–

Sri Lalita-Astakam
composed by Srila Rupa Gosvami.

Radha-mukunda-pada-sambhava-gharma-bindu
nirmanchanopakarani-krta-deha-laksam
uttunga-sauhrda-visesa-vasat pragalbham
devim gunaih sulalitam lalitam namami

I offer pranama unto Sri Lalita-devi who is charmingly endowed with many beautiful, sweet qualities (sulalita). She has natural expertise in all arts (lalita), thus her seva self-manifests. She wipes away the glittering drops of perspiration which appear upon the lotus feet of Sri Radha and Madhava when They meet; and she is perpetually immersed in the most elevated mellow of sauhrda-rasa, or undivided absorption in fulfilling the heart’s desire of her intimate friend Srimati Radhika.

raka-sudha-kirana-mandala-kanti-dandi
vaktra-sriyam cakita-caru-camuru-netram
radha-prasadhana-vidhana-kala-prasiddham
devim gunaih sulalitam lalitam namami

I offer pranama unto Sri Lalita-devi whose beautiful face mocks the brilliance of the full moon, whose eyes are ever-restless like those of a startled doe, who is famous for her extraordinary expertise in the art of dressing Srimati Radhika, and who is the treasure-house of unlimited feminine qualities.

All glories to His Divine Grace Srila Bhakti Siddhanta Saraswati Goswami Thakur Prabhupada and Guru-Parampara (disciplic succession).

Please accept the blessing of my beloved Srila Gurudeva, His Divine Grace Srila Bhakti Pramode Puri Goswami Maharaj and convey the same to all members in your congregation.

Today is eight waxing moon circle day of ‘Bhadra’, the name of a Vedic month we, members of the Gaudiya Vaisnava community should feel fortunate to have this opportunity to observe the appearance day of the pleasure potency of Sri Krishna, Sri Vrishavanu Nandini, Srimati Radha Thakurani (Daughter of Vrishavanu Maharaj). Radharani is our main Acharya; who is teaching us how to please Krishna. She is non-different from Krishna and appeared here with us from the left side of Sri Krishna. We can see from scripture that after long prayers, towards  Kattyayani Devi (Gouri Mata, consort of Lord Shiva) Vrishavanu Maharaj and Kirtida Devi (mother of Radharani) were given Radharani.

Also we know from scripture that Radha appeared with her eyes closed and would not accept any food from any one; even mother Kirtida devi could not feed her breast milk. Therefore, Kirtida devi was lamenting in the name of Kattyayani devi that after our long prayers you gave me the child but my child has become blind and not able to eat anything. How is my child to survive. There is some history behind this, it follows:

In Golden age there was a Brahmin, named Sutapa. Sutapa once started to do meditation with the purpose of getting Lord’s consort as his consort. Naturally,  the Lord was not agreeable with the prayer of Sutapa. But the Supreme Lord’s nature is to bestow affection to all His devotees. Out of the nature of affection the Lord accepted the prayers of the Sutapa. After the incident, the Lord explained His promise to Sutapa to His consort. Although His consort was not feeling happy inside, in order to honor the Lord’s promise, she accepted with two conditions – one was that after her appearance the first food she will take is the Lord’s remnants and another one was that the first vision she would have is of the Lord’s beautiful face. Therefore, Radharani appeared with closed eyes and not eating anything from anyone. Gradually the message came to Gokul, the place of Nanda Maharaj (father of Supreme Lord, Sri Krishna). Nanda Maharaj and Vrishavanu Maharaj were friends. Therefore, out of curiosity to see such a child Nanda Maharaj came with Yasoda Devi and little Krishna at Ravel (a place, where Radharani appeared). While Vrishavanu Maharaj and Kirtida Devi was describing their child’s present condition at the same time Mother Yasoda Devi was holding Krishna in her arms very tightly. But Krishna wanted to fulfill the conditions that Radha wanted . So little Krishna saw a nice garland made of pearls on the neck of His mother, Yosoda Devi.  In order to meet with little Radharani, Krishna ripped the garlands and Yasoda took Krishna out of her arms and started to collect all the pearls on the floor with the help of everyone. At that time, Krishna went to meet with Radharani; as soon as Krishna came He kissed Radharani then immediately Radharani open her eyes. When everyone saw that Kirshna was with the little girl Radharani; they were thinking that Krishna’s naughty nature could create lots of harm for Radharani. In order to protect Radharani, Yasoda ran towards Krishna then she became surprised and started to say, Kirtida! you said your daughter was blind with closed eyes but now I see that your daughter has very nice and attractive eyes. Then everyone came to see the same and all present persons became very happy. After the incident Krishna wanted to fulfill her second condition to give his remnants to Radharani.

Srimati Radharani’s Most Glorious Lotus Feet

Therefore Krishna was showing all of them He is hungry and started to nag mother  Yasoda for giving Him some butter.  Mother Yasoda gave little butter to Krishna and jokingly said that your little sister, Radha not eating since she appeared here on the earth. She is feeling hungry too. Please share the butter with her. Immediately Krishna replied ‘no’ with His body language.   On this issue all the surrounding members started to joke with Krishna. Then Krishna kept a little piece of butter on top of His tongue and said if you want me to share with Radha then please collect the butter from my tongue and give it to her. Then they did so and immediately Radha started to chew the butter and everyone become ecstatically happy.

Radharani once got the blessings from a great sage , Durvasa Rishi that if anyone honors her cooking then the person’s duration of life will increase. Therefore, Yasoda Devi used to call Radharani for cooking in order to feed Krishna. Today, while we cook for the festival at that time we should keep our mood that we are cooking under the guidance of Radharani for Krishna. Krishna likes milk products therefore we should cook sweet rice, Panir dishes etc as much as possible as well as all dishes should be made by ghee (clarified butter) instead of oil.

Sincerely yours in the services of the Supreme Lord and His associates,

BB Bodhayan

 Canto Eight  Chapter Eighteen of the Srimad Bhagavata

Lord Vamanadeva, the Dwarf Incarnation

This is a shortened version please refer to the full version if desired found here: http://www.bvml.org/books/SB/08/18.html .

                                  TEXT 1

                            sri-suka uvaca

                  ittham virinca-stuta-karma-viryah

                    pradurbabhuvamrta-bhur adityam

                  catur-bhujah sankha-gadabja-cakrah

                    pisanga-vasa nalinayateksanah

                             TRANSLATION

   Sukadeva Gosvami said: After Lord Brahma had thus spoken, glorifying the Supreme Lord’s activities and prowess, the Supreme Personality of Godhead, who is never subject to death like an ordinary living being, appeared from the womb of Aditi. His four hands were decorated with a conchshell, club, lotus and disc, He was dressed in yellow garments, and His eyes appeared like the petals of a blooming lotus.

                               PURPORT

   The word amrta-bhuh is significant in this verse. The Lord sometimes appears like an ordinary child taking birth, but this does not mean that He is subject to birth, death or old age. One must be very intelligent to understand the appearance and activities of the Supreme Lord in His incarnations. This is confirmed in Bhagavad-gita (4.9): janma karma ca me divyam evam yo vetti tattvatah. One should try to understand that the Lord’s appearance and disappearance and His activities are all divyam, or transcendental. The Lord has nothing to do with material activities. One who understands the appearance, disappearance and activities of the Lord is immediately liberated. After giving up his body, he never again has to accept a material body, but is transferred to the spiritual world (tyaktva deham punar janma naiti mam eti so ‘rjuna).

                                TEXT 2

                   syamavadato jhasa-raja-kundala-

                 tvisollasac-chri-vadanambujah puman

                  srivatsa-vaksa balayangadollasat-

                    kirita-kanci-guna-caru-nupurah

                             TRANSLATION

   The body of the Supreme Personality of Godhead, blackish in complexion, was free from all inebrieties. His lotus face, decorated with earrings resembling sharks, appeared very beautiful, and on His bosom was the mark of Srivatsa. He wore bangles on His wrists, armlets on His arms, a helmet on His head, a belt on His waist, a sacred thread across His chest, and ankle bells decorating His lotus feet.

                                TEXT 3

                  madhu-vrata-vrata-vighustaya svaya

                    virajitah sri-vanamalaya harih

                   prajapater vesma-tamah svarocisa

                 vinasayan kantha-nivista-kaustubhah

                             TRANSLATION

   An uncommonly beautiful garland of flowers decorated His bosom, and because the flowers were extremely fragrant, a large group of bees, making their natural humming sounds, invaded them for honey. When the Lord appeared, wearing the Kaustubha gem on His neck, His effulgence vanquished the darkness in the home of the Prajapati Kasyapa.

                                TEXT 4

                   disah praseduh salilasayas tada

                   prajah prahrsta rtavo gunanvitah

                  dyaur antariksam ksitir agni-jihva

                   gavo dvijah sanjahrsur nagas ca

                             TRANSLATION

   At that time, there was happiness in all directions, in the reservoirs of water like the rivers and oceans, and in the core of everyone’s heart. The various seasons displayed their respective qualities, and all living entities in the upper planetary system, in outer space and on the surface of the earth were jubilant. The demigods, the cows, the brahmanas and the hills and mountains were all filled with joy.

                                TEXT 5

                                 TEXT

                      sronayam sravana-dvadasyam

                       muhurte ‘bhijiti prabhuh

                       sarve naksatra-taradyas

                      cakrus taj-janma daksinam

                             TRANSLATION

   On the day of Sravana-dvadasi [the twelfth day of the bright fortnight in the month of Bhadra], when the moon came into the lunar mansion Sravana, at the auspicious moment of Abhijit, the Lord appeared in this universe. Considering the Lord’s appearance very auspicious, all the stars and planets, from the sun to Saturn, were munificently charitable.

                               PURPORT

   Srila Visvanatha Cakravarti Thakura, an expert astrologer, explains the word naksatra-taradyah. The word naksatra means “the stars,” the word tara in this context refers to the planets, and adyah means “the first one specifically mentioned.” Among the planets, the first is Surya, the sun, not the moon. Therefore, according to the Vedic version, the modern astronomer’s proposition that the moon is nearest to the earth should not be accepted. The chronological order in which people all over the world refer to the days of the week–Sunday, Monday, Tuesday, Wednesday, Thursday, Friday and Saturday–corresponds to the Vedic order of the planets and thus circumstantiates the Vedic version. Apart from this, when the Lord appeared the planets and stars became situated very auspiciously, according to astrological calculations, to celebrate the birth of the Lord.

                                TEXT 6

                       dvadasyam savitatisthan

                        madhyandina-gato nrpa

                        vijaya-nama sa prokta

                       yasyam janma vidur hareh

                             TRANSLATION

   O King, when the Lord appeared–on dvadasi, the twelfth day of the moon–the sun was at the meridian, as every learned scholar knows. This dvadasi is called Vijaya.

                                TEXT 7

                       sankha-dundubhayo nedur

                         mrdanga-panavanakah

                        citra-vaditra-turyanam

                       nirghosas tumulo ‘bhavat

                             TRANSLATION

   Conchshells, kettledrums, drums, panavas and anakas vibrated in concert. The sound of these and various other instruments was tumultuous.

                                TEXT 8

                       pritas capsaraso ‘nrtyan

                       gandharva-pravara jaguh

                         tustuvur munayo deva

                        manavah pitaro ‘gnayah

                             TRANSLATION

   Being very pleased, the celestial dancing girls [Apsaras] danced in jubilation, the best of the Gandharvas sang songs, and the great sages, demigods, Manus, Pitas and fire-gods offered prayers to satisfy the Lord.

