Author Archives: Sevak

Laxmipati Tirtha

The following is a story in connection with the disciple of Shripad Vyasa Tirtha who was given the name Laxmipati Tirtha, and who became the next to be recognised as the 'acharya' in the line in which we follow.

Once Lord Balarama (Krishna's elder brother) appeared to Laxmipati Tirtha to break the ground for a change in the regular line of the Madhwa Sampradaya. Big changes were to take place that would eventuate in a revolution in thought and deed. Lord Shri Krishna and His brother Lord Balarama were about to appear in the dress of Devotees within the Madhwa 'sampradaya'.

brajendra nandana jei-Sachi-suta hoilo sei
balarama hoilo nitai

Shrila Narottama dasa Thakura sings in his "Ishta Deve Vijnapti", in simple Bengali language that "Lord Krishna, the son of Nanda Maharaja, the King of Vraja, became the son of Sachi (Lord Chaitanya) and Balarama became Nitai (Nityananda).

One story of this nature, which is quite heart rendering is the following story of Laxmipati Tirtha, the best of the 'sannyasis', who, on one occasion, was sitting in a solitary place performing his 'bhajan' throughout the night singing the glories of Lord Balarama. His unalloyed devotion was so intense he would sometimes cry or call out, "O Baladeva, kindly show me Your favour. I am so fallen and wicked." Tears would come from his eyes and he lost all patience and composure due to his old age and intense desire to see the Lord. He would sometimes collapse on the floor, stunned. This day, due to the devotional traumas he had undergone, he slept.

It is described that Lord Nityananda, in His usual prankish mood, appeared to Laxmipati in His original form as Lord Balarama, Krishna's brother. How he appeared to Laxmipati was in a dream, telling him that a wandering Brahmin, in the form of an 'avadhuta', madman had arrived in town. "He will come to you. Initiate him into the Vaishnava 'diksha mantras' and accept him as your disciple." Then Lord Balarama spoke the 'mantra' into Laxmipati's right ear and Laxmipati awoke. After a short time Laxmipati saw the 'avadhuta Brahmin' and his mind became full with anxious anticipation. When they met, Laxmipati couldn't take his eyes off the beautiful form of the Lord, His aura and His Moonlike face and unblinking eyes. Hearing the sweet words of Lord Nityananda, Laxmipati's eyes brimmed over with swelling tears. That very day Laxmipati fulfilled the order of Lord Balarama, and Nityananda became the favourite of Laxmipati.

nityananda prabhu vande
Shrimad laxmipati priyam
Shri madhwa-sampradaya
vardhanam bhakta vatsalam

"Respectful obeisances unto You, Nityananda Prabhu, the dear favourite of Laxmipati Tirtha. He (Nityananda) increases the bliss of the entire Madhwa 'sampradaya' and He has the innermost needs of the Devotees foremost at hand."

Shripad Laxmipati Tirtha couldn't understand his intense attraction for Nityananda or the bliss he felt just being near Him. On Lord Nityananda's absence from his sight for a moment, intense separation came over him. Laxmipati stayed awake that night pondering over things. He had dozed off slightly, when again in a dream the Lord appeared. He was whitish in complexion, dressed in a blue dhoti. It was Nityananda in his dream, but then Nityananda transformed into Lord Balarama. Laxmipati was amazed and he bathed the Lord's feet with ecstatic tears from his eyes. He prayed to the Lord, "Surely You have made a fool of me and put this fallen wretch into much distress. Please show me Your mercy. You are my Lord. I take shelter at Your lotus feet." That same Shri Nityananda Rama (Balarama) fulfilled all of Laxmipati's cherished longings, though He forbade him from telling a soul of His identity, and then disappeared from sight.

When Laxmipati awoke in lamentation upon the Lord's disappearance, he saw that night had become the morning. Shripad Laxmipati Tirtha had noticably changed from this day on. He didn't speak ever again, as his mind was always absorbed elsewhere. From an external perspective he looked terrible, and his disciples became full of anxiety. Within a short while, without any warning, Shripad Laxmipati left this world. Who can understand properly the character and pastimes of the Lord and His pure Devotee Laxmipati Tirtha? Just see the purity of Shripad Laxmipati Tirtha, that the Lord appears directly to play with him.

Usually it is accredited to Shripad Madhavendra Puri Goswami, the disciple of Shripad Laxmipati Tirtha, as being the spiritual master of Lord Nityananda Prabhu, but here it is mentioned otherwise.

We are not trying to create any controversy so let us substantiate some of this story a little. In the Chaitanya Charitamrta Shrila A.C. Bhaktivedanta Swami writes: "In Khadadaha, sometimes people misunderstood Nityananda Prabhu to belong to the 'shakta-sampradayam' whose philosophy is 'antah saktah bahih saivah sabhayam vaisnavo matah'. According to the 'shakta sampradaya', a person called 'kaulavadhuta' thinks materially while externally appearing to be a great Devotee of Lord Shiva. When such a person is in an assembly of Vaishnavas, he appears like a Vaishnava. Nityananda Prabhu did not belong to such a community. Nityananda Prabhu was always a 'brahmachari' of a 'sannyasi' of the 'Vaidika' ('Vedic') order. Actually He was a 'paramahamsa'. Sometimes He is accepted to be a disciple of Laxmipati Tirtha. If He is so accepted, Nityananda Prabhu belonged to the Madhwa-sampradaya. He did not belong to the Tantrika-sampradaya of Bengal."(Shri Chaitanya Charitamrta, Madhya lila 1:3:85. purport.). However in Chaitanya Charitamrta, Madhya lila (3:8:128) purport, Shrila Prabhupada says: "Shri Nityananda Prabhu was initiated by Madhavendra Puri, a 'sannyasi'. According to others, however, He was initiated by Laxmipati Tirtha."

H.H.Bhakti Hridoy Mangal Maharaja, Secretary General of the Shri Chaitanya Gaudiya Math, when he visited Australia 1989-90, mentioned that he remembered hearing personally an instance that was related by Shrila Bhaktisiddhanta Saraswati Goswami Maharaja Prabhupada (sometime in the late 1920's during a class), wherein Shrila Bhaktisiddhanta Saraswati Thakura told how Lord Nityananda walked off with a 'sannyasi' who came to beg alms at His parent's house (as mentioned in Chaitanya Bhagavata.) The 'sannyasi' asked Hadai Pandit, the father of Lord Nityananda, as is traditional, for some alms and so Hadai Pandit as a dutiful householder agreed. But when the 'sannyasi' asked him to give him the boy (Nityananda) as alms, Hadai Pandit, nearly died. Considering his life useless without the boy and a bad example to the boy if he didn't fulfill the desires of his saintly guest. So to fulfill 'dharma' he gave the boy to the 'sannyasi' as his assistant – this 'sannyasi' was Shripad Laxmipati Tirtha. It is interesting to note that the boy Nityananda simply walked off with the 'sannyasi' without even so much as looking back, just as Lord Rama left His father, Dasaratha, to go to the forest. Though different circumstances, both Maharaja Dasaratha and Hadai Pandit died within a very short time due to intense separation. Hadai Pandit and his wife's faces turned black, and never ate again.

Source : http://www.hknet.org.nz/gp-LaxmiPati%20Tirtha.htm

Brahmanya Tirtha

Shri Brahmanya Tirtha's Samadhi is in Shri Vrindavna Dhama.

He was the third descendant from Shripad Rajendra Tirtha in the line senior of disciples coming from Shripad Vidyadhiraja Tirtha. Very little on his life is known. It is said that it was due to the blessings of Brahmanya Tirtha that the parents of Vyasa Tirtha, (Brahmanya Tirtha's disciples), owed the birth of their children notably Shripad Vyasa Tirtha (B.N.K. Sharma. 1961. History of the Dvaita School of Vedanta. page 460.).

As his permanent residence, Brahmanya Tirtha lived mostly at Channapatna or Abbur in Karnataka State (B. Venkobarao. Vy-charita, Page 26.) There he had a Mutt of his own which later he was to entrust to his disciple Shridhar Tirtha. This Mutt which still survives today is called the Kundapur Mutt. His other disciple was the famous Shripad Vyasa Tirtha.

The Mutt lists give his demise as 1467 AD

Shri Brahmanya Tirtha's Samadhi is in Shri Vrindavna Dhama.

Source : http://www.hknet.org.nz/gp-Brahmanya%20Tirtha.htm

Vyasadeva

Some Brief Information About Shrila Vyasadeva.

Vyasadeva.

"When the second millenium ('Dwarpa Yuga') overlapped the third ('Treta Yuga'), the great sage Shrila Vyasadeva was born to Parashara Muni in the womb of Satyati, the daughter of Vasu (the fisherman)." (Shrimad Bhagavatam 1:4:14.).

