Tag Archive | Supreme Lord

For Sri Srivas Pandit Disapearance Day

cover.jpg - 25338 Bytes

The Pancha Tattva

“There is no difference between the energy and the energetic in regard to the Lord’s appearance as Sri Caitanya Mahaprabhu and His four associates — Nityananda Prabhu, Advaita Prabhu, Gadadhara, and Srivasa. Amongst these five diverse manifestations of the Supreme Lord (as the Lord Himself and His incarnation, expansion and energies) there is no spiritual difference. They are five in one Absolute Truth. For the sake of relishing transcendental flavors in the Absolute Truth, there are five diverse manifestations. These are called the form of a devotee, the identity of a devotee, the incarnation of a devotee, the pure devotee and devotional energy.

Out of the five diversities in the Absolute Truth, the form of Lord Caitanya is that of the original Personality of Godhead, Krsna. Lord Nityananda is the manifestation of the first expansion of the Supreme Lord. Similarly, Advaita Prabhu is an incarnation of the Supreme Lord. These three–Caitanya, Nityananda and Advaita–belong to the category of Visnu-tattva, or the Supreme Absolute Truth. Srivasa represents the pure devotee, and Gadadhara represents the internal energy of the Lord for the advancement of pure devotion. Therefore Gadadhara and Srivasa, although included in Visnu-tattva, are dependent, diverse energies of the Supreme Lord. In other words, they are not different from the energetic, but they are manifest diversely for the sake of relishing transcendental relationships. The whole process of devotional service involves a transcendental reciprocation in the relationship between the worshiper and the worshiped. Without such a diverse exchange of transcendental flavors, devotional service has no meaning.” [Teachings of Lord Caitanya, Chapter 17 by HDG A.C. Bhaktivedanta Swami Srila Prabhupada]

Srivas Pandit’s Origins

srivasa-pandita dhiman yah pura narado munih
parvatakhyo muni-varo ya asin narada-priyah
sri-rama-panditah sriman tat-kanistha-sahodarah
namnambika vraje dhatri stanya-datri sthita pura
saiveyam Malini namni srivassa-grhini mata

Srivas is Narada, who plays such an important part in Krishna’s lila. Narada Muni’s friend Parvata Muni appeared as Srivas’ younger brother Ramai. Srivas’ wife Malini Devi was Krishna’s wet nurse in Vraja, Ambika. (Gaura-ganoddesa-dipika 90)

Srivas Pandit hailed from Sylhet. He later came to live in Nabadwip where he made an immense contribution to Gauranga lila. From the Chaitanya Bhagavata and Chaitanya Charitamrita we learn that Srivas had three brothers living with him in Navadvipa: Srirama Pandit, Sripati Pandit and Srikanta or Srinidhi Pandit. All four were participants in Mahaprabhu’s lila.

Gaudiya Vaisnava Abhidhana cites Prema-vilasa in saying that Srivas’ father was a Vedic Brahmin of the name Sri Jaladhar Pandit. Srivas Pandit was the second of five sons. The eldest son, Sri Nalina Pandit, had a daughter named Narayani, the mother of the author of the Chaitanya Bhagavata, Vrindavan Das. Narayani’s husband Vaikuntha Das Vipra died while she was pregnant with Vrindavan Das, so she left her husband’s house in Kumarahatta (Halisahar) and came to live with Srivas in Nabadwip.

Kirtan Pastimes at Srivas Angan

After a night of kirtan at Srivas’ house, when Mahaprabhu returned to external awareness, He would go with all the devotees to bathe in the Ganges. Sometimes the devotees would ceremonially bathe the Lord at Srivas Angan. One of Srivas’ servant girls named Dukhi would watch Mahaprabhu’s ecstatic dancing with tears in her eyes. She also performed the service of filling jugs of water from the Ganges for Mahaprabhu’s morning bath. One day, Mahaprabhu observed her devotion and was pleased; He changed her name from Dukhi (“unhappy”) to Sukhi (“happy”).

