Tag Archive | gaudiya vaishnava

Unequalled Contribution: Srila Bhaktivinoda Thakur

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 Sri Gadadhara Pandit Goswami Dissapearance 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-tattva

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
bhakta-rupa-Svarupakam
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 Sri Syamananda Prabhu’s Disapearance Day

srilasyamanandaprabhu

Sri Shyamananda Prabhu was a servant of a servant of Subala in Krishna-lila. He was the disciple of Hridayananda or Hriday Chaitanya, who was a disciple of Gauri Das Pandit. Gauri Das was Subala in Krishna-lila.

yam loka bhuvi kirtayanti hridayanandasya shishyam priyam
sakhye shri-subalasya yam bhagavatah preshthanushishyam tatha
sa shriman rasikendra-mastaka-manish citte mamaharnisham
shri-radhapriya-narma-marmasu rucim sampadayan bhasatam

Sri Shyamananda was known in this world as Hridayananda’s dear disciple; he was the grand-disciple of Subala sakha, the most dear friend of the Supreme Lord; he was the crest-jewel of the enjoyers of sacred rapture. May he appear day and night in my mind, bringing an appreciation for the essence of the joys of the beloved of Sri Radha.
(Shyamananda-shataka)

While in Vrindavan, he was given the name Shyamananda because he brought great joy to Shyamasundar. When Jiva saw his charming activities, he kept him nearby and instructed him in the Vaishnava scriptures.
(Bhakti-ratnakara 1.401-2)

Radharani’s Special Mercy on Shyamananda

SyamanandaPrabhu04findsanklet

Even though Shyamananda Prabhu was Hriday Chaitanya’s initiated disciple, his guru had entrusted him to the care of Jiva Goswami Prabhu. Through the association of Jiva and service to him, Shyamananda developed a taste for serving Radha and Krishna in the conjugal mood. Hriday Chaitanya Prabhu himself was a disciple of Gauri Das Pandit, who was one of the twelve Gopals, Subala sakha. He worshiped Gaura-Nitai in the mood of friendship. Those who think that Shyamananda committed an offense to his initiating spiritual master by abandoning his mood and trying to directly serve Krishna in a higher mood, are wrong. The mood of friendship is contained within the conjugal mood. If a disciple makes further progress in spiritual life it enhances the reputation of his teacher.

An extraordinary incident, which took place in Vrindavan prior to his being ordered by Jiva to return to Orissa, demonstrates how dear Shyamananda was to Radharani. One day, Shyamananda Prabhu was sweeping the Rasa-mandala in Vrindavan, absorbed in ecstatic trance. Suddenly, by Radharani’s transcendental mercy, he found her ankle bracelet lying on the ground. In his excitement, he touched the ankle bracelet to his forehead, where it left a mark which is preserved to this day as the tilaka marking of the disciple descendants of Shyamananda. It is known as nupura-tilaka.

 

Shyamananda Prabhu’s Preaching

Narottama Thakur and Shyamananda primarily preached the message of Mahaprabhu through kirtan. Srinivas sang kirtan in a style called Manohara-sahi, Narottama in Gariana-hati, and Shyamananda in Reneti. He would enchant the listeners with his heartfelt singing of kirtan. These styles of kirtan are no longer extant.

As a result of his preaching in Orissa, many Muslims also became Shyamananda’s disciples. The most important of his innumerable disciples was Rasika Murari. Rasikananda was the son of Achyutananda, the zamindar of Rohini village. He had another name, Murari, and was thus most commonly known as Rasika Murari. He was a very powerful preacher and his fame is still widespread through the villages of Orissa. A list of some of Shyamananda’s prominent disciples is given in the Bhakti-ratnakara:

Shyamananda made disciples all over the place. A person can be purified by hearing their names: Radhananda, Purushottam, Manohara, Cintamani, Balabhadra, Jagadishvara, Uddhava, Akrura, Madhuvana, Govinda, Jagannath, Gadadhara, Anandananda, and Radhamohana. Shyamananda was constantly immersed in the joys of kirtan in the association of these disciples. Poets have described his wonderful pastimes for the pleasure of everyone.
(Bhakti-ratnakara 15.62-66)

Other than these disciples, Shyamananda converted a yogi named Damodar. Narahari Chakravarti has written the following account of that conversion:

There was a practitioner of yoga named Damodar. Shyamananda mercifully flooded him with devotional rasa. After becoming Shyamananda’s disciple, Damodar cried and chanted the names of Nitai-Chaitanya. Who could remain untouched by his ecstatic absorption. He danced, crying out “bhakti is the best of all!” After delivering Damodar, Shyamananda continued to travel about, distributing the jewel of devotion to all.
(Bhakti-ratnakara 15.55-8)

Shyamananda put on a large festival at Dharenda with Rasika Murari and Damodar which is still remembered today. When he left the world, Shyamananda turned over the service of Govinda at Gopivallabhapura. Shyamananda’s disciples and their descendants still worship his deity Radha-Shyamasundar in Vrindavan. This temple is still one of the principle pilgrimage sites in Vrindavan.