In Shrila Vyasa's childhood he was called Krishna, because of his dark complexion, and because he was born on an island at the confluence of the Sati and Mati Rivers he was called Dwaipayana. After dividing the Vedas he got the name Veda Vyasa. There are some who say that Krishnadwaipayana Veda Vyasa took his birth at a place now known as Vyasa Goofer, the cave of Shrila Vyasa in present day Nepal, on the road from Pokara to Kathmandu which was, in days of yore, part of the kingdom of King Janaka. There are local records that support this statement, which say this was the 'ashrama' of Parashara Muni and at this place Shrila Vyasa was conceived. They also lay claim that later Shrila Vyasa came back to that 'ashrama' and stayed there for some time, and this being why there is a small Deity of Him at the entrance of the cave. The Padma Purana however says that he was conceived on an island created by Parashara in the Yamuna river, (Padmalochana Prabhu's book entitled "Yamuna Devi, The Personification Of Prema Bhakti", Page 24.), in connection with the place known as Soma Tirtha ghat. Some also say that the birth place was at Damauli.

The date of Shrila Vyasa's appearance was on the twelfth day of the light fortnight in the month of Vaisaka (April-May), called Vasant Dwadashi.

Once the hermit Parashara became attracted to a fisher girl of the name Matsya-Gandha who was found inside a fish. (The fish was actually a celestial maiden named Adrika who conceived two children by collecting the semen of the King of Chedi when his semen had fallen into the water of a river after seeing two animals engaged in coitus.) Parashara Muni asked the beautiful Matsya-Gandha, so named because of her fishy aroma, to take him in her boat from one side of the river to the other, but the beauty of this damsel, her bodily movements from the rowing, aroused lusty desires in Parashara. When he sat close to her she moved away, and asked him not to violate her chastity, but Parashara Muni being already too far carried away, created an artificial fog on the river and seduced her right there in the boat. He then created an island in the river and on that island the girl conceived a child in her womb. Parashara explained to her that even after the child was born she would remain a virgin and the son born to her would be a portion of Lord Vishnu and would be famous throughout the three worlds. He would be a man of purity, the spiritual master of the entire world, and He would divide the Vedas.

Shrila Vyasa soon grew into everything that Parashara had described, and had many disciples.

Later in life it is recorded that Shrila Vyasa returned to this island in the river and there compiled the Shrimad Bhagavatam. Recorded is another instance when Shrila Vyasa called for Ganesha (the elephant-headed 'deva') to write the Mahabharata as he related it to him. He did so on the condition that Shrila Vyasa continually recited, and Ganesha, having perfectly understood the meaning, wrote down the Mahabharata. The word "Vyasa" means one who describes elaborately.

"The great sage, Shrila Vyasa who was fully equipped with knowledge, could see through his transcendental vision the deterioration of everything material, due to the influence of the age. He could also see that the faithless people in general would be reduced in duration of life and would be impatient due to lack of goodness. Then he contemplated for the welfare of men in all statuses and orders of life. He saw that the sacrifices mentioned in the Vedas were means by which people's occupations could be purified, and to simplify the process, he divided the one Veda into four, in order to expand them among men. The four divisions of the original sources of knowledge (the Vedas) were made separately, but historical facts and authentic stories mentioned in the Puranas are called the fifth Veda." (Shrimad Bhagavatam 1:4:17-20.).

"Thus the great sage Shrila Vyasadeva, who is very kind to the ignorant mass, edited the Vedas so they might be assimilated by less intellectual men. Still he was not satisfied, even though he was engaged in working for the total welfare of all people. Thus Shrila Vyasa, being dissatisfied in heart, began to reflect within himself. 'I have, under strict disciplinary vows, unpretentiously worshipped the Vedas, the spiritual master and the altar of sacrifice. I also abided by the rulings and have shown the import of disciplic succession through the explanation of the Mahabharata, by which even women, shudras and others (friends of the twice born) can see the path of religion. I am feeling incomplete, though myself I am fully equipped with everything required by the Vedas. This may be because I did not specifically point out the devotional service of the Lord, which is dear both to perfect beings and to the infallible Lord'."

"Shrila Narada Muni (who was another son of Prajapati Brahma) reached the cottage of Shrila Krissna-dwaipayana Vyasa on the banks of the Saraswati, where Shrila Vyasa was staying at that time, just when Shrila Vyasa was regretting his defects. At the auspicious arrival of Shrila Narada, Shrila Vyasadeva got up respectfully and worshipped him, giving him veneration equal to that given to Shri Brahmaji, the creator. Shrila Narada then said: 'O Shrila Vyasadeva, your vision is completely perfect. Your good fame is spotless. You are firm in vow and situated in truthfulness, and thus you can think of the pastimes of the Lord in trance for the liberation of the people in general from all material bondage. The people in general are naturally inclined to enjoy, and you have encouraged them in that way in the name of religion. This is verily condemned and is quite unreasonable. Because they are guided under your instructions, they will accept such activities in the name of religion and will hardly care for prohibitions.' And so Narada Muni, Shrila Vyasadeva's spiritual master, instructed Shrila Vyasa to compile the Maha-Bhagavat Purana (Shrimad Bhagavatam) now in his maturity for the benefit of all mankind, to which Shrila Vyasadeva agreed. He presented the glories of Krishna and His many incarnations just after the departure of Lord Krishna from this world. (Excerpts from Shrimad Bhagavatam 1:4:24-33.).

"In this yuga the son of Parashara, who is glorified as a part of Vishnu and who is known as Dvaipayana, the vanquisher of all enemies, became Shrila Vyasa. Urged by Brahma, he undertook the task of classifying the Vedas. Shrila Vyasa accepted four disciples to preserve and continue the Vedas. They were Jaimini who took care of the Sama Veda, Sumantu – the Atharva Veda, Vaishampayana – the Yajur Veda and Paila – the Rg Veda, and for the Itihasa and Puranas – Lomaharsana." (Shri Vayu Purana 60:10-16.).

According to Vayu Purana it says, "Previously there have been twenty-eight Vyasas, but when the twenty-eighth appears, Lord Vishnu, the most Glorious, Great Father of the three worlds, becomes Dvaipayana Vyasa. Then Lord Shri Krishna, the best amongst the Yadus will be born of Vasudeva and will be known as Vasudeva. Then in due course I (Vayu) will come in the form of an ascetic and assuming the body of a religious student, will surprise the world by means of the Lord's 'yoga maya'." (Vayu Purana 23:206-208.) Actually, this is Vayudeva announcing his appearance as Shripad Madhwacharya.

Source : http://www.hknet.org.nz/gp-Vyaasadev.htm

Narada Muni

The next recipient of the Shri Gopala mantra is Shri Narada Muni as indicated in the above sanskrit verse. In the creation of this universe according to Pauranika literature, Shri Narada Muni is the younger brother of the Four Kumaras and son of Brahma. He also rejected his father’s orders of increasing the population, and chose devotion to the Lord. He was thus present before all of the demigods, along with his elder brothers. He was blessed with the ability to travel to any part of creation according to tradition and he took initiation from his older brothers and their discussions as guru and disciple are recorded in the Upanishads with a famous conversation in the Chandogya Upanishad; also with their discourses in the Shri Narada Purana and the Pashcaratra literature. He is found in most of the religious scriptures always passing on knowledge of an event or teaching the path of Bhakti to all. He was the inspiration for the writing of the greatest Purana – the Bhagavata Purana

Source : http://en.wikipedia.org/wiki/Nimbarka_Sampradaya

Madhavendra Puri – Biography

Shrila Madhavendra Puri appeared in the 14th century. He was a guru of the Brahma or Madhva sampradaya, one of the four (Brahma, Shri, Rudra and Sanaka) Vaishnava lineages that purify the world in the age of Kali.

Madhavendra Puri was the disciple of Lakshmipati-Tirtha. Madhavendra Puri's disciples included Ishvara Puri, Advaita Acharya, Paramananda Puri (a Brahmin from the Tirhu area), Brahmananda Puri, Shri Ranga Puri, Pundarika Vidyanidhi, Raghupati Upadhyaya, and others. Nityananda Prabhu is said by some to be Madhavendra Puri's disciple, others say that Lakshmipati was his guru, while the Prema-vilasa states that he was Ishvara Puri's disciple.

At the time of his departure from this world, Madhavendra Puri was completely absorbed in separation from Krishna and constantly repeated one shloka. This verse is considered by Gaudiya Vaishnavas to be the essence of expression of the mood of separation.