Another day, Srivas’ only son died while sankirtana was being performed in his house. Srivas was afraid that the sounds of mourning from the women’s quarters would disturb Mahaprabhu while He was engaged in singing the Holy Names. So he went directly into the house and tried to quiet the women by explaining spiritual truths to them. When they still didn’t stop their loud lamentations, Srivas threatened to throw himself into the river and drown if they did not stop making noise. This had the desired result.

Later on that night, however, the kirtan came to a stop and Mahaprabhu said, “Something doesn’t seem right. Has some tragedy taken place in the pandit’s house?” Srivas answered, “How can anything be wrong, when I have Your smiling face in my home?”

“However, some of the other devotees said, “Prabhu, Srivas’ only son died in the evening about an hour after sunset.”

Mahaprabhu asked, “Why did no one say anything before now?”

The devotees answered, “Lord, Srivas told us not to, because he was afraid that it would interfere with Your pleasure in kirtana.”

Mahaprabhu said, “How could I ever abandon devotees who love Me to this extent!” and started to cry. After this, He went inside and sat down beside the child’s dead body and brought him back to consciousness. He asked, “Child! Why do you want to leave the house of such a great devotee as Srivas?”

The dead child answered, “The few days that I was to spend in Srivas’ house are over, and now I am following Your wishes in going elsewhere. I am a living being without any independence; I cannot go against Your wishes. Please be merciful to me that I never forget Your lotus feet, wherever I go.”

When Srivas’ family members heard the child speak such wisdom, they immediately forgot their distress and stopped mourning. Mahaprabhu said to Srivas, “From this day on, Nityananda and I will be your sons. We will never leave you.”

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

 

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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 Sri Srivas Pandit Appearance Day

cover.jpg - 25338 Bytes

The Pancha Tattva

“There is no difference between the energy and the energetic in regard to the Lord’s appearance as Sri Caitanya Mahaprabhu and His four associates — Nityananda Prabhu, Advaita Prabhu, Gadadhara, and Srivasa. Amongst these five diverse manifestations of the Supreme Lord (as the Lord Himself and His incarnation, expansion and energies) there is no spiritual difference. They are five in one Absolute Truth. For the sake of relishing transcendental flavors in the Absolute Truth, there are five diverse manifestations. These are called the form of a devotee, the identity of a devotee, the incarnation of a devotee, the pure devotee and devotional energy.

Out of the five diversities in the Absolute Truth, the form of Lord Caitanya is that of the original Personality of Godhead, Krsna. Lord Nityananda is the manifestation of the first expansion of the Supreme Lord. Similarly, Advaita Prabhu is an incarnation of the Supreme Lord. These three–Caitanya, Nityananda and Advaita–belong to the category of Visnu-tattva, or the Supreme Absolute Truth. Srivasa represents the pure devotee, and Gadadhara represents the internal energy of the Lord for the advancement of pure devotion. Therefore Gadadhara and Srivasa, although included in Visnu-tattva, are dependent, diverse energies of the Supreme Lord. In other words, they are not different from the energetic, but they are manifest diversely for the sake of relishing transcendental relationships. The whole process of devotional service involves a transcendental reciprocation in the relationship between the worshiper and the worshiped. Without such a diverse exchange of transcendental flavors, devotional service has no meaning.” [Teachings of Lord Caitanya, Chapter 17 by HDG A.C. Bhaktivedanta Swami Srila Prabhupada]

Srivas Pandit’s Origins

srivasa-pandita dhiman yah pura narado munih
parvatakhyo muni-varo ya asin narada-priyah
sri-rama-panditah sriman tat-kanistha-sahodarah
namnambika vraje dhatri stanya-datri sthita pura
saiveyam Malini namni srivassa-grhini mata

Srivas is Narada, who plays such an important part in Krishna’s lila. Narada Muni’s friend Parvata Muni appeared as Srivas’ younger brother Ramai. Srivas’ wife Malini Devi was Krishna’s wet nurse in Vraja, Ambika. (Gaura-ganoddesa-dipika 90)

Srivas Pandit hailed from Sylhet. He later came to live in Nabadwip where he made an immense contribution to Gauranga lila. From the Chaitanya Bhagavata and Chaitanya Charitamrita we learn that Srivas had three brothers living with him in Navadvipa: Srirama Pandit, Sripati Pandit and Srikanta or Srinidhi Pandit. All four were participants in Mahaprabhu’s lila.

