Sri Gaura Ganoddesha Dipika (Shining Lamp on the Associates of Gaura)

krsna · March 3, 2005

By Kavi Karnapura

This is a unique work of Kavi Karnapura, describing the other-worldly identities of the prominent associates and followers of Sri Caitanya, who are understood to have descended with Him from Goloka, the Acme of spiritual abodes.

1. Dark-complexioned Lord Krsna, whose form is eternal, blissful, and full of knowledge, formerly danced with the golden-complexioned gopis in the land of Vrndavana. By intently embracing them He attained a golden complexion like theirs. In this golden form He has now appeared in the town of Navadvipa.

2. We offer respectful obeisances to Lord Advaita and the other dear associates of the Lord, who are all full of compassion for the fallen souls. We offer our respectful obeisances to Srila Svarupa Damodara Gosvami and the other companions of the Lord. As the Lord Himself is full of auspicious transcendental qualities, so are they. As the Lord Himself is full of mercy, so are they. These great devotees are filled with the sweet nectar of Krsna-consciousness. These great devotees remove the grave sins of this material world.

3. We offer our respectful obeisances to Srinatha Cakravarti, our spiritual master, who is very dear to the all-powerful Personality of Godhead. Our spiritual master is like a jewel decorating the earth, or like a splendid moon shining in the brahminical community. Some rare elevated souls in this world are able to understand and relish his nectarean description of Lord Krsna's confidential pastimes in Vrndavana.

4. With great devotion, I offer my respectful obeisances to my father, Sri Sivanandana, who is like a brilliant lamp shining in the Sena family, and who is counted among the foremost associates of Lord Caitanya Mahaprabhu.

5. Srila Svarupa Damodara Gosvami and other great Vaisnava authors have written in their books many descriptions of the great associates of Lord Caitanya Mahaprabhu, Lord Nityananda, and Lord Advaita. These authors have explained that the associates of Lord Caitanya had previously been cowherd people in Vrndavana during Lord Krsna's advent, and these authors have informed us of the former names of each of these associates of the Lord. I have carefully considered all these writings, and I have also heard the testimonies of the devotees in Bengal, Orissa, and Mathura. Collecting all this evidence, I, Paramananda dasa, write this book describing the previous life of the associates of Lord Caitanya Mahaprabhu.

6. Just as Lord Krsnacandra, who is non-different from the Panca-tattva, formerly appeared in this world, so Lord Caitanya also appeared in this world.

7. The members of the Panca-tattva are non-different from Lord Caitanya Mahaprabhu. Had they been different from Him, they would have been known as "catstayam tattvam (the four truths)".

8. The members of the Pance-tattva are different from Lord Krsna, and then again they are not different from Him. By employing His internal potency, the Lord has created this condition in which the members of the Panca-tattva are simultaneously different from Him and not different from Him.

9. Srila Svarupa Damodara Gosvami has described the five members of the Panca-tattva in the following words.

10. "I offer my obeisances unto the Supreme Lord Krsna, who is non-different from His features as a devotee, devotional incarnation, devotional manifestation, pure devotee, and devotional energy."

11. I shall now summarily explain the meaning of these words. In this Panca-tattva, the bhakta-rupa (form of a devotee) is Lord Caitanya Mahaprabhu, who formerly appeared as Lord Krsna, the son of Nanda Maharaja. The bhakta-svarupa (devotional incarnation) is Lord Nityananda, who formerly appeared in Vrajabhumi as Lord Balarama. The bhaktavatara (devotional manifestation) is Lord Advaita Acarya, who is not different from Lord Sadasiva. The bhaktakhya (pure devotee) is Srinivasa and the other great devotees as well. The bhakta-sakti (devotional energy) is Gadadhara Pandita, the foremost of brahmanas.

12. Lord Caitanya, Lord Nityananda Avadhuta, and Lord Advaita, are all incarnations of the supremely exalted Personality of Godhead, and They are all known by the title Prabhu (Master). Among Them, Lord Caitanya, who is an ocean of mercy, is known as Mahaprabhu (The Great Master), and the great personalities Lord Nityananda and Lord Advaita are known only as Prabhu (Master). All three are also known as Gosvami (Master of the Senses). Gadadhara is called by the title Dvija (Brahmana), and Srinivasa is called by the title Pandita (Learned Scholar). These are the titles of the members of the Panca-tattva.

13. In this regard Srila Svarupa Damodara Gosvami has explained that the title Mahaprabhu should be used only for Lord Caitanya, although the title Prabhu may be used for Lord Caitanya, Lord Nityananda, and Lord Advaita. For this reason the devotees address Lord Caitanya as Mahaprabhu, and Lord Nityananda and Lord Advaita as Prabhu.

14. All the associates of Lord Caitanya, Lord Nityananda, and Lord Advaita are very exalted personalities. The association of Lord Nityananda were all cowherd boys during Lord Krsna's advent.

15. The associates of Lord Caitanya at Navadvipa are considered the most exalted.

16. The next most exalted are the Lord's associates at Jagannath Puri, and after them are the great souls who met Lord Caitanya Mahaprabhu in His journeys to South India and other places.

17. In his description of Lord Caitanya, Srila Svarupa Damodara Gosvami has explained that among the exalted associates of the Panca-tattva are devotees that were formerly cowherd boys who performed pastimes with Lord Krsna.

18. Some learned devotees say that Navadvipa is identical with the land of Vrndavana. Others say that Navadvipa is actually the spiritual planet Goloka. Some say that Navadvipa is the planet Svetadvipa, and others say that Navadvipa is actually the spiritual sky of Vaikuntha. All glories to the wonderfully splendid land of Navadvipa.

19. Taking the name Visvambhara, the Supreme Personality of Godhead accepted residence in the town of Navadvipa. He enjoyed many transcendental pastimes there with His exalted associates, and those pastimes have drowned the minds of this universe's residents in great transcendental bliss.

20. The same Supreme Personality of Godhead who appeared in Satya-yuga as the white-complexioned Lord Sukla, the same Supreme Personality of Godhead who appeared in the Treta-yuga as the red-complexioned Lord Makhamuk, the same Supreme Personality of Godhead who appeared in the Dvapara-yuga as the dark-complexioned Lord Syamasundara, has appeared in the Kali-yuga as the golden moon of Lord Caitanya, and engaged in the chanting of the holy names, the incarnation of Lord Hari.

21. In the Kali-yuga there are four Vaisnava sampradayas, known as the Sri, Brahma, Rudra, and Sanaka sampradaya. This is described in the following statement of the Padma Purana:"In the Kali-yuga four Vaisnava sampradayas, the Sri, Brahma, Rudra, and Sanaka smapradayas, will purify the earth."

22. I shall now begin this book by describing the disciplic succesion descended from Sripada Madhvacarya. Lord Brahma, the creator of the universe became the disciple of the Supreme Personality of Godhead, Lord Narayana. Brahma's disciple was Narada. Narada's disciple was Vyasa. Vyasa then transmitted transcendental knowledge to his disciple Sukadeva. Sukadeva taught the same knowledge to his many disciples and grand-disciples in this world. The famous Madhvacarya received initiation from Vyasa personally. Madhvacaya carefully studied all the Vedas from Vyasa, and later wrote his book Mayavada-sata-dusani, where he proved that the Absolute Truth is the Supreme Person, full of all transcendental qualities, and not the qualityless impersonal Brahman. Madhvacarya's disciple was the exalted Padmanabhacarya. Padmanabhacarya's disciple was Narahari. Narahari's disciple was Madhava Dvija. Madhava Dvija's disciple was Aksobhya. Aksobhya's disciple was Jayatirtha. Jayatirtha's disciple was Jnanasindhu. Jnanasindhu's disciple was Mahanidhi. Mahanidhi's disciple was Vidyanidhi. Vidyanidhi's disciple was Rajendra. Rajendra's disciple was Jayadharma Muni. Among Jayadharma Muni's disciples was Sriman Visnupuri, the famous author of the Bhakti-ratnavali. Another disciple of Jayadharma was Brahmana Purusottama. Purusottama's disciple was Vyasatirtha, who wrote the famous book Sri Visnu-samhita. Vyasatirtha's disciple was Sriman Laksmipati, who was like a great reservoir of the nectar of devotional service. Laksmipati's disciple was Madhavendra Puri, a great preacher of devotional service. Madhavendra Puri was the incarnation of a kalpa-vrksa tree in the abode of Vraja. This tree bears as its fruits the mellows of servitude to Lord Krsna, friendship with Lord Krsna, parental love for Lord Krsna, and conjugal love for Lord Krsna.