Quotes from Vaishnava Acharyas

“Madhavendra Puri was a well known sannyasi of the Madhva sampradaya. His grand-disciple was Shri Chaitanya Mahaprabhu. Prior to his appearance, there was no evidence of prema bhakti in the Madhva line. In his verse, ayi dinia-dayardra-natha (Chaitanya Charitamrita 2.4.197), the seed of the religious doctrines of Chaitanya Mahaprabhu can be found.” – Bhaktivinoda Thakur

“Madhavendra Puri was the fist shoot of the desire tree of divine love that came out of the Madhva lineage. Prior to his appearance, there was no sign of the conjugal mood of devotion in the Madhva line.The feeling of separation from Krishna, or transcendental vipralambha is the only practice by which the spirit soul can achieve perfection. Material feelings of separation give rise to a despondency that reveals the attachment one has for matter, whereas the despondency that results from the feelings of separation for Krishna are the best proof of one's desire to bring pleasure to His senses. The desire to bring pleasure to Krishna's senses shown by Madhavendra Puri, the great soul who is the root of this movement, is the ideal example to follow for anyone who wishes to serve the Lord. It is especially worth remarking that Mahaprabhu and His closes followers later adopted this example and made it their standard.” – Shrila Bhaktisiddhanta Saraswati Goswami

Madhavendra Puri Discovers Gopala

“Once Shri Madhavendra Puri traveled to Vrindavana, where he came upon the hill known as Govardhana. Madhavendra Puri was almost mad in his ecstasy of love of Godhead, and he did not know whether it was day or night. Sometimes he stood up, and sometimes he fell to the ground. He could not discriminate whether he was in a proper place or not. After circumambulating the hill, Madhavendra Puri went to Govinda Kunda and took his bath. He then sat beneath a tree to take his evening rest.

“While he was sitting beneath a tree, an unknown cowherd boy came with a pot of milk, placed it before Madhavendra Puri, and, smiling, addressed him as follows, ‘Please drink the milk I have brought. Why don’t you beg some food to eat? What kind of meditation are you undergoing?’

“When he saw the beauty of that boy, Madhavendra Puri became very satisfied. Hearing His sweet words, he forgot all hunger and thirst.

“Madhavendra Puri said, ‘Who are You? Where do You reside? And how did You know that I was fasting?’

“The boy replied, ‘Sir, I am a cowherd boy, and I reside in this village. In My village, no one fasts. In this village a person can beg food from others and thus eat. Some people drink only milk, but if a person does not ask anyone for food, I supply him all his eatables. The women who come here to take water saw you, and they supplied Me with this milk and sent Me to you. I must go very soon to milk the cows, but I shall return and take back this milk pot from you.’

“Saying this, the boy left the place. Indeed, He suddenly could be seen no more, and Madhavendra Puri’s heart was filled with wonder.

“After drinking the milk, Madhavendra Puri washed the pot and put it aside. He looked towards the path, but the boy never returned. Madhavendra Puri could not sleep. He sat and chanted the Hare Krishna Maha-Mantra, and at the end of the night he dozed a little, and his external activities stopped. In a dream Madhavendra Puri saw the very same boy.

“The boy came before him and holding his hand, took him to a bush in the jungle. The boy showed Madhavendra Puri the bush and said, ‘I reside in this bush, and because of this I suffer very much from severe cold, rain showers, winds, and scorching heat. Please bring the people of the village and get them to take Me out of this bush. Then have them situate Me nicely on top of the hill.’

“Please construct a Temple on the top of that hill,’ the boy continued, ‘and install Me in that Temple. After this, wash Me with large quantities of cold water so that My body may be cleansed. For many days I have been observing you, and I have been wondering. ‘When will Madhavendra Puri come here to serve Me?’ I have accepted your service due to your ecstatic love for Me. Thus I shall appear, and by My audience all fallen souls will be delivered. My name is Gopala. I am the lifter of Govardhana Hill. I was installed by Vajranabha, and here I am the authority. When the Mohammedans attacked, the priest who was serving Me hid Me in this bush in the jungle. Then he ran away out of fear of the attack. Since the priest went away, I have been staying in this bush. It is very good that you have come here. Now just remove Me with care.’” (Chaitanya Charitamrita Madhya 4.21-43).

Madhavendra then went to the place where this boy instructed him to go and found the Gopala Deity. A grand installation was held for Shri Gopala. What is left of the Temple that He was worshiped in can still be seen on the top of Govardhana Hill, not far from Sankarshana Kunda.

"...My name is Gopala. I am the lifter of Govardhana Hill. I was installed by Vajranabha, and here I am the authority. When the Mohammedans attacked, the priest who was serving Me hid Me in this bush in the jungle. Then he ran away out of fear of the attack. Since the priest went away, I have been staying in this bush. It is very good that you have come here. Now just remove Me with care." (Chaitanya Charitamrita Madhya 4.21-43). (In the image: Gopal lifting Govardhan Hill).

Gadadhara Pandit – Biography

Sri Gadadhara Pandit.

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

Krishna's beloved, Radharani.

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

(Gaura-ganoddesha-dipika 147-150)

Gadadhara-tattva

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

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

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

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

païcatattvatmakam krishnam
bhakta-rupa-Svarupakam
bhaktavataram bhaktakhyam
namami bhaktashaktikam

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

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

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

jaya jaya nityananda-gadadharera jivana
jaya jaya advaitadi bhaktera sharana

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

Pancha Tattva.

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

Early Life

Gadadhara Pandit was born in the village of Beleti Gram in the Chittagong district of modern Bangladesh in a family of Varendra Brahmins in 1408 of the Shaka era (i.e., 1486 AD) on the dark moon day of the month of Vaishakh. His father was Madhava Mishra and his mother Ratnavati Devi. He also had a younger brother named Baninath. He belongs to the Kashyapa gotra. He lived in the village of Beleti until he was twelve and then moved with his family to Nabadwip.

Srila Gadadhara Pandit Goswami was a brahmachari for his entire life. Isvara Puripada was very impressed by his indifference to the pleasures of the world and out of affection for him gave him instruction in his own work, Krishna-lilamrita.

While Mahaprabhu was delighting in his pastimes as a student, there was no scholar in the town of Nabadwip who was not afraid of entering into debate with him. Mahaprabhu would defeat one’s position and then show how the same position could be defended. Mukunda, Srivasa and others who knew the joys of the devotional sentiment were afraid of getting involved in such useless debates with Nimai Pandit and so they would avoid him. One day, Nimai Pandit saw Gadadhara and asked him to give the definition of liberation. Gadadhara answered according to the Nyaya school, that liberation consisted in the final eradication of all miseries (atyantika duhkha-nivritti). Nimai then proceeded to show how this definition was inadequate. The other devotees who were listening thought how wonderful it would be if such a brilliant scholar became a devotee. (Chaitanya Bhagavat 1.10)

When Mahaprabhu returned from Gaya and began to reveal the amazing transformations of love, all the devotees were astonished. Sriman Pandit was the first to see Mahaprabhu’s ecstatic symptoms and he reported this news to all the others who were overjoyed. When Mahaprabhu decided to reveal his true identity to the devotees, he told them to come to the house of Shuklambar Brahmachari. Gadadhara went to Shuklambar’s house but was discreet about his presence there, but when he saw Mahaprabhu become intoxicated with the power of the Holy Names and overcome by the sattvikas, he fainted. Mahaprabhu then said to him: “Gadadhara! You have such good fortune. From your early childhood, your mind has been fixed on Krishna’s lotus feet. Meanwhile, I have wasted my life in useless activities. Though I had obtained the great treasure of a human birth, by my misfortune, I made no use of it.” (Chaitanya Bhagavat 2.1)

Whenever Mahaprabhu became too overcome by his ecstasies, Gadadhara would calm him. One day, as Mahaprabhu was crying out in separation, “Where is Krishna? Where is Krishna?” Gadadhara said to him, “Your lord Krishna is hidden in your heart.” As soon as he heard this, Mahaprabhu began to claw at his chest, but luckily Gadadhara was able to stop him by holding his hands and calm him by saying, “Krishna will come shortly, be patient.” When Sachi saw how Gadadhara was clever in handling her son, she asked him to always stay by his side to protect him. (Chaitanya Bhagavat 2.2.198-210)

Gadadhara Takes Initiation from Pundarika

On the left: Pundariki Vidyanidhi-Spiritual Master of Gadadhara Pandit; In the right: Gadadhara Pandit.

