lila. Really it is Lalita in Krisna lila.

 

"Formerly, as Lalita-sakhi, she was always devoted to Srimati Radharani."

 

In wise sense Gadadhara it is Laksmi devi -

 

"Sri Svarupa Damodara Gosvami has pointed out that in the shape of Laksmi, the pleasure potency of Krsna,"

 

In gaura lila Svarupa Damodara play role Radha for Lord Caitanya. Really Lord Caitanya do not needs "teachings" from Svarupa Damodara. In this sence Svarupa it is Lalita or first ehpansion Radharany ( Lord Caitanya ).

[Guest guest]

This is wrong Kailasa,

 

Please study CC more carefully.

 

 

[Guest guest]

Where wrong?

[Guest guest]

Gadahara it is Rukmini it is write in CC. Needs citation?

[Guest guest]

Rukmini (Gadahara) it is reflect humble Radha, Satyabhama (Jagadanada )it is reflect proud Radha. Left wind more proud, no has big humble. /images/graemlins/smile.gif

[Guest guest]

SBT expansion Gadahara. He teach this way Rukmini devi - humble, humble, very humble. It is blessings Laksmi devi for this world.

 

SP theach mood Lord Caitanya.

 

Of course SBT too has all knovlege, but He is give worsip "Radha-Krisna" in sadhana bhakti or worsip Laksmi-Narayana and then Krisna lila. It is good for begining.

[dhiralalita]

This subject is extremely elevated and beyond my capacity to understand fully, and should not be taken lightly. Only by worshiping Gaura Gadadhara and serving them with love will I be able to realize what I can only intellectually understand now.

In the words of Srila Sriddhar Maharaja, he says:

“We are far from the truth when we cannot see that everything, all waves are flowing towards the satisfaction of One, svayam bhagavan. We are laboring under a deception; we are deceivers who are not just deceiving ourself but the world also. We are guilty of misunderstanding everything and of carrying that false knowledge to others. Everyone, all the baddha jivas, are more of less cheaters, That is our position and we must be relieved of such misunderstanding, such deception; of our own self as well as of the environment, if we are to be placed in our proper position.

 

Some are more attracted to Krishna-lila, others more towards Nabadwip-lila, and others have an inclination to be accommodated in both places. In Krishna-lila also some are attracted to Radharani's camp, some to Krishna's camp and some are holding the middle position. We find this sort of division, and that is necessary for the lila, by the arrangement of yoga-maya. So, in the highest plane, we find two kinds of pastimes, Krishna-lila and Gaura lila, and they are of the same value. In one there is transaction within a 'limited camp and in the other there is transaction, along with a tendency towards distribution to others. But they are of the same value. That which is being distributed, and that which is being enjoyed are of one and the same value of ecstasy, sweetness, love and beauty. Some are more attracted to the one lila, some to the other. “

 

Now, after attempting to introduce the subject carefully, I will ask some questions and then attempt to answer them with quotations.

 

1) WHO IS GADADHARA PANDIT? SOME SAY HE IS RADHA, SOME SAY HE IS IN THE MOOD OF RUKMINI?

 

 

It is stated that no one loves Lord Gauranga more than Sri Gadadhara. Yet even though He takes much abuse and neglect from Gauranga, still He cannot leave Him. His necessity and dependency is very great. The understanding is that without Mahaprabhu , He is transcendentally incomplete, thus He wants to get His bhava back from Krsna to again become complete, the complete united whole Radha-Krsna. To unite Gaura with Gadadhara (Radha Krishna) is the highest ideal of Gaudiya Vaisnavism.

 

Excerpt from Heart and Halo. Srila Sridhar maharja says:

 

“Gadadhara Das represents the halo of Radharani but Gadadhara Pandit represents Her mood, Her nature--Her heart. It is as if Mahaprabhu has taken away Gadadhara Pandit's soul, and the body is still standing! That is the position of Gadadhara Pandit; he is quite empty, and following Mahaprabhu. He is not full in himself. Something, the most important thing, his heart, has been taken by Mahaprabhu, so he has no other alternative but to follow Him. He is wholly given up to Mahaprabhu. Gadadhara Pandit's position, the part he played, was something like that of Radharani, Her heart stolen by Krishna, the empty body still standing. Radha-bhava-dyuti-subalitam naumi Krsna-svarupam: He was fully engrossed in the conception of Sri Gauranga. Gauranga has taken everything from him, so he had no other alternative; he was fully engrossed, captured completely by Him.

 

We find his activity throughout his whole life was like this. Of the other devotees, some were ordered to go to Vrndavan, and some were allowed to go there, but though Gadadhara Pandit wanted to visit Vrndavan with Mahaprabhu Himself, he was denied: "No, you won't go." When Jagadananda Pandit asked to go there, Mahaprabhu, with hesitation, granted him permission, "Yes, go there, but move always under the guidance of Rupa and Sanatana." He also gave him some special instructions: "Do this, and this, and don't do that." But Gadadhara Pandit was not allowed to go there.