23. Madhavendra Puri's disciple was Sriman Isvara Puri Svami. Isvara Puri carefully understood the mellows of conjugal love for Lord Krsna, and was able to distribute that fruit to others.

24. Sri Advaita Acarya displayed the sentiments of servitorship and friendship for the Lord, and Sriman Ranga Puri manifested the sentiment of parental love for Lord Krsna.

25. Lord Caitanya accepted Sriman Isvara Puri as His spiritual master. The Lord proceeded to flood the entire world with spontaneous transcendental love for Krsna.

26. Lord Caitanya accepted Srimati Radharani's golden complexion and ecstatic love for Lord Krsna, both of which had never before been seen in this world. Lord Caitanya was actually Lord Krsna, the son of Maharaja Nanda. He appeared like a great ocean of nectar flooding the entire world.

27. When Lord Vasudeva, the first member of the Catur-vyuha, saw the dancing of the Gandharvas at Dvaraka Puri, His mind became agitated with the desire to dance as they did. In order to fulfill this desire, Lord Vasudeva entered the transcendental body of Lord Caitanya, to participate in the Lord's pastimes of ecstatic dancing.

28. The Supreme Personality of Godhead who remains at Dvaraka also entered the body of Lord Caitanya, the son of Saci-devi, and various other incarnations of the Supreme Lord also entered Lord Caitanya's body, all of them present there at the same time.

29. All these incarnations entered the body of Lord Caitanya, just as the black incarnation Lord Syama formerly entered the transcendental body of Lord Krsna, the Supreme Personality of Godhead.

30. Although the various incarnations of the Lord, who all manifested inconceivable transcendental qualities, were situated in various parts of the spiritual and material worlds, nevertheless, by the power of the Lord's yogamaya energy, They all assembled together within the transcendental form of Lord Caitanya Mahaprabhu.

31. These inconceivable workings of the yogamaya potency cannot be understood by the limited conceptual power of the conditioned soul. This is confirmed by the following statement of Srila Vyasadeva in the Prabhasa-khanda of the Mahabharata: "The activities of the Personality of Godhead are inconceivable. Ordinary material logic does not have the strength to understand them."

32. The various incarnations entered the transcendental body of Lord Caitanya just as formerly Lord Parasurama entered the body of Lord Ramacandra. Narada and other eternal devotees of the Lord also followed Him into this world to perform pastimes with Him in various places, just as the personified Vedas also did.

33. According to their individual sentiments of ecstatic love for Lord Krsna, the various eternal devotees of the Lord assumed various roles in the Lord's pastimes in Vraja.

34. Just as the moon of Lord Caitanya was about to rise in this material world, the Lord said to Advaita Acarya: "Some devotees are attached to Me in the spirit of servitude, some are attached to Me in the spirit of friendship, and others are attached to Me with a mixture of the spirits of servitude and friendship. Some have firm faith and love for My forms as Sri Sri Radha-Madhava, and others are attached to My form as the king of Dvaraka. Some are attached to My various incarnations and thus display various kinds of love for me. I shall show them how to love Me as the residents of Vraja did."

35. The cowherd man named Parjanya who was Krsna's paternal grandfather in Vrndavana, took birth in the town of Sri Hatta during Lord Caitanya's pastimes. Parjanya took the name Upendra Misra and became the father of seven sons.

36. The gopi named Variyasi-devi, who was Lord Krsna's paternal grandmother in Vraja, appeared as Kamalavati-devi during Lord Caitanya's advent.

37. Srimati Yasoda-devi and Vraja's king Nanda, who had been like two great oceans of the nectar of love for Krsna during the Lord's pastimes in Vrndavana, appeared during Lord Caitanya's pastimes as Srimati Saci-devi and Sriman Jagannatha Purandara. Of this there is no doubt.

38/39. Some devotees say that the two demigods Aditi and Kasyapa, who incarnated as Kausalya and Dasaratha, Prsni and Sutapa, and also as Devaki and Vasudeva, the parents of Balarama and Krsna, also entered the bodies of Saci-devi and Jagannatha. These devotees say that if this were not so, then it would not have been possible for Balarama to take birth as their son Visvarupa.

40. Rohini and Vasudeva, the parents of Balarama and Krsna, appeared during Lord Caitanya's advent as the exalted brahmana couple Padmavati and Mukunda. Sumitra and Dasaratha were also present in the bodies of Padmavati and Mukunda.

41. The same Paurnamasi who greatly pleased Lord Govinda in Vraja appeared in Lord Caitanya's pastimes as Srila Govinda Acarya, the expert author of songs and poetry.

42. Ambika, the nurse who fed infant Krsna with her own breast milk in Vraja, appeared during Lord Caitany's pastimes as Malini-devi, the wife of Srivasa Pandita.

43. Kilambika-devi, who had been Ambika's sister in Vraja, and who had been accustomed to eating the remnants of foodstuff eaten by Lord Krsna, appeared during Lord Caitayna's pastimes as Narayani-devi.

44. The same person who was Maharaja Janaka, the king of Mithila, appeared during Lord Caitanya's pastimes as Vallabhacarya. Some people differ from this view, and say that Vallabhacarya was an incarnation of Maharaja Bhismaka.

45. The same person who formerly appeared as Janaki-devi and Rukmini-devi appeared during Lord Caitanya's pastimes as Srimati Laksmipriya, the daughter of Vallabhacarya.

46. Vallbhacarya's daughter, Srimati Laksmipriya, was an incarnation of Srimati Laksmi-devi, the goddess of fortune. One day, as she was walking with her friends towards the bank of the Ganges to bathe, she entered the path of Lord Caitanya's vision. In this way the Lord saw Laksmipriya for the first time.

47. The same person who formerly appeared as King Satrajit appeared in Lord Caitanya's pastimes as Sanatana Misra. Sanatana Misra's daughter was Srimati Visnupriya, and she was the incarnation of the Lord's Bhu-sakti, who is the mother of the entire universe.

48. That Srimati Visnupriya is an incarnation of Bhu-devi is described in the Sri Caitanya-candrodaya-nataka, where Kali says: "Understanding that Srimati Visnupriya was the incarnation of Bhu-devi, Lord Caitanya accepted her hand in marriage."

49. The same person who appeared as Visvamitra Muni, who arranged the marriage of Lord Ramacandra, and who also appeared as the brahmana messenger sent by Srimati Rukmini-devi to Lord Kesava, also appeared in Lord Caitanya's pastimes as Vanamali Acarya, who was famous as a learned astrologer.

50. The brahmana named Kulaka, whom Maharaja Satrajit sent to Lord Madhava to arrange the Lord's marriage with Satyabhama, appeared in Lord Caitanya's pastimes as Sri Kasinatha.

51. The person who appeared in Lord Caitanya's pastimes as Jagadananda Pandita was actually an incarnation of Srimati Satyabhama-devi. What devotee can say otherwise?

52. The same person who appeared as Sandipani Muni, the sage who gave Lord Krsna the sacred thread in Mathura, has appeared in Lord Caitanya's pastimes as Kesava Bharati.

53. The same person who formerly appeared as Vasistha Muni, the spiritual master of Lord Ramacandra, appeared in Lord Caitanya's pastimes as Gangadasa and Sudarsana.

54.The same person who was formerly known as Maharaja Vrsabhanu in the district of Vraja, appeared in Lord Caitanya's pastimes as the great personality Pundarika Vidyanidhi.

55. When He was afflicted by the feelings of Srimati Radharani's intense love in separation from Lord Krsna, Lord Caitanya would address Pundarika Vidyanidhi using the word "father".

56/57. Lord Caitanya was very pleased with Pundarika Vidyanidhi, and the Lord would address him by the name Premanidhi. Because Pundarika Vidyanidhi was a direct disciple of Madhavendra Puri, the Lord would treat him with great respect, as if he were the Lord's own spiritual master. Maharaja Vrsabhanu also appeared as Sri Madhava Misra. Ratnavati-devi Pundarika Vidyanidhi's wife, is considered by the learned devotees to be the incarnation of Kirtida-devi, the wife of Maharaja Vrsabhanu.