Once, Mahaprabhu was calling out the name of his dear associate, Pundarika Vidyanidhi, saying, “Pundarika, my father!” and crying. None of the devotees present were able to understand what Mahaprabhu meant. When they asked him, he told them about Pundarika Vidyanidhi and explained that he would shortly be coming to Nabadwip Mayapur. When Pundarika did come to Nabadwip, he played the role of a great sense enjoyer in order to dissimulate his greatness. Mukunda Datta was a former resident of Chittagong and knew Pundarika Vidyanidhi, who was formerly Radharani’s father Vrishabhanu, very well. One day, he told Srila Gadadhara Pandit Goswami that he wanted to introduce him to a very advanced Vaishnava and took him to Pundarika’s house. Mukunda introduced the two of them and Vidyanidhi happily engaged Gadadhara in conversation. Gadadhara, however, who had been indifferent to sensual pleasures since he was very young, began to have doubts about Pundarika Vidyanidhi when he saw the expensive furnishings by which he was surrounded, rich sheets as white as the foam of milk, perfumes in the air, the pan he chewed. Mukunda saw the doubt written on Gadadhara’s face and decided to reveal Pundarika’s true devotional nature to him. So he recited a verse in glorification of Krishna from the Bhagavat:

aho bakiyam stana-kala-kutam
jighamsayapayayad apy asadhvi
lebhe gatim dhatry-ucitam tato’nyam
kam va dayalum sharanam prapadye

How truly amazing! The sister of Bakasura, the evil Putana, was sent on a mission to kill Krishna. He drank the kalakuta poison that was mixed with her breast milk, and despite her evil intentions, awarded her the position of a wet nurse (as Ambika Kilimba in Goloka). Who is more merciful than he that I should take shelter of him? (SB 3.2.23)

The instant that Pundarika Vidyanidhi heard this couplet, he began to cry, “Ha Krishna!” and fell to the ground in a faint. Extraordinary ecstatic symptoms began to show on his body. Srila Gadadhara Pandit Goswami was amazed to see this reaction and began to regret the offensive thoughts he had been having just moments before. Later, Mahaprabhu advised Gadadhara that the best way to become free of the offense was to take initiation from Pundarika Vidyanidhi, and so he became his disciple.

The Lord's Constant Companion

Srila Gadadhara Pandit Goswami was Mahaprabhu’s constant companion. He participated in Mahaprabhu’s water sports after the conversion of Jagai and Madhai, he acted in the play about Krishna lila in Chandrasekhara’s house, he observed the great epiphany (maha-prakasha) in Srivasa Angan; he was there when the Kazi was converted and when Mahaprabhu took sannyas; he accompanied Mahaprabhu to Puri where he joined him in cleaning the Gundicha temple, bathing in Narendra Sarovara, etc.

At Chandrasekhara’s house, in the first act of the play about Krishna’s pastimes in Vrindavan that Mahaprabhu staged, Hari Das played the part of the village constable, Srivasa Pandit played Narada Muni and Mahaprabhu Rukmini. In the second act, Gadadhara also dressed as a woman, at which time Mahaprabhu said, “Gadadhara is a part of my Vaikuntha family.” Afterward, Mahaprabhu dressed as the primal energy and gave joy to everyone in the form of the mother of the universe; the devotees too glorified him with hymns addressed to the Divine Mother.

Gadadhara’s Kshetra-sannyas

Srila Gadadhara Pandit Goswami went to live in Puri as a kshetra-sannyasi. Mahaprabhu gave him the service of the Tota Gopinath deity and told him to live in the Yamesvara Tota, or garden. On one occasion, when Gadadhara heard that Nityananda had come to Puri, he invited him to come and take Tota Gopinath’s prasad. Nityananda accepted his invitation and brought some fine rice from Bengal as an offering for Gopinath. Gadadhara cooked the rice along with leaves and vegetables from the Yamesvara.garden, and when he was offering the foodstuffs to the deity, Mahaprabhu also appeared there, giving him great pleasure. The three of them joyfully took prasad together. (Chaitanya Bhagavat 3.10)

Tota Gopinath Deity of Gadadhara Pandit, Puri.

When Mahaprabhu wanted to go to Vrindavan, Ramananda Raya and Sarvabhauma Bhattacharya used all the means at their disposal to make him stay in Puri. On the third caturmasya after his departure from Nabadwip, all the Bengali devotees came to Puri with their wives to see him. After the Gundicha temple cleansing and the Rathayatra, the devotees returned home. As they were leaving, the devotees from Kulina village asked Mahaprabhu to describe the characteristics of a devotee. Mahaprabhu then described the differences between a Vaishnava, a more advanced Vaishnava and the most advanced Vaishnava.
(Chaitanya Charitamrita 2.16.69-75)

When Mahaprabhu showed even more determination to go to Vrindavan, the devotees finally gave him permission to leave after Vijaya-dashami. King Prataparudra gave a great deal of help to smooth his journey. When he crossed the Citrotpala River, Raya Ramananda, Mardaraja, Harichandana continued on in his company. Srila Gadadhara Pandit Goswami was unable to tolerate the idea of separation from the lord and also wished to remain with him, but Mahaprabhu reminded him of his vow to remain in Jagannath Puri and forbad him to go to Vraja. Gadadhara said to him, “Jagannath Puri is wherever you are. My vows to remain in Puri can go to hell.” Mahaprabhu again told him not to abandon his service to Gopinath. Gadadhara answered, “Seeing your lotus feet is worth a million services to Gopinath.”

When Mahaprabhu said, “If you abandon your duties to Gopinath, you will be at fault.”, Gadadhara answered that he was willing to take that responsibility, but he would not disturb Mahaprabhu by following alongside him, he would go alone to Bengal to see Sachi Mata. Other than Mahaprabhu’s intimate associates, no one is able to understand the extent of Gadadhara Prabhu’s devotion to Gauranga. Love on the path of spontaneous devotion is not easy to comprehend. Gadadhara was ready to abandon his vows, his service, everything for the sake of Mahaprabhu.

When they all arrived at Cuttack, Mahaprabhu called Gadadhara and said, “Your decision to break your vows and leave your service has been made a reality. If you come with me, that will make you happy. But do you want your own happiness or mine? It will make me unhappy if your vows to remain in Puri and to serve Gopinath are broken. If you want my happiness, return to Puri and take up your vows again. That is all I have to say.”

Gadadhara Pandit Falls Unconscious After Hearing Chaitanya's Instructions.

When he heard Mahaprabhu’s words, Gadadhara fell to the ground in a faint. Sarvabhauma Bhattacharya comforted him on Mahaprabhu’s order and then accompanied him back to Puri.

Gadai-Gauranga

Due to her amiable simplicity, Krishna’s wife Rukmini was not always able to understand his joking words and would become frightened. Like her, Gadadhara was also unable to always understand Mahaprabhu’s witticisms or his feigned indifference, all of which would disturb him. Srila Gadadhara Pandit Goswami was by nature simple and affectionate. On one occasion, Vallabha Bhatta came to see Mahaprabhu and the two were engaged in jocular conversation. When Mahaprabhu saw that Vallabha Bhatta was proud of his scholarship, he became somewhat distant from him and started to find flaws in everything that he said.

Vallabha responded to Mahaprabhu’s indifference by starting to visit Gadadhara and making a show of attachment to him. Mahaprabhu did not particularly care for Gadadhara’s relation with Vallabha and began to demonstrate a certain coolness toward him also. This behavior made Gadadhara fear that Mahaprabhu would ostracize him and so he came and fell at his feet and started to cry. Mahaprabhu laughed and embraced Gadadhara. He said,

”I wanted to agitate you, but you did not become agitated. You said nothing in anger, but patiently bore everything. Your mind was not disturbed by my tricks. By remaining fixed in your simple nature, you have purchased me.” No one can describe the character of Gadadhara’s ecstatic love. Thus, Mahaprabhu has been given the name Gadadhara-prananatha, “Gadadhara’s life and soul”. No one can describe the lord’s mercy toward Gadadhara; thus people sing their names together: Gadai-Gauranga.
(Chaitanya Charitamrita 3.7.157-160)

Srila Gadadhara Pandit Goswami remained on this earth only eleven months after Mahaprabhu’s disappearance. In Bhakti-ratnakara, Narahari Chakravarti has described the terrible suffering of Gadadhara in Mahaprabhu’s separation. He remained alive only in order to be able to see Srinivas Acharya.

Repeating the name of Gaurasundara with his eyes closed, his sighs were as hot as flames. No one but the lord can know how Gadadhara Pandit suffered in the absence of Gauranga. His motionless body remained alive only so that he could bestow his mercy on Srinivas Acharya.
(Bhakti-ratnakara 3.142-4)

Srila Gadadhara Pandit Goswami disappeared at Puri on the dark moon day of Jyestha in 1456 of the Shaka era (1535 AD).