Gaudiya Vaisnava Abhidhana cites Prema-vilasa in saying that Srivas’ father was a Vedic Brahmin of the name Sri Jaladhar Pandit. Srivas Pandit was the second of five sons. The eldest son, Sri Nalina Pandit, had a daughter named Narayani, the mother of the author of the Chaitanya Bhagavata, Vrindavan Das. Narayani’s husband Vaikuntha Das Vipra died while she was pregnant with Vrindavan Das, so she left her husband’s house in Kumarahatta (Halisahar) and came to live with Srivas in Nabadwip.

Kirtan Pastimes at Srivas Angan

After a night of kirtan at Srivas’ house, when Mahaprabhu returned to external awareness, He would go with all the devotees to bathe in the Ganges. Sometimes the devotees would ceremonially bathe the Lord at Srivas Angan. One of Srivas’ servant girls named Dukhi would watch Mahaprabhu’s ecstatic dancing with tears in her eyes. She also performed the service of filling jugs of water from the Ganges for Mahaprabhu’s morning bath. One day, Mahaprabhu observed her devotion and was pleased; He changed her name from Dukhi (“unhappy”) to Sukhi (“happy”).

Another day, Srivas’ only son died while sankirtana was being performed in his house. Srivas was afraid that the sounds of mourning from the women’s quarters would disturb Mahaprabhu while He was engaged in singing the Holy Names. So he went directly into the house and tried to quiet the women by explaining spiritual truths to them. When they still didn’t stop their loud lamentations, Srivas threatened to throw himself into the river and drown if they did not stop making noise. This had the desired result.

Later on that night, however, the kirtan came to a stop and Mahaprabhu said, “Something doesn’t seem right. Has some tragedy taken place in the pandit’s house?” Srivas answered, “How can anything be wrong, when I have Your smiling face in my home?”

“However, some of the other devotees said, “Prabhu, Srivas’ only son died in the evening about an hour after sunset.”

Mahaprabhu asked, “Why did no one say anything before now?”

The devotees answered, “Lord, Srivas told us not to, because he was afraid that it would interfere with Your pleasure in kirtana.”

Mahaprabhu said, “How could I ever abandon devotees who love Me to this extent!” and started to cry. After this, He went inside and sat down beside the child’s dead body and brought him back to consciousness. He asked, “Child! Why do you want to leave the house of such a great devotee as Srivas?”

The dead child answered, “The few days that I was to spend in Srivas’ house are over, and now I am following Your wishes in going elsewhere. I am a living being without any independence; I cannot go against Your wishes. Please be merciful to me that I never forget Your lotus feet, wherever I go.”

When Srivas’ family members heard the child speak such wisdom, they immediately forgot their distress and stopped mourning. Mahaprabhu said to Srivas, “From this day on, Nityananda and I will be your sons. We will never leave you.”

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

For Sri Varaha Avatara Appearance Day

dvitiyam tu bhavayasya
rasatala-gatam mahim
uddharisyann upadatta
yajnesah saukaram vapuh

(S.B. 1.3.7)

“For the creation and for the welfare of the earth which had gone to the nether regions of the universe, the supreme enjoyer of all sacrifices accepted His second incarnation as a boar.”

Here, Lord Varaha is described as the second incarnation:

yatrodyatah ksiti-taloddharanaya bibhrat
kraudim tanum sakala-yajna-mayim anantah
antar-maharnava upagatam adi-daityam
tam damstrayadrim iva vajra-dharo dadara

(S.B. 2.7.1)

“The unlimitedly powerful Lord assumed the form of a boar for the rescue of the earth and pierced the first demon Hiranyaksa with His tusks.”

jalakridasu ruciram
varahim rupamasthitah
adhrsyam manasapyanyair
vamayam brahma-sajnitam
prthivyuddharanarthaya
pravisya ca rasatalam
damstrayabhyujjaharai na
matmadharo dharadharah

drstva damstragravinyastam
prthivim prathita paurusam
astavan jana-lokastham
siddhi brahmarsayo harim

(Matsya Purana 6.8-10)

“The Supreme Personality of Godhead, who is imperceptible to the mind, who plays beautifully in the water, and who is the knower of all knowledge, appeared as Varaha to save the life-giving earth. He entered into the depths of the ocean and rescued the earth with His tusks. Seeing the earth resting between the tusks of the Lord, the sages of Janaloka offered prayers to the most celebrated Sri Hari.”

