For Nama Acarya Srila Hari Das Thakur Disappearance Day

The Loud Chanting of the Holy Names

Hari Das Thakur constantly chanted the Holy Name and called to the Lord in a loud voice. At that time, not many people were able to understand the value of this practice. Prior to Gauranga-sundara’s appearance, most people were simply interested in sense gratification and were inimical to devotion for Krishna and the chanting of his holy names. Advaita Acharya and Hari Das Thakur were saddened by this terrible situation. When the non-devotees heard them chanting loudly, they would say, “The Lord sleeps during the four months of the rainy season. If you call him out loud in this way, you will wake him up and that will be a grave offense. There will be famine in the country if you keep on with it. Some Brahmins have taken up this chanting business as a way of worshiping their own bellies, no doubt.” They would criticize Hari Das and Advaita by joking in this way. Even though such criticism pained Hari Das, he never stopped chanting Hare Krishna in a loud voice.

One day, a Brahmin from a village named Harinadi (in Jessore district) started a debate with Hari Das on this subject. He argued that the names of the Lord should be meditated upon and that there was no reason to chant them aloud. He wanted to know in which scripture it was stated that one should chant aloud. In answer to these questions, Hari Das Thakur gave a detailed account of the glories of the Holy Name. He said that loud chanting of the Holy Names was a hundred times more powerful than japa. Through the loud chanting of the Names, even the birds, animals and other creatures are also saved.

Animals, birds, insects and other creatures are unable to speak, but if they just hear the Holy Name, they can all cross over. If you chant the Holy Names silently, then you yourself will be saved, but if you chant aloud, then you will benefit others. Therefore, all the scriptures state that by the loud chanting of the Name, a hundred times greater result can be obtained.
(Chaitanya Bhagavat 1.16.280-2)

japato harinamani sthane shata-gunadhikah
atmanam ca punaty uccair japan shrotnn punati ca

(Naradiya Purana)

Someone who chants the Holy Names aloud is a hundred times better than one who performs japa, because the one who chanting japa simply benefits himself, while the person who chants japa aloud not only does good for himself, but for all those who hear him as well.

Who is better, the person who earns money and spends it all on himself, or the one who uses his money to support a thousand others? Through japa, one takes care of his own spiritual life, while through ucca-sankirtan, all living beings are benefited. This is the reason for its being considered superior.

Even though he heard Hari Das quote scripture in support of his idea, the Brahmin from Harinadi village was unconvinced. Indeed, he became angry and began to verbally abuse Hari Das by bringing up his low birth. He said, “If everything that you say about the Holy Name is not found in scripture, then I will publicly cut off your nose and ear as a punishment.” As a result of this offensive behavior, the Brahmin contracted smallpox not long afterward and his own nose and ear fell off.

Hari Das Comes to Nabadwip

After this, Hari Das Thakur then went to live in Nabadwip out of a desire to be with pure devotees like Advaita Acharya. There he was a participant in the Lord’s sankirtan pastimes in the houses of Srivasa Pandit and Chandrasekhara Acharya. Mahaprabhu sent Hari Das and Nityananda Prabhu to go from door to door to beg people to chant the names of Krishna, to worship him and to study the Vaishnava scriptures.

One day, the Lord suddenly had an idea and he called Nityananda and Hari Das to tell them: “Listen, listen, Nityananda. Listen, Hari Das. I wish you to go and communicate my order to everyone. Go to every house and beg people to chant the names of Krishna, worship Krishna, study about Krishna. Other than this, say nothing and make others say nothing. At the end of the day, come here and tell me the results of your preaching. You will beg people in this way, and I will come and destroy those who do not comply with my discus in my hand.”
(Chaitanya Bhagavat 2.13.7-11)

Nityananda Prabhu and Hari Das Thakur followed the Lord’s order and began preaching everywhere in Nabadwip. One day they went up to two feared drunken bandits named Jagai and Madhai, and asked them to chant the Holy Name as the Lord had instructed them. Seeing their fallen condition, Nityananda became merciful toward them, but Jagai and Madhai were in such a state of intoxication that they simply became angry when they heard his appeal, and came forward to beat him and Hari Das up. Nityananda started to run away, but Hari Das being already quite advanced in age (58) was unable to keep up with him. Nevertheless, he somehow managed to escape with his life. Hari Das told Advaita Acharya about the day’s events, saying that he would not go out preaching with Nityananda any more, since his behavior was rash and unpredictable. The all-powerful Lord Nityananda’s running away is certainly a mysterious pastime, but it is to be remembered that he later went out on his own and managed to deliver the two rascals, Jagai and Madhai.

Hari Das Thakur also engaged in water sports with the Lord in Nabadwip. One day, overcome by a mood of love, the Lord tried to drown himself in the Ganges, and Hari Das and Nityananda jumped in to save him. They hid Mahaprabhu in the house of Nandana Acharya because of his wish for seclusion. When Advaita Acharya and the other devotees were feeling the distress of separation, they went and brought Srivasa there and reunited the devotees with the Lord.