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

Purushottama Dasa Thakura – Biography

Purushottama Dasa Thakura

“The twenty-third and twenty fourth prominent Devotees of Nityananda Prabhu were Sadashiva Kaviraja and his son Purushottama dasa, who was the tenth gopala. Since birth, Purushottama dasa Thakura was merged in the service of the lotus feet of Lord Nityananda Prabhu, and he always engaged in childish play with Lord Krishna.” – Krishnadasa Kaviraja Goswami

“Sadashiva Kaviraja was greatly fortunate. His son was named Shri Purushottama dasa. Purushottama dasa Thakura had no concern for his external body; Shri Nityananda Prabhu always resided within the core of his heart.” (Chaitanya Bhagvat Antya 5.741-742) (In the wallpaper: Shri Nityananda Prabhu, ISKCON Hungary, New Vraja Dham).

“Sadashiva Kaviraj was a great personality. Purushottam Das was his son. From birth, Purushottam das was absorbed in the service of the lotus feet of Lord Nityananda Prabhu, and he always engaged in childish play with Lord Krishna. His son was named Shri Kanu Thakur, a very respectable gentleman. His body was saturated with the nectar of Love for Lord Krishna.” (Chaitanya Charitamrita 1.11.38-40)

Vrindavan Das Thakur has also named Purushottam Das as one of Nityananda Prabhu's chief associates.

“Sadashiva Kaviraj was very fortunate to have a son like Purushottam Das. Purushottam Das had no external consciousness of his body, for Nityananda Prabhu is constantly acting through him.” (Chaitanya Bhagavat 3.5.741-2)

Lineage

For four generations the family of Purushottam Das consisted of eternally perfect direct associates of Mahaprabhu: Kamsari Sen, Sadashiva Kaviraj, Purushottam Thakur, and Kanu Thakur. The Gaura-ganodesha-dipika identifies Kamsari Sen as Ratnavali Sakhi and Sadashiva Kaviraj as Chandravali (156).

Shri Purushottama dasa Thakura had three principle disciples: Shri Mahdvacharaya, Shri Yadavacharya, and Devakinandana dasa. They were from brahmana families. Shri Mahvacharya later became the husband of Nityananda Prabhu’s daughter Ganga Devi. Shri Devakinandana dasa was the author of an important book glorifying the lives of different Vaishnavas. Purushottama dasa Thakura’s wife name was Jahanava. She passed away just after bearing Purushottama dasa Thakura’s son Kanu. Hearing the news, Nityananda Prabhu went to the house of Purushottama dasa Thakura and took his son Kanu with him to his own village of Khadadaha.

Shrila Prabhupada says

Sadashiva Kaviraja and Nagara Purushottama, who were father and son, are described in the Chaitanya-Bhagavata as maha-bhagyavan, greatly fortunate. They belonged to the vaidya caste of physicians. The Gaura-ganoddesha-dipika, verse 156, says that Chandravali, a most beloved gopi of Krishna, later took birth as Sadashiva Kaviraja, who was a great Devotee of Lord Chaitanya Mahaprabhu.

Purushottama dasa Thakura sometimes lived at Sukhasagara, near the Chakadaha and Simurali railway stations.

All the Deities installed by Purushottama Thakura were formerly situated in Beledana-grama, but when the Temple was destroyed, the Deities were brought to Sukhasagara. When that Temple merged in the bed of the Ganges, the Deities were brought with Janava-mata’s Deity to Sahebasanga Bedigrama. Since that place also has been destroyed, all the Deities are now situated in the village named Chandudegrama, which is situated one mile up from Palapada, as referred to above."

Shrila Bhaktisiddhanta Saraswati Thakur says

Purushottam Das Thakur lived at Sukhasagara, midway between the Chakdaha and Simurali railway stations. The Deities he installed were formerly served in Beledanga village, but when the Temple fell into the river, the Deities were taken to Sukhasagara. That Temple was also swallowed by the Ganges and so the Deities were brought with Jahnava Mata's Deity to Sahebdanga Berigram. Since that place was also destroyed, all the Deities were again moved about three or four miles to the village named Chanduregram, on the banks of the Ganges about one mile up from Pal Para.” (Anubhasya 1.11.39)

“I worship Sadashiva Kaviraj with great attentiveness. He was constantly intoxicated with love and had no external consciousness… I bow down to my worshipable Lord, Purushottam Thakur. Who can list his incomparable qualities? He was merciful to those who were devoid of virtue, displaying the natural power of his compassion. When only seven years old, he was so intoxicated with love for Krishna that he danced in a way that enchanted the entire world.” (In the wallpaper: Shri Gopinatha, ISKCON Belgium, Radhadesh, Devotee in Sankirtan Yagya, Europe).

Devakinandana Das, disciple of Purushottam Thakur writes

Gaudiya-Vaishnava Abhidhana

“Some people say that Purushottam's surname was Nagar, while others say that the name Nagar comes from the name of the area where he lived. Since the five villages (Beledanga, Berigram, Sukhasagar, Manasapota and Pal Para) are so close together, this area is sometimes called Nagaradesh. Purushottam once ate snake poison when in a trance state without experiencing any ill effects. This was a source of great astonishment to all who witnessed it. Many of Nityananda Prabhu's associates often displayed such miraculous powers.”

Rasikananda Prabhu – Biography 2

On the first day of the bright fortnight in the month of Phalguna, Sakabda 1574 (1652AD), Rasikananda quietly slipped out of the village Santa without anyone's notice and walked to Remuna. Arriving there, he discussed Krishna-katha with the Devotees there for a while and instructed everyone to serve Shri Krishna with devotion. Then, after requesting them to begin sankirtana, he entered the Temple of Shri Gopinatha, and after touching Kshira-chora Gopinatha's lotus feet, which bestow complete fearlessness, he entered into their ultimate shelter. Rasikananda prabhu’s samadhi is at the Temple of Kshira-chora Gopinath at Remuna just in front and to the right as you go in the main gate, with the Temple to the left, and admin’ offices straight ahead. (In the wallpaper: Samadhi of Rasikananda Prabhu, Deity of Kshira Chora and in the background the Temple of Kshira Chora in Remuna, Orissa).

Accepting the order of his guru, Shri Shyamananda, on his head, Rasikananda preached the message of Shri Gaursundar in the world for approximately 16 years. Thereafter he entered into his eternal pastimes through the lotus feet of Gopinatha at Remuna. On the first day of the bright fortnight in the month of Phalguna, Sakabda 1574 (1652AD), Rasikananda quietly slipped out of the village Santa without anyone's notice and walked to Remuna. Arriving there, he discussed Krishna-katha with the Devotees there for a while and instructed everyone to serve Shri Krishna with devotion. Then, after requesting them to begin sankirtana, he entered the Temple of Shri Gopinatha, and after touching Kshira-chora Gopinatha's lotus feet, which bestow complete fearlessness, he entered into their ultimate shelter.

Rasikananda prabhu’s samadhi is at the Temple of Kshira-chora Gopinath at Remuna just in front and to the right as you go in the main gate, with the Temple to the left, and admin’ offices straight ahead.

Birth

Around 1590 AD (Sakabda 1512), on the first day of the bright fortnight of the month of Kartik, during the night of the festival Dipamalika, when the houses are decorated with rows of lamps, Shri Rasikananda Deva made his appearance in this world. His father was Shri Achyuta Deva, the king of Rohini.

The village of Rohini or Royni was situated within the country known as Mallabhumi, encompassed on one side by the Suvarnarekha River (Suvarna meaning golden and rekha, a line). This Suvarnarekha River cleansed the sins of all the local people. Near Royni was another village of the name Barayita, by the side of which flowed the Dolanganadi River, whose banks were adorned with beautiful gardens. Raja Achyuta Deva very affectionately maintained his subjects and was famous for impeccably observing the rites attendant upon kings. In the village of Royni the son of King Achyuta appeared as the sun appears in the eastern sky and became dearly beloved by the people. He was known as Rasikananda and also Murari.

Youth

At a very young age he became quite proficient in all of the scriptures. He was very devoted to his parents, especially his mother, whose name was Bhavani. His father married him at very young age. Murari's wife Shyamadasi was a treasure chest of good character who hailed from the village of Ghonta Shila, not far from Royni on the banks of the Suvarna Rekha, where in earlier ages the Pandavas had lived in exile.

Meeting his Guru

One day, Murari was sitting in a lonely place, wondering when and where he might become so fortunate as to get shelter at the lotus feet of a spiritual preceptor. Just then a voice from the sky addressed him, "Don't be in anxiety, you will become the disciple of Shri Shyamananda." Having heard this proclamation, Rasik Murari became very jubilant, and began to repeatedly murmur the name Shyamananda, as though chanting japa.