58.The original form of the Supreme Lord is considered not different from the Lord's direct expansions. For this reason it is considered that Lord Caitanya Mahaprabhu, the son of Srimati Saci-devi, is non-different from His expansion Lord Vasudeva, the first member of the Catur-vyuha. In the same way Sri Visvarupa is considered non-different from the incarnation Lord Sankarsana, the second member of the Catur-vyuha.

59. Lord Nityananda Avadhuta is also said to be non-different from Lord Sankarsana. That Sri Visvarupa is identical with Lord Sankarsana is described in the Sri Caitanya-candrodaya-nataka, where Kali says to Dharma the following words:

60. "Lord Caitanya's elder brother Visvarupa is identical with the Personality of Godhead Lord Sankarsana. Visvarupa never married, but accepted the order of parivrajakacarya-sannyasa and left home. It was the transcendental glory of Sri Visvarupa that caused Lord Caitanya to accept spiritual initiation from Isvara Puri."

61. That Lord Nityananda is also non-differnent from Lord Sankarsana is described in the following statement of the Sri Caitanya-candradaya-nataka: "Lord Nityananda Avadhuta is non-different from Lord Sankarsana."

62. When the eternal Personality of Godhead Lord Visvarupa disappeared from home, He entered the body of Lord Nityananda Avadhuta.

63. My father, Sivananda Sena, once said: "Lord Nityananda Avadhuta is actually the Personality of Godhead Lord Balarama. Always staying among the devotees, He shines with the splendor of thousands of suns." Saying this, he began to dance.

64. Lord Nityananda incarnates as His plenary expansion Ananta Sesa. As Lord Sesa He transforms His body to become the garments, bracelets, and other ornaments worn by Lord Visnu and Lord Krsna. Expanding again as the pastime-potency, lila-sakti, Lord Sesa is aware of all the details of Lord Krsna's confidential pastimes.

65. Lord Balarama's two wives, Srimati Varuni-devi and Srimati Revati-devi, appeared during Lord Caitanya's pastimes as Srimati Vasudha-devi and Srimati Jahnavi-devi, the two dear wives of Lord Nityananda, and the daughters of the great personality Sri Surya-dasa. Their father, Surya-dasa, had previously been Maharaja Kakudmi. His bodily luster made him as effulgent as the sun.

66. Some say that Srimati Vasudha-devi is the incarnation of Srimati Ananga-manjari, and others say that Srimati Jahnavi-devi is the incarnation of Srimati Ananga-manjari. In truth, both opinions are correct. They are both incarnations of Srimati Ananga-manjari.

67. The expansion of Lord Sankarsana known as Lord Ksirodakasayi Visnu appeared in Lord Caitanya's pastimes as Viracandra Prabhu. Lord Viracandra was non-different from Lord Caitanya Himself.

68. Lord Viracandra also entered the bodies of the two brothers Nisatha and Ulmuka, who in this way were incarnations of Lord Visnu. Minaketana Rama dasa and others were also incarnations of Lord Sankarsana in this way.

69. The Ganges River, who was born from the lotus feet of Lord Visnu, appeared in Lord Caitanya's pastimes as Srimati Ganga-devi, the daughter of Lord Nityananda. Her husband, Sri Madhava, had formerly been Maharaja Santanu.

70. Lord Pradyumna, the third member of the Catur-vyuha, had formerly appeared in Vrajabhumi as a close (priya-narma-sakha) friend of Sri Sri Radha-Madhava, where he helped in Their transcendental pastimes. That same Lord Pradyumna appeared in Lord Caitanya's pastimes as Sri Raghunananda Thakura, who was non-different from both Lord Caitanya and Lord Advaita.

71. Lord Aniruddha, the fourth member of the Catur-vyuha, appeared in Lord Caitanya's pastimes as Vakresvara Pandita. Lord Krsna personally entered Vakresvara's body and caused Him to dance in ecstasy. This ecstatic dancing of Vakresvara Pandita delightes Lord Caitanya Mahaprabhu.

72. One day Vakresvara Pandita sweelty said to Lord Caitanya: "O merciful Lord, please give me a thousand Gandharva singers to sing as I dance."

73. A particle of Lord Caitanya entered the body of Nakula Brahmacari. In this way Nakula Brahmacari became a saktyavesa incarnation of the Lord.

74. In the same way, a particle of Lord Caitanya also entered the body of Pradyumna Misra. Bhagavan Acarya Khanja is said to be a partial manifestation of Lord Gaura.

75. Lord Brahma, the master of the universe, who is considered one of the members of the Navavyuha and who is the original teacher of the Vedas and Tantras, appeared in Lord Caitanya's pastimes as Sri Gopinatha Acarya.

76. Lord Sadasiva, who formerly appeared as an avesa-incarnation in Vrajabhumi, appeared in Lord Caitanya's pastimes as Lord Advaita Gosvami, who is non-different from Lord Caitanya Himself.

77. Assuming the form of a cowherd boy, Lord Sadasiva danced with Lord Krsna in Vrajabhumi. This is confirmed by the following statement of the Siva-tantra, where Bhairava says:

78. "One day, during the great festival of lights in the month of Karttika, Lord Krsna enthusiastically danced with Lord Balarama and Their cowherd friends.

79. My dear Parvati, when Lord Sadasiva, my spiritual master, saw this transcendental dancing, He yearned to become a cowherd boy and be able thus to dance with Lord Krsna.

80. By Lord Krsna's mercy Lord Sadasiva was able to appear in two forms. In one form He remained as Lord Sadasiva, and in the other form He appeared as a cowherd boy in Vraja."

81. Lord Siva's friend Kuvera, the king of the Guhyakas, appeared in Lord Caitanya's pastimes as Kuvera Pandita, the father of Lord Advaita.

Sri Gaura Ganoddesha Dipika

By Kavi Karnapura

second part

82. Formerly, on Mount Kailasa, where the Siddhas and Sadhyas reside, Kuvera, who is very dear to Lord Siva, chanted the transcendental mantra containing the names of Lord Siva.

83. Merciful Lord Siva then said to Kuvera: "Please ask for some benediction. It is My desire to give you some gift." Kuvera then asked for a benediction, saying, "O my Lord, please become my son."

84. Requested in this way, Lord Sadasiva, the master of the demigods and the best of philanthropists, said to Kuvera: "During my next birth in the material world I shall accept the position of being your son."

85. In this way Kuvera attained a very difficult to attain benediction. When the appropriate time arrived, by Lord Sadasiva's mercy, Kuvera became the father of Lord Advaita Acarya.

86. The Supreme Lord's yogamaya potency appeared in Lord Caitanya's pastimes as Sri Sita-devi, the wife of Lord Advaita Acarya.

87. Lord Advaita's son was Acyutananda, who was very dear to Lord Caitanya. Acyutananda was the dear disciple of Sriman Pandita Gosvami. This I have heard from the devotees.

88. Some say that Acyutananda was the incarnation of Karttikeya, and others learned in transcendental mellows say that he is the incarnation of Acyuta-gopi. Both views are correct, for both Karttikeya and Acyuta-gopi were present in the body of Acyutananda. Aside from this, some devotees say that Sri Krsna Misra was also the incarnation of Karttikeya.

89. The devotees Nandini and Jangali who were associates of Lord Caitanya had previously been Jaya and Vijaya in Lord Krsna's pastimes.

90. Intelligent Srivasa Pandita had previously been Narada Muni, the best of the sages. Srivasa's younger brother, Sriman Rama Pandita, had previously been Narada's close friend Parvata Muni.

91. The devotee named Murari Gupta in Lord Caitanya's pastimes had previously been Hanuman. In the same way Sri Purandara had previously been Angadam and Govindananda had been Sugriva.

92. The devotee named Ramacandra Puri in Lord Caitanya's pastimes had previously been Vibhisana.

93. Lord Caitanya Himself did not accept that Ramacandra Puri was the incarnation of Vibhisana, but the Lord himself said that Ramacandra Puri was the empowered incarnation of Srimati Radharani's mother-in-law Jatila. This Ramacandra Puri restricted Lord Caitanya in His acceptance of alms. Rcika Muni's son Brahma Mahatapah, and Prahlada Maharaja combined to appear as Haridasa Thakur in Lord Caitanya's pastimes.