                              TEXTS 9-10

                       siddha-vidyadhara-ganah

                         sakimpurusa-kinnarah

                        carana yaksa-raksamsi

                        suparna bhujagottamah

                        gayanto ‘tiprasamsanto

                        nrtyanto vibudhanugah

                         aditya asrama-padam

                         kusumaih samavakiran

                             TRANSLATION

   The Siddhas, Vidyadharas, Kimpurusas, Kinnaras, Caranas, Yaksas, Raksasas, Suparnas, the best of serpents, and the followers of the demigods all showered flowers on Aditi’s residence, covering the entire house, while glorifying and praising the Lord and dancing.

                               TEXT 11

                drstvaditis tam nija-garbha-sambhavam

                   param pumamsam mudam apa vismita

                    grhita-deham nija-yoga-mayaya

                   prajapatis caha jayeti vismitah

                             TRANSLATION

   When Aditi saw the Supreme Personality of Godhead, who had appeared from her own womb, having accepted a transcendental body by His own spiritual potency, she was struck with wonder and was very happy. Upon seeing the child, Prajapati Kasyapa exclaimed, “Jaya! Jaya!” in great happiness and wonder.

                               TEXT 12

                 yat tad vapur bhati vibhusanayudhair

                 avyakta-cid-vyaktam adharayad dharih

                   babhuva tenaiva sa vamano vatuh

                 sampasyator divya-gatir yatha natah

                             TRANSLATION

   The Lord appeared in His original form, with ornaments and weapons in His hands. Although this ever-existing form is not visible in the material world, He nonetheless appeared in this form. Then, in the presence of His father and mother, He assumed the form of Vamana, a brahmana-dwarf, a brahmacari, just like a theatrical actor.

                               TEXT 13

                       tam vatum vamanam drstva

                         modamana maharsayah

                         karmani karayam asuh

                        puraskrtya prajapatim

                             TRANSLATION

   When the great sages saw the Lord as the brahmacari-dwarf Vamana, they were certainly very pleased. Thus they placed before them Kasyapa Muni, the Prajapati, and performed all the ritualistic ceremonies, such as the birthday ceremony.

                               PURPORT

   According to Vedic civilization, when a child is born in the family of a brahmana, the birthday ceremony, known as jata-karma, is first performed, and then other ceremonies are also gradually performed. But when this vamana-rupa appeared in the form of a vatu, or brahmacari, His sacred thread ceremony was also performed immediately.

                               TEXT 14

                          tasyopaniyamanasya

                        savitrim savitabravit

                       brhaspatir brahma-sutram

                       mekhalam kasyapo ‘dadat

                             TRANSLATION

   At the sacred thread ceremony of Vamanadeva, the sun-god personally uttered the Gayatri mantra, Brhaspati offered the sacred thread, and Kasyapa Muni offered a straw belt.

                               TEXT 15

                       dadau krsnajinam bhumir

                        dandam somo vanaspatih

                        kaupinacchadanam mata

                     dyaus chatram jagatah pateh

                             TRANSLATION

   Mother earth gave Him a deerskin, and the demigod of the moon, who is the king of the forest, gave Him a brahma-danda [the rod of a brahmacari]. His mother, Aditi, gave Him cloth for underwear, and the deity presiding over the heavenly kingdom offered Him an umbrella.

                               TEXT 16

                       kamandalum veda-garbhah

                        kusan saptarsayo daduh

                         aksa-malam maharaja

                        sarasvaty avyayatmanah

                             TRANSLATION

   O King, Lord Brahma offered a waterpot to the inexhaustible Supreme Personality of Godhead, the seven sages offered Him kusa grass, and mother Sarasvati gave Him a string of Rudraksa beads.

                               TEXT 17

                         tasma ity upanitaya

                       yaksa-rat patrikam adat

                       bhiksam bhagavati saksad

                          umadad ambika sati

                             TRANSLATION

   When Vamanadeva had thus been given the sacred thread, Kuvera, King of the Yaksas, gave Him a pot for begging alms, and mother Bhagavati, the wife of Lord Siva and most chaste mother of the entire universe, gave Him His first alms.

                               TEXT 18

                       sa brahma-varcasenaivam

                       sabham sambhavito vatuh

                       brahmarsi-gana-sanjustam

                          atyarocata marisah

                             TRANSLATION

   Having thus been welcomed by everyone, Lord Vamanadeva, the best of the brahmacaris, exhibited His Brahman effulgence. Thus He surpassed in beauty that entire assembly, which was filled with great saintly brahmanas.

                               TEXT 19

                                 TEXT

                       samiddham ahitam vahnim

                         krtva parisamuhanam

                       paristirya samabhyarcya

                       samidbhir ajuhod dvijah

                               SYNONYMS

   samiddham–blazing; ahitam–being situated; vahnim–the fire; krtva–after making; parisamuhanam–properly; paristirya–surpassing; samabhyarcya–after offering worship; samidbhih–with sacrificial offerings; ajuhot–completed the fire sacrifice; dvijah–the best of the brahmanas.

                             TRANSLATION

   After Lord Sri Vamanadeva set a sacrificial fire, He offered worship and performed a fire sacrifice on the sacrificial field.

                               TEXT 20

                                 TEXT

                  srutvasvamedhair yajamanam urjitam

                  balim bhrgunam upakalpitais tatah

                   jagama tatrakhila-sara-sambhrto

                   bharena gam sannamayan pade pade

                               SYNONYMS

   srutva–after hearing; asvamedhaih–by asvamedha sacrifices; yajamanam–the performer; urjitam–very glorious; balim–Bali Maharaja; bhrgunam–under the guidance of the brahmanas born in the Bhrgu dynasty; upakalpitaih–performed; tatah–from that place; jagama–went; tatra–there; akhila-sara-sambhrtah–the Supreme Personality of Godhead, the essence of all creation; bharena–with the weight; gam–the earth; sannamayan–depressing; pade pade–at every step.

                             TRANSLATION

   When the Lord heard that Bali Maharaja was performing asvamedha sacrifices under the patronage of brahmanas belonging to the Bhrgu dynasty, the Supreme Lord, who is full in every respect, proceeded there to show His mercy to Bali Maharaja. By His weight, He pushed down the earth with every step.

                               PURPORT

   The Supreme Personality of Godhead is akhila-sara-sambhrta. In other words, He is the proprietor of everything essential in this material world. Thus although the Lord was going to Bali Maharaja to beg something, He is always complete and has nothing to beg from anyone. Indeed, He is so powerful that in His full opulence He pressed down the surface of the earth at every step.

                               TEXT 21

                   tam narmadayas tata uttare baler

                  ya rtvijas te bhrgukaccha-samjnake

                  pravartayanto bhrgavah kratuttamam

                   vyacaksatarad uditam yatha ravim

                             TRANSLATION

   While engaged in performing the sacrifice in the field known as Bhrgukaccha, on the northern bank of the Narmada River, the brahminical priests, the descendants of Bhrgu, saw Vamanadeva to be like the sun rising nearby.

                               TEXT 22

                     te rtvijo yajamanah sadasya

                    hata-tviso vamana-tejasa nrpa

                  suryah kilayaty uta va vibhavasuh

                  sanat-kumaro ‘tha didrksaya kratoh

                             TRANSLATION

   O King, because of Vamanadeva’s bright effulgence, the priests, along with Bali Maharaja and all the members of the assembly, were robbed of their splendor. Thus they began to ask one another whether the sun-god himself, Sanat-kumara or the fire-god had personally come to see the sacrificial ceremony.

                               TEXT 23

                  ittham sasisyesu bhrgusv anekadha

                   vitarkyamano bhagavan sa vamanah

                 chatram sadandam sajalam kamandalum

                   vivesa bibhrad dhayamedha-vatam

                             TRANSLATION

   While the priests of the Bhrgu dynasty and their disciples talked and argued in various ways, the Supreme Personality of Godhead, Vamanadeva, holding in His hands the rod, the umbrella and a waterpot full of water, entered the arena of the asvamedha sacrifice.

                             TEXTS 24-25

                       maunjya mekhalaya vitam

                          upavitajinottaram

                        jatilam vamanam vipram

                         maya-manavakam harim

                      pravistam viksya bhrgavah

                       sasisyas te sahagnibhih

                       pratyagrhnan samutthaya

                       sanksiptas tasya tejasa

                             TRANSLATION

   Appearing as a brahmana boy, wearing a belt of straw, a sacred thread, an upper garment of deerskin, and matted locks of hair, Lord Vamanadeva entered the arena of sacrifice. His brilliant effulgence diminished the brilliance of all the priests and their disciples, who thus stood from their seats and welcomed the Lord properly by offering obeisances.

                               TEXT 26

                         yajamanah pramudito

                         darsaniyam manoramam

                          rupanurupavayavam

                         tasma asanam aharat

                             TRANSLATION

   Bali Maharaja, jubilant at seeing Lord Vamanadeva, whose beautiful limbs contributed equally to the beauty of His entire body, offered Him a seat with great satisfaction.

                               TEXT 27

                        svagatenabhinandyatha

                        padau bhagavato balih

                          avanijyarcayam asa

                        mukta-sanga-manoramam

                             TRANSLATION

   Thus offering a proper reception to the Supreme Personality of Godhead, who is always beautiful to the liberated souls, Bali Maharaja worshiped Him by washing His lotus feet.

                               TEXT 28

                  tat-pada-saucam jana-kalmasapaham

               sa dharma-vin murdhny adadhat sumangalam

                 yad deva-devo girisas candra-maulir

                  dadhara murdhna paraya ca bhaktya

                             TRANSLATION

   Lord Siva, the best of demigods, who carries on his forehead the emblem of the moon, receives on his head with great devotion the Ganges water emanating from the toe of Visnu. Being aware of religious principles, Bali Maharaja knew this. Consequently, following in the footsteps of Lord Siva, he also placed on his head the water that had washed the Lord’s lotus feet.

                               PURPORT

   Lord Siva is known as Ganga-dhara, or one who carries the water of the Ganges on his head. On Lord Siva’s forehead is the emblem of the half-moon, yet to give supreme respect to the Supreme Personality of Godhead, Lord Siva placed the water of the Ganges above this emblem. This example should be followed by everyone, or at least by every devotee, because Lord Siva is one of the mahajanas. Similarly, Maharaja Bali also later became a mahajana. One mahajana follows another mahajana, and by following the parampara system of mahajana activities one can become advanced in spiritual consciousness. The water of the Ganges is sanctified because it emanates from the toe of Lord Visnu. Bali Maharaja washed the lotus feet of Vamanadeva, and the water with which he did so became equal to the Ganges. Bali Maharaja, who perfectly knew all religious principles, therefore took that water on his head, following in the footsteps of Lord Siva.

                               Text 29

                           sri-balir uvaca

                      svagatam te namas tubhyam

                       brahman kim karavama te

                      brahmarsinam tapah saksan

                      manye tvarya vapur-dharam

vapuh-dharam–personified.

                             TRANSLATION

   Bali Maharaja then said to Lord Vamanadeva: O brahmana, I offer You my hearty welcome and my respectful obeisances. Please let us know what we may do for You. We think of You as the personified austerity of the great brahmana-sages.

                               TEXT 30

                        adya nah pitaras trpta

                        adya nah pavitam kulam

                       adya svistah kratur ayam

                        yad bhavan agato grhan

                             TRANSLATION

   O my Lord, because You have kindly arrived at our home, all my forefathers are satisfied, our family and entire dynasty have been sanctified, and the sacrifice we are performing is now complete because of Your presence.