Shyamananda Prabhu lived the last part of his life in Nrisinghapura in Orissa where he continued preaching Vaishnavism. His earthly pastimes came to an end on the first day of the waning moon in the month of Asharh in 1552 of the Shaka era (1630 AD).

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

 

 

 

For Srimati Gangamata Gosvamini Appearance

Ganga Mata Goswamini was initiated in the line of Gauranga’s shakti, Srila Gadadhara Pandit Goswami, by Hari Das Pandit Goswami. Krishnadas Kaviraj Goswami himself has described this Hari Das’s character in his Chaitanya Charitamrita:

The chief servitor of the Govinda temple was Sri Hari Das Pandit. His qualities and fame are known all over the world; he was gentle, tolerant, peaceful, magnanimous, grave, sweet in his words, and very sober in his endeavors. He was respectful to everyone and worked for the benefit of all. Diplomacy, envy and jealousy were unknown to his heart.The fifty general qualities of Lord Krishna were all present in his body… Ananta Acharya, a disciple of Gadadhara Pandit, was always absorbed in love of Godhead, magnanimous and advanced in all respects. He was a reservoir of all good qualities. No one can estimate how great he was. Pandit Hari Das was his beloved disciple.
(Chaitanya Charitamrita 1.8.54-7, 59-60)

Srila Bhaktisiddhanta Saraswati Goswami Thakur writes in his Anubhashya: “During the advent of Lord Sri Krishna, Ananta Acharya was Sudevi, one of the eight gopis. This is stated in the Gaura-ganoddesha-dipika, verse 165, as follows: ‘Ananta Acharya Goswami was formerly Sudevi-gopi in Vraja [Vrindavan].’ According to the disciplic succession descending from him at the famous Ganga-mata monastery, he is known as Vinoda manjari. One of his disciples was Hari Das Pandit Goswami, who is also known as Sri Raghu Gopal and as Sri Rasa manjari. He had two important disciples: Lakshmipriya and her niece, Ganga-mata, daughter of the Raja of Puntiya.”

More is learned about Ganga-mata’s holy life from Hari Das Das’s Gaudiya Vaishnava Abhidhana and, in more detail, from Sundarananda Vidyavinoda’s Shrikshetra, where an elaborate account is given.

Excerpted from “Sri Chaitanya: HisLife & Associates” by Srila Bhakti Ballabh Tirtha Maharaj

Available here from Mandala Publishing

For Sri Baladeva Vidyabhusana ~ Disappearance

The exact time and place of Sri Baladeva Vidyabhushana’s birth are unknown. Perhaps one day historians will be able to establish these facts beyond any doubt. From the little information that we do have about his life, we can conjecture that he was born in the 17th century of the modern era. Though we do not know the name of the exact village where he took birth, it was likely in the Balesore (Baleshvara) district of Orissa, somewhere near Remuna. From the date given in his commentary on Rupa Goswami’s Stavamala, it is clear that Baladeva was still living after the Battle of Plassey in 1757.

We know that Baladeva studied in one of the villages of the Chilka Lake area in southern Orissa. There he learned grammar, poetics and logic, achieving expertise in all these subjects. He began his studies of Vedanta there, but in order to study the commentaries in greater depth, he went to Mysore. He was there particularly impressed by the logical consistency of the Madhva shuddha-dvaita commentary on the Vedanta sutras and became a disciple of that school and began living in a Tattvavadi monastery. After taking sannyas, he moved to Purushottam Kshetra where he engaged many of the local scholars in debate, demonstrating the depth of his scholarship. His fame soon spread throughout the area.