When Mahaprabhu put on a play about Krishna’s Vrindavan pastimes in the house of Chandrasekhara Acharya, Hari Das played the part of the town constable. He came onto the scene, dressed as a policeman, carrying a stick in his hand. The other actors in the play were Mahaprabhu as Adya shakti, Nityananda as an old cowherd woman, Advaita as the clown, Gadadhara Pandit as a cowherd girl, and Srivasa Pandit as Narada Muni. Hari Das’s duty in the play was to awaken everyone to the service of Krishna. He cried out, “Wake up! Wake up! Wake up! Srivasa will dance dressed as Narada Muni.” (Chaitanya Bhagavat 2.18.100)

When the Lord took his sankirtan party along the banks of the Bhagirathi, Hari Das joined him. Then Hari Das, the ocean of Krishna-rasa, on Mahaprabhu’s order, danced beautifully.
(Chaitanya Bhagavat 2.23.204)

The night before Mahaprabhu left to take sannyas, Hari Das was staying at his house. He and all the other devotees were desolated by the Lord’s intention to take the renounced order. When the Lord went to Puri. Hari Das went there not long afterwards to see the Rathayatra and never left.

Hari Das Thakur in Puri

When in Puri, though Hari Das was not officially banned from going into the Jagannath temple or the house of Kashi Mishra (where Mahaprabhu was staying), out of humility at his lowly birth, never went there. Rupa and Sanatan Goswamis also demonstrated a similar humility, even though they were born in a very high-caste Brahmin family. They considered themselves to be no better than mlecchas because of their long association with the Muslim court. They would stay with Hari Das when in Puri and not go for darshan of Jagannath or Mahaprabhu. Mahaprabhu himself would go to meet them.

Neither Hari Das, Rupa, nor Sanatan would go to the Jagannath temple. Mahaprabhu would go there to see the Upala-bhoga in the morning. He would then go to the place where they were staying and would visit them there. It was thus the Lord’s regular practice to meet whichever one of these three was staying in Puri at the time.
(Chaitanya Charitamrita 2.1.63-65)

During Lord Jagannath’s absence from the temple (anavasara-kala), Mahaprabhu would feel separation so intensely that he would go to stay in Alalanath. When he heard the that more than 200 devotees had come from Bengal, he returned to Puri to meet them. When he did not see Hari Das Thakur, he inquired after him. Hari Das was there, but paying his obeisances at the side of the highway. The devotees went to Hari Das and told him that Mahaprabhu wanted to see him. Hari Das said,

”I am a low-born person who has no good qualities. I have no right to go near the temple. If I can find a solitary place to stay in some garden somewhere, then I will pass my time there alone. That way there is no danger that the servants of Jagannath will accidentally touch me. This is my wish.”
(Chaitanya Charitamrita 2.11.165-7)

The devotees came back to Mahaprabhu to report what Hari Das had said, and his wish pleased him. He arranged for a house in a solitary garden not far from his own place of worship at Kashi Mishra’s house. Kashi Mishra was happy to have the chance to serve the Lord by making these arrangements according to his order. The Lord went to talk to Hari Das and when he saw him paying his dandavats, lifted him from the ground and embraced him. When Hari Das said, “I am an untouchable. Lord, you should not touch me”, the Lord answered:

”I touch you just to become purified, for your standard of purification is non-existent in me. At every moment you are bathing in the water of every holy place; at every moment you are performing all sacrifices, penances and charity. You constantly are performing the pious activity of studying the Veda. You are more purifying than any Brahmin or sannyasi.”

After saying this, the Lord took him to the flower garden and gave him the solitary room there as a place to stay. “Stay here and chant the Holy Names. I will come every day to visit you here. You can see the discus on the pinnacle of the temple tower from here. When you see it, pay your obeisances to it. I will arrange for Jagannath’s prasad to be brought to you here.”
(Chaitanya Charitamrita 2.11.189-95)

This flower garden is now known by the name, Siddha Bakula. Previously it was named Mudra Math. There is a legend connected with the Siddha Bakula tree. The local pandas have a tradition of giving the twig that is used to clean Jagannath’s teeth as prasad to some special person. One day they gave a twig from a bakula tree that had so been used as a gift to Mahaprabhu. The Lord planted this twig in the ground at Hari Das’s place of bhajan. This twig eventually grew into a large tree. It is said that the Lord planted the twig on the first day of the month of Chaitra also known as Mahavishuva Sankranti, i.e. the day when the sun enters into the sign of Aries. For this reason, a festival named the Danta-kashtha-ropana Mahotsava is held on that day ever year to celebrate the occasion.

Srila Hari Das Thakur participated in the kirtan during the Rathayatra festival as the main dancer in one of the seven kirtan sampradayas. He was in the third group, which had Mukunda Datta as its lead singer.