                               TEXT 31

                  adyagnayo me suhuta yatha-vidhi

                   dvijatmaja tvac-caranavanejanaih

                  hatamhaso varbhir iyam ca bhur aho

                  tatha punita tanubhih padais tava

                             TRANSLATION

   O son of a brahmana, today the fire of sacrifice is ablaze according to the injunction of the sastra, and I have been freed from all the sinful reactions of my life by the water that has washed Your lotus feet. O my Lord, by the touch of Your small lotus feet the entire surface of the world has been sanctified.

                               TEXT 32

                yad yad vato vanchasi tat praticcha me

                  tvam arthinam vipra-sutanutarkaye

                  gam kancanam gunavad dhama mrstam

                  tathanna-peyam uta va vipra-kanyam

                  graman samrddhams turagan gajan va

                  rathams tatharhattama sampraticcha

                             TRANSLATION

   O son of a brahmana, it appears that You have come here to ask me for something. Therefore, whatever You want You may take from me. O best of those who are worshipable. You may take from me a cow, gold, a furnished house, palatable food and drink, the daughter of a brahmana for Your wife, prosperous villages, horses, elephants, chariots or whatever You desire.

Thus end the Bhaktivedanta purports of the Eighth Canto, Eighteenth Chapter, of the Srimad-Bhagavatam, entitled “Lord Vamanadeva, the Dwarf Incarnation.”

Rupa’s Mercy to Jiva

Narahari has shown how Rupa Goswami instructed Jiva, punished him and then blessed him, in a story told in Bhakti-ratnakara:

One hot summer’s day, while Rupa was writing Bhakti-rasamrita-sindhu and Jiva fanning his perspiring body, Vallabha Bhatta came by to see Rupa Goswami. After reading some of Rupa’s introductory verses, he offered to make corrections. When Vallabha went to the Yamuna to take a bath, Jiva followed him on the pretext of going to fetch water. In fact, he was angry because he considered Vallabha’s proposal to be arrogant. He asked him what fault he had found in Rupa’s verse. Vallabha told him and Jiva immediately showed him the flaws in his argument. A debate ensued in which Jiva countered every one of Vallabha’s objections. When he came back to Rupa’s hut, Vallabha told him how impressed he was with Jiva’s scholarship, recounting the entire episode. Rupa gently rebuked Jiva, telling him to return to Bengal and to come back to Vrindavan only when he was sufficiently calm. Thus banished from his presence, Jiva left Rupa Goswami’s dwelling, but rather than going back to the family home as he had been told, went to Nanda Ghat, a nearby village. Hoping to regain his guru’s favor, he began to practice rigorous austerities, worshiping Krishna intensely while fasting or eating only a bare minimum. As a result of such severe practices, his body became weak and sickly. One day, Sanatan Goswami came by there and was moved when he saw his condition. He took Jiva with him back to Rupa and interceded on his behalf with his brother. Thus Rupa and Jiva were reconciled and Jiva once again won Rupa’s affectionate blessings.

Jiva Goswami’s appearance day is on Bhadra Sukla Dvadasi, his disappearance day is Paush Sukla Tritiya. His deity, Radha Damodar, is still being worshiped in the Radha Damodar temple in Vrindavan. His samadhi tomb is on the grounds of the Radha Damodar temple and his bhajana-kutira is preserved in Radha Kund, near Lalita Kund.

Sri Sri Yugalastakam
Author: Srila  Jiva Goswami

1) Radha is made of pure love for Krsna and Hari is made of pure love of Radha. Life’s greatest wealth is Radha and Krsna: my eternal shelter.

2) Radha is the treasure of Krsna and Hari is the treasure of Radha. Life’s greatest wealth is Radha and Krsna: my eternal shelter.

3) Radha pervades the life-force of Krsna and Hari pervades the life-force of Radha. Life’s greatest wealth is Radha and Krsna: my eternal shelter.

4) Radha is totally melted with Krsna and Hari is totally melted with Radha. Life’s greatest wealth is Radha and Krsna: my eternal shelter.

5) Radha is situated in the body of Krsna and Hari is situated in the body of Radha. Life’s greatest wealth is Radha and Krsna: my eternal shelter.

6) Radha is fixed in the heart of Krsna and Hari is fixed in the heart of Radha. Life’s greatest wealth is Radha and Krsna: my eternal shelter.

7) Radha wears cloth of blue color and Hari wears cloth of yellow color. Life’s greatest wealth is Radha and Krsna: my eternal shelter.

8) Radha is the Mistress of Vrndavana and Krsna is the Master of Vrndavana. Life’s greatest wealth is Radha and Krsna: my eternal shelter.

For the appearance 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.

Read the full article here

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

Originally posted on Gosai.com

In the early years of this century, Srila Prabhupada Bhaktisiddhanta Saraswati Goswami Thakura set into motion a devotional revival that rapidly spread through Bengal, India, and eventually the world. He put into question the very foundations of present-day theistic thought in a way that has little comparison anywhere in the spiritual record, East or West. Through him, the world was awakened to the teachings of Sri Chaitanya Mahaprabhu and the movement of pure devotion, suddha bhakti.

In orchestrating this modern bhakti revolution, Srila Prabhupada gathered some of the greatest spiritual luminaries in contemporary history into his circle. Such a convergence of exalted spiritual personalities can only be compared to the coming together of Sri Chaitanya’s direct followers in the sixteenth century. One of the devotional giants who entered Srila Prabhupada’s orbit was His Divine Grace Bhakti Promode Puri Goswami Maharaja.

We cannot describe the life of Srila Puri Goswami Maharaja without emphasizing his contribution to the spiritual movement in which he was so integrally involved. The depth of his accomplishments cannot be fathomed outside the context of Sri Gaudiya Math. With his fellow godbrothers, he shared an indomitable faith in the service of his Guru and the message of Sri Chaitanya Mahaprabhu. This service was the sole purpose and highest aspiration of his being. This conviction led him to spend his entire life in the pursuit of Srila Prabhupada and Mahaprabhu’s pleasure and the fulfillment of their desires. If we examine his life in this setting, we will see more than just numbers, dates, places and names. We will see how he embodied the very life current that his spiritual preceptors came to give the world.

Srila Puri Goswami Maharaja took birth in the village of Ganganandapur in Jessore district (in present-day Bangla Desh), on October 8, 1898. His parents, Tarini Charan Chakravarti and Srimati Ram Rangini Devi, named him Sri Promode Bhushan Chakravarti. During his childhood, he met his vartma-pradarsaka guru (“one who opens the door to the path of devotion”), Srila Bhakti Ratna Thakura, a godbrother and siksha disciple of Thakura Bhaktivinoda, the legendary architect of the present Gaudiya Vaishnava movement. Through Bhakti Ratna Thakura he was introduced to Sajjana-tosani, Bhaktivinoda Thakura’s own Vaishnava periodical, which was filled with Bhaktivinoda’s commentaries and holy teachings. In this way Srila Puri Maharaja became familiar with the seminal works of the suddha bhakti tradition, such as Chaitanya Charitamrita, Chaitanya Bhagavata and the Srimad Bhagavatam. It was also through Bhakti Ratna Thakura that he first learned of his future guru, Srila Bhaktisiddhanta Saraswati Goswami Prabhupada.

Srila Puri Maharaja was still a young university student when he first came before Srila Prabhupada at the Yoga Pith in Sri Mayapur in 1915. It was a significant occasion, for Srila Prabhupada’s diksha guru, Paramahamsa Thakura Srimad Gaura Kishor Das Babaji, had entered his eternal abode only the day before. Srila Puri Maharaja often recounted that as soon as he saw Srila Prabhupada and paid his obeisances to him for the first time, he knew in his heart that this was his spiritual master. Some years later, on the auspicious day of Sri Krishna Janmastami in 1923, he accepted both Harinam and mantra diksha from Srila Prabhupada and was given the name Pranavananda Brahmachari.

At the time, Sri Gaudiya Math was rapidly establishing itself as a bona fide manifestation of Indian religious culture and transforming the caste-conscious socio-religious world of Hinduism. Srila Prabhupada Saraswati Thakura was bringing together his intimate associates to share the wealth of Sri Krishna sankirtana. He had accepted tridandi sannyasa in 1918 and by the early 1920’s had already assumed a formidable position in the Bengali spiritual firmament. He was fearless when it came to upholding true religious principles. The students and practitioners of the Gaudiya Math aligned themselves with this attitude and led most exemplary lives of devotion, imbued with austerity, discipline and in-depth scriptural learning. This high standard of religious life was the hallmark of Sri Gaudiya Math and would be the thread that guided all of Srila Prabhupada’s disciples, including Srimad Puri Goswami Maharaja.

The keystone of success in devotion is to perfectly hear the holy words spoken by one’s spiritual preceptor. Srila Prabhupada would often say, “All that is required of you is that you lend me your ears.” Srila Puri Maharaja was fully committed to this maxim. He had the great good fortune to associate closely with Srila Prabhupada for thirteen years and during that time he served him personally by recording his lectures and conversations, which were later published. The greater part of Srila Prabhupada’s spoken words we are left with today come from the transcriptions of these notes. At the same time, Srila Puri Maharaja cultivated a deep knowledge of the Vaishnava scriptures, with the result that he became a veritable storehouse of the wealth of the preceptorial line coming from Sri Chaitanya and his followers. This led him to become one of the most prolific writers and influential teachers in all of Gaudiya Vaishnava history. His writings reflect the disciplined eye of a scholar who expresses with grace and directness the purest scriptural conclusions supported by his own uncommonly profound realization.

Following Srila Prabhupada’s directives, our Gurudeva edited, wrote for, published and helped distribute countless spiritual publications. He was initially inspired and directed by Srila Prabhupada to start writing and contributing articles to the Gaudiya magazine, the backbone of the Gaudiya Math’s missionary work. For seven years he served as a proofreader and as one of its primary editors. In 1926, he was charged with running the world’s only daily Vaishnava newspaper, Dainika Nadiya Prakasa. He held this service for two years, publishing all of his preceptor’s daily discourses along with articles by fellow students and other contemporaries. His service and learning did not pass unnoticed by Srila Prabhupada who awarded him the titles of maha-mahopadesaka (“great instructor”) and pratna-vidyalankara (“keeper of the wisdom of the ancient scriptural lore”).

After the disappearance of his Gurudeva in 1937, Srila Puri Maharaja continued his vocation of spreading the teachings of Sri Chaitanya through the Gaudiya magazine, first out of the Bagh Bazaar Gaudiya Math and then later the Sri Chaitanya Math in Mayapur. After he founded the Sri Chaitanya Gaudiya Math, Srila Puri Goswami Maharaja’s godbrother, Srimad Bhakti Dayita Madhava Maharaja, invited him to head the editorial board of Chaitanya Vani magazine in 1964. Puri Maharaja served in this capacity for thirty-three years, furthering his life’s work of preserving the teachings of his spiritual lineage. Through Chaitanya Vani, he continued to make a deep impact on the devotional world.

In all, our venerable teacher’s wisdom is embodied in over sixty years of writings on Vaishnava philosophy and theology. He penned a rich variety of texts, bringing the Bhagavata dharma to life through hundreds of poems, essays, narratives, diaries, editorials and personal letters, thus creating a storehouse of the wealth of pure devotion for his disciples and the world at large.