Here, it is said that Lord Narayana, the cause of creation and destruction, appeared as Varaha:

vasati dasana-sikhare dharani tava lagna
sasini kalanka-kaleva nimagna
kesava dhrta-sukara-rupa jaya jagadisa hare

(Jayadeva’s Dasavatara Stotra)

“O Kesava! O Supreme Lord who have assumed the form of a boar! O Lord! The planet earth rested on Your tusks, and it appeared like the moon engraved with spots.”

When the Lord manifested in the womb of Devaki while she was in the prison of Kamsa, Brahma offered prayers to the Lord. This is the last verse of those prayers:

matsyasva-kacchapa-nrsimha-varaha-hamsa-
rajanya-vipra-vibudhesu krtavatarah
tvam pasi nas tri-bhuvanam ca yathadhunesa
bharam bhuvo hara yaduttama vandanam te

(SB 10.2.40)

“O supreme controller, Your Lordship previously accepted incarnations as Matsya (fish), Asvagriva (horse), Kurma (tortoise), Nrsimhadeva, Varaha (boar), Hamsa (swan), Lord Ramacandra, Parasurama and, among the demigods, Vamanadeva, to protect the entire world by Your mercy. Now please protect us again by Your mercy by diminishing the disturbances in this world. O Krsna, best of the Yadus, we respectfully offer our obeisances unto You.”

Notes:
1. In the depths of the Rasatala water, the demon Hiranyaksa misunderstood Lord Varaha to be only a boar, and considering Him to possess meager strength, spoke many deriding words to Him. The Lord, however, returned his taunts with equal vigor. Lord Varaha dodged the violent mace-blows of the angry demon Hiranyaksa, and thus a violent mace-fight began between the two. Lord Brahma prayed to the Supreme Lord that in the demoniac hours, the power of the demon would increase manifold. Therefore, before that time arrived, He ought to kindly kill the demon in the loka-samhara-karini hours and auspicious period known as abhijit.

2. Hiranyaksa displayed his prowess by using the mace and trident, and finally by casting illusions and striking hard with his fists, but the Lord killed the demon with the blow of His mace. This pastime has been described in the 3rd canto, chapters 18 & 19 of the Srimad-Bhagavatam.

Original article can be found at the link below:

http://www.sreecgmath.org/scgmtimes/scgmarticles.php?aid=101&docid=99

For Sri Varaha Avatara Appearance Day

dvitiyam tu bhavayasya
rasatala-gatam mahim
uddharisyann upadatta
yajnesah saukaram vapuh

(S.B. 1.3.7)

“For the creation and for the welfare of the earth which had gone to the nether regions of the universe, the supreme enjoyer of all sacrifices accepted His second incarnation as a boar.”

Here, Lord Varaha is described as the second incarnation:

yatrodyatah ksiti-taloddharanaya bibhrat
kraudim tanum sakala-yajna-mayim anantah
antar-maharnava upagatam adi-daityam
tam damstrayadrim iva vajra-dharo dadara

(S.B. 2.7.1)

“The unlimitedly powerful Lord assumed the form of a boar for the rescue of the earth and pierced the first demon Hiranyaksa with His tusks.”

jalakridasu ruciram
varahim rupamasthitah
adhrsyam manasapyanyair
vamayam brahma-sajnitam
prthivyuddharanarthaya
pravisya ca rasatalam
damstrayabhyujjaharai na
matmadharo dharadharah

drstva damstragravinyastam
prthivim prathita paurusam
astavan jana-lokastham
siddhi brahmarsayo harim

(Matsya Purana 6.8-10)

“The Supreme Personality of Godhead, who is imperceptible to the mind, who plays beautifully in the water, and who is the knower of all knowledge, appeared as Varaha to save the life-giving earth. He entered into the depths of the ocean and rescued the earth with His tusks. Seeing the earth resting between the tusks of the Lord, the sages of Janaloka offered prayers to the most celebrated Sri Hari.”