Hari Das’s Teachings on the Holy Name

Mahaprabhu taught the glories of the Holy Name through Hari Das Thakur. One day, the Lord was feeling particularly unhappy about the lot of the conditioned souls. He came to Siddha Bakula and said to the Thakur: “Hari Das, in the age of Kali, the non-Hindus kill the cow and are inimical to the Brahmins. How will these Muslims ever be saved?” Hari Das answered, “Don’t be distressed at seeing the pitiable condition of the Muslims. They will be liberated by the namabhasa, the shadow of the Holy Name, whenever they say haram. In the Nrisingha-purana it is said, [1]

damshtri-dantahato mleccho harameti punah punah
uktvapi muktim apnoti kim punah shraddhaya grinan

When wounded by the tusks of a boar, the Muslim cries out “Harama, Harama!” again and again. If he attains liberation by so doing, then just think what will be the result if one chants the name of Rama with faith.

Bhaktivinoda Thakur says that if any Muslim dies while saying this word, he is immediately liberated. This is namabhasa or nama-sanketa because the speaker makes the correct sound but does not intend the Lord Rama. Therefore, it is impossible to say just what fruits await the sincere and faithful chanter. The example is given of Ajamila who called the name of his son Narayan as he was dying, and through this namabhasa he attained liberation.

When he heard this explanation, Mahaprabhu was very pleased, but again he asked Hari Das, “How will the dumb animals and the trees, etc., be delivered?” Hari Das answered:

”You yourself have instituted the loud chanting of the Holy Names which both the moving and non-moving creatures can hear. The mobile creatures are freed from their bondage to repeated birth and death by hearing the names. As for the immobile, they perform kirtan themselves by echoing the sounds. By your indescribable mercy, the entire universe is engaged in kirtan and the mobile and immobile beings dance when they hear it… You preached the loud chanting of the Holy Names by which the repeated births and deaths of all living beings come to an end.”
(Chaitanya Charitamrita 3.3.68-71, 75)

The Disappearance of Hari Das Thakur

Rupa and Sanatan Goswami first met Hari Das when he accompanied Mahaprabhu on his aborted first trip to Vrindavan, when he visited Ramakeli. They thus knew each others’ virtues quite well. One day in Puri, Hari Das recited the glories of Sanatan Goswami, then Sanatan returned the favor by praising him as follows:

”Who else is there who is your equal? You are the most fortunate amongst Mahaprabhu’s entourage. The purpose of the Lord’s incarnation is the preaching of the Holy Name; this personal work of the Lord was done through you. Every single day you chant three lakhs of Holy Names and you glorify the Holy Name to everyone you meet. Some people act properly but do not deliver the message of Krishna consciousness, while others preach but do not meet the behavioral standards. You, sir, both demonstrate ideal behavior as well as preaching. You are the guru of all and the perfect human being in this universe.”
(Chaitanya Charitamrita 3.4.99-103)

In the eleventh chapter of the Chaitanya Charitamrita’s Antya-lila, Krishnadas Kaviraj Goswami describes the disappearance of Hari Das Thakur in a most captivating way. It should be read in its entirety on the occasion of Hari Das’s disappearance day. A brief summary is given here:

namami hari dasam tam caitanyam tam ca tat-prabhum
samsthitam api yan-murtim skandhe kritva nanarta yah

I offer my obeisances to Hari Das as well as to his worshipable lord, Chaitanya Mahaprabhu, who placed his body on his shoulders and danced.

As Hari Das Thakur grew old, it became more and more difficult for him to maintain his vow of chanting three lakhs of names every day. Thus, he had no appetite when Govinda would come with Jagannath’s prasad and only to avoid disrespecting the holy food would he eat a single grain of rice. Out of his affection for Hari Das, Mahaprabhu told him that he was a perfected being and that there was no need for him to show such attachment for devotional service in practice; he could thus reduce the number of Holy Names that he chanted every day. Hari Das then revealed what was really bothering him.

He knew that Mahaprabhu would soon be ending his pastimes in this world and he wished to leave before him. The affectionate Lord granted him his wish, even though he felt desolate at the prospect of losing his company.

Hari Das Thakur sat in front of Mahaprabhu who was standing in front of him. Then, as the tears flowed from his eyes, he gazed at the Lord’s lotus face and took his lotus feet on his chest and, while chanting the names “Krishna Chaitanya”, voluntarily left his body like Bhishma.

The devotees became intoxicated by the kirtan which grew louder and louder, and the Lord lifted Hari Das’s body and started to dance around the courtyard. In the accompaniment of the loud singing of the Holy Names, he and the devotees took Hari Das’s remains to the beach. There they washed the body in the sea and then dug a hole in the sand where they placed it. Mahaprabhu was the first to throw sand into the samadhi. This is how the samadhi ritual of Hari Das Thakur was performed. By virtue of his presence, the seashore became a great place of pilgrimage.