Moment to moment his eagerness increased without diminition, as tears flowed from his eyes by his chanting of the name of Shyamananda. He was in such a state that he spent most of the night sleeplessly, calling to his master Shyamananda. Finally, towards the early morning, he drifted off to the land of dreams, where he saw his spiritual master, the very figure of charm and grace. Smilingly, Shyamananda informed him, “When tomorrow the eastern sky becomes tinged with pink, you will obtain me.” Saying this, Shyamananda disappeared. Rasikananda's heart began to swell in ecstatic bliss. Then, with the first rays of morning which dispel the dense darkness of the world, the wise Murari sat silently watching the path. After some time Shyamananda approached from the distance, looking as effulgent as the sun and surrounded by his disciples like Shri Kishora dasa and others. His smiling face was like the lotus flower that opens to greet its friend- the sun, and his chest was as broad as a door. His captivating appearance was made all the more irresistable by the sweet sounds of 'Shri Krishna Chaitanya-Nityananda' emanating from his lotus mouth. Absorbed in intense love he moved along the path like the clouds move in the sky. When Rasika caught sight of this divine form, he fell down in front of him to touch his lotus feet. In great ecstasy Shyamananda embraced him and began to bathe him with his tears of ecstatic love.

Life devoted to Preaching

Shri Rasika Murari then felt himself to be one of the most fortunate living beings within this universe. On an auspicious day Shyamananda initiated Rasika and his wife in Radha-Krishna mantra. After that, Rasikananda began to travel with his guru, during which time he became a very intimate disciple. Shyamananda then bestowed upon him the service of Shri Radha-Govinda Deva at Shri Gopiballabhapur. Rasikananda became totally engaged in their Lordships service, and the Devotees were charmed by his excellent services. At Gopiballabhpur and other places he began to seriously take up the preaching the message of Shri Gaura-Nityananda. By his influence many atheists and non-believers were transformed into devotees of Shri Gaura-Nityananda. "By the tremendous influence of Rasikananda's preaching, many rogues, robbers and atheists were delivered from their sinful activities and received his mercy. He distributed the jewel of devotion as he travelled from village to village, in the company of his disciples.

One day he even converted a wild elephant which was sent for his destruction into his disciple and engaged him in the service of Krishna and the Vaishnavas. That wicked miscreant who sent the elephant bowed at his feet when he realised his mistake. It is not possible to count the number of living entities that were extricated from the ocean of material existence by Rasikananda Deva's association. He was always intoxicated with the chanting of the Holy Name. Who cannot but be overwhelmed by hearing about his uncommon qualities?" [B.R. 15.86] Many virtuous kings and zamindars such as the king of Mayurbhanj named Vaidyanatha Bhanj, the king of Patashpur known as Gajapati and Chandrabhanu, the king of Moyna, took shelter at his lotus feet. What to speak of those pious and noble gentlemen, even the sinful zamindar Bhima, Shuba Ahmadbeg and the wicked atheist Shrikar also surrendered themselves at his lotus feet. Another vicious, wild elephant was tamed by Rasikananda's transcendental influence and henceforward was known as Gopala das. Later, two jungle tigers likewise gave up their ferocious nature.

Love for Lord Jagannath

One year, during Lord Jagannatha's Ratha-yatra festival, Rasikananda Deva was preaching somewhere in the country, but when he realised that it was time for Ratha-yatra he dropped everything and rushed like the wind in order to come to Nilachala in time for the festival.

But in the meantime the festival had already begun. Lord Jagannath, Who felt reciprocal separation from His dear Devotee Rasikananda, caused the Rath to stop. Though the king summoned his elephants to push the Ratha, under no circumstances could they budge it, not even an inch. Then Lord Jagannatha, seeing that the king was becoming frustrated, informed him that He was waiting for His Devotee Rasika.

Finally Rasikananda Deva arrived, carrying with him many offerings of silk clothes and other presents. He fell down to offer his dandavats before Lord Jagannatha, and the king requested him to pull the rope at which the cart began to easily move along the road, just as the clouds move in the sky. Later the king requested Rasikananda to accept a gift of land so he might establish a Temple there. Rasikananda requested the place known as Fultota Math, which is now known as Kunja Math. There he installed the Deity of Shri Bat Krishna. The Deity is now known as Shri Shri Radha-Rasika Raya.

Later the king requested Rasikananda to accept a gift of land so he might establish a Temple there. Rasikananda requested the place known as Fultota Math, which is now known as Kunja Math. There he installed the Deity of Shri Bat Krishna. The Deity is now known as Shri Shri Radha-Rasika Raya. (In the wallpaper: Shri Shri Radha Rasika Deities and Their Temple).

Lineage

Shri Rasikananda had three sons: Shri Radhananda, Shri Krishna-Govinda and Shri Radha-Krishna. The present servants of Shri Shri Radha-Govindadeva at Gopiballabhapur are their descendents. He composed Shri Shyamananda-sataka, Shrimad Bhagavatashtaka as well as other hymns and songs. His Shripat Gopiballabhpur can be reached from Calcutta by taking a train to Khavagpur, and a bus to Gopiballabhpur from there. There is also a Temple of Rasikananda at Puri.

We observe the Disappearance of Vaishnava Acharyas by singing a bhajana in their honor."Je anilo prema dhana"

Isvara Puri – Biography

...first sprout of the desire tree of devotion was manifested in the person of Shri Madhavendra Puri, and that that sprout developed into a sapling in the person of Shri Ishvar Puri. Then, in the person of Shri Chaitanya Mahaprabhu. (In the image: Lord Chaitanya taking initiation from Ishvara Puri).

"Shri Krishnadasa Kaviraja Goswami has described in Shri Chaitanya Charitamrta that the first sprout of the desire tree of devotion was manifested in the person of Shri Madhavendra Puri, and that that sprout developed into a sapling in the person of Shri Ishvar Puri. Then, in the person of Shri Chaitanya Mahaprabhu. Who was also the gardener Himself, that the sapling become the trunk of an enormous tree-the desire tree of devotion." – [C. C. Adi 9.10-11]

"Shri Ishvara Puri appeared in this world on the full moon day of the month of Jyestha. He served his guru, Shri Madhavendra Puri, very faithfully, especially during the end of Shri Puripada's life." – [C. C. Antya 8.26]

"Shri Ishvara Puri, in his travels to various holy places, once came to Shridhama Navadwipa, where he stayed in the house of Shri Gopinatha Acharya. At that time Shri Nimai Pandita was absorbed in His pastimes of learning. Ishvara Puri entered Nadiya nagara in disguise and thus no one could understand who he really was."

"That noble minded gentleman, was always absorbed in the mellows of devotion to Shri Krishna. He was thus extremely dear to Shri Krishna and he was an ocean of mercy. No one, however, could recognize him by his dress. By the will of fate, he came to Shri Advaita Acharya's house." [C. B. Adi 11]

He came to where Shri Advaita Acharya was engaged in worshipping Shri Krishna and quietly sat down there. By his divine luster one Vaishnava cannot remain hidden from another. Advaita Acharya began to look in his direction again and again. Finally he asked him: "Bap! Who are you? I have a feeling you are a Vaishnava sannyasi."

Shri Ishvara Puri very humbly replied: "I am a low class shudra, come to view your lotus feet." Mukunda Datta, who was also present could also understand that this is a Vaishnava sannyasi and thus he contrived to expose him. In his sweet voice, he began a kirtana describing Shri Krishna's pastimes. When Shri Ishvara Puri heard that kirtan he at once fell to the ground, and the earth beneath him became wet with his tears. The Devotees present were dumbstruck. "We haven't seen a Vaishnava like this before."

Advaita Acharya very firmly embraced him. Now everyone could understand that this is Madhavendra Puri's dearmost disciple, Shri Ishvara Puri. Loud shouts of "Hari! Hari!" rose up into the air.

Shri Ishvara Puri remained at Navadwipa for some days. One day when Nimai Pandita was returning home from the school, He happened by chance to meet Shri Ishvara Puri on the way. Shri Ishvara Puri was as though mesmerized while looking at the son of Sachi, and thought to himself, "He has all the indications of being a divine personage, and appears very grave indeed."

Shrila Ishvara Puri inquired, "Oh Viprabori ! May I know Your name? Where do You live? What is that manuscript in Your hand?" Mahaprabhu very humbly offered His namaskar. Some of His disciples replied, "His name is Nimai Pandit." Exclaiming, "You are the famous Nimai Pandita!" Ishvara Puri felt very happy to meet Him. Mahaprabhu, coming forward and bowing His head, humbly requested, "Shripada, please come with Me to My house and be My guest for lunch."

"Whatever a Devotee speaks is dictated by Shri Krishna Himself. If anyone sees any fault in this then he is simply a sinful wretch. Whatever poems he composes, certainly Krishna is very pleased by that. Krishna accepts the mood in which things are offered as the most substantial part of the offering." (In the image: Srila Prabhupada).