In 1942, Srila Prabhupada appeared to Srila Puri Maharaja in a dream vision and imparted to him the sannyasa mantra, ordering him to accept the renounced order. After accepting tridandi-sannyasa from his godbrother Bhakti Gaurava Vaikhanasa Maharaja in Champahati in August of 1946, he toured parts of India with other godbrothers such as Bhakti Hridoy Bon Maharaja and Bhakti Dayita Madhava Maharaja. In the meantime, he continued to write and lecture with dedication. At the behest of his godbrother Tridandi Swami Bhakti Vilasa Tirtha Maharaja, he also served for seven years as chief pujari for the Yoga Pitha temple, the birthsite of Sri Chaitanya Mahaprabhu.

Srila Puri Maharaja took up a more solitary life of worship in the 1950’s. He moved to a humble cottage on the banks of the Ganges in Ambika Kalna. The king of Burdwan was extremely impressed by his saintly ascetic character and, on the appearance day of Srimati Radharani in 1958, presented him with the ancient Ananta Vasudeva temple in Kalna.

In 1989, at the age of 91, Srila Puri Goswami Maharaja established the Sri Gopinatha Gaudiya Math in Ishodyan, Sri Mayapur, for the service of their divine lordships, Sri Sri Gaura-Gadadhara, Jagannatha Deva, Radha-Gopinatha and Lakshmi-Narasingha Deva. In the following years, he established other temples in Jagannatha Puri, Vrindavana, Calcutta and Midnapore.

Srila Puri Maharaja taught through his every action. He excelled in all aspects of devotional practice and there was perhaps no area in which he did not exhibit utmost expertise, diligence and foresight. This ranged from his encyclopedic knowledge of scripture, to maintaining the printing press, to his beautiful singing of kirtan. He was especially recognized for his sensitivity and attention to detail in the performance of deity worship and devotional rites and was thus widely called upon to be the head priest in most of the Gaudiya Matha’s deity installations and ceremonial functions. He was rarely known to rest; his service was an uninterrupted flow. Even in his later years, he would remain awake, writing and chanting through the night while all his youthful disciples were still asleep. When his personal servants came in the morning, they would inevitably find him awake and chanting the Holy Name, arisen before everyone else in the ashrama.

Srila Bhakti Promode Puri Maharaja had outstanding love for his godbrothers and was inspired in his glorification of others. He found richness in everyone he met. He had the quality of making one feel so much wanted and their life so much valued. At the same time, he paid the least attention to himself. He was an emblem of humility and simplicity, and his generosity of spirit and kindness touched the hearts of the whole Vaishnava community. Among his lifetime, intimate companions were Srila Bhakti Rakshaka Sridhara Deva Goswami Maharaja, Srila Bhakti Prajnan Keshava Maharaja, and Srila Akinchan Krishna Das Babaji Maharaja. Toward the end of his sojourn in this world, he was honored by the Gaudiya Vaishnava community for his learning, long life of service and devotion and made president of the World Vaishnava Association in 1995.

“He has love for his Guru; and let it be known that his life is one with his words.” This tribute, coming from Srila Prabhupada himself, is the most revealing statement about Srila Puri Goswami Maharaja’s personality and qualities. He gave credit for all of his accomplishments to the mercy of his Gurudeva alone. Through the blessings of Srila Bhaktisiddhanta Saraswati Goswami Thakura, Srila Bhakti Promode Puri Maharaja attracted the hearts of so many to the Bhagavata religion. People from so many different backgrounds and countries found in him a true spiritual guide and shelter. He upheld the principles of pure Vaishnavism and delineated the path of saranagati. He so embodied pure devotion and service to his spiritual master that one of his disciples once remarked that he was able to “silently lay down Srila Prabhupada’s entire siddhanta.”

We are greatly indebted to His Divine Grace for his gift–a lifetime of pure devotion, spanning over a century, which we can aspire for, learn from, and discuss about for our own spiritual nourishment. Srila Puri Maharaja departed this world for the eternal abode in the predawn hours of Narayana Chaturdasi, October 21, 1999, one day before the Rasa Purnima. His divine body was transported from Jagannatha Puri to the Gopinatha Gaudiya Matha in Ishodyan and there placed in his eternal samadhi shrine. Prior to his departure from this world, Srila Puri Goswami Maharaja appointed his intimate disciple, Sripada Bhakti Bibudha Bodhayan Maharaja as his successor and President-acharya of Sri Gopinatha Gaudiya Matha.

In years to come as more of his words and vision are translated, the world outside of Bengal and India will come to know the spirit of the true Vaishnava religion that he tirelessly shared. May the gentle rain of nectar of his perfect teachings continue to bring auspiciousness into this world. [From Of Love & Separation]

Madhvacarya was born around 1238 A.D. eight miles south-east of the modern town of Udipi, in the Karnataka State. He is reputed to be the incarnation of Bhima, taking birth in Kali-yuga to destroy the daityas. Others refer to him as Vayu himself and it was his life’s mission to defeat the followers of Sankaracarya.

He was born in the family of very elevated brahmanas and from his early childhood performed many amazing pastimes, such as the killing of a huge serpentine demon named Maniman, simply with the big toe of his left foot.

Madhava was only eight years old when he received spiritual initiation and at the age of twelve he accepted the sannyasa order and began to travel the length and breadth of India.

He enjoyed a long life of robust health. He engaged in various forms of sport and physical exercise in his youth, such as wrestling, swimming and even mountaineering, which he kept up to the very end. He had very handsome features with a strong muscular frame, tall and strong-limbed with graceful carriage and dignified bearing. Endowed with a magnetic personality and traditional thirty-two laksanas, he had a deep sonorous voice and good musical talent, which he used to advantage in Vedic recitation and in singing the soulful strains of his own devotional compositions and in giving open air discourses on the Bhagavata Purana, with its rolling melody of verses.

His life, as described in the Madhvavijaya, is the narrative of a born leader of men. Madhva recognized the soul of man to be potentially divine; but man, in the ignorance of his true status, has lost his soul to his body and its cravings, and needs to be awakened by God himself or His devotees.

He became a student under Acyutapreksa, who came in the order of Ekanti-Vaisnavas of the Ekadandi order. Madhva entered the sannyasa order and was given the name Purnaprajna.

During his study of the sastras he became convinced about the inherent weakness in the Advaita philosophy and developed a keen desire to revive the theistic science of Vedas with his own thorough reinterpretation of the texts.

After only a short time in his studies, frequent disagreements of views arose between himself and his teacher. Acyutaprajna could see that Purnaprajna was destined to make history for himself and made him head of the Math. On that memorable occasion Purn aprajna was given another name “Anandatirtha” and later adopted the name Madhva.

Madhvacarya spent some time teaching and engaging outstanding scholars belonging to Buddhist, Jain and Advaita Sampradayas, in logical and philosophical discussions and vanquishing them in debates. He set out to propagate his teachings and travelled exte nsively throughout South India. He visited Kanyakumari, Ramesvaram and Srirangam holding discourses on the Brahmasutras and openly criticizing Sankaracarya’s Bhasyas on the Sutras. Giving his own interpretations he soundly defeated all he encountered and naturally roused a good deal of opposition from the leaders of the old schools of thought. At Kanyakumari he met with stiff opposition from an Advaitic monk of great learning who challenged him to write a fresh commentary on the Brahmasutras before he ventured to criticize the time honored one of Sankaracarya. Madhva assured him that he would be doing so, in good time. At Srirangam he came in contact with the followers of the Ramanuja school and after exchanging views with them, noted his own points of agreement and difference with them. This South Indian tour gave him great resolve to set out on his first tour of the north.

Madhvacarya was anxious to go to Badarikasrama and receive personal inspiration from a visit to the asrama of Vyasadeva. After staying forty-eight days at Badarinath, fasting, praying, meditating and dedicating his Gita-Bhasya to the Lord, Madhvacarya was inspired to go to the hermitage of Vyasa. He went there all alone and after gaining the personal darshan of Vyasadeva himself and learning from him, returned after some months, glowing with divine inspiration and wrote his Bhasya on the Brahma-Sutras.

Journeying through Bihar, Bengal, Orissa, Andhrapradesa, Maharashtra and Karnataka, he returned to Udipi. On his way back from Badarikasrama, Madhvacarya challenged many eminent scholars of the day. Prominent among these were two outstanding scholars, Swami Sastrin and Sobhana Bhatta, known as masters of the six systems of philosophy. Madhvacarya soundly defeated these two who subsequently became his disciples known as Narahari Tirtha and Padmanabha Tirtha respectively.

Madhvacarya’s fame and prestige had grown considerably and his commentaries on the Gita and Brahmasutras had made their mark and were widely recognized and respected. In his Math in Udipi he introduced strict codes of conduct for his followers, introduced the system of Pistapasuyagas (offerings made from flowers), in place of actual animal sacrifices in yajnas and imposed the rigorous observance of fasts on Ekadasi. To foster a sense of fellowship among his disciples he installed a beautiful deity of Lord Krsna.

“Once, as Madhva was traveling in the association of his disciples he arrived in Sri Navadwipa and decided to spend some days within the forests of Modradumadvipa.

One night, as Madhva lay sleeping, Lord Gauranga appeared to him in a dream. The Lord told Madhava, “It is well known to everyone that you are My eternal servitor. When I appear here in Navadwipa, I will accept your sampradaya. Travel everywhere and care fully uproot all the false scriptures of the mayavadis and reveal the glories of worshipping the personal form of the Supreme Personality of Godhead. Later, when I appear, I will personally broadcast your pure teachings.” The Lord then disappeared.

When Madhva awoke, he was astonished and as he remembered the Lord he began to cry in separation, saying, “Will I ever see that beautiful golden form again?” A celestial voice from the sky replied, “Worship Me secretly and you will come to Me.”

Carrying these instructions within his heart, Madhva continued his travels more determined than ever to defeat the mayavadi philosophers.” (from Sri Navadwipa Dham).

During a meeting between King Jayasimha, the Ruler of Kumbla and Madhvacarya, a historic disputation developed with the Ruler’s Court Pandit, Trivikrama Pandit, who was the foremost authority on Advaita-vedanta. Trivikrama engaged Madhvacarya in a vigorous debate for fifteen days, at the temple of Kudil and was defeated by the Acarya. He sought to become a disciple of Madhvacarya and was readily admitted. He was then commissioned to write a commentary on the Brahma-Sutra Bhasya, and named it Tattva-pradipa.

An interesting incident took place during his second trip to North India. With the country under tight control of the Persian invaders, traveling became very hazardous. With Madhvacarya’s knowledge of Persian, his courage and tact in handling difficult situations and his ability to rise to equal occasions with dignity and complete self-possession, he was able to escape from potentially dangerous encounters. One such episode took place with his meeting with Sultan Jalal-uddin-Khilji. Political hostilities were on at the time. Madhvacarya and his party were forced to swim across the Ganges to the other side. They were halted on reaching the shore and were taken to the Ruler who called upon Madhva to explain his conduct in disobeying orders and crossing the river when hostilities were on. Madhvacarya spoke to the Ruler in his own language, convincing him on the importance of his mission in the cause of Theism.

After completing many commentaries and original erudite works, establishing prominant Maths and sending out well-chosen veterans to preach and propagate his siddhanta all over the country, while seated during a shower of flowers, Madhvacarya disappeared from vision and transferred himself to Badarikasrama. There he still remains.

Shri Madvacaharya taught that:

1.Krishna, who is known as Hari is the Supreme Lord, the Absolute.
2.That Supreme Lord may be known through the Vedas.
3.The material world is real.
4. The jivas, or souls, are different from the Supreme Lord.
5.The jivas are by nature servants of the Supreme Lord.
6.There are two categories of jivas: liberated and illusioned.
7.Liberation means attaining the lotus feet of Krishna and entering into an eternal relationship of service to Him.
8.Pure devotional service is the cause of this relationship.
9.The truth may be known through direct perception, inference, and Vedic authority.