Mahaprabhu circumambulated the burial place and then went personally to the Jagannath temple to beg for prasad for a feast in honor of Hari Das. Svarupa Damodar Goswami would not let Mahaprabhu carry the prasad himself, but took care of making all the arrangements himself. At the feast, all the devotees were given enough food to eat to their fill. In a mood of absorption in divine love, Mahaprabhu said to all the devotees:

”All those who witnessed the disappearance festival of Hari Das Thakur, who danced or sang the Holy Names there, who came to throw sand on his samadhi or took maha prasad on this occasion, will quickly attain Krishna. This is the fruit of seeing a great personality like Hari Das Thakur. The Supreme Lord was so merciful that he gave me his association, and now the independent Lord has wished to deprive me of it. When Hari Das decided that he wanted to leave, there was nothing I could do to keep him back. He left his body at the very moment that he desired to do so, just as we have heard that Bhishma did. Hari Das was the exemplar of humanity in this world, and now that he is gone, the world has lost a jewel. All glories to Hari Das Thakur! Chant the Lord’s names!” And having finished his eulogy, the Lord began once again to dance.
(Chaitanya Charitamrita 3.11.91-98)

Hari Das Thakur’s tirodhana-lila took place on the fourteenth day of the waxing moon in the month of Bhadra.

—-Excerpted from “Sri Chaitanya: His Life & Associates” by Srila Bhakti Ballabh Tirtha Maharaj


Feeling separation for Sripad Bhakti Vijay Bharati Maharaj

All Glories Sri Sri Brahma Madhva Gaudiya Saraswat Sampradaya (lineage). All Glories to my beloved Grand Spiritual Master His Divine Grace Srila Bhakti Siddhanta Saraswati Goswami Thakur PRABHUPADA & my beloved Spiritual Master His Divine Grace Srila Bhakti Pramode Puri Goswami Maharaj.
Dear Devotees of Sri Gopinath Gaudiya Math and Others,
Dandavat Pranams,
Today (the 30th of August, 2015), according to Indian time, in the afternoon at 4:40 P.M in our Mayapur temple, Sripad Bhakti Vijay Bharati Maharaj left his body. In 1990, Sripad Bharati Maharaj took Sannyas initiation from our Srila Gurudeva, His Divine Grace Srila Bhakti Pramode Puri Goswami Maharaj, and wholeheartedly served the loving Mission of Sri Krishna Chaitanya Mahaprabhu under the shelter of our Srila Gurudeva. According to Maharaj’s previous explanation to me, he was 82-years old this year. I am praying to the Divine Couple, Sri Sri Radha Krishna to engage Bharati Maharaj in Their eternal pastime in Goloka.
Yours in the Service of Sri Krishna Chaitanya Mahaprabhu’s Mission.
Sri Gopinath Gaudiya Math(President).

For Srila Gauridas Pandit DISAPPEARANCE


“Gauridasa Pandit, the emblem of the most elevated devotional service in
love of Godhead, had the greatest potency to receive and deliver such love.
Making Lord Caitanya and Lord Nityananda the Lords of his life, Gauridasa
Pandit sacrificed everything for the service of Lord Nityananda.”

Before taking sannyasa, Lord Caitanya and Lord Nityananda visited Gauridasa
Pandit in Ambika Kalna. Fearing their impending separation, Gauridasa cried
and begged the Lord to stay longer. Mahaprabhu made life-like neem wood
Deities of Gaura Nitai to console his loving servant. “Gauridasa, My murti
form is as good as I am,” said Lord Gauranga, “We will forever remain in
your home to accept your service.”

Gauridasa Pandit worshiped Gaura Nitai in many intimate ways–talking
sweetly to Them, cooking a variety of tasty foods, discussing sastra with
Them, attending to Their every need throughout the day. Even when old and
feeble, Gauridasa ceaselessly served his worshipable Lords Sri-Sri

Although poor, he desired to decorate Gaura-Nitai with costly beautiful
ornaments. Knowing his mind, Gaura-Nityananda lavishly adorned Themselves.
Beholding Their exquisite beauty Gauridasa became astonished. “Where did
They get these ornaments?” he thought. Sri-Sri Gaura-Nitai would often enact
such transcendental pastimes in the home of Their pure devotee, Sri
Gauridasa Pandit.

One time, Caitanya Dasa, Gauridasa’s foremost disciple, organized a huge
sankirtana festival on the bank of the Ganges. Enraptured by the kirtana,
Gauridasa’s Deities jumped off the altar and joined the devotees in chanting
and dancing. Discovering the Deities missing from the temple, Gauridasa
grabbed a stick and ran to catch Gaura-Nitai. Seeing his angry mood,
Gaura-Nitai vanished. At that moment, Gauridasa watched in amazement to see
Gaura-Nitai enter the heart (hrdaya) of Caitanya Dasa. Gauridasa embraced
his beloved disciple, bathed him with tears, and said, “You are most
fortunate. From today your name will be Hrdaya Caitanya, one who holds Sri
Caitanya within his heart.”

Since then Gaura-Nitai’s darsana at Gauridasa Pandit’s temple is offered in
many brief intervals like Banke-bihariji in Vrndavana. To keep Gaura-Nitai
from jumping off the altar, the pujaris open and quickly close the curtain
throughout the darsana time.