Ishvara Puri thought to himself, "What a pleasant demeanor He has!" As though charmed by some mantra he quietly came along with the Pandit to His house. Arriving there, Mahaprabhu personally washed his feet, while in the Deity room, Sachi Mata offered the various preparations that she had prepared to the Lord. Then Mahaprabhu served that Prasadam to Shri Ishvara Puri and afterwards accepted his remnants. Thereafter they sat in the Temple (Visnu grha) and discussed Krishna-katha, by which they both became filled with ecstatic love.

Shri Ishvara Puri thus remained at Navadwipa for a few months, staying at the house of Shri Gopinatha Acharya. Everyday Mahaprabhu would come to have darshan of his lotus feet and occasionally He would invite him for lunch. At that time Shrila Gadadhara Pandita was just a young boy and Ishvara Puri was very affectionate to him. He began to teach him from the book which he had composed "Shri Krishna Lilamrita".

One evening when Mahaprabhu had come to offer His obeisances to Ishvara Puri, Shrila Puripada spoke to Him, "You are a great pandita. I have composed a manuscript about Shri Krishna's pastimes. If you would please hear it, then I can recite it before You, and You can correct any mistakes that there might be. I will be very pleased if You do this."

Mahaprabhu replied smilingly, "Whatever a Devotee speaks is dictated by Shri Krishna Himself. If anyone sees any fault in this then he is simply a sinful wretch. Whatever poems he composes, certainly Krishna is very pleased by that. Krishna accepts the mood in which things are offered as the most substantial part of the offering." To Ishvara Puri these words were like drops of nectar and he could understand that Shri Nimai Pandita was an extraordinary person. After passing some days in Nadia, Ishvara Puri continued his tour of the holy places.

One day when Nimai Pandita was returning home from the school, He happened by chance to meet Shri Ishvara Puri on the way. Shri Ishvara Puri was as though mesmerized while looking at the son of Sachi, and thought to himself, "He has all the indications of being a divine personage, and appears very grave indeed." (In the image: Nimai Pandit).

Meanwhile Mahaprabhu was bringing His pastimes of learning to a close and now desired to reveal His true Self and establish the religion of the age by distributing love of Godhead through the chanting of His Holy Names. Thus He came to Gaya, ostensibly to offer pinda for His departed father and forefathers. Shri Ishvara Puri was present at that time at Gaya. After having offered pinda at the various holy shrines, He finally came to the place where the lotus footprints of Shri Vishnu are. While taking darshan and hearing of the glories of the shrine Mahaprabhu fainted and fell to the ground. By the arrangement of Providence, Shri Ishvara Puri happened to come to that spot just then and learned from Shri Chandrashekar Acharya what had transpired. After a short time Mahaprabhu regained His consciousness, and seeing Ishvara Puri He got up to offer His obeisances. Shri Ishvara Puri embraced Him and the two of them were drenched by each others tears of love.

Mahaprabhu addressed Ishvara Puri, "My journey to Gaya is successful just by My seeing your lotus feet. If one offers Pinda at this holy place, then his forefathers become delivered. But simply by seeing you, tens of millions of forefathers get liberation. Therefore your presence is even more auspicious than that of this holy tirtha. All of the holy tirthas pray for the dust of your lotus feet. Therefore, O Puripada, I am praying at your lotus feet to ferry me across the ocean of material existence and to cause me to drink the nectar from Krishna's lotus feet."

Shrila Ishvara Puri replied, "Please hear me Panditji, I have understood that You are an incarnation of the Supreme Lord. This morning I saw a very auspicious dream and now that has actually materialized. From the first day I saw You at Navadwipa, I have always thought of You. I get such pleasure by seeing You, as much pleasure as I get by seeing Krishna."

Hearing this, Mahaprabhu bowed His head and smilingly replied, "This is my great fortune."

On another day Mahaprabhu approached Shri Ishvara Puri and requested that he initiate Him with the divine mantra. "My mind is becoming very restless in anticipation of this initiation. "Shrila Puripada very blissfully replied, "What to speak of mantras, I am prepared to offer You my very life." [C. B. Adi 17.10]

Thereafter Shrila Ishvara Puri initiated Mahaprabhu with the divine mantra.

One morning Shrila Ishvara Puri came to where Mahaprabhu was staying. Mahaprabhu was extremely pleased to see him and after offering His obeisances He invited him to stay for lunch. Ishvara Puri replied that, "Being able to accept foodstuffs from Your hand is a matter of great fortune for me." Mahaprabhu Himself cooked and then very carefully served His guru the Prasadam. Afterwards He smeared sandalwood paste on his body and put a garland of flowers around his neck. Thus the Supreme Lord Himself taught how one should serve his guru. Without serving the great Devotees, it is not possible to receive love of Godhead. Service to the guru is the door to devotion.

On His return from Gaya, Mahaprabhu came by way of Kumarhatta, the birthplace of His guru, and began to roll on the ground in ecstasy there, as the ground became wet with His tears. Finally He collected some dust from that holy place and bound it in the corner of His upper garment, saying, "This dust is as dear to me as My life." then he set out for Navadwipa. (In the image: The birthplace of Shri Ishvara Puri).

The birthplace of Shrila Ishvara Puri is located within the present town of Halyahor, which is near the Kanchra-para rail station, which is on the Sealdah -krishnanagar line. One should get down at Kanchra-para station and then proceed by rickshaw to Chaitanya Doha. Doha means pond, which is what was created when many followers of Chaitanya Mahaprabhu, following in His footsteps, came here and collected earth from the birthplace of Shrila Ishvara Puri.

Thereafter Mahaprabhu accepted sannyasa and by the order of His mother came to live at Jagannath Puri. By this time Ishvara Puri had already left this world. He sent two of his disciples Shri Govinda and Kashishvara brahmacharis to serve the Lord at Nilachala.

Visvanatha Cakravarti Thakura – Biography

[The following article appeared in the monthly Bengali magazine "Gaudiya", 18th volume, number 18, dated 8 Pausha, Bengali year 1329 (1922 A.D.). The magazine was founded and edited by His Divine Grace Sri Srimad Bhaktisiddhanta Sarasvati Thakura.]

The names of all the Vrajvasi Goswamis who were living during the time of Sri Mahaprabhu are very well known. Later, after their disappearance, the flow of pure devotion for the Lord took shelter of the three famous Prabhus – Srinivasa Acarya, Thakura Narottama, and Syamananda Parbhu and surged on with full force. In the disciplic succession coming from Thakura Narottama, Sri Visvanatha Cakravarti Thakura appeared in the fourth position.

The story of Sri Visvanatha Cakravarti is more or less know only among the Gaudiya Vaisnavas. They speak of the outstanding excellence of achievement demonstrated by Srila Cakravarti Thakura in his examination of the Srimad Bhagavat and the Bhagavad Gita, as well as his complete understanding of the opinions expressed by the Goswamis in their own books. Our Thakura is the protector, guardian and acarya of the middle period of Gaudiya Vaisnava dharma's historical developement.

Nowadays amongst the Vaisnavas, there is the following saying in relation to Cakravarti Thakura's three most famous books: "kirana bindu kana, e tin niye vaisnava pana"

"These three books, Ujjvala-Nilamani-Kirana, Bhakti-rasamrta-sindhu-bindhu, and Bhagavatamrta-kana, are taken and used by the Vaisnavas as their wealth." In this connection, we also hear the following verse sung everywhere:

visvasya natha-ripo 'sau
bhakti-vartma-pradarsanat
bhakta-cakre varttitatvat
cakravarty akhyaya bhavat

"Because he has shown the visva-vasis (residents of the material universe) the path of bhakti, he is called 'Visvanatha'; and because he is situated amongst the cakra (circle) of devotees, he is called 'Cakravarti'."

Srila Cakravarti Thakura Defends Sri Narottama's True Position

Previously, Srila Narottama Thakura Mahasaya had achieved fame as Rasika-raja, or The King of those devotees who know how to relish the mellows of the topmost madhura-rasa. And he certainty is that. However, certain persons who are envious of Lord Hari who are loyal servants of that energy which completely surrounds the fallen souls with strict difficulties have dared to attempt to forcibly throw such a wonderful, true rasika as Narottama into their own well of material rasa. Needless to say, they have not been successful. Being unable to understand the purely spiritual activities of Sri Narottama Thakura, many prakrta-sahajiyas had given him the title "Sahajiya-kula-bhusana" (the ornament of the family of cheap imitators). Therefore, Srila Visvanatha Cakravarti Thakura appeared in time to check the spread of this concocted sahajiya mentality, and to truly defend the factual spiritual rank of Srila Thakura Mahasaya.