Here, it is said that Lord Narayana, the cause of creation and destruction, appeared as Varaha:

vasati dasana-sikhare dharani tava lagna
sasini kalanka-kaleva nimagna
kesava dhrta-sukara-rupa jaya jagadisa hare

(Jayadeva’s Dasavatara Stotra)

“O Kesava! O Supreme Lord who have assumed the form of a boar! O Lord! The planet earth rested on Your tusks, and it appeared like the moon engraved with spots.”

When the Lord manifested in the womb of Devaki while she was in the prison of Kamsa, Brahma offered prayers to the Lord. This is the last verse of those prayers:

matsyasva-kacchapa-nrsimha-varaha-hamsa-
rajanya-vipra-vibudhesu krtavatarah
tvam pasi nas tri-bhuvanam ca yathadhunesa
bharam bhuvo hara yaduttama vandanam te

(SB 10.2.40)

“O supreme controller, Your Lordship previously accepted incarnations as Matsya (fish), Asvagriva (horse), Kurma (tortoise), Nrsimhadeva, Varaha (boar), Hamsa (swan), Lord Ramacandra, Parasurama and, among the demigods, Vamanadeva, to protect the entire world by Your mercy. Now please protect us again by Your mercy by diminishing the disturbances in this world. O Krsna, best of the Yadus, we respectfully offer our obeisances unto You.”

Notes:
1. In the depths of the Rasatala water, the demon Hiranyaksa misunderstood Lord Varaha to be only a boar, and considering Him to possess meager strength, spoke many deriding words to Him. The Lord, however, returned his taunts with equal vigor. Lord Varaha dodged the violent mace-blows of the angry demon Hiranyaksa, and thus a violent mace-fight began between the two. Lord Brahma prayed to the Supreme Lord that in the demoniac hours, the power of the demon would increase manifold. Therefore, before that time arrived, He ought to kindly kill the demon in the loka-samhara-karini hours and auspicious period known as abhijit.

2. Hiranyaksa displayed his prowess by using the mace and trident, and finally by casting illusions and striking hard with his fists, but the Lord killed the demon with the blow of His mace. This pastime has been described in the 3rd canto, chapters 18 & 19 of the Srimad-Bhagavatam.

Original article can be found at the link below:

http://www.sreecgmath.org/scgmtimes/scgmarticles.php?aid=101&docid=99

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 Sri Srivas Pandit Appearance Day

cover.jpg - 25338  Bytes

The Pancha Tattva

“There is no difference between the energy and the energetic in regard to the Lord’s appearance as Sri Caitanya Mahaprabhu and His four associates — Nityananda Prabhu, Advaita Prabhu, Gadadhara, and Srivasa. Amongst these five diverse manifestations of the Supreme Lord (as the Lord Himself and His incarnation, expansion and energies) there is no spiritual difference. They are five in one Absolute Truth. For the sake of relishing transcendental flavors in the Absolute Truth, there are five diverse manifestations. These are called the form of a devotee, the identity of a devotee, the incarnation of a devotee, the pure devotee and devotional energy.

Out of the five diversities in the Absolute Truth, the form of Lord Caitanya is that of the original Personality of Godhead, Krsna. Lord Nityananda is the manifestation of the first expansion of the Supreme Lord. Similarly, Advaita Prabhu is an incarnation of the Supreme Lord. These three–Caitanya, Nityananda and Advaita–belong to the category of Visnu-tattva, or the Supreme Absolute Truth. Srivasa represents the pure devotee, and Gadadhara represents the internal energy of the Lord for the advancement of pure devotion. Therefore Gadadhara and Srivasa, although included in Visnu-tattva, are dependent, diverse energies of the Supreme Lord. In other words, they are not different from the energetic, but they are manifest diversely for the sake of relishing transcendental relationships. The whole process of devotional service involves a transcendental reciprocation in the relationship between the worshiper and the worshiped. Without such a diverse exchange of transcendental flavors, devotional service has no meaning.” [Teachings of Lord Caitanya, Chapter 17 by HDG A.C. Bhaktivedanta Swami Srila Prabhupada]