While doing bhajana in Dhira Samira Kunja in Vrndavana, Gauridasa Pandit
entered the eternal go carana lila (cowherding pastimes) of
Krishna-Balarama. In Vraja he is Subala, a dvadasa gopala. His samadhi is
within the Shyama-Raya temple compound in Dhira Samira, Vrndavana. (20,47)

Gauridasa, a disciple of Nityananda Prabhu, was one of the twelve
gopalas of Krsna in Vrindavana. He was Subala sakha in his past incarnation
(Gauraganoddesadipika 128). His Sripata is at Amvikanagara near the
district of Kalna. Before setting up his Sripata, he lived at Saligrama
near the Mudagacha railway station in the Nadia district. (Bhaktiratnakara

For Srila Rupa Goswami’s Dissapearance day

Sri Rupa Goswami’s Siksha

by Srila Bhakti Ballabh Tirtha Goswami Maharaja

Through Rupa Goswami, Mahaprabhu taught the world about Krishna’s Vrindavan pastimes and the process for attaining Krishna in Vrindavan. Krishnadas Kaviraj Goswami writes, “Through the mercy of Sanatan I have learned the devotional doctrines, while by the grace of Rupa I have been able to discover the extensiveness of the divine aesthetics of devotion.” (Chaitanya Charitamrita 1.5.203)

The Lord taught about sacred rapture and Vraja’s pastimes of love through Rupa Goswami. Who can effectively describe the subtleties of Sri Chaitanya Mahaprabhu’s lila? (Chaitanya Charitamrita 3.5.87)

vrndavaniyam rasa-kelivartam
kalena luptam nija-saktim utkah |
sancarya rupe vyatanot punah sa
prabhor vidhau prag iva loka-srstim ||

Just as the Lord enlightened the heart of Lord Brahma with the details of the creation and thus made the manifestation of the cosmos possible, so did Sri Chaitanya Mahaprabhu eagerly impregnate the heart of Rupa Goswami with spiritual potency so that he could revive Krishna’s Vrindavan pastimes which had almost been lost to memory. (Chaitanya Charitamrita 2.19.1)

While in Prayag, Mahaprabhu gave Rupa the direct order to write Bhakti-rasamrta-sindhu. This has been stated by Rupa himself in the introductory verses to that book:

hrdi yasya preramaya pravartito’ham varaka-rupo’ pi |
tasya hareh pada-kamalam vande caitanya-devasya ||

I worship the lotus feet of the Supreme Personality of Godhead, known as Lord Chaitanya-deva, for by his inspiration I have set out to write this book even though I am nothing but a ignorant wretch. (Brs 1.1.2)

Particularly relevant in this connection is Srila Bhaktisiddhanta Saraswati Goswami Thakur’s commentary on the importance of studying and writing books as an element of devotional practice: “The lives of the Goswamis were exemplary in their renunciation. Sometimes they would engage in chanting the holy names of the Lord, sometimes they would worship him by writing books on divine aesthetics, and sometimes they would remember or glorify Lord Chaitanya Mahaprabhu.

There is an idea which has some currency amongst the prakrta-sahajiyas that devotional practice entails the renunciation of studying and writing devotional scriptures, indeed that any kind of scriptural study should be stopped so that one can attain to a state of ignorance. Those who follow in the footsteps of Rupa Goswami have no patience with such ideas. However, if a devotional practitioner studies or writes devotional scriptures for the sake of making money through which to satisfy his material senses or attain material fame, respect or any of the other insignificant and superficial goals which are classed as distractions or weeds in the garden of devotional service, then he will not attain the auspicious results which are the real fruit such activity. A real Rupanuga has no fruitive ambition for such petty results.” (Anubhasya, 2.19.131)

When Mahaprabhu was giving Rupa the outline for his book on sacred rapture, he described the characteristics of the different mellows and showed him how to get a taste of the fathomless ocean of sacred rapture, he pointed out how difficult it was to attain devotional service to Krishna. The jiva or living entity is an atomic spark of conscious energy.

There are countless jivas, who are divided into two categories–those which are mobile and those which are stationary. Those which have mobility are again divided into three: those which move on the land, in the air or in the water. Amongst those who live on the land, a small number are human beings, of which only a minority accept the Vedic principles. Outcastes such as Pulindas, Mlecchas, Savaras and Buddhists are in the majority. Of those who accept the Vedas, some do so in name only and engage in sinful activity. Those who practice the Vedic principles are in the minority. Those who are engaged in religious practices toward some fruitive end form the majority in this group.

Amongst millions of such karma-nistha followers of the Veda, one person may perhaps attain the level of spiritual knowledge; yet only one of many millions of such jnanis will be an actual liberated soul. And out of millions of liberated souls, it will still be difficult to find a devotee of Krishna. Devotion to Krishna which is thus so rare can take birth when a certain merit is attained through great good fortune. The seed to the devotional creeper comes through the mercy of the Lord and his devotee. The creeper of spontaneous ecstatic devotion does not flower anywhere within this world, not even in Vaikuntha in the spiritual world, but only in Vrndavan at Krishna’s lotus feet. Krishna’s feet are like the wish-fulfilling tree around which the vine of devotion wraps itself and bears fruit. This is described in a most clear and wonderful manner by Krishnadas Kaviraj Goswami in Chaitanya Charitamrita:

After wandering through this entire universe, birth after birth, some fortunate souls receive the seed of devotion (bhakti-lata-bija) by the mercy of Krishna and the guru. Upon receiving the seed of devotional service, one should take care of it by becoming a gardener and sowing it in his heart. If he waters the seed gradually by the process of sravana and kirtan [hearing and chanting], the seed will begin to sprout. As one waters the bhakti-lata-bija, the seed sprouts, and the creeper gradually increases to the point where it penetrates the walls of this universe and goes beyond the Viraja River between the spiritual world and the material world. It passes through the Brahma-loka, the Brahman effulgence until it finally reaches the spiritual sky and the spiritual planet Goloka Vrindavan where it takes shelter of the desire tree of the lotus feet of Krishna. There the creeper expands greatly and produces the fruit of love for Krishna, while the gardener continues to regularly sprinkle the creeper with the water of hearing and chanting here in the material world.

An offense to the Vaishnavas is like a mad elephant that uproots or breaks the creeper, causing its leaves to dry up.

The gardener must therefore take care to protect the creeper by making a fence around it so that the elephant of offenses may not enter. Even so, unwanted creepers, such as the weeds of desire for material enjoyment or release from the world, may grow along with the creeper of devotional service. Such weeds are countless in their variety. Some examples are forbidden activity, faultfinding and duplicity, causing suffering to other creatures, seeking wealth, adulation or mundane importance. All these weeds grow alongside the main creeper as one waters it, causing its growth to be curtailed.

As soon the devotee sees one of these weeds growing beside the original creeper, he must cut it down instantly. Then the real bhakti-lata can grow nicely all the way to Vrindavan where it will find shelter under the lotus feet of Krishna. (Chaitanya Charitamrita 2.19.151-61)

Srila Bhaktisiddhanta Saraswati Goswami Thakur has commented on this passage in his Anubhasya: “Through the act of watering the creeper of devotional service by hearing and chanting, weeds may also grow which results in the growth of the bhakti-lata being stifled. If one does not avoid bad association, which is the only way to be free of offenses while hearing and chanting, then one becomes attached to sense gratification, the idea of liberation from material bondage, various mystic achievements, or the practice of deception. One may also become addicted to the illicit association of women or practice other false manifestations of devotion practiced by the prakrta-sahajiyas or a dweller of the five places given by Pariksit to Kali, namely wherever there is gambling, intoxication, prostitution, animal slaughter and the accumulation of gold.

He starts to take the Vaishnavas to be members of a particular race or caste, he finds dishonest ways of collecting money, or makes a show of practicing spiritual life in seclusion while secretly harboring desires for fame and adulation. Or one’s desire for mundane reputation may result in his making compromises with nondevotees, compromising one’s philosophy or spiritual life, or becoming a supporter of the hereditary caste system by professing discipleship to a so-called guru who opposes Vishnu and the Vaishnavas. The sum and substance of these aberrant paths is that one becomes intoxicated in the gratification of one’s own senses and, in order to attain these superficial and destructible ends, in short, anything besides pure devotion, one presents oneself as a great saintly person or as a religious person in order to accumulate followers. None of these things is useful in attaining pure devotional service to Krishna.

“If one uproots the various weeds as soon as one sees them beginning to sprout, then the creeper of devotional service will be able to grow as far as Goloka Vrindavan where it will give forth transcendental fruits. If not, one will end up being cut off from the devotional life and, remaining in the material world, whether in the higher or lower planets, will have to suffer its vagaries.” (Anubhasya, 2.19.160-1)

There are twelve devotional sentiments. The five primary sentiments are those of peacefulness, servitude, friendship, parenthood, and erotic love. The seven secondary sentiments are humor, astonishment, heroism, compassion, anger, disgust and fear.

The five primary sentiments remain permanently within the devotee’s heart, while the secondary sentiments are adventitious, appearing only when there is cause. (Chaitanya Charitamrita 2.19.188)

The secondary rasas act as supporting elements for the primary sentiments, coming and going when propitious circumstances arise.

After serving their function, they again disappear, whereas the primary sentiments are permanently ensconced in the devotee’s heart.

In his teachings to Rupa Goswami, Mahaprabhu established that of the five primary rasas, the divine sentiment of conjugal love is foremost. The characteristics of santa-rasa abandonment of other desires and steady attachment to Krishna. Over and above these characteristics, the possessor of the serving mood has his service, the friend has an intimacy, while the parent has a sense of being the protector. The devotee in madhura-rasa has all these qualities with the addition of serving with her own body. Just as all the qualities of the other elements starting with the ether are added together to be united in earth, so are all the qualities of the other devotional moods united in the mood of erotic love. Since all the sentiments are present in madhura-rasa, it is the best.