Source: www.sreecgmath.org

Sri Murari Gupta

murari-gupto hanuman
angadah shri-purandarah
yah shri-sugriva-namasid
govindananda eva sah

Murari Gupta was Hanuman in Ramachandra’s lila; Purandara was Angada and Govindananda Sugriva. (Gaura-ganoddesha-dipika 91)

The word gupta means “hidden”, so the name Murari Gupta indicates that Murari (Sri Chaitanya Deva) had secretly taken up permanent residence in his heart. (Chaitanya Bhagavat 2.10.31)

Murari Gupta took birth in a family of Ayurvedic physicians in the district of Sylhet.

Murari Gupta is a physician for the material disease. He was amongst the many associates of Mahaprabhu who appeared in Sylhet. (Chaitanya Bhagavat 1.2.35)

The names of his parents are unknown. He was somewhat older than Mahaprabhu. When his family moved from Sylhet to take up residence in Nabadwip, they lived in the same neighborhood as Sri Chaitanya, so Murari was Nimai’s companion in many of his childhood pastimes. It is also written in the Chaitanya Charitamrita that Murari observed Mahaprabhu’s childhood pastimes. His name is included in the Chaitanya Bhagavat’s list of associates who appeared prior to Mahaprabhu’s incarnation.

Hidden in Nabadwip, there were many who had previously taken birth at the Lord’s command. They included Sri Chandrasekhara, Jagadisa, Gopinath, Sriman, Murari, Sri Garuda and Ganga Das. (Chaitanya Bhagavat 1.2.98-99)

Murari’s Student Life in Nabadwip

Along with Mahaprabhu, he was also a student at Ganga Das Pandit’s Tol. When the Lord was engaged in his pastimes of learning and study, he would often engage Murari in joking and mock debate. Murari Gupta was amazed at Mahaprabhu’s wonderful intelligence and just the touch of his hand would so immerse him in ecstasy that he was early convinced that he was no ordinary human being.

One day, the Lord was pleased with the explanation which Murari Gupta gave him, one which he was able to give through the Lord’s grace. He touched Murari with his hand and his entire body was filled with ecstasy. Murari Gupta thought that this person can in no way be an ordinary human being. Can an ordinary human attain such scholarship so quickly? And his touch brings such ecstatic pleasure! (Chaitanya Bhagavat 1.10.49)

The Vaishnava’s ornament is humility. Mahaprabhu would melt when he saw the humility of Murari Gupta.

Murari Gupta, the twenty-first branch of the Chaitanya tree, was a storehouse of love. The Lord’s heart would melt when he saw Murari’s meekness and humility. (Chaitanya Charitamrita 1.10.49)

Mahaprabhu’s Special Mercy to Murari

When Mahaprabhu returned from Gaya, he saw Murari at the house of Shuklambar Brahmachari. Murari had heard of Mahaprabhu’s transformations from Sriman Pandit. Mahaprabhu was pleased with Murari and one day he gave him a vision of his form as the Varaha avatar; the Lord lifted Murari’s water jug on his nose as he gave a loud roar. Murari considered his life to have been fulfilled by this vision and he composed a hymn in glorification of the Lord. This event has been beautifully described by Vrindavan Das Thakur in the Chaitanya Bhagavat, Madhya-khanda, chapter 3.

The Lord took on the mood of Varaha in the house of Murari. The Lord climbed on his shoulders and danced in the courtyard. (Chaitanya Charitamrita 1.17.19)

Lord Gaurahari had the same kind of affection for Murari Gupta that Lord Ramachandra had for his servant, Hanuman. (Chaitanya Bhagavat 2.3.11) On the occasion of the 21-hour great manifestation (maha-prakasha) at Srivasa Angana, the Lord gave Murari a vision of himself as Ramachandra. When he saw his worshipable deity before him, Murari fainted. Then he glorified the Lord in a way which so pleased him that he gave a benediction to Murari which fulfilled all his desires.

He ordered Murari, “Look at my form”, and lo! Murari saw the form of Raghunatha directly before him. He saw the Lord of the Universe in the swarthy color of durba grass, sitting in the virasana, in the posture of a great bowman. He saw Sita and Lakshman standing on either side of him, and his army of monkeys surrounding him singing hymns of praise. It seemed to him that he was himself one of the monkeys, and as soon as he saw this, he fell down in a faint. The best of the physicians, Murari, lay unconscious on the ground, completely under Mahaprabhu’s spell. (Chaitanya Bhagavat 2.10.7-11)

On one occasion, when Mahaprabhu heard Murari Gupta recite the glories of Ramachandra, he wrote “the servant of Rama” on his forehead. (Chaitanya Charitamrita 1.17.61) On another occasion, Mahaprabhu displayed a four-armed Narayan form in the house of Srivasa, and began calling the name of Garuda. Murari Gupta heard the call, and giving a loud roar took the form of the king of birds. Mahaprabhu then climbed on his shoulders. This lila is described in the 20th chapter of the Madhya-khanda of Chaitanya Bhagavat, and in the 12th wave of Bhakti-ratnakara.

Murari and Nityananda Prabhu

At Srivasa’s house, Mahaprabhu taught the spiritual truths about himself, Nityananda Prabhu and matters of etiquette through Murari. One day, Murari Gupta came to Srivasa’s house. Upon arriving, he first paid obeisances to Mahaprabhu and then to Nityananda. Mahaprabhu said, “This is not correct.” Murari could not understand what he meant. That night when he returned home, he had a dream in which he saw Nityananda as Balaram, fanning Mahaprabhu/Krishna with a fly whisk. Murari then understood what Mahaprabhu had been telling him and from then on first paid obeisances to Nityananda and afterwards to Mahaprabhu. Srila Bhaktisiddhanta Saraswati Goswami Thakur writes in his Gaudiya-bhashya, “Sri Murari was a worshiper of Balaram. Therefore to worship the Supreme Lord without first worshiping the guru and the jagad-guru is a mistake in sequence.”

The lotus-eyed Mahaprabhu was sitting down with the smiling Nityananda at his right hand side. Murari paid obeisances first to Nityananda and then to the feet of Vishvambhara. (Chaitanya Bhagavat 2.20.22-3)

The Lord Gives Murari His Pan

Mahaprabhu had great affection for Murari Gupta and so would give him his own pan, which Murari would eat with relish. When Mahaprabhu told Murari to wash his hands, Murari would simply wipe his hands on his head. It was at this time that Mahaprabhu suddenly began to criticize the false views of the Smarta Brahmins and Prakashananda’s mayavada.

The Lord said, “O foolish one, you will lose your caste status. My remnants are all over your body.” As he spoke, the Lord went into a trance in which he took on his identity as the Supreme Person. He ground his teeth and started to say something special, “There is a sannyasi named Prakashananda in Kashi who is cutting me into little bits. He teaches the Vedanta, but does not accept my form. I have caused him to become leprous, but still he does not understand. The fool does not realize that the unlimited universes are contained within my body, what arrogance that he should deny it! I tell you the truth Murari, for you are my servant: anyone who does not accept my form is bound for ruin.” (Chaitanya Bhagavat 2.20.31-36)

Murari Cures the Lord’s Indigestion

The Lord is very happy to accept a devotee’s offering, no matter how it is made. When Murari returned home, he told his wife that he wished to eat. His devoted wife carefully prepared rice with ghee and gave it to her husband. But Murari, absorbed in contemplation on Krishna, took handful after handful of the food and threw it on the ground, offering it to the Lord in this way. The amazing thing is that even though Mahaprabhu was not physically present there at that time, he accepted the offering. The next day he came to Murari’s house and said to him, “I have come to you for medicine. You made me eat so much, insisting that I take and eat. Now I have indigestion. You must give me some water, that will be the remedy for my stomach problem.” Mahaprabhu took water from a jug in Murari’s house, drinking down its entire contents. Seeing this, Murari fainted and all the devotees began to cry. (Chaitanya Bhagavat 2.20.69-71)

Murari would cure anyone who came to him, whether their disease was of the body or the soul. (Chaitanya Charitamrita 1.10.51)

Murari’s Fear of the Lord’s Departure

Murari Gupta analyzed the multiple incarnations of the Lord and came to the conclusion that in each one of the Lord’s appearances, before himself leaving, he arranged for his associates to leave also. Thus, Ramachandra destroyed Ravana to save Sita, but then he abandoned her. Krishna arranged for the destruction of the Yadus. Thus, Mahaprabhu too would inevitably be disappearing at a certain moment. He thought that it would be better for him to depart before that day arrived, for it would be too painful for him. For this reason, Murari purchased a sharp knife and kept it hidden in his home. The Lord knew of his intention and immediately came to his house and asked Murari to hand over the knife. Both the abovementioned lilas are found described in the Bhakti-ratnakara’s twelfth wave.

Murari Gupta would also go on the annual pilgrimage to see Mahaprabhu in Puri. Accompanied by his wife, he would feed Mahaprabhu many preparations. He would participate in the Rathayatra festival as a member of the third sankirtan group in which Mukunda Datta sang and Hari Das Thakur danced.

Murari’s Exclusive Devotion to Rama

Mahaprabhu taught the principle of devotion to one’s worshipable deity through Murari Gupta. One cannot advance in devotional service without a particular devotion to a worshipable deity, or ishta-devata. Murari was an incarnation of Hanuman, and he saw Chaitanya Mahaprabhu as Ramachandra. On one occasion, Mahaprabhu desired to test his loyalty to his worshipable deity Rama by telling him to worship Krishna. He explained to Murari that Krishna was the Supreme Personality of Godhead, the fountainhead of all the other incarnations. Because he was the ocean of all the devotional flavors, the joy to be had in worshiping Krishna could not be had in the service of any other form of the Lord. Murari promised Mahaprabhu that he would do as he advised and worship Krishna, but when he returned to his home, he could not give up the lotus feet of Ramachandra. Just the thought of it made him upset and he stayed awake the entire night. In the morning, he went to Mahaprabhu and fell at his feet with tears in his eyes. He humbly submitted to the Lord:

I have sold my head to Ramachandra. I cannot remove it from his feet, for as soon as I try, it causes me great pain. I cannot give up the lotus feet of Raghunatha, even though this means disobeying you. What can I do? O merciful one, please allow my to give up my life here before you rather than suffer this fate. (Chaitanya Charitamrita 2.15.149-151)

shrinathe janaki-nathe
cabhede paramatmani
tathapi mama sarvasvo
ramah kamala-locanah

Both Narayan, the husband of Lakshmi, and Ramachandra, the husband of Sita are equally the supreme personality of Godhead. Even so, the lotus-eyed Rama alone is everything to me.

Mahaprabhu was greatly satisfied to hear this exclusive devotional attitude to the worshipable deity. He said, “You are Hanuman himself, the eternal servant of Ramachandra. Indeed, why should you give up worshiping his feet?” Sri Jiva Goswami’s father Anupama was similarly devoted to Rama. Mahaprabhu compared him to Murari when Sanatan told him that Anupama was not able to give up worshiping Rama despite his brothers’ exhortations.

Mahaprabhu said, “Previously, I tested Murari Gupta and found him also to be devoted to Rama in the same way. That devotee who does not abandon his worshipable deity’s lotus feet is truly glorious. Glorious too is that Lord who does not abandon his devotee.” (Chaitanya Charitamrita 3.4.45-46)

Murari Gupta disappeared on the same full-moon day as the autumn rasa-lila festival.