Later, however, he met Radha Damodar Goswami, a scholar from Kanyakubja, under whose direction he studied Jiva Goswami’s Nat-sandarbha in great detail. When he was convinced of the supremacy of the Gaudiya Vaishnava philosophy, he took initiation from Radha Damodar Goswami. He was thus initiated in Nityananda Prabhu’s line. The following is his disciplic succession: (1) Gauri Das Pandit, (2) Hriday Chaitanya Prabhu, (3) Shyamananda Prabhu, (4) Rasikananda Deva Goswami, (5) Nayanananda Goswami, (6) Radha Damodar Goswami, (7) Baladeva Vidyabhushana.

Baladeva then continued his studies of the Gaudiya literature under Pitambara Das and later studied the Bhagavata Purana under Vishvanath Chakravarti. He also took the Vaishnava vairagi’s dress, at which time he was given the name Ekanti Govinda Das. Baladeva’s written works

He was ordered by Vishvanath Chakravarti Thakur to go to Jaipur where he prayed to Rupa Goswami’s Govindaji murti for the authorization to write a commentary on the Vedanta-sutra. He then composed the Govinda-bhashya and took it to Galta where he defeated the other sampradayas in debate, preserving the reputation of the Gaudiya school. After this episode, he was given the title Vidyabhushana. This story has been told in greater detail in this volume in the chapter on Vishvanath Chakravarti Thakur.

Excerpted from “Sri Chaitanya: HisLife & Associates” by Srila Bhakti Ballabh Tirtha Maharaj

Available here from Mandala Publishing

For Srila Vrndavana dasa Thakura Appearance Day

vedavyaso ya evasid daso vrindavano’dhuna
sakha yah kusumapidah karyatas tam samavishat

Vedavyasa became Vrindavan Das Thakur. Krishna’s friend Kusumapida also entered into him for special purposes. (Gaura-ganoddesha-dipika 109)

Vedavyasa described Krishna-lila in the Srimad Bhagavatam. Non-different from Vyasa, Vrindavan Das described Mahaprabhu’s lila in his Chaitanya Bhagavat. His book was first called Chaitanya Mangala, but when Locana Das gave the same name to his biography of the Lord, it was dubbed “Chaitanya Bhagavat”.

Vrindavan Das’s Mother, Narayani

Vrindavan Das was born on the Krishna-dvadashi of the month of Vaishakh in 1429 of the Shaka era (1507 AD). Some say he was born in Mamgachi in the Nabadwip area, others say his birthplace was in Kumarahatta. His father was Vaikunthanatha Vipra, who originally came from Sylhet (Sylhet), his mother Narayani Devi. Narayani was the daughter of Srivasa Pandit’s elder brother, Shrinalina Pandit. Kavi Karnapura has also mentioned her name in his Gaura-ganoddesha-dipika:

ambikayah svasa yasin namna shrila-kilimbika
krishnocchishtam prabhuïjana seyam narayani mata

Kilimbika, who used to eat Krishna’s remnants, was the younger sister of Krishna’s nurse Ambika (Srivasa’s wife, Malini). In Mahaprabhu’s lila, she became Narayani.

Narayani also achieved fame because she received Gaurasundara’s mercy when he gave her his remnants. When the Lord displayed his divine form in the Mahaprakasha in Srivasa Angan, Narayani was only a small child of four, but the Lord made her intoxicated with the ecstasy of prema. Whether born in Mamagachi or in Kumarahatta, Vrindavan Das later lived in the village of Denuria, within the Matreshvara precinct of Burdwan district. Thus Denuria is considered to be his Shripata. He spent some of his childhood with his mother in Mamagachi, at the home of his maternal grandparents where Narayani was married. Vrindavan Das’s Gaura-Nitai deities are still worshiped at the Mamagachi home. When his father died, he and his mother moved to Srivasa’s house where he received Mahaprabhu’s special blessings.

Vrindavan Das Writes Chaitanya Bhagavat

Because of the copious blessings he received from Nityananda Prabhu, Vrindavan Das is said to have been his initiated disciple.