Srivas Pandit’s Origins

srivasa-pandita dhiman yah pura narado munih
parvatakhyo muni-varo ya asin narada-priyah
sri-rama-panditah sriman tat-kanistha-sahodarah
namnambika vraje dhatri stanya-datri sthita pura
saiveyam Malini namni srivassa-grhini mata

Srivas is Narada, who plays such an important part in Krishna’s lila. Narada Muni’s friend Parvata Muni appeared as Srivas’ younger brother Ramai. Srivas’ wife Malini Devi was Krishna’s wet nurse in Vraja, Ambika. (Gaura-ganoddesa-dipika 90)

Srivas Pandit hailed from Sylhet. He later came to live in Nabadwip where he made an immense contribution to Gauranga lila. From the Chaitanya Bhagavata and Chaitanya Charitamrita we learn that Srivas had three brothers living with him in Navadvipa: Srirama Pandit, Sripati Pandit and Srikanta or Srinidhi Pandit. All four were participants in Mahaprabhu’s lila.

Gaudiya Vaisnava Abhidhana cites Prema-vilasa in saying that Srivas’ father was a Vedic Brahmin of the name Sri Jaladhar Pandit. Srivas Pandit was the second of five sons. The eldest son, Sri Nalina Pandit, had a daughter named Narayani, the mother of the author of the Chaitanya Bhagavata, Vrindavan Das. Narayani’s husband Vaikuntha Das Vipra died while she was pregnant with Vrindavan Das, so she left her husband’s house in Kumarahatta (Halisahar) and came to live with Srivas in Nabadwip.

Kirtan Pastimes at Srivas Angan

After a night of kirtan at Srivas’ house, when Mahaprabhu returned to external awareness, He would go with all the devotees to bathe in the Ganges. Sometimes the devotees would ceremonially bathe the Lord at Srivas Angan. One of Srivas’ servant girls named Dukhi would watch Mahaprabhu’s ecstatic dancing with tears in her eyes. She also performed the service of filling jugs of water from the Ganges for Mahaprabhu’s morning bath. One day, Mahaprabhu observed her devotion and was pleased; He changed her name from Dukhi (“unhappy”) to Sukhi (“happy”).

Another day, Srivas’ only son died while sankirtana was being performed in his house. Srivas was afraid that the sounds of mourning from the women’s quarters would disturb Mahaprabhu while He was engaged in singing the Holy Names. So he went directly into the house and tried to quiet the women by explaining spiritual truths to them. When they still didn’t stop their loud lamentations, Srivas threatened to throw himself into the river and drown if they did not stop making noise. This had the desired result.

Later on that night, however, the kirtan came to a stop and Mahaprabhu said, “Something doesn’t seem right. Has some tragedy taken place in the pandit’s house?” Srivas answered, “How can anything be wrong, when I have Your smiling face in my home?”

“However, some of the other devotees said, “Prabhu, Srivas’ only son died in the evening about an hour after sunset.”

Mahaprabhu asked, “Why did no one say anything before now?”

The devotees answered, “Lord, Srivas told us not to, because he was afraid that it would interfere with Your pleasure in kirtana.”

Mahaprabhu said, “How could I ever abandon devotees who love Me to this extent!” and started to cry. After this, He went inside and sat down beside the child’s dead body and brought him back to consciousness. He asked, “Child! Why do you want to leave the house of such a great devotee as Srivas?”

The dead child answered, “The few days that I was to spend in Srivas’ house are over, and now I am following Your wishes in going elsewhere. I am a living being without any independence; I cannot go against Your wishes. Please be merciful to me that I never forget Your lotus feet, wherever I go.”

When Srivas’ family members heard the child speak such wisdom, they immediately forgot their distress and stopped mourning. Mahaprabhu said to Srivas, “From this day on, Nityananda and I will be your sons. We will never leave you.”

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