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

Originally posted on BVML.

The Lifting of Govardhana

by Srila Bhakti Ballabh Tirtha Maharaja

The Original Supreme Lord Sri Krsna Himself has revealed the ontological aspects and glories of Sri Govardhana. It has been especially narrated in the most ancient history and civilization of India mentioned in the Rg Veda that Indra, the presiding deity of the clouds, was worshipped on the Earth so that crops could be grown and reanimated by rainfall. We hear from the Srimad-Bhagavatam that according to human tradition and custom, annual worship of Indra was introduced in Vraja-dhama so that there could be cultivation of land and protection of the cows. That was the only means of livelihood for the residents of Vraja-dhama.

Sri Krsna saw that His father Nanda Maharaja and other milkmen had collected many articles for the Indrayag (oblation ceremony for the worship of Indra). Sri Krsna asked His father about the utility of performing such a function. Nanda Maharaja said that if Indra, the presiding deity of the clouds was propitiated, there would be rainfall at the appropriate time. Thereby, paddy crops and grasses would be grown and that would be helpful for their livelihood and for the sustenance of the cows. Nanda Maharaja again said, If we neglect to perform our hereditary custom and duty, we will never get eternal welfare. After hearing this from His father and other milkmen, in order to infuriate Indra, Sri Krsna made the Vrajavasis (residents of Vraja) understand the futility of the worship of Indra and convinced them of the efficacy of worshipping Govardhana: Indra is a demigod without any hold over the fruits of actions. He cannot award bad fruit for a good action and good fruit for a bad action. Birth and death, happiness and affliction are due to the actions of the individual souls. Even worldly actions are the cause of enmity, friendship and indifference. Indra cannot undo the fruits of actions. Although cultivation, trade, protection of cows and money-lending are the livelihood of the vaisyas (trader class of society), the Vrajavasis have only accepted protection of the cows as their principal means of livelihood.

The residents of Vraja-dhama live in the forests and mountains; therefore, cities, crowded human habitation and houses are not good for them. Therefore, they should start an oblation function for the worship of the cows, brahmanas and mountains. Just as an unchaste lady who leaves her husband cannot get actual welfare by serving another person, similarly, the Vrajavasis cannot get actual welfare by serving others, leaving the service of Giriraja Govardhana Who is their actual shelter. Krsna advised the milkmen of Vraja-dhama to worship Giriraja Govardhana with all the articles collected for the Indrayag. He also advised them to bring milk, yoghurt and other milk products to cook different preparations of food, viz. Payasa (preparation of milk, rice and sugar), Mudgasupa (soup prepared from a kind of pigeon pea or pulse), Pistaka and Saskuli (sweet preparations made of rice, coconut, sugar and milk). Krsna also directed them in the method of worship of Giriraja Govardhana: It should be done by the ceremony of giving away cows and offering honorarium to the Vedic brahmanas who will perform the oblation. Brahmanas should be served with good preparations of food. After that, all others, including the Candalas (lowest caste), fallen persons and dogs should be served with appropriate offerings.

Cows should be served with fresh grass. After Govardhana-puja, everyone should be adorned with ornaments, good dresses and anointments and should sit down to honour prasada. Lastly, everyone should circumambulate Govardhana mountain with the cows, brahmanas and the Fire-god. Being enchanted and subdued by his deep parental affection, Nanda Maharaja worshipped Giriraja Govardhana and all the brahmanas properly with all the articles collected for the Indrayag, as per the desire of his beloved son Sri Krsna. After that, while serving the cows with grass and straw, Nanda Maharaja performed parikrama of Govardhana with all the gopas and gopis, with the cows leading in front.

All the gopas were adorned with beautiful ornaments and the gopis sitting on the bullock-carts performed Govardhana parikrama while constantly singing the glories of Krsna. To proclaim to the Vrajavasis that Giriraja Govardhana is non-different from Krsna, Sri Krsna repeatedly and loudly uttered the words, I am the mountain Govardhana, and began to eat all the offerings given to Govardhana by extending thousand of hands. In another Form of Gopala, the son of Nanda Maharaja, Krsna made obeisances to His own manifested Form of Govardhana. Sri Krsna Himself introduced the practice of making prostrated obeisances to Govardhana as well as the circumambulation of Govardhana. Those who disregard Govardhana will be killed by Him in the form of serpents, etc.

Devaraja Indra, the emperor of the demigods, became furious at the Vrajavasis for stopping the Indrayag. Indra oppressed the Vrajavasis by incessant heavy rainfall and a strong hailstorm-like cataclysm. All the Vrajavasis were severely distressed and took shelter of Sri Krsna. Sri Krsna then protected them by lifting Govardhana with His left hand. Later on, Devaraja Indra could understand his mistake and came to Krsna with the Surabhi cow. He worshipped Krsna and prayed to Him to forgive his offence. Giriraja Govardhana is identical with Krsna and He is also the foremost servitor of Krsna.

Srila Raghunatha Dasa Gosvami prays to Giriraja Govardhana as follows:

giri-nrpa! haridasa-sreni-varyeti-nama
mrtam idam uditam sri-radhika-vaktra-candrat
vraja-nava-tilakatve kapta vedai sphutam me
nija-nikata-nivasam dehi govardhana tvam
(Sri Govardhana-vasa-prarthana-dasakam, verse 8)

O Gririraja Govardhana, when your nectarean name was uttered from the lotus lips of Srimati Radhika in Srimad-Bhagavatam (10.21.18), ‘Hantayam adrir abala hari-dasa-varya’, i.e. ‘O simple-hearted innocent gopis, this mountain is foremost amongst all the servitors of Sri Hari,’ then you were consecrated by all the Vedas as the new beautiful tilaka (sandalpaste mark) of Vraja-dhama. I therefore pray to you to bestow me a dwelling place in your vicinity.

The Supreme Lord Sri Krsna stopped the worship of the demigods and introduced the worship of Govardhana, i.e. He introduced the service of Krsna and Krsna-bhaktas. One meaning of Govardhana is to enhance the sense-organs, so Govardhana-puja signifies the enhancement of the transcendental eternal spiritual sense-organs of Krsna and Krsna-bhaktas.

Since heaps of various items of cooked vegetable dishes were offered to Giriraja Govardhana in Govardhana-puja, this festival is also well-known as the Annakuta Festival. Sri Govardhana-dhari Gopala was originally installed by Vajra (the grandson of Krsna and son of Aniruddha). Due to Srila Madhavendra Puripada’s extraordinary pure devotion, Govardhana-dhari Gopala reappeared in Govardhana near the bank of Govinda-kunda. Madhavendra Puripada performed the Annakuta Festival in Kali-yuga. This topic is narrated in detail in the Caitanya-Caritamrta (Madhya-lila, chapter 4).

Rasikananda’s Birth

Rasikananda Deva Goswami was born in 1512 of the Saka era (1590 AD) in the village of Rohini or Rayni in the Midnapore district. This village is situated at the confluence of the Subarnarekha and Dolanga rivers. His father’s name was Raja Achyutananda and his mother, Bhavani Devi. The Subarnarekha River crosses back and forth across the present-day Bengal-Orissa border. Midnapore district used to be a part of the Orissan kingdom. Raja Achyutananda was an Orissan of the Karana caste, the equivalent of the Kayasthas in Bengal. A Vaishnava is beyond the material qualities and should not be judged in terms of his caste origins. Achyutananda and Rasikananda were born in the Karana caste in order to bless it.

We can assume that Rasikananda was a manjari in Krishna lila. Though his spiritual master Shyamananda had himself been initiated by Hriday Chaitanya Goswami, who worshipped the Lord in the mood of friendship, he later took shelter of the conjugal mood due to the association of the Vraja devotees led by Jiva Goswami. Shyamananda thus initiated Rasikananda into the worship of Radha and Krishna.

Rasikananda was also known by the name Rasika Murari. Mother Jahnava’s disciple Nityananda Das wrote in his Prema-vilasa that Shyamananda had two principle disciples, one named Rasikananda, the other Murari, both of whom lived in Rayni. But Narahari Chakravarti indicates clearly in Bhakti-ratnakara that both names refer to the same individual.

In the village of Rayni lived the famous son of Achyutananda. He had two names: Rasikananda and Murari. Thus he was also known as Rasika-Murari. He became learned in the scriptures in his childhood. (Bhakti-ratnakara 15.27-8)

Rasika Murari Meets Shyamananda Prabhu

Rasika Murari was anxious to find a spiritual master who could give him guidance on the mystical path. One day while in Ghantashila, he went to a solitary place to meditate. He had just entered into a very deep trance when he heard a voice from an unseen source say, “Murari! You need be anxious no longer. Your guru is Shyamananda and you will meet him here very shortly. Take shelter of him and your life will be successful.”

Upon hearing the divine message, Murari began chanting the name of Shyamananda on his beads with joyful enthusiasm. He spent the entire night crying out of eager expectation to meet his guru, until finally at the end of the night, he had a dream vision of Shyamananda Prabhu who said to him, “Don’t worry any longer, for you will meet me on this very day.”

At dawn, Rasika Murari was on the lookout for his guru, when he saw the tall figure of Shyamananda approaching him, as effulgent as the sun. Surrounded by disciples like Kishor Das, he was dancing in a state of absorption in divine love while chanting the names of Nityananda and Chaitanya. Rasika Murari had been waiting anxiously for so long to encounter his guru that he immediately fell down at his feet. Shyamananda affectionately lifted him up and embraced him. Then, after giving him the Radha-Krishna mantra, he offered him up to Chaitanya and Nityananda Prabhus. This whole story demonstrates how we can find a guru through sincere prayers.

Rasikananda Becomes a Potent Preacher

Rasikananda Deva Goswami fully committed himself in body, mind and soul to the service of his guru. Indeed, he served him so well that in a short time he was recognized as Shyamananda’s chief disciple, a very powerful preacher and initiating guru himself. In fact, it is a truism that a good disciple becomes a good teacher. A spiritual master may have innumerable followers who call him their guru, but are disciples in name only. Only a true disciple who has dedicated himself completely to his spiritual mater is imbued with all the powers of the guru. Shyamananda invested Rasikananda with such spiritual power that he was able to convert many criminals, atheists, Muslims, and other fallen spirit souls to the path of devotion, bestowing the jewel of prema upon them all.

On one occasion, a wicked Muslim tried to silence Rasika Murari by having him attacked by an intoxicated elephant, but Rasikananda was able to transform even the elephant into a disciple and engage him in the service of Vishnu and the Vaishnavas. All who witnessed this amazing event were overwhelmed with astonishment at Rasika Murari’s spiritual power and the evil Muslim zamindar himself came and surrendered to him.

Shyamananda turned the service of his personal Govinda deity in Gopiballabhpur over to Rasikananda. He delivered unlimited living beings without any consideration of their caste or religious background. Rasikananda remained constantly intoxicated in Harinam sankirtana. Who will not be overcome with emotion on reciting his virtues? (Bhakti-ratnakara 15.81-6)

The Prema-vilasa corroborates this account in the 19th chapter, “He delivered many criminals and Muslims.”

The Raja of Mayurbhanj in Orissan, Vaidyanath Bhanj, was also attracted to the transcendental power of Rasikananda and became his disciple. Other important disciples were Ganapati, the zamindar of Patashpur in Midnapore, Sri Bhima and Srikara, zamindars of Dharenda, and Ahmed Beg, the son-in-law of Ibrahim Khan, the governor of Orissa.

Rasikananda Deva Goswami wrote a number of works, including Syamananda-staka, Bhakta-Bhagavatastaka, and Kunjakeli-dvadasaka.