Visvanatha's Family Lineage, Birth & Studies

Srila Visvanatha took birth in a family of brahmanas found in the Radha-desa area of Nadia District, West Bengal (Radha-sreniya-vipra-kula). According to some, he also used the pen name 'Hari-vallabha'. He had two older brothers named Ramabhadra and Raghunatha, and he stayed in Deva-grama during his childhood. Upon the completion of his studies in vyakarana (Sanskrit grammar), he moved to Saiyadabad-grama Murasidabad District, where he studied the bhakti-sastras (literature of devotion) in the home of his guru Sri Radha-ramana Cakravarti. This Radha-ramana was the disciple of Sri krishna-carana Cakravarti, who was in turn the disciple of Sri Ganga-narayana Cakravarti (one of the chief disciples of Thakura Narottama.) Srila Visvanatha Cakravarti Thakura later composed Sanskrit prayers describing this disciplic succession Sri Gurudevastika, Sri Parama-gurudevastika, Sri Pratapara-gurudevastika, and Sri Parama-parat-gurudevastika. All these stotrascan be found, along with many other compositions, in his book named Sri Stavamrta-lahari (Waves of Nectarean Prayers).

His Residence in Sri Vraja Mandal

By the mercy of his spiritual master, Srila Visvanatha Cakravarty Thakura lived in many different places within Vraja-dhama, and composed various transcendental literatures there. Most of these books are very difficult to find nowadays; however a few of them are well known, and are considered to be the supremely honorable wealth of the Gaudiya Vaisnavas.

Sometimes Srila Cakravarty Thakura lived at Sri Govardhana, sometimes on the bank of Sri Radha-kunda, sometimes at Sri Yavata and sometimes in Sri Vrindavana within the compound of Sri Gokulananda's temple. His movements here and there are made very clear by the statements found at the end of his books.

The Date of His Birth

In Attempting to ascertain the time of Cakravarty Thakura, we see that he states at the end of Sri krishna-Bhavanamrta that this book was completed on the full moon day of the month of Phalguna, 1607 Saka (1685 A.D.). This was the day commemorating the auspicious appearance of Sri Caitanya Mahaprabhu on the full moon in February-March. Additionally, in his commentary of the Srimad Bhagavatam named saratha-darsini, we see that this tika was written during the month of Magha, 1626 Saka (1704 A.D.). Therefore, estimating that his time of birth was approximately 1560 Saka (1638 A.D.), and determining his time of death as 1630 Saka (1708 A.D.), we can calculate that he was present in this world for 70 years.

His Disciplic Succession

Sri Ganga-narayana Cakravarti was a disciple of Srila Narottama Thakura Mahasaya, and a resident of Balucara Gambila (the place of Narottama's disappearance). By the Lords desire, he had no sons; however, he had one daughter named Visnu-priya. Srila Thakura Mahasaya also had a famous disciple known as Sri Rama-krishna Bhattacarya (a Barendra-sreniya-brahmana). The youngest son of this Bhattacarya was named Sri krishna-carana, who was accepted by Sri Ganga-narayana as his own son (since he had none of his own.) This krishna-carana is the parama-guru, or grand spiritual master of Srila Cakravarti Thakura. In Visvanatha's Bhagavatam commentary named Sarartha-darsini, at the beginning of the famous Rasa-pancadhyayi (five chapters describing Lord Sri krishna's rasa-lila dance), we find the following verse:

sri rama krishna ganga caran natva gurun uru premnah
srila narottama natha sri gauranga prabhum naumi

"Having bowed down while absorbed in the most exalted divine love at the feet of all my gurus in disciplic succession — Sri Radha-ramana Cakravarti, Sri krishna-carana Cakravarty, Sri Ganga-narayana Cakravarty, Sri Narottama Thakura and Sri Lokanath Goswami I now offer my respectful obeisances unto my Lord Sri Gauranga Mahaprabhu."

We understand from this sloka that Sri Radha-ramana's abbreviated name is 'Sri Rama', and that Sri krishna-carans's abbreviated name is 'krishna'. The word 'natha' is understood to mean Sri Lokanatha Goswami.

Refuting the Faulty Conclusions of Rupa Kaviraja

Srinivasa Acarya's famous daughter, Srimati Hamalata Thakurani, rejected an envious disciple named Sri Rupa Kaviraja from the Viasnava society. This Rupa Kaviraja is counted amongst the sub-branch of the Gaudiya Vaisnava sampradaya known as atibadi. He spread his own concocted philosophy (counter to the Gaudiya tradition) that only a person in the renounced order of life is capable of acting as acarya. He claimed that it was not possible for a householder to become a spiritual master. Fully disregarding the vidhi-marga, or path of devotional rules and regulations, he also tried to preach a philosophical path of raga-marga, or spontaneous devotion, which was completely unregulated and undisciplined. He also preached that smarana (remembrance) was possible without the help of sravana and kirtana (hearing and chanting.) Thus, this Rupa Kaviraja propogated a path which was unfavorable to the path shown by the Goswamis. Therefore, Srila Cakravarti Thakura has refuted all these false conclusions in his sarartha-darshini commentary on the 3rd canto of Srimad bhagavatam. Actually, this refutation is a rendering of the truths outlined in Srila Jiva Goswami's Bhakti Sandarbha.

Refuting the Caste Goswamis

The later descendants of Sri Rupa Kaviraja, as well as the descendants of Sri Nityananda Prabhu's son Sri Virabhadra and the descendants of Sri Advaita Acarya's rejected sons all gave the title "Goswami" to their disciples, even if they are householders. In preaching his refutation of this bogus practice, Srila Cakravarti Thakura has stated, citing scriptural evidence, that such a title of "Goswami" is not at all improper for a befitting offspring of an acarya. However, it is highly improper to simply tack the word "Goswami" onto the ends of names of offspring who are born in unfit families, even though descendants of an acarya — especially when there is a motive of greed for increasing wealth and followers. For this reason, even one conducting the activities of an acarya should never use the title "Goswami". Srila Cakravarti Thakura maintains that such foolish persons, who are bereft of proper behavior — are so ignorant that they are not even fit to be seen.

The Gaudiya Sampradaya's Conquest at Jaipur

During the time of Srila Cakravarti Thakura, the offspring of acaryas were signing the title "Goswami" next to their own names, thereby displaying their foolish ignorance. Being envious of the Lord and averse to the scriptures, they were very proud to announce the name of their vamsa-parampara (family lineage). At that time, at Sri Govindadeva's temple at Gulta-grama (just outside Jaipur), the acaryas of the Sri Ramanuja-sampradaya issued a challenge against the Gaudiya Vaisnavas. The King of Jaipur consequently invited the most prominent Gaudiya Vaisnavas of Sri Vrindavana to attend. Knowing them to be followers of Srila Rupa Goswami, he called them to council with the followers of Sri Ramanuja. This happened in 1628 Saka (1706 A.D.), when Srila Cakravarti Thakura was very old (about 68 years). So he consulted his foremost student, Gaudiya Vaishnava Vedantacarya Mahamahopadhyaya Pandit-kula-mukta Sripada Baladeva Vidys-bhusana. Thereafter, Sri Vidya-bhusana left vrindavana to join the assembly in Jaipur, accompanied by his own student (and disciple of Srila Cakravarti Thakura), Sri krishnadeva Sarvabhauma.

The caste Goswamis had completely forgotten their own loyalty to the Sri Madhva-sampradaya. Being ignorant of the true facts of the disciplic succession, and being disrespectful to Vaisnava Vedanta, they had fallen into such a degraded condition that Sri Blaldeva Vidya-bhusna was onliged to write a separate commentary on the Vedanta-sutra, according to the philosophy of the Gaudiya sampradaya. This was done just to refute their false conclusions. Srila Cakravarti Thakura gave his full sanction and approval to this task of counteracting the challenge, which simultaneously resulted in allowing the Gaudiya Vaisnava parampara to continue preaching freely.

This event marks the second illustration of Srila Cakravarty Thakura's preaching of the Vaisnava dharma. Specifically, this is a brilliant example of his endeavor to reform the Vaisnava acaryas who happened to be born in impure brahmana families.
Srila Visvanatha Cakravarti Thakura wrote many, many books. The following is a list of as many books as is possible to locate:

THE GLORIOUS BOOKS
OF
SRILA VISVANATHA CAKRAVARTIPADA

ORIGINAL BOOKS

1. Sri krishna-bhavamrta :
(Nectar-meditations on Sri krishna's Daily Sports) 1,347 Sanskrit verses in 20 chapters describing the eight periods of a day in the life of the Divine Couple and Their Friends.

2. Samkalpa Kalpa-druma :
(The Desire Tree of Resolute Determination) 104 Sanskrit verses of prayer to Sri Radhika for the attainment of specific services rendered to Her during the eight periods of the day in Goloka Vrindavana. Often published