94/95. In the book Caitanya-carita, Murari Gupta explains that one morning Mahatapah gave an unwashed tulasi leaf to his father, who became so angry at him for this that he cursed him. Because of this Mahatapah took birth in a yavana family as the great devotee Haridasa Thakura.

96/97. The eight mystic powers, beginning with anima-siddhi, which had formerly appeared in Vrndavana, took birth in Bengal during Lord Caitanya's pastimes as the eight devotees Ananta, Sukhananda, Govinda, Raghunatha, Krsnananda, Kesava, Damodara, and Raghava. All these devotees bore the title Puri after their names.

98-101. The nine Jayanteyas, who were fixed in celibacy and equal vision, and who spoke the Sri Bhagavata-samhita to Janaka Rsi, appeared on this earth as nine sannyasis, and continually performed pastimes with Lord Caitanya. Their names were: Sri Nrsimhananda Tirtha, Sri Satyananda Bharati, Sri Nrsimha Tirtha, Sri Cidananda Tirtha, Sri Jagannatha Tirtha, Sri Vasudeva Tirtha, Sri Rama Tirtha, Sri Purusottama Tirtha, and Sri Garuda Avadhuta, who was also known as Sri Gopendra Asrama.

102/103 Kuvera's famous nine treasures, which include his conch and lotus, took birth during Lord Caitanya's pastimes as the nine sons of Nidhiratna-devi. Their names were Srinidhi, Srigarbha, Kaviratna, Sudhanidhi, Vidyanidhi, Gunanidhi, the learned brahmana Ratnabahu, Sriman Acaryaratna, and Sri Ratnakara Pandita.

104. Before the assembled relatives and friends, Nilambara Cakravarti spoke the astrological prediction of Lord Caitanya's future life. For this reason it is said the Nilambara Cakravarti is the incarnation of Garga Muni.

105. Srimati Saci-devi's father had formerly been the cowherd Sumukha, who was Yasoda-devi's father. Saci-devi's mother had formerly been Patala-devi, the wife of Sumukha in Vrajabhumi.

106. Lord Caitanya's associate Sri Devananda Pandita, who was very learned in the Puranas, had previously been Bhaguri Muni, the chief pandita in the court of Maharaja Nanda.

107. The four learned devotees in Lord Caitanya's pastimes, named Kasinatha, Lokanatha, Srinatha, and Ramanatha, were incarnations of the four Kumaras. Of this there is no doubt.

108. The names of these four devotees each end with the word 'natha', just as the names of the four Kumaras each end with the word 'kumara'. These four devotees became known as the 'four Nathas'.

109. Vedavyasa appeared in Lord Caitanya's pastimes as Vrndavana das Thakura. Lord Krsna's cowherd friend Kusumapida also entered the body of Vrndavana das Thakura.

110. Sukadeva Gosvami, the son of Srila Vyasadeva, appeared during Lord Caitanya's pastimes as the devotee named Vallabha Bhatta.

111. Sri Jagannatha Acarya, who was also known as Gangadasa Pandita, was very dear to Lord Caitanya. In his previous life he had been Durvasa Muni, who delighted the gopis and was very dear to them.

112. The learned devotees know that Candrasekhara Acarya was an incarnation of the moon-god and Sriman Uddhava dasa was an empowered incarnation of the moon-god.

113. Lord Caitanya personally affirmed that Candrasekhara Acarya was an incarnation of the moon-god, and in the same way the Lord expressly said that Sriman Visvesvara Acarya was an incarnation of the sun-god.

114. Bhaskara Thakura was an incarnation of the demigod Visvakarma. Vanamali Tahkura was an incarnation of Sudama Brahmana, who was afflicted by great poverty and obtained great wealth from the Lord.

115. Jaya and Vijaya, the two doorkeepers of Vaikunthaloka, voluntarily appeared in Lord Caitanya's pastimes as the two devotees Sri Jagannatha and Sri Madhava.

116. The two liberated souls Pundarikaksa and Kumuda, who are very famous in Vaikunthaloka, appeared in Bengal as the two devotees name Govinda and Garuda, who were both very dear to Lord Caitanya Mahaprabhu.

117. Garuda Pandita was the incarnation of Garuda. Gopinatha Simha was the incarnation of Akrura. Some say that Kesava Bharati was the incarnation of Akrura.

118. Sri Paramananda Puri had formerly been Uddhava. Maharaja Prataparudra, who was as powerful as Lord Indra, had formerly been Maharaja Indradyumna, who began the worship of Lord Jagannatha.

119. Sarvabhauma Bhattacarya had formerly been Brhaspati, the foremost scholar in the heavenly planets.

120. The cowherd boy Arjuna who was a close friend of the Lord in Vrndavana, and the Pandava Arjuna, both joined to become Ramananda Raya, who was very dear to Lord Caitanya.

121. This exalted personality, Ramanda Raya, for many days described to Lord Caitanya the true nature of pure love for Sri Sri Radha-Krsna.

122-124 Some say that Ramananda Raya is the incarnation of Lalita-gopi, and others say that because Lord Caitanya directly told Ramananda Raya's father, Bhavananda Raya, that he was the incarnation of Maharaja Pandu, Arjuna's father, therefore Ramananda Raya must be the incarnation of Pandava Arjuna. The most learned devotees say that Ramananda Raya is the incarnation of both the Pandava Arjuna, and a gopi named Arjuniya. This explanation is also supported by the statements of the Padma Purana, Uttara-khanda. From all this we may conclude that Ramananda Raya is the incarnation of Lalita-gopi, Arjuniya-gopi, and Pandava Arjuna.

125. Now, as far as I am able, I shall describe the devotees who had previously appeared with the Lord in His Vraja-pastimes.

126. The cowherd boy named Sridama appeared in Lord Caitanya's pastimes as Ramadasa Abhirama dasa, who carried a flute made of a bamboo stick with sixteen knots.

127. Lord Krsna's cowherd friend Sudama appeared in Lord Caitanya's pastimes as Sundara Thakura. Lord Krsna's cowherd friend Vasudama appeared in Lord Caitanya's pastimes as Sri Dhananjaya Pandita.

128. Lord Krsna's dearest friend Subala appeared in Lord Caitanya's pastimes as Gauridasa Pandita. The cowherd boy Mahabala appeared in Lord Caitanya's pastimes as Kamalakara Pippalai.

129. The devotee who had been the cowherd boy Subahu in Vrajabhumi appeared in Lord Caitanya's pastimes as Uddharana Datta. Lord Krsna's cowherd friend Mahabahu appeared in Lord Caitanya's pastimes as Sriman Mahesa Pandita.

130. Lord Krsna's cowherd friend Stokakrsna appeared in Lord Caitanya's pastimes as Sri Purusottama das.

131. Dama-gopa, who had been Lord Krsna's cowherd friend in Vraja, appeared in Lord Caitanya's pastimes as Nagara Purusottama. Nagara Purusottama was born in a family of phyisicians, and his father's name was Sadasiva.

132. Lord Krsna's cowherd friend Arjuna appeared as Sri Paramesvara dasa in Lord Caitanya's pastimes. Lavanga, who had been Lord Krsna's cowherd friend in Vrajabhumi, appeared in Lord Caitanya's pastimes as Sri Kalakrsna dasa.

133. The cowherd boy named Kusumasava, who joked with Lord Krsna and made Him laugh in Vrajabhumi, appeared in Lord Caitanya's pastimes as the learned brahmana named Kholaveca Sridhara.

134. The cowherd boy Prabala, who was a close friend of Lord Balarama in Vrajabhumi, appeared in Lord Caitanya's pastimes as Halayudha Thakura.

135. The cowherd boy Varuthapa who was close friend of Lord Krsnacandra in Vrajabhumi, appeared as Rudra Pandita, who was very dear to Lord Caitanya.

136. The devotee who had been the cowherd boy Gandharva in Vrajabhumi appeared in Lord Caitanya's pastimes as Kumudananda Pandita.

137. Bhrngara and Bhangura, who had been Lord Krsna's servants in Vrndavana, later appeared as Sri Kasisvara and Sri Govinda, the servants of Lord Caitanya Mahaprabhu.