Rasikananda’s Disappearance

It is said that just prior to Rasikananda’s disappearance in AD 1652, he went with seven of his disciples to a village named Bansdaha near Jaleswar. Mahaprabhu passed through the village when traveling to Puri with Nityananda. (Chaitanya Bhagavata 3.2.263-4)

Rasikananda and his party walked from there to Remuna, chanting kirtan the whole way. When they arrived in the courtyard of the famous Khirchora Gopinath temple, Rasikananda suddenly merged into the body of the Gopinath deity. His disciples also left their bodies in the same place. Rasika Murari’s flower samadhi and those of his seven associates are still maintained in the courtyard of the Khirchora Gopinath temple. An annual festival lasting twelve days is held in Remuna to celebrate his disappearance. This takes place on Siva-caturdasi in the month of Magh.

Visvambharananda Deva Goswami, the author of the celebrated Astikya-darsana, was Rasikananda’s descendant.

The Disappearance of Srila Gaura-Kisora das Babaji

On 17 Nov 1915, on Utthana Ekadasi in the Kartika-vrata, Srila Gaurakisora dasa Babaji Maharaja re-entered into his eternal loving pastimes with the Supreme Lord Sri Krishna. After Srila Bhaktisiddhanta Sarasvati Maharaja had heard of his disappearance, he went to the place where Srila Gaura-kisora lived. At that time different persons from different temples in the area began to fiercely argued to claim the spiritual body of Srila Babaji Maharaja. But Srila Bhaktisiddhanta Sarasvati Maharaja obstructed them from doing so. The inspector of the police of Navadvipa arrived at the scene.

Srila Bhaktisiddhanta in a voice as deep as thunder said, “I am the only disciple of Paramahamsa Babaji Maharaja. Even though I have not accepted sannyasa, I am a celibate brahmacari and by the grace of Babaji Maharaja I am not secretly addicted to abominable habits or involved in fornication as some monkey-like people are. If there is someone amongst the people here present who is a renunciate of stainless character, then he can have Babaji Maharaja’s samadhi. We have no objection to that. He, who within the last year, or the last six months, three months, one month or at least within the last three days, has not had illicit connection with a woman will be able to touch this spiritual blissful body. If anyone else touches it he will be completely ruined.”

Hearing this, the superintendent of police said, “How is it that he can prove this?”

Srila Bhaktisiddhanta Thakura replied, “I have faith in their word”.

At this, one-by-one all the bogus babajis slipped away without a word. Srila Bhaktisiddhanta Sarasvati then claimed the samadhi.

After this, several persons approached Srila Bhaktisiddhanta Sarasvati Maharaja and said, “Before Srila Gaura-kisora disappeared, he requested that his body be bound with ropes and be dragged through the streets of Navadvipa Dham, and thus, be bathed in the dust of the Dham. Therefore, we should follow these instructions of Srila Babaji Maharaja.”

Then Srila Bhaktisiddhanta Sarasvati Maharaja spoke up and said, “My spiritual master, on whose shoulders reside the Supreme Lord Krishnacandra, has said this in a very, very deep mood of humility in order to destroy the pride of those persons who are opposing the Supreme Lord. Even though we are inexperienced, foolish and offensive, still, I will not let his instruction be misinterpreted. Sri Caitanya Mahaprabhu took the spiritual body of Srila Haridasa Thakura, when he disappeared, on His lap and began to dance. Just see how his glories have been described. So therefore, we are also following in the footsteps of Lord Caitanya. Place the transcendental body of Srila Gaura-kisora above our heads.”

According to the regulations from the Samakara Dipika, Srila Bhaktisiddhanta Sarasvati Maharaja with his own hands prepared the samadhi of his spiritual master. Later on, by the desire of Srila Gaura-kisora dasa Babaji Maharaja, the place of his samadhi gradually became engulfed by the changing current of the Ganga. When the samadhi was within very close proximity to Ganga Devi, in 1932, his samadhi was moved under the instructions of Srila Bhaktisiddhanta Sarasvati Maharaja, from that place to a place in Sri Mayapur Dham where the Caitanya Math is presently situated.

A Brief Account of His Holy Life

by His Grace Srila Bhakti Ballabh Tirtha Maharaja President/Acharya of the Sri Chaitanya Gaudiya Math, India and devoted disciple of His Divine Grace Srila Bhakti Dayita Madhava Goswami Maharaja

His Divine Grace Om Vishnupad 108 Sri Srimad Bhakti Dayita Madhava Goswami Maharaja, one of His Divine Grace Om 108 Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada’s favorite disciples, is the tenth Acharya in the preceptorial channel from Lord Sri Chaitanya Mahaprabhu and is the Founder/Acharya of Sri Chaitanya Gaudiya Math, Registered Institution. His auspicious appearance occurred in the village of Kanchanpara, Subdivision Madaripur, District Faridpur in East Bengal (now in Bangladesh) on Friday, November 18th – Utthan Ekadasi Tithi – in the year 1904 AD at 0800 AM. As the pastime of the Awakening of the All-Merciful, All-Good, All-Blissful Supreme Lord, Sri Hari, on Utthan Ekadasi Tithi (Utthan awakening) is for the eternal good of all the living beings of the world, the pastime of the Advent-Awakening of His Personal Associate, His Absolute Counterpart Gurudev (Madhava Goswami Maharaja), on Utthan Ekadasi Tithi is also for the eternal benefit of all. Param Pujyapad Most Revered Srimad Bhakti Pramode Puri Goswami Maharaja used to comment, “It is profoundly significant that the Advent Day of Srimad Bhakti Dayita Madhava Goswami Maharaja falls on the Disappearance day of Srimad Gaur Kishore Das Babaji Maharaja on Utthan Ekadasi Tithi and His Disappearance Day falls on the Disappearance day of Vaishnav-Sarvabhauma Srimad Jagannath Das Babaji Maharaja on Sukla Pratipad Tithi (the first lunar day of bright fortnight).”

The Holy Birthplace of Srimad Madhava Goswami Maharaja is situated at the bank of the Padma River, which is near Premtoli where Srila Narottama Thakur experienced ecstatic feelings of Divine Love while bathing as per the direction given by Srimad Nityananda Prabhu in a dream. Sri Gauranga Mahaprabhu kept Divine Love in the custody of Padmavati Devi (the Presiding Deity of the Padma River) to offer it to Narottama Thakur when he would come there to take bath.

Revered Bhakti Dayita Madhava Maharaja was born of a high caste Brahmin family. His Grandfather, Sri Chandi Prasad Deva Sarma Bandyopadhyaya, was a well-reputed prominent person of Vikrampur, Dacca (Bangladesh). His father’s name was Sri Nishikanta Deva Sarma Bandyopadhyaya; His mother’s name was Srimati Saibalini Devi. His mother was of a highly dignified, sober temperament, a wise woman endowed with many good qualities, and as such, an object of reverence to all. His father passed away in His childhood. His parents named Him Sri Heramba Bandyopadhyaya. His pet name was Ganesh.

Extraordinary saintly qualities were manifested in Him from boyhood. He was adored by all and was a universally accepted leader in every sphere. He strictly observed ethical rules and celibacy (Brahmacharya) and taught others to observe celibacy and moral rules. His guardians and teachers were astonished to hear profound words of wisdom from the boy. At the age of eleven years, He memorized the complete Gita, merely by hearing it from his mother. He practiced severe penance by taking only boiled food once in a day in his home at Calcutta. At that time while He was invoking Sri Krishna for His Grace and was weeping severely in the grief of separation from Krishna, He was blessed by seeing Sri Narada Goswami in a dream and received Mantra from Him. However, He could not remember the Mantra completely after waking from the dream. He became disappointed, and out of persistent solicitousness, left the house and went to the Himalayan Mountains beyond Haridwar where He stayed at a stretch without food for three days, continuously wailing and praying for the Grace of Sri Krishna. At last, He heard a prophetic, divine message directing Him, “Go back to your place. Don’t be disheartened. Your Gurudev has appeared there– take absolute shelter of His Lotus Feet.” He then came down from the mountains, remained for sometime at Haridwar and later returned to Calcutta.

He went with friends to Sri Mayapur, the Holy Birth-Place of Lord Sri Chaitanya Mahaprabhu, and met His Gurudeva, His Divine Grace Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada at Sri Chaitanya Math in the year 1925 AD. He was attracted to Him upon seeing His Divine Spiritual Personality. Taking absolute shelter at His Lotus Feet, He took initiation from Him at Sri Gaudiya Math, at 1, Ultadanga Junction Road, Calcutta on November 1, 1927 AD. He joined the Sri Gaudiya Math Institution immediately after taking initiation and also made His devout vow of celibacy, even though young of age. Within a very short time, He was regarded as one of the favorite disciples among the entourage of Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada. This was due to His devout devotion to Guru, His competence in rendering all kinds of service, and His untiring enthusiasm and diligence to serve Vishnu and the Vaishnavas. Srila Bhakti Siddhanta Saraswati Goswami Prabhupada, seeing His undaunted spirit to contribute to the objective of the Institution by way of practicing and propagating the Gospel of Divine Love of Lord Chaitanya Mahaprabhu, used to commend Him by saying, “His energy is volcanic energy”. Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada never hesitated to send Him to perform any important task or to send Him out as an advance party because He was confident and sure that the task at hand would be successfully completed in due course. Srila Bhakti Siddhanta Saraswati Goswami Prabhupada had so much confidence in Srimad Hayagriva Das Brahmachari (Madhava Goswami Maharaja), that He first selected Him to be sent to foreign countries for preaching, for which purpose His Passport and all necessities were ready. But Rajarshi Sri Saradindu Narayan Ray, one important household devotee, objected to this proposal saying that Sri Hayagriva Das Brahmachari was young and very beautiful, “There may be difficulty in sending such a beautiful, young Brahmachari to foreign countries. Instead an old Sannyasi should be sent there.” At his suggestion, Param Pujyapad Srimad Bhakti Pradeep Tirtha Maharaja was sent instead. Srimad Hayagriva Das Brahmachari resembled His Divine Grace Bhakti Siddhanta Saraswati Goswami Prabhupada in appearance so much, that many outside people wrongly thought Him to be the son of Srimad Bhakti Siddhanta Saraswati Goswami.

Srimad Madhava Maharaja took Tridanda Sannyas at the age of forty from his God-brother, His Divine Grace Srimad Bhakti Gourav Vaikhanas Maharaja (a Sannyas disciple of Srila Prabhupada Bhakti Siddhanta), at Sri Tota-Gopinath Temple, Purushottam Dham on Gaura-purnima in the year 1944. He became renowned in the Gaudiya Math as His Divine Grace Parivrajaka Acharya Tridandi Swami Srimad Bhakti Dayita Madhava Goswami Maharaja. As per the direct instruction of His Divine Grace Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada, His Divine Grace Madhava Goswami Maharaja started His preaching in Assam and established three Maths at: [1] Tezpur, [2] Guwahati and [3] Goalpara. He also managed the seva-puja of Sorbhog Sri Gaudiya Math (in Assam), founded by Srimad Bhakti Siddhanta Saraswati Goswami Thakur. He founded the Sri Chaitanya Gaudiya Math Institution in 1953 and established many large preaching centers in various parts of India.