 

He was the representation of Srimati Radharani Herself, yet his peculiar position was such: the Queen of Vrndavan, but now transferred to Nabadwip. His position had become just the opposite; he could not enter Vrndavan! He prayed for permission, but Mahaprabhu did not give it. He said, "No, stay and live here." And he had to do so. Sri Gadadhara Pandit represents the predominated moiety of the Whole. The Whole consists of predominating and predominated moieties, and he represents the predominated half. He is one half of the Absolute Truth. “

 

Again in a conversation Srila sridhar Maharja says:

 

"Gadadhara Pandita, Radharani and Rukmini, they are of the same line, and that was represented by Gadadhara Pandita in Gaura-lila. In Gaura-lila the bhava, the sentiment, the mood, the emotion of Radharani was taken by Mahaprabhu Himself, Krishna Himself. So, Gadadhara Pandita, Radharani, was emptied. His everything is drawn from him, and he holds a shadowlike position in Gaura-lila. And Rukmini's characteristic was maintained there. Sober, considerate, patient; all these things, all these qualities remained there in him and so sometimes it is told that he is the Rukmini avatar, the avatar of Rukmini. But really, his position was that of Radharani. “

 

"Just like a shadow he cannot leave Sri Gauranga. Wherever Sri Gauranga is going, he is following from a distance. He does not know anything but Gauranga. But still, he is not seen to come forward. Always in the backside. Krsna and Radharani are born in the middle of the new moon and the full moon. But Mahaprabhu took his birth in the full moon. Gadadhara Pandita appeared during the new moon. New moon means no moon. The full moon was taken by Mahaprabhu, and new moon, or no moon was taken by Gadadhara Pandita. Gadadhara is master of everything, but still here he has given everything to his master, and he is empty. He is empty, he is playing in such a way his part, Gadadhara Pandita. His is the highest position of sacrifice.

 

"Nimai Pandita showed his character as an aggressor, impertinent, and an extraordinary genius. Gadadhara Pandita was just the opposite. He had some natural inclination, submission towards Nimai Pandita. And Nimai Pandita also had some special attraction for Gadadhara Pandita. But Gadadhara Pandita could not face Nimai Pandita directly. Some sort of shyness he felt about Nimai Pandita. So, this is what we know about Gadadhara Pandita. Gadadhara Pandita had very intimate relationship with Mahaprabhu, in which the acaryas, Swarupa Damodara, Rupa, Sanatana, Kaviraja Goswami, Raghunatha Dasa, all of them, could see Radharani and Rukmini both in his personality, and according to that we can try to understand him."

 

Sripad Tripurari Maharaja says:

 

“ Gadadhara.is an emptiness in spiritual desperation and necessity. The emptiness and desperation of Gadadhara is one of spiritual necessity, a longing that we are to learn from. He has not become zero. Indeed, the measure of spiritual completeness is determined by the degree of one's spiritual necessity.

 

However, in spiritual the mood of Radha in Gadadhara Pandita is not really lost. It has gone underground for the sake of lila.

 

Kaviraja Goswami stresses that Gauranga is 'Radha-Krsna milita tanu,' Radha Krsna combined. At the same time Kavikarnapura has stated that Gadadhara is Radha. His emphasis is slightly different. He presents Caitanyadeva as Krsna with the bhava of Radha. In light of such subtle differences, great devotees may conceive of Gadadhara differently. There is room for such difference. “

 

 

 

 

 

 

 

2) SRILA BHAKTIVINODA THAKUR WORSHIPED GAURA GADADHARA. HE IS SAID TO BE IN THE MOOD OF GADADHARA HIMSELF. HE IS OUR MOST IMPORTANT IMMEDIATE ACHARYA . IN WHICH WAY IS HE A MANISFESTATION OF SRI GADADHARA?

 

 

Srila Bhaktivinoda Thakura writes:

 

“smara gaura-gadadhara keli kalam

bhava gaura-gadadhara paksa caram

srnu gaura-gadadhara caru katham

bhaja godruma-kanon kunja-vidhum

 

 

"Remember Gaura-Gadadhara during the time of Their pastimes, Meditate on Gaura-Gadadhar, the Divine couple, the par-excellence of beauty. Hear beautiful discussions on the topics of Gaura-Gadadhara, and worship them in the forest grove of Godruma, bathed in the light of the moon."

 

Srila Sridhar maharaja explains again:

(Excerpt from heart and halo)

“In the teachings of Srila Bhaktivinoda Thakura, whose preaching was inspired by Sri Gadadhara Pandit and Sriman Mahaprabhu, we also find all the substance that is present in that plane of vibration. These two personalities, Sri Gadadhara Pandit and Srila Bhaktivinoda Thakur, are our great gurus, our guides, and by offering our worship to them we can sow the seed of our highest benefit. By the grace of that great Guru-Maharaj Bhaktisiddhanta Saraswati Goswami Prabhupada, we have been able to understand this.

 

And Bhaktivinoda Thakura, though generally he has his own position, as understood from the consideration of the disciple, Prabhupada Bhaktisiddhanta Saraswati Thakura has seen Srimati Radharani in him: a 'relative' vision. He once said that Radharani represents the full play of asta-nayika, the eight characteristics of the heroine; we see that they are all perfectly represented in Her. In other places we may find partial representations of them, but we find them fully manifest only in Her.