Vrindavan Das is the recipient of Nityananda’s blessings. He is the original Vyasa of Chaitanya’s pastimes. (Chaitanya Charitamrita 3.20.82)

He wrote Chaitanya Bhagavat in 1535 AD. Krishnadas Kaviraj Goswami, the author of Chaitanya Charitamrita, has written the following in praise of Vrindavan Das Thakur:

Vrindavan Das, the son of Narayani, wrote the Chaitanya Mangala. Vedavyasa described Krishna’s life in the Srimad Bhagavatam and Vrindavan Das is the Vyasa of Chaitanya-lila. (Chaitanya Charitamrita 1.11.54-5)

Just as Vyasadeva compiled Lord Krishna’s pastimes in Srimad Bhagavatam, Thakur Vrindavan Das depicted Lord Chaitanya’s pastimes. His Chaitanya Mangala annihilates all misfortune. From it, I learned the wonders of Lord Chaitanya and Nityananda and came to know all the most subtle doctrines of devotional service to Krishna. Vrindavan Das Thakur has summarized the essence of the teachings of the Srimad Bhagavatam in his Chaitanya Mangala. If even a Muslim or an atheist should listen to Chaitanya Mangala, he immediately becomes a great Vaishnava. An ordinary human being could not have composed such a sublime work; Lord Chaitanya himself has spoken through the mouth of Vrindavan Das. I offer millions of obeisances unto the lotus feet of Vrindavan Das Thakur who has delivered the entire universe through his book. He was born in the womb of Narayani who eternally enjoys Sri Chaitanya’s remnants. How wonderful is his description of the activites of the Lord, simply by hearing which the three worlds have become sanctified! (Chaitanya Charitamrita 1.8.34-42)

Vrindavan Das became so absorbed in the description of Nityananda Prabhu’s lila that he did not elaborately relate all of Mahaprabhu’s activities, only summarizing them in abbreviated form. Krishnadas then elaborated on these undescribed activities in his Chaitanya Charitamrita.

Vrindavan Das the authorized biographer of Sri Chaitanya Mahaprabhu and equal to Srila Vyasadeva. He has described the Lord’s pastimes in such a way as to make them sweeter and sweeter. I shall try as far as possible to fill in the accounts he left out out of fear of excessively enlarging his book. (Chaitanya Charitamrita 1.13.48-9)

The original Deities Srila Vrindavana Das
Thakur worshiped at the village of Denur

Vrindavan Das’s Criticisms of Vaishnava Aparadha

Vrindavan Das primarily Mahaprabhu’s early activities such as his pastimes as a student, his childhood, his chastisement of the Qazi, his departure from Nabadwip, as well as some aspects of his life in Puri. Vrindavan Das Thakur demonstrated infinite mercy on the fallen souls by warning them:

eta parihare-o je papi ninda kare
tabe lathi maron tar shirera upare

Even after being told how objectionable it is, if someone still blasphemes the Vaishnavas, then I will kick him in the head.

These same words are repeated in the Adi, Madhya and Antya-khandas of the Chaitanya Bhagavat. Some foolish and arrogant persons misunderstand such statements and criticize Vrindavan Das for having made them. Such criticism leads them into the mud of offensiveness. In this connection, the remarks of Srila Bhaktisiddhanta Saraswati Goswami Thakur, the founder of the Sri Chaitanya Math and all the Gaudiya Maths, are well worth studying: “‘I am ready to kick the heads of those envious and hellish persons who blaspheme Nityananda Prabhu, if by so doing I will be able to forever prevent them from repeating their attempts to show disrespect for the Supreme Lord. Not only that, but if by so doing I can bring about a clear conception of the truth, I will be performing them the greatest service.’

“So says Vrindavan Das, the incarnation of Vyasa and acharya of the Vaishnava faith. If even a single fleck of dust should fall from his foot on the head of a sinful blasphemer, then that person will be blessed and all his sinful conditioning will inevitably be eradicated. In words which embody the Goddess of Learning and a flood of pure devotion, the Thakur reveals compassion for even the most atheistic blasphemer with the unswerving faith appropriate to a servant of Nityananda Prabhu, the supreme guru. He tells them that though they should be the object of indifference due to their foolishness, nevertheless, because of their ignorance of the truth of Nityananda, their insistence on rushing headlong on the path to hell, and their reluctance to act in their own real self-interest, he and other compassionate Vaishnavas like him who practice and preach the Lord’s doctrines unselfishly and disinterestedly act for their welfare. The compassion which is manifested in Vrindavan Das’s statement is beyond the comprehension of those who have no understanding of what is truly in their own self interest. Anyone who follows in the footsteps of Vrindavan Das, the incarnation of Vyasa, and both practices and preaches the Vaishnava religion is always engaged in an effort to bring about the ultimate well-being of everyone. Though he may make a superficial show of wishing to punish the enemies of the Lord, in fact he harbors a compassion toward them which knows no limit.”

Vrindavan Das Thakur’s disappearance day is the Krishna Dashami of Vaishakh. There is some dispute the exact year of his disappearance which was likely 1511 Shaka (1589 AD).

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