This article can be found at bvml.org and http://www.sreecgmath.org/

Originally posted on Gosai.com

In the early years of this century, Srila Prabhupada Bhaktisiddhanta Saraswati Goswami Thakura set into motion a devotional revival that rapidly spread through Bengal, India, and eventually the world. He put into question the very foundations of present-day theistic thought in a way that has little comparison anywhere in the spiritual record, East or West. Through him, the world was awakened to the teachings of Sri Chaitanya Mahaprabhu and the movement of pure devotion, suddha bhakti.

In orchestrating this modern bhakti revolution, Srila Prabhupada gathered some of the greatest spiritual luminaries in contemporary history into his circle. Such a convergence of exalted spiritual personalities can only be compared to the coming together of Sri Chaitanya’s direct followers in the sixteenth century. One of the devotional giants who entered Srila Prabhupada’s orbit was His Divine Grace Bhakti Promode Puri Goswami Maharaja.

We cannot describe the life of Srila Puri Goswami Maharaja without emphasizing his contribution to the spiritual movement in which he was so integrally involved. The depth of his accomplishments cannot be fathomed outside the context of Sri Gaudiya Math. With his fellow godbrothers, he shared an indomitable faith in the service of his Guru and the message of Sri Chaitanya Mahaprabhu. This service was the sole purpose and highest aspiration of his being. This conviction led him to spend his entire life in the pursuit of Srila Prabhupada and Mahaprabhu’s pleasure and the fulfillment of their desires. If we examine his life in this setting, we will see more than just numbers, dates, places and names. We will see how he embodied the very life current that his spiritual preceptors came to give the world.

Srila Puri Goswami Maharaja took birth in the village of Ganganandapur in Jessore district (in present-day Bangla Desh), on October 8, 1898. His parents, Tarini Charan Chakravarti and Srimati Ram Rangini Devi, named him Sri Promode Bhushan Chakravarti. During his childhood, he met his vartma-pradarsaka guru (“one who opens the door to the path of devotion”), Srila Bhakti Ratna Thakura, a godbrother and siksha disciple of Thakura Bhaktivinoda, the legendary architect of the present Gaudiya Vaishnava movement. Through Bhakti Ratna Thakura he was introduced to Sajjana-tosani, Bhaktivinoda Thakura’s own Vaishnava periodical, which was filled with Bhaktivinoda’s commentaries and holy teachings. In this way Srila Puri Maharaja became familiar with the seminal works of the suddha bhakti tradition, such as Chaitanya Charitamrita, Chaitanya Bhagavata and the Srimad Bhagavatam. It was also through Bhakti Ratna Thakura that he first learned of his future guru, Srila Bhaktisiddhanta Saraswati Goswami Prabhupada.

Srila Puri Maharaja was still a young university student when he first came before Srila Prabhupada at the Yoga Pith in Sri Mayapur in 1915. It was a significant occasion, for Srila Prabhupada’s diksha guru, Paramahamsa Thakura Srimad Gaura Kishor Das Babaji, had entered his eternal abode only the day before. Srila Puri Maharaja often recounted that as soon as he saw Srila Prabhupada and paid his obeisances to him for the first time, he knew in his heart that this was his spiritual master. Some years later, on the auspicious day of Sri Krishna Janmastami in 1923, he accepted both Harinam and mantra diksha from Srila Prabhupada and was given the name Pranavananda Brahmachari.

At the time, Sri Gaudiya Math was rapidly establishing itself as a bona fide manifestation of Indian religious culture and transforming the caste-conscious socio-religious world of Hinduism. Srila Prabhupada Saraswati Thakura was bringing together his intimate associates to share the wealth of Sri Krishna sankirtana. He had accepted tridandi sannyasa in 1918 and by the early 1920’s had already assumed a formidable position in the Bengali spiritual firmament. He was fearless when it came to upholding true religious principles. The students and practitioners of the Gaudiya Math aligned themselves with this attitude and led most exemplary lives of devotion, imbued with austerity, discipline and in-depth scriptural learning. This high standard of religious life was the hallmark of Sri Gaudiya Math and would be the thread that guided all of Srila Prabhupada’s disciples, including Srimad Puri Goswami Maharaja.

The keystone of success in devotion is to perfectly hear the holy words spoken by one’s spiritual preceptor. Srila Prabhupada would often say, “All that is required of you is that you lend me your ears.” Srila Puri Maharaja was fully committed to this maxim. He had the great good fortune to associate closely with Srila Prabhupada for thirteen years and during that time he served him personally by recording his lectures and conversations, which were later published. The greater part of Srila Prabhupada’s spoken words we are left with today come from the transcriptions of these notes. At the same time, Srila Puri Maharaja cultivated a deep knowledge of the Vaishnava scriptures, with the result that he became a veritable storehouse of the wealth of the preceptorial line coming from Sri Chaitanya and his followers. This led him to become one of the most prolific writers and influential teachers in all of Gaudiya Vaishnava history. His writings reflect the disciplined eye of a scholar who expresses with grace and directness the purest scriptural conclusions supported by his own uncommonly profound realization.

Following Srila Prabhupada’s directives, our Gurudeva edited, wrote for, published and helped distribute countless spiritual publications. He was initially inspired and directed by Srila Prabhupada to start writing and contributing articles to the Gaudiya magazine, the backbone of the Gaudiya Math’s missionary work. For seven years he served as a proofreader and as one of its primary editors. In 1926, he was charged with running the world’s only daily Vaishnava newspaper, Dainika Nadiya Prakasa. He held this service for two years, publishing all of his preceptor’s daily discourses along with articles by fellow students and other contemporaries. His service and learning did not pass unnoticed by Srila Prabhupada who awarded him the titles of maha-mahopadesaka (“great instructor”) and pratna-vidyalankara (“keeper of the wisdom of the ancient scriptural lore”).

After the disappearance of his Gurudeva in 1937, Srila Puri Maharaja continued his vocation of spreading the teachings of Sri Chaitanya through the Gaudiya magazine, first out of the Bagh Bazaar Gaudiya Math and then later the Sri Chaitanya Math in Mayapur. After he founded the Sri Chaitanya Gaudiya Math, Srila Puri Goswami Maharaja’s godbrother, Srimad Bhakti Dayita Madhava Maharaja, invited him to head the editorial board of Chaitanya Vani magazine in 1964. Puri Maharaja served in this capacity for thirty-three years, furthering his life’s work of preserving the teachings of his spiritual lineage. Through Chaitanya Vani, he continued to make a deep impact on the devotional world.

In all, our venerable teacher’s wisdom is embodied in over sixty years of writings on Vaishnava philosophy and theology. He penned a rich variety of texts, bringing the Bhagavata dharma to life through hundreds of poems, essays, narratives, diaries, editorials and personal letters, thus creating a storehouse of the wealth of pure devotion for his disciples and the world at large.

In 1942, Srila Prabhupada appeared to Srila Puri Maharaja in a dream vision and imparted to him the sannyasa mantra, ordering him to accept the renounced order. After accepting tridandi-sannyasa from his godbrother Bhakti Gaurava Vaikhanasa Maharaja in Champahati in August of 1946, he toured parts of India with other godbrothers such as Bhakti Hridoy Bon Maharaja and Bhakti Dayita Madhava Maharaja. In the meantime, he continued to write and lecture with dedication. At the behest of his godbrother Tridandi Swami Bhakti Vilasa Tirtha Maharaja, he also served for seven years as chief pujari for the Yoga Pitha temple, the birthsite of Sri Chaitanya Mahaprabhu.

Srila Puri Maharaja took up a more solitary life of worship in the 1950’s. He moved to a humble cottage on the banks of the Ganges in Ambika Kalna. The king of Burdwan was extremely impressed by his saintly ascetic character and, on the appearance day of Srimati Radharani in 1958, presented him with the ancient Ananta Vasudeva temple in Kalna.

In 1989, at the age of 91, Srila Puri Goswami Maharaja established the Sri Gopinatha Gaudiya Math in Ishodyan, Sri Mayapur, for the service of their divine lordships, Sri Sri Gaura-Gadadhara, Jagannatha Deva, Radha-Gopinatha and Lakshmi-Narasingha Deva. In the following years, he established other temples in Jagannatha Puri, Vrindavana, Calcutta and Midnapore.

Srila Puri Maharaja taught through his every action. He excelled in all aspects of devotional practice and there was perhaps no area in which he did not exhibit utmost expertise, diligence and foresight. This ranged from his encyclopedic knowledge of scripture, to maintaining the printing press, to his beautiful singing of kirtan. He was especially recognized for his sensitivity and attention to detail in the performance of deity worship and devotional rites and was thus widely called upon to be the head priest in most of the Gaudiya Matha’s deity installations and ceremonial functions. He was rarely known to rest; his service was an uninterrupted flow. Even in his later years, he would remain awake, writing and chanting through the night while all his youthful disciples were still asleep. When his personal servants came in the morning, they would inevitably find him awake and chanting the Holy Name, arisen before everyone else in the ashrama.

Srila Bhakti Promode Puri Maharaja had outstanding love for his godbrothers and was inspired in his glorification of others. He found richness in everyone he met. He had the quality of making one feel so much wanted and their life so much valued. At the same time, he paid the least attention to himself. He was an emblem of humility and simplicity, and his generosity of spirit and kindness touched the hearts of the whole Vaishnava community. Among his lifetime, intimate companions were Srila Bhakti Rakshaka Sridhara Deva Goswami Maharaja, Srila Bhakti Prajnan Keshava Maharaja, and Srila Akinchan Krishna Das Babaji Maharaja. Toward the end of his sojourn in this world, he was honored by the Gaudiya Vaishnava community for his learning, long life of service and devotion and made president of the World Vaishnava Association in 1995.

“He has love for his Guru; and let it be known that his life is one with his words.” This tribute, coming from Srila Prabhupada himself, is the most revealing statement about Srila Puri Goswami Maharaja’s personality and qualities. He gave credit for all of his accomplishments to the mercy of his Gurudeva alone. Through the blessings of Srila Bhaktisiddhanta Saraswati Goswami Thakura, Srila Bhakti Promode Puri Maharaja attracted the hearts of so many to the Bhagavata religion. People from so many different backgrounds and countries found in him a true spiritual guide and shelter. He upheld the principles of pure Vaishnavism and delineated the path of saranagati. He so embodied pure devotion and service to his spiritual master that one of his disciples once remarked that he was able to “silently lay down Srila Prabhupada’s entire siddhanta.”

We are greatly indebted to His Divine Grace for his gift–a lifetime of pure devotion, spanning over a century, which we can aspire for, learn from, and discuss about for our own spiritual nourishment. Srila Puri Maharaja departed this world for the eternal abode in the predawn hours of Narayana Chaturdasi, October 21, 1999, one day before the Rasa Purnima. His divine body was transported from Jagannatha Puri to the Gopinatha Gaudiya Matha in Ishodyan and there placed in his eternal samadhi shrine. Prior to his departure from this world, Srila Puri Goswami Maharaja appointed his intimate disciple, Sripada Bhakti Bibudha Bodhayan Maharaja as his successor and President-acharya of Sri Gopinatha Gaudiya Matha.

In years to come as more of his words and vision are translated, the world outside of Bengal and India will come to know the spirit of the true Vaishnava religion that he tirelessly shared. May the gentle rain of nectar of his perfect teachings continue to bring auspiciousness into this world. [From Of Love & Separation]

-Dear Devotees,

Dandavat Pranams,-

All glories to His Divine Grace Srila Bhakti Siddhanta Saraswati Goswami Thakur Prabhupada and Guru-Parampara (disciplic succession).

Please accept the blessing of my beloved Srila Gurudeva, His Divine Grace Srila Bhakti Pramode Puri Goswami Maharaj and convey the same to all members in your congregation.