 

He said, "I see my gurudeva as Guna-manjari, and in that manjari form he has some partial representation of Radharani. But if I attempt to look more deeply, I find him identified fully with Her; the eight kinds of qualities displayed in the service of Krishna (asta-nayika) are to be found there. If I look at him with my head a little more erect, I can see that he is one with Radharani. Acaryam mam vijaniyat: know the Acarya as Myself. If I give more attention to this sastric rule and try to search out the meaning, I find that Radharani comes to take her place there, in the position of my gurudeva." In this way he has seen in Bhaktivinoda Thakura the fullest representation of the cult of Sri Gauranga.

 

This realization is expressed in his poem where he says that he saw Svarupa Damodara Goswami in Gaura-kisor Dasa Babaji, and Sri Gadadhara Pandita in Srila Bhaktivinoda Thakura. I one place he has written:: gadadhara-din dhari' paiyacche gaura-hari, that he has accepted the day of the disappearance of Srila Bhaktivinoda Thakura to be identified with that of Sri Gadadhara Pandit. In another place, in his poem at the conclusion of his Sri Caitanya-caritamrta commentary, he has written: "Here, in Nabadwip-dhama, the eternal pastimes are going on continuously; only those who have got that deep vision can perceive it".

 

“gadadhara mitra-vara, sri svarupa damodara,

sada kala gaura-krsna yaje

jagatera dekhi' klesa, dhariya bhiksuka-vesa,

aharahah krsna-nama bhaje

sri gaura icchaya dui, mahima ki kava mui,

aprakrta parisada-katha

prakata haiya seve, krsna-gaurabhinna-deve,

aprakasya katha yatha tatha

 

 

He says, "It is very difficult to perceive the sweet will of Sri Gauranga, but if we can lift ourselves to that level, we see that Svarupa Damodar Goswami and Sri Gadadhara Pandit are always engaged in their service here in Nabadwip. Sometimes it is suppressed and sometimes it is appearing on the surface. In that plane all is going on by the sweet will of Sri Gauranga, without any restriction. But now I find that those two have appeared on the surface as Srila Gaura-kisora Dasa Babaji and Srila Bhaktivinoda Thakura. I have seen it with my own eye of divine service but this is not to be advertised, not to be given publicity anywhere and everywhere; people will laugh at it. But this is my heartfelt conclusion." He has written this in his poem concluding Sri Caitanya-caritamrta.

 

So Gadadhara Pandit was identified with Srila Bhaktivinoda Thakura. That was the vision of our Gurudeva, Srila Bhaktisiddhanta Saraswati Thakura. He could see in them the same identity. He considered siksa-guru parampara to be the most substantial thing. Eliminating the sahajiya-vada which gives much importance to the outer cover, try to look within, and see things more deeply. Try to understand the deeper vibrations of the outside environment, and see within yourself also. Dive deep, and you will find the plane of the finest vibration which will carry that views to you, and you still see that truth.”

 

 

 

 

[sudhaya]

 

Englighted me.

 

The nectar just keeps on flowing...

[Guest guest]

to dhiralalita

 

Thanks Prabhu, I am read home more carefully.

 

Really Gadadhara in Krisna lila it is Lalita devi, but in high sense He is Radha ( as personification sakti ).

 

Radha in Gaura lila it is Lord Caitanya and all close devotees Lord Caitanya it is direct expansions Radha it is some secret Gaura lila.

 

No needs understand mehanical - "this radha", "this Gadahara". It is not correct. Vision go from spiritual position person. But Gaura lila Gadahara work in mood Rukmini, SBT preach in this mood too. It is obvious?

 

Understanding Gaura-gadadhara it is Radha- Krisna it is correct, but not highe. It is not high sence gaura lila. In this case SP write - "sambhoga ( direct relations Krisna lila ) for neophits. If we do not know nothing then needs first understanding - Krisna is God, and has love betveen Radha-Krisna.

 

If some worsip Lord Caitanya in His supreme mood, then he is open dialoge with Lord Caitanya. Lord Caitanya is uttama, then He see anybody most dear friend for Himself. It is wery deep theme. He is cry on your shoulser, this is pure prema bhakti and supreme goal for all souls.

 

In this vision all devotees stay in one level. In this mood all devotee in one level, no distinction, it is uttama.

 

Gadahara as Rukmini, and Gadahara as Radha it is right not high vision. Really Gadahara work as Rukmini or Laksmi, Gadahara not work as radha. In another sence all principial devotees Lord caitanya work as Radha it is secret gaura lila. Not only Gadahara - all, Srivas - double separation - from krisna, from Lord caitanya. Srivas direct expansion Radha - Lord Caitanya.

 

Im hope it is understable? Srila Prabhupada do not do blind sraddha. SP theach perfect ways - all sraddha, all knowlege- it is way uttama. Uttama do not theach - "only sraddha" - it is way kanistha adhikari.

 

It is big theme, I am write little and if you want, may dicuss.

 

Thanks. Hare Krisna.