138. Raktaka and Patraka, who had been Lord Krsna's servants in Vrndavana, later appeared as Haridasa and Brhacchisu, two servants of Lord Caitanya.

139. The two cowherdboys Payoda and Varida, who had formerly performed the nira-samskara ceremnoy for Lord Krsna, later appeared as Ramai and Nandai, two famous servants of Lord Caitanya.

140. Madhukantha and Madhuvrata, who were singers in Vrajabhumi, later appeared as Mukunda Datta and Vasudeva Datta, two famous singers in Lord Caitanya's kirtana party.

141. Candramukha, the famous dancer in Vrndavana, appeared in Lord Caitanya's pastimes as Makaradhvajakara.

142. Sri Sudhakara, who had been an expert mrdanga player in Vrajabhumi during Lord Krsna's pastimes, appeared in Lord Caitanya's pastimes as the expert drummer Sri Sankara Ghosa.

143. Candrahasa, who in Vrajabhumi had been a dancer expert in transcendental mellows, appeared in Lord Caitanya's pastimes as the dancer Jagadisa Pandita.

144. Maladhara, who had formerly carried Lord Krsna's venu and murali flutes in Vrajabhumi, later appeared as Vanamala Pandita, who was very dear to Lord Caitanya.

145. Daksa and Vicaksana, the two famous parrots of Vrndavana, took birth during Lord Caitanya's pastimes as Caitanya dasa and Rama dasa, who are both my seniors.

146. As much as I have heard from authorities, and as much as I can understand, I shall now describe Lord Krsna's dear friends, the gopis, and how they descended to participate in Lord Caitanya Mahaprabhu's pastimes.

147. Srimati Radharani, who is the personification of pure love for Lord Krsna and who is the queen of Vrndavana, appeared as Sri Gadadhara Pandita, who was very dear to Lord Caitanya.

148-150 Srila Svarupa Damodara Gosvami has also confirmed that the goddess of fortune, who appeared in Vrndavana and was very dear to Lord Krsna, has now appeared as Sri Gadadhara Pandita, who is filled with love for Lord Caitanya Mahaprabhu. Lalita-gopi always follows Srimati Radharani, and therefore she is known as Anuradha (Radha's follower). When Srimati Radharani appeared as Gadadhara Pandita, Lalita followed her, entering the body of Gadadhara Pandita. Therefore, Gadadhara Pandita is the incarnation of both Srimati Radharani and Lalita-gopi. This is described in the following statement of Caitanya-candrodaya-nataka.

151. "Gadadhara, the best of the brahmanas, is the incarnation of both Srimati Radharani and Lalita-gopi. These two are the transcendental potencies of the Lord, and since the Lord is in one sense not different from His potencies, it may be said that He is present wherever His potencies go. For this reason it may be said that Lord Hari is also present in the body of Gadadhara Pandita. Gadadhara is therefore the incarnation of three persons: Srimati Radharani, Lalita-gopi, and Lord Hari."

152. Some say that Dhruvananda Brahmacari is the incarnation of Lalita-gopi. This opinion is also correct, for Lalita-gopi appeared as both Gadadhara Pandita and Dhruvananda Brahmacari.

153. By His own will Lord Caitanya appeared in this world in three different forms at the same time. In the same way Srimati Radharani appeared as Gadadhara Pandita.

154. Srimati Radharani's expansion as Candrakanti-devi appeared as Gadadhara dasa, a close associate of Lord Caitanya.

155. Purnananda-gopi, the dearmost girl-friend of Lord Balarama also entered the body of Gadadhara dasa. Therefore Gadadhara dasa was the incarnation of both Candrakanti-devi and Purnananda-gopi.

156. Candravali-gopi, who had been very dear to Lord Krsna in Vrajabhumi, appeared in Bengal as Sadasiva Kaviraja.

157. During Lord Krsna's Vrndavana pastimes He would sometimes sleep peacefully on the chest of Sribhadra-gopi. This same Sribhadra-gopi later appeared as Sankara Pandita, who was very dear to Lord Caitanya Mahaprabhu.

158. The vraja-gopis Taraka-devi and Pali-devi appeared as Sri Jagannatha and Sri Gopala, who were both very dear to Lord Caitanya Mahaprabhu.

159. Hot-tempered Saibya-gopi who previously appeared in Vraja, appeared as Damodara Pandita during Lord Caitanya's pastimes. The goddess Sarasvati also entered the body of Damodara Pandita, who is thus the combined incarnation of them both.

160. Srimati Visakha-gopi, who formerly taught the various fine arts to Srimati Radharani in Vrajabhumi, appeared during Lord Caitanya's advent as Svarupa Damodara Gosvami, who was filled with the various splendid manifestations of ecstatic love of Godhead.

161. Citra-devi, who had formerly combed and decorated Srimati Radharani's hair in Vrajabhumi, appeared as Sri Vanamali, who was very dear to Lord Caitanya Mahaprabhu.

162. Srimati Campakalata-gopi, who considered Srimati Radharani as dear as her own life-breath, appeared as Raghava Gosvami, who lived at Govardhana Hill and wrote the book entitled Bhakti-ratna-prakasa.

163. Tungavidya-gopi, who lived in Vrajabhumi and was learned in all the scriptures, appeared later as Prabodhananda Sarasvati, the poet who eloquently glorified the transcendental qualities of Lord Caitanya.

164. Indulekha-gopi, who was Srimati Radharani's close friend in Vrajabhumi, appeared as Krsnadasa Brahmacari, who resided in Vrndavana-dhama.

165. The vraja-gopi Rangadevi appeared as Gadadhara Bhatta, and the vraja-gopi Sudevi appeared as Ananta Acarya Gosvami.

166. The vraja-gopi Sasirekha-devi appeared as Sri Kasisvara Gosvami. The vraja-gopi Dhanistha-devi, who had previously fed Lord Krsna with limitless opulent foodstuffs, appeared as Raghava Pandita, who was very dear to Lord Caitanya.

167. The vraja-gopi Gunamala-devi appeared as Raghava Pandita's sister Damayanti-devi. Ratnarekha-gopi appeared as Krsnadasa, and Kalavati-gopi appeared as Krsnananda.

168. Gauraseni-gopi appeared as the saintly devotee Narayana Vacaspati. Kaveri-gopi appeared as Pitambara, and Sukesi-gopi appeared as Makaradhvaja.

169. Madhavi-gopi appeared as Madhvacarya, and Indira-gopi appeared as Jiva Pandita.

170. The charming vraja-gopi named Tungavidya appeared as Vidyavacaspati, who was dear to both Lord Caitanya and the residents of Vrndavana.

171. Madhureksana-gopi appeared as Balabhadra Bhattacarya, Citrangi-gopi appeared as Srinatha Misra, and Manohara-gopi appeared as Kavicandra.

172. The vraja-brahmani Nandimukhi-devi appeared as Saranga Thakura. Some people think that Saranga Thakura was the incarnation of Prahlada Maharaja. My father (Sivananda Sena) did not agree with them.

173. Kalakantha-devi and Sukantha-devi, the two Gandharva-dancers who appeared in Vrajabhumi, also appeared as Ramananda Vasu and Satyaraja.

174. The vraja-gopi Katyayani-devi appeared as Srikanta Sena.

175. Srimati Vrnda-devi, the presiding deity of Vrajabhumi, appeared as Sri Mukunda dasa, who lived in the village of Srikhanda and was very dear to the Lord.

176. The two gopis Vira-devi and Duti-devi, who acted as messengers arranging the gopis' meetings with Lord Krsna, combined to appear as my father (Sivananda Sena). The vraja-gopi Bindumati appeared as my mother.

177. Srimati Radharani's dear friend, the vraja-gopi named Madhumati-devi, appeared as Narahari Sarakara, who was very dear to Lord Caitanya.

178. Srimati Radharani's dear friend, the vraja-gopi named Ratnavali-devi appeared as Gopinatha Acarya, who was famous for his purity.

179. Lord Krsna's favorite flute appeared as Vamsidasa Thakura.

180. Sri Rupa-manjari, who had been famous in Vrndavana-dhama, appeared as Srila Rupa Gosvami.

181. Rupa-manjari's closest friend, who was known by the names Rati-manjari and Lavanga-manjari, appeared as Srila Sanatana Gosvami, who was honored by everyone, and who was considered to be like an extension of the transcendental body of Lord Caitanya Mahaprabhu. Sanatana Kumara, the jewel among the sages, entered the body of Sanatana Gosvami, whi is therefore also considered to be an incarnation of Sanatana Kumara.

182. Sivananda Cakravarti, who lived in Vrndavana, is also considered to be an incarnation of Srimati Lavanga-manjari.

184. Ananga-manjari appeared as Srila Gopala Bhatta Gosvami. Some say that Gopala Bhatta Gosvami was actually the incarnation of Sri Guna-manjari.

185. Raga-manjari appeared as Srila Raghunatha bhatta Gosvami, who lived in a cottage by the shore of Radha-kunda.

186. Srila Raghunatha dasa Gosvami was the incarnation of Rasa-manjari. Some say that Raghunatha das Gosvami was the incarnation of Rati-manjari, and others say he was the incarnation of Bhanumati-devi.

187. Bhugarbha Thakura was the incarnation of Prema-manjari. Lokanatha Gosvami was the incarnation of Lila-manjari.

188. The vraja-gopis Kalavati-devi, Rasollasa-devi, and Gunatunga-devi, who sang the songs composed by Visakha-devi, later appeared as Govinda, Madhavananda, and Vasudeva respectively.

189. Srimati Radharani's maidservants, Rangalekha-devi and Kalakeli-devi, appeared as Sikhi-mahiti and his sister, Madhavi-devi respectively.

190. Malli-devi, the daughter of a Pulinda, appeared as Kalidasa.;

191. Suklambara Brahmacari was the incarnation of one of the yajna-patnis who gave food in charity to Krsna and his friends. Lord Caitanya was accustomed to eating food He had begged from Suklambara Brahmacari. Some say that Suklambara Brahmacari was not one of the yajna-patnis, but one of their husbands, the yajnika-brahmanas.

192. Two other yajna-patnis appeared as Jagadisa and Hiranya. One ekadasi day Lord Caitanya ate grains he had begged from them.

193. Kubja, who had been very to dear to Lord Krsna in Mathura, later appeared in Jagannatha Puri as Kasi Misra, who was very dear to Lord Caitanya.

194-207 Malati, Candralatika, Manjumedha, Varangada, Ratnavali, Kamala, Gunacuda, Sukesini, Karpura-manjari, Syama-manjari, Sveta-manjari, Vilasa-manjari, Kamalekha, Mauna-manjari, Gandhonmada, Rasonmada, Candrika, and Candrasekhara, were among the maidservants of Srimati Radharani. Assuming male forms they appeared among Lord Caitanya's associates, and each displayed his particular kind of ecstatic love for the Lord. These gopis became Subhananda Dvija, Sridhara Brahmacari, Paramananda Gupta (who wrote the book Sri Krsna-stavavali), Raghunatha Dvija (who was an unalloyed servant of Lord Caitanya), Kamsari Sena, Sri Jagannatha Sena Mahasaya, Subuddhi Misra, Sriharsa, Raghu Misra (who was the best of the brahmanas), Jitamitra (whose appropriate name, meaning 'conqueror of the enemies', was given by Lord Caitanya because Jitamitra had completely subdued lust and the other five enemies of the conditioned soul), Sriman Bhagavatacarya (who was very dear to Lord Caitanya, and who wrote the book Sri Krsna-prema-tarangini), Sriman Jiva Pandita (who was the saintly son of Sri Vallabha), Vaninatha Dvija (who lived in the village of Campahatta, and who was very dear to Lord Caitanya), Isanacarya, Kamala, Laksminatha Pandita, Ganga-mantri, Jagannatha Mamu (who was a very elevated brahmana), Srikanthabharana Ananta (who was born in the Catta dynasty), Hastigopala (who lived in Rangaksetra, and who was very dear to Lord Caitanya), Hari Acarya, Srinayana Misra (who was a close associate of Lord Caitanya), Kavidatta, Ramadasa, Ciranjiva, and Sulocana respectively.

208. Someone may consider that among these devotees some are greatly exalted and others are a little less. I will not make any such distinctions. For me all these great souls are equal.

209. Ciranjiva and Sulocana lived in the village of Srihatta. They were completely surrendered to Lord Caitanya, and because they were the friends and helpers of Narahari dasa they were honored and considered great souls.

210. The scriptures state: "A disciple should not address his spiritual master by name". For this reason I have not mentioned the previous name of my spiritual master, Sri Srinatha Cakravarti.

211. All glories to Sri Krsnadeva of Kumara-hatta, the author of the commentary on Sri Bhagavata-samhita. His fame is always splendidly manifest.

212. If I have made any errors in describing the great souls mentioned in this book, I beg those great personalities to please forgive me. Neither Lord Brahma, Lord Siva, nor Lord Ananta Sesa are able to describe completely the exalted virtues of those great souls.

213. I have written this book in such a way that the Mimamsakas, false logicians, and others who relish dry philosophical debate will not be able to understand it, even with the greatest endeavor. Only the devotees, who are learned in the rasa-sastras, and who continually take shelter of Lord Caitanya's lotus feet, will be able to understand this book properly. I have written this book for them.

214. I pray that this book I have written, the Sri Gaura-ganoddesa-dipika (a lamp to see the associates of Lord Caitanya), may shine in the homes of the blissful devotees of the Lord.

215. This book was written in the year 1498 of the Saka era (corresponding to 1576 A.D.). I pray that those great devotees whose minds are immersed in the nectar of Lord Caitanyacandra's pastimes may read this book critically and correct all its faults.

End

krsna · May 10, 2005

Spiritual Identities During Gouranga Lila

Varista Gopis

Lalita = Svarupa Damodara Goswami

On the northern petal of Ananga-sukhada Kunja, there is a beautiful kunja covered with various kinds of flowers and trees. This place is known as Lalitanandada Kunja and is the color of lightning. The lovely Lalita Sakhi always lives here. She has a beautiful bright yellow (gorocana) complexion and wears a dress the color of peacock feathers. She is adorned with celestial ornaments and personifies the type of bhava known as khandita. She and Sri Krsna are very, very dear to each other and her seva is to bring camphor and tambula to Him. Her age is 14 years, 8 months and 27 days. In the opinion of the panditas, her father’s name is Visokaka, her mother’s Sarada, and her husband’s Bhairava Gopa. Her home is in Yavata and her nature is vama-prakhara. In gaura-lila, she has assumed the form of Sri Svarupa Damodara Gosvami.

Visakha = Sri Ramananda Raya

On the northeast petal of Ananga Sukhada Kunja lies Ananda Kunja, which is cloudlike in color, and is the residence of Sri Visakha. She is very dear to Sri Krsna and has the bhava known as svadhina-bhartrka. Her seva is dressing and decorating. Her dress resembles the stars in the evening sky, and her complexion is cream-colored with a tinge of red (gaurangi). Her age is 14 years, 2 months and 15 days. Her father’s name is Pavana, her mother’s Daksina and her husband’s Bahuka. She is adhika-madhya, and her home is in Yavata. She appears in gaura-lila as Sri Ramananda Raya.

Campakalata (Campakamallika) = Sri Sivananda

On the southern petal of Madana-sukhada Kunja lies Kamalata Kunja, the home of Sri Krsna’s beloved Sri Campakalata. This extremely blissful kunja is the color of molten gold. Campakalata, who loves Krsna very much, personifies the stage of a nayika known as vasaka-sajja. Her complexion is the color of a yellow campaka flower and her dress the color of a cataka bird (swallow). Her nature is vama-madhya, and her seva is to offer jewelled necklaces and to fan with a camara. Her age is 14 years, 2 months and 13 1/2 days. Her mother’s name is Vatika, her father’s Arama, and her husband’s Canda. In gaura-lila she appears as Sri Sivananda

Citra = Sri Govindananda

Citra-devi can read between the lines of books and letters written in many different languages, perceiving the hidden intentions of the author. She is a skilled gourmet and can understand the testes of various foods made with honey, milk, and other ingredients simply by glancing at them.

She is expert in playing music on pots filled with varying degrees of water. She is learned in the literature describing astronomy and astrology, and she is well versed in the theoretical and practical activities of protecting domestic animals.

She is especially expert at gardenting and she can nicely make various kinds of nectarean beverages.

There are also eight other gopi maidservants, headed by Rasalika-devi, who are expert at making various kinds of nectarean beverages.

There are other gopis who mostly collect transcendental herbs and medicinal creepers from the forest and do not collect flowers or anything else. Citra-devi is the leader of these gopis.

On the eastern petal of Madana Sukhada Kunja lies the multicolored Padma Kinjalka Kunja, where Sri Citra resides. She and Sri Krsna are very affectionate toward each other, and she is very devoted to her seva of bringing cloves and garlands. She possesses the abhisarika-nayika-bhava, has a beautiful saffron complexion, wears a dress that resembles crystal, and has many wonderful qualities. Her age is 14 years, 7 months and 14 days. Her father’s name is Catura, her mother’s Carccika, and her husband’s Pitharaka. She is an adhika-mrdvinayika, and her home is in Yavata. In gaura-lila she appears as Sri Govindananda.

Tungavidya =Sri Vakresvara Pandita

Tungavidya is the fifth of the varistha gopis. Her complexion is the color of kunkuma and the fragrance of her body is like sandalwood mixed with camphor. She is fifteen days younger than Srimati Radharani.

Tungavidya is hot-tempered and expert at dissimulation. She wears white garments. Her parents are Puskara and Medha-devi and her husband is Balisa.

Tungavidya is one of the leaders of the gopis. She is learned in the eighteen branches of knowledge.

She has full faith in Krsna. She is very expert at arranging the meeting of the divine couple. She is learned in rasa-sastra (transcendental mellows), niti-sastra (morality), dancing, drama, literature and all other arts and sciences.

On the western petal of Madana-sukhada Kunja lies the extremely beautiful crimson-colored Tungavidyanandada Kunja, where Sri Tungavidya Sakhi always resides. She loves Sri Krsna very much and, filled with eagerness for that prema, she exhibits the bhava known as vipralabdhatva. Her complexion is radiant like saffron mixed with camphor and sandalwood paste, and her dress is pandu-mandana (pale yellow). Her mood is daksina-prakhara. Her mother’s name is Medha, her father’s Puskara, and her husband’s Balisa. She is very devoted to her seva of dancing and singing, etc. Her home is in Yavata, and her age is 14 years, 2 months and 22 days. In gaura-lila she appears as Sri Vakresvara Pandita.

Indulekha = Vasu Ramananda

Indulekha is the sixth of the varistha gopis. She has a tan complexion and wears garments the color of a pomegranate flower. She is three days younger than Srimati Radharani.

Her parents are Sagara and Vela-devi and her husband is Durbala. She is contrary and hot-tempered by nature.

Noble Indulekha is learned in the science and mantras of the Naga-sastra, which describes various methods of charming snakes. She is also learned in the Samudraka-sastra, which describes the science of palmistry.

She is expert at stringing various kinds of wonderful necklaces, decorating the teeth with red substances, gemology and weaving various kinds of cloth.

In her hand she carries the auspicious messages of the divine couple. In this way she creates the good fortune of Radha and Krsna by creating Their mutual love and attraction.

The group of gopis headed by Tungabhadra-devi are the friends and neighours of Indulekha. Among these gopis is a group, headed by Palindhika-devi, which acts as messengers for the divine couple.

Indulekha-devi is fully aware of the confidential secrets of the divine couple. Some of her friends are engaged in providing ornaments for the divine couple, others provide exquisite garments and others guard the divine couple's treasury.

Indulekha-devi is thus the leader of all the gopis engaged in these services in the various parts of Vrndavana.

On the southeastern petal of Madana-sukhada Kunja lies the golden-colored Purnendu Kunja, where Sri Indulekha lives. She has a lemon-yellow complexion and wears a dress that is radiant like a pomegranate flower. She has a deep love for Sri Krsna and possesses the prosita-bhartrka-bhava. She often serves Krsna by bringing Him nectar-like delicious meals. Her age is 14 years, 2 months and 10 1/2 days. She is vama-prakhara and her principal seva is fanning with a camara. Her home is in Yavata, her father’s name is Sagara, her mother’s Vela and her husband’s Durbala. In gaura-lila she appears as Vasu Ramananda.

Rangadevi = Sri Govindananda Gosh

Rangadevi is the seventh of the varistha gopis. Her complexion is the color of a lotus filament and her garments are the color of a red rose. She is seven days younger than Srimati Radharani.

Her personal qualities are much like those of Campakalata. Her parents are Karuna-devi and Rangasara.

Ranga-devi is always like a great ocean of coquettish words and gestures. She is very fond of joking with her friend Srimati Radharani in the presence of Lord Krishna.

Among the six activities of diplomacy she is especially expert in the fourth: patiently waiting for the enemy to make the next move. She is an expert logician and because of previous austerities she has attained a mantra by which she can attract Lord Krsna.

Kalakanti-devi is the leader of the eight most important friends of Ranga-devi. These friends are all expert in the use of perfumes and cosmetics.

Ranga-devi's friends are expert at burning aromatic incense, carrying coal during the winter and fanning the divine couple in the summer.

Ranga-devi's friends are able to control the lions, deer and other wild animals in the forest. Ranga-devi is the leader of all these gopis.

On the southwest petal of Madana-sukhada Kunja lies the dark blue, cloudlike Sukhada Kunja, where Sri Krsna’s beloved Sri Rangadevi always resides. Her complexion is the color of a lotus stamen, and her dress is red like a jaba flower. She possesses the utkanthita-bhava, and in every way she is very attached to Sri Krsna. Her seva is offering candana, and her nature is vama-madhya. Her home is in Yavata, and her age is 14 years, 2 months and 4 1/2 days. Her mother’s name is Karuna, her father’s Rangasagara and her husband’s Vakreksana. In Kali-yuga she appears in gaura-lila as Govindananda Ghosa.

The chief gopis in Sri Rangadevi’s yutha are Kalakanthi, Sasikala, Kamala, Prema Manjari, Madhavi, Madhura, Kamalata and Kandarpa-sundari

Sudevi = Vasudeva Gosha

Sudevi is the eighth of the varistha gopis. She is sweet and charming by nature. She is the sister of Rangadevi. Her husband is Vakreksana, the younger brother of Bhairava. Her marriage with Vakreksana was arranged by his younger brother. Her form and other qualities are so similar to those of her sister Rangadevi that they are often mistaken for one another.

Sudevi always remains at the side of her dear friend Srimati Radharani. Sudevi arranges Radharani's hair, decorates Her eyes with mascara and massages Her body.

She is expert in training male and female parrots and she is also expert in the pastimes of roosters. She is an expert sailor and she is fully aware of the auspicious and inauspicious omens described in the Sakuna-sastra.

She is expert at massaging the body with scented oils, she knows how to start fires and keep them burning and she knows which flowers blossom with the rising of the moon.

Kaveri-devi and the other friends of Sudevi are expert at constructing leaf-spitoons, playing music on bells and decorating couches in various ways.

Sudevi's friends are also entrusted with the decoration of the divine couple's sitting place. Sudevi's friends act as clever spies, disguising themselves in various ways and moving among Radharani's rivals (Candravali and her friends) to discover their secrets. Sudevi's friends are the deities of Vrndavana forest and they are charged with the protection of the forest birds and bees. Sudevi is the leader of these gopis.

On the northwest petal of Madanananda Kunja lies the beautiful emerald-colored Vasanta-sukhada Kunja, the residence of Sri Sudevi. She is very loving toward Sri Hari, has a complexion the color of a lotus stamen, and wears a dress the color of a red jaba flower. She possesses the bhava known as kalahantarita and her seva is to bring water. She is vama-prakhara. Her age is 14 years, 2 months and 4 days. Her home is in Yavata, her mother is Karuna, her father Rangasagara, and she is married to the younger brother of Vakreksana (Rangadevi’s husband). In gaura-lila she appeared as Sri Vasudeva Ghosa.

Asta - Manjaris

Rupa manjari = Rupa Goswami

In the northern part of Sri Lalita Sakhi’s kunja lies Rupollasa Kunja, where the very beautiful and graceful Sri Rupa Manjari resides. She is the foremost among the gopis known as priya-narma-sakhis. Her complexion is the color of gorocana (a bright yellow pigment secreted from a cow’s kidney), and she delights in wearing a dress the color of peacock feathers. Her age is 13 years 6 months. The panditas call her Rangana-malika. In age, she is one day younger than Lavanga Manjari. In gaura-lila she appears as Srila Rupa Gosvami.

Rati manjari = Raghunatha das Goswami

In the southern part of Sri Indulekha’s kuñja lies Ratyambuja Kuñja, where the beautiful Sri Rati Manjari always resides. Her dress is covered with stars, her complexion is like lightning, and she is daksina-mrdvi in nature. The panditas also call her Tulasi. Her age is 13 years 2 months. In Kali-yuga, in gaura-lila, she is known as Raghunatha dasa Gosvami.

Lavanga manjari = Sanatan Goswami

In the eastern part of Sri Tungavidya’s kunja lies Lavanga-sukhada Kunja, which is very enchanting to all the beautiful-eyed gopis. In that kunja, Sri Lavanga Manjari always blissfully resides. In age, she is one day older than Sri Rupa Manjari, and she is very famous for her pleasant nature. Her complexion is like lightning, and she wears a dress marked with stars. She gives much happiness to Sri Krsna, and her nature is always daksina-mrdvi. Her age is 13 years 6 months and 1 day. In Kali-yuga, in gaura-lila, she is known as Sri Sanatana Gosvami.

Rasa manjari = Raghunatha Bhatta Goswami

In the western part of Sri Citra's kunja lies Rasananda Kunja, where the beautiful Rasa Manjari always resides. She is famous as being in all respects the life of Sri Rupa Manjari. Her dress is like the feathers of a swan, and her complexion is like a fully blossomed campaka flower. She is rich in qualities much like those of Sri Lavanga Manjari. Because she has taken shelter of Sri Rupa Manjari, she has become very dear to her. She serves as a messenger between Radha and Krsna, and she is very clever in arranging Their meeting. Her age is 13 years, and in gaura-lila, she is known as Raghunatha Bhatta Gosvami.

Guna manjari = Gopala Bhatta Goswami

In the northeastern part of Sri Campakalata’s kunja lies the beautiful Gunanandaprada Kunja, where Sri Guna Manjari always resides. Her complexion is bright like lightning, and she wears a fine silk dress the color of a red jaba flower. She is famous for her strong desire to make Rupa Manjari happy. She is three days younger than Sri Tulasi (Rati Manjari) and is the delight of Sri Krsna. She is described as being daksina-prakhara in nature. Her age is 13 years, 1 month and 27 days. In gaura-lila she is known as Sri Gopala Bhatta Gosvami.

Manjulali manjari = Lokanatha Goswami

In the northern part of Sri Sudevi’s kunja lies the beautiful Lilanandaprada Kunja, where the charming Sri Manjulali Manjari always resides. She is full of pleasant qualities and is very dear to Sri Rupa Manjari. Her dress is red like a jaba flower, and her complexion is like molten gold. She is also known as Sri Lila Manjari. Her nature is vama-madhya, and her age is 13 years, 6 months and 7 days. In gaura-lila she is known as Sri Lokanatha Gosvami.

Vilasa manjari = Srila Jiva Goswami

In the southeast part of Sri Visakha’s kunja lies the very beautiful Vilasanandada Kunja, where Sri Vilasa Manjari always remains as one of Sri Rupa Manjari’s sakhis. She has a bodily color like that of a golden ketaki flower, and her dress is the color of a bumblebee. Her nature is vama-mrdvi, and she is 4 days younger than Sri Rasa Manjari, making her age 12 years, 11 months and 26 days. In gaura-lila she is known as Sri Jiva Gosvami.

Kausturi manjari = Srila Krsna das Kaviraj

In the southwest corner of Sri Rangadevi’s kunja lies one more kunja, which is known as Kausturyanandada Kunja, the residence of Sri Kausturi Manjari. She wears a dress that resembles crystal, and her complexion is like pure gold. Her age is 13 years, and her nature is vama-mrdvi. In Kali-yuga, in gauranga-lila, she is known as Sri Krsnadasa Kaviraja Gosvami.

Referenced from the Sri Gour Ganodesha Dipika by Sriman Kavi Karnapura

krsna · May 17, 2005

Sripad Ramanujacarya (1017-1137), known as a founding acarya of Srivaisnavism, established the doctrine of Visishtadvaita or qualified non-dualism as a challenge to the monistic Advaita doctrines of Sankara. Preaching dasya-rasa, the mellow of servitude, throughout south India as ordered to him by the Lord himself, he nevertheless remained internally absorbed in Gaura-lila. Thus, in his next birth he incarnated as a devotee of Sri Caitanya Mahaprabhu, named Ananta, as described by Srila Thakura Bhaktivinoda in his 'Sri Nabadvipa Mahatmya'.

The following story offers insight into his instructive life as Ramanuja.

Being surrounded by quite a large group of disciples in different ashramas, it came to pass that some of his sannyas-disciples were displaying an attitude of pride towards the disciples in the grhasta ashram.

Becoming aware of this, and strictly disapproving of this attitude of pride, which is detrimental to the development of bhakti, Sripad Ramanujacarya decided to set a small example with the intention of correcting them of their deviation.

Summoning one of his brahmacari students, he thus instructed: "This morning, at the time of the daily morning bath of the sannyasis, I want you to go there and switch all their clothes around, then hide and see what happens."

Following the instructions of his guru, the brahmacari hid behind a bush. After finishing their bath, the sannyasis went to put on their doties and found them all mixed up: "Hey, you've got mine, that's mine, you've got my doty, this is my kurta!" Entangling themselves in their attempts to get their clothes back, they argued back and forth. Quite amused by this spectacle, the brahmacari reported to Ramanuja the reactions of the sannyasis.

At that time Ramanujacarya was particularly fond of a grhasta-couple among his students, Danurdasa and his wife who were known for their dedication and humility. That same day, in the evening, Ramanuja thus instructed the same brahmacari to go and summon Danurdasa, his grhasta disciple. While he was out of his house, the brahmacari was to go and steal something valuabe from his home and then wait to see the ensuing reaction.

Doing as ordered, the brahmacari summoned Danurdas and then immediately returned to his house in order to steal something valuable. Being quite poor, the grhasta couple did not possess any luxuries other than some golden bracelets around the arms of Danurdasa's sleeping wife. As she appeared to be in a deep sleep, the brahmacari approached and started to remove some of the bracelets. Suddenly she turned over, causing the brahmacari to become scared, so he jumped out the window, where he hid and waited as instructed by Ramanuja.

Upon his return from visiting his gurudeva, Danurdasa found his wife awaiting him, asking: "Danurdas, do you know if the temple is having financial problems?"

"No, why"

"Well I thought you might know. Maybe Ramanujacarya has told you something."

"No, why?"

"Well, you know, while you were away, one of the brahmacaris of the math came and thinking me asleep, took some bracelets from my arm."

"Really? And what did you do?"

"Well, as he had taken all the bracelets off one arm, I tried to carefully turn over so that he could also take the bracelets from the other arm, but he got scared and ran away."

"Oh no, and what did you do then?"

"Well, nothing."

"But why didn't you run after him to give him the other bracelets too? You should have run after him!", Danurdas told his wife.

Regretfully his wife admitted: "You are right, I should have done that, but it all happened so fast, that I didn't have time to think about it."

The brahmacari in his hiding place, overheard the whole conversation with astonishment. Receiving the brahmacari's reports, Ramanuja called the sannyasis and his other students and related the two types of behavior, asking the sannyasis, "Are you attached to a simple piece of cloth?. Do you still think that you are big renunciates while the grhastas are only attached to material things?" Quite ashamed they bowed their heads.

In no way intending to discourage us from taking the path of renunciation, this little example nevertheless shows us that the inner understanding of Krsna consciousness is not labeled according to varnas and ashramas, but rather according to the inner heart's attitude of humility and surrender, regardless of any external position. 'ghre tako vane tako sada hari bole tako' What ever ashram we are in, either grhasta or sannyasa,, if we take to 'trnad api sunicena', we can always chant the holy name. (sada hari bole tako)