Rupa Goswami’s samadhi temple can be found in the courtyard of the Radha Damodar temple in Vrindavan. This is also where he performed his bhajana at the end of his life. Other places consecrated to Rupa’s memory in the Vraja area include his place of worship near Nandagrama, called Terikadamba. In this place, Radha came in disguise to give Rupa milk, rice and sugar so that he could cook a sweet-rice preparation for Sanata n Goswami. When Sanatan tasted the sweet rice, he felt divine ecstasies invade his body. Upon learning how he had received the ingredients, however, Sanatan forbad Rupa to ever cook sweet rice again, so that Radharani would not have to go to any trouble on his behalf.

Rupa Goswami’s pastimes in this world came to an end in the month of Bhadra, on the twelfth day of the waxing moon, the day after Jhulana Ekadasi.

—-excerpt from the book “Sri Chaitanya: His Life and Associates” by Srila Bhakti Ballabh Tirtha Goswami Maharaj.

Srila Bhaktivinoda Thakur’s Unequalled Contribution

For the disappearance day of Sat Chit Ananda Srila Bhaktivinoda Thakur:

The following is an excerpt from the book “Sri Chaitanya: His Life and Associates” by Srila Bhakti Ballabh Tirtha Goswami Maharaj

namo bhaktivinodaya saccidananda-murtaye |
gaura-sakti-svarupaya rupanuga-varaya te ||

I offer my obeisances to you, O Bhaktivinoda, the form of eternity, knowledge and bliss, the incarnation of Gaura’s potency and the best of the followers of Rupa Goswami.

The sampradaya’s debt to Bhaktivinoda Thakur
Srila Bhaktivinoda Thakur is the root of the daily activities in the Chaitanya Math, the Gaudiya Math, the Chaitanya Gaudiya Math, the Gaudiya Missions, etc. The Gaudiya Math institutions cannot be separated from Srila Bhaktivinoda Thakur. These institutions are entirely indebted to his sublime contributions. Srila Bhaktisiddhanta Saraswati Goswami Thakur has written, “Devotees in the line of Srila Rupa Goswami do not preach faith in their own powers, but rather direct attention to the source of their spiritual strength. We also do everything for the sake of Sri Krishna Chaitanya, Sri Rupa, Srila Bhaktivinoda Thakur and our divine spiritual master.” (From Patravali, Srila Prabhupada’s letters, vol. 3, p. 89.) Devotees of the Brahma-Madhva-Sarasvata-Gaudiya sampradaya pay their respects daily to Srila Bhaktivinoda Thakur as follows:

suddha-bhakti-pracarasya mulibhuta ihottamah |
sri-bhaktivinodo devas tat-priyatvena visrutah ||

Srila Bhaktivinoda Thakur is a transcendental personality who is the root of the preaching movement of pure devotion. He is renowned as one who is dear to Sri Chaitanya Mahaprabhu.

Bhaktivinoda’s unequalled contribution
Vedavyasa and the scriptures he wrote are the foundation of all those who claim to follow the Sanatan Dharma. He himself practiced and preached the means by which humankind can attain the supreme peace. Vedavyasa compiled and divided the Veda, wrote the eighteen puranas and the Mahabharata including the Bhagavad-gita, but remained unsatisfied. Finally, while at Badarikasrama, Narada Muni instructed him to glorify the activities of Sri Krishna in order to attain his pleasure. After writing the twelve cantos of the Srimad Bhagavatam, Vedavyasa finally found the peace he had been looking for. Mahaprabhu Sri Chaitanya preached the Bhagavat religion which is found in this text. After the disappearance of Mahaprabhu and his associates, however, the path of pure devotion became covered with thorns until Bhaktivinoda Thakur appeared to write many books and to preach the pure doctrine of devotional service to Krishna. Through his tireless efforts, all the heretical doctrines were ! shown to be empty, the path of supreme auspiciousness and compasision was shown to all the world. These efforts can only be said to constitute an unequalled and certainly unsurpassed contribution. Without being empowered by Krishna himself, the message of pure devotion cannot be spread. Such a display of empowerment could not be possible were he not a direct associate of Gauranga Mahaprabhu, Sri Krishna.

Externally he was a householder with family obligations, a government servant engaged in the administrative service, but despite these responsibilities he was still able to write over a hundred books in several different languages. One cannot fail to be impressed by this monumental achievement. Every word of his writing is scripture; every word awakens the spirit of devotion to him who is beyond the grasp of the material senses and mind. Mundane scholars would never be able to achieve the kind of synthesis that he did. His every thought was perfectly reasonable and never far-fetched. His writings are a permanent display of compassion to the fallen souls. His Divine Grace Bhakti Dayita Madhava Maharaj used to say to his disciples, “You need do nothing else other than translate Bhaktivinoda Thakur’s books into the world’s various languages and you will have done the greatest act of welfare for the people of the world.” In fact, everything that is done in the Gaudiya Maths throughout the world has come from Srila Bhaktivinoda Thakur.

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For Srila Gadadhara Pandit’s Disappearance Day

The following is an excerpt from the book “Sri Chaitanya: His Life and Associates” by Srila Bhakti Ballabh Tirtha Goswami Maharaj.

shri-radha-prema-rupa ya pura vrindavandeshvari
sa shri-gadadharo gaura-vallabhah panditakhyakah
nirnitah shri-Svarupair yo vraja-lakshmitaya yatha
pura vrindavane lakshmih shyamasundara-vallabha
sadya gaura-prema-lakshmih shri-gadadhara-panditah
radham anugata yat tal lalitapy anuradhika
atah pravishad esha tam gaura-candrodaye yatha

The incarnation of love who previously was the queen of Vrindavan, Radha, is now the beloved of Gaura named Srila Gadadhara Pandit. Svarupa Damodar himself indicated that he was Vraja’s goddess of fortune, the Lakshmi who was previously the beloved of Shyamasundara in Vrindavan. She today has become the goddess of fortune of love for Gaura and is known as Srila Gadadhara Pandit. Lalita, who is also known as Anuradha, is Radha’s closest friend and confidante. She has also entered into Gadadhara, as was shown in the play Chaitanya-candrodaya.
(Gaura-ganoddesha-dipika 147-150)


gadadhara panditadi prabhura nija-shakti
tan sabhara carane mora sahasra pranati

Gadadhara Pandit and others are the lord’s own energies. I pay thousands of obeisances to their feet. (Chaitanya Charitamrita 1.1.41)

“Chaitanya Mahaprabhu appears in six features, namely as the two types of guru, the devotees of the lord, the lord himself, his incarnation, his expansion and his energy. According to the principle of simultaneous oneness and difference, they are all identified with Chaitanya Mahaprabhu himself.”
(Anubhashya to Chaitanya Charitamrita 1.1.37-45)

She who was Radha in Krishna’s pastimes became Srila Gadadhara Pandit Goswami in Gaura’s lila. When Gaura manifests his identity with Narayan, his shaktis are his wives Lakshmipriya and Vishnupriya. When identifying with Krishna, his shakti is Srila Gadadhara Pandit Goswami.

païcatattvatmakam krishnam
bhaktavataram bhaktakhyam
namami bhaktashaktikam

I offer my obeisances to Krishna who appears in five features, as a devotee, as the expansion of a devotee, as an incarnation of a devotee, as the pure devotee and as the devotional energy.

These five features all appeared with Chaitanya Mahaprabhu in his incarnation, and in their association, he joyfully performed the congregational chanting of the Holy Names. Though he appears in these five forms, there is in fact no difference between them. The distinctions arise due to his desire to relish different devotional flavors.

Sri Gauranga, Nityananda, Advaita, Gadadhara and Srivasa, etc., make up the Pancha Tattva and there is spiritually no difference between them. The supreme truth has unlimited different pastimes in order to relish the different tastes of transcendental relationship and thus he separates into these five forms as the form of devotee, the devotional manifestation, the devotional incarnation, the devotional energy and the pure devotee.

jaya jaya nityananda-gadadharera jivana
jaya jaya advaitadi bhaktera sharana

All glories, all glories, to the life of Nityananda and Gadadhara!
All glories, all glories, to the shelter of all the devotees, headed by Advaita!

Srila Bhaktisiddhanta Saraswati Goswami Thakur comments on words “the life of Gadadhara” as follows: “Srila Gadadhara Pandit Goswami is chief amongst the most intimate devotees of Sri Chaitanya. He is the fountainhead of the entire shakti-tattva and is thus present equally in Mahaprabhu’s lilas in Nabadwip and in Nilachala. His childhood home was in Nabadwip; later when he took sannyas, he went to live in Jagannath Puri, in a garden or tota by the seashore. Pure devotees who wish to enter into the madhura-rasa of worship to Radha and Govinda take shelter of Gadadhara Pandit and are known as Gauranga Mahaprabhu’s intimate devotees. Those devotees who are not so inclined take shelter of Nityananda Prabhu and engage in pure devotional service in his mood. Some of Mahaprabhu’s devotees, such as Narahari, were followers of Srila Gadadhara Pandit Goswami. They took refuge in him because they knew him to be his dearest associate and thus worthy of their service. Some devotees therefore call Chaitanya ‘the life of Nityananda’ while others called him ‘the life of Gadadhara.’”

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For Srila Sridhara Pandita ~ Disappearance

khola-becataya khyatah panditah shridharo dvijah
asid vraje hasya-karo yo namna kusumasavah

(Gaura-ganoddesha-dipika 133)

One of the twelve Gopals in Krishna lila was named Kusumasava. He appeared in Gaura-lila as Sridhara Pandit, who was given the nickname khola-beca, “bark-seller.”

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

Srila Bhaktivinoda Thakur has written as follows in his Nabadvipa-dhama-mahatmya: “Sridhara Pandit’s home comes after the weavers’ neighborhood. Gauranga Mahaprabhu ended the kirtan there.” Nityananda Prabhu says the following to Jiva Goswami:

“Out of his mercy, Mahaprabhu Gauranga Hari would end the kirtan here so that the devotees could rest. It is therefore known as vishrama-sthana, or the Lord’s place of rest. So let us also repose a while here at the house of Sridhara Pandit.”

According to this same book, there was previously a large tank near Sridhara’s banana orchard, but this too is no longer visible.

Read full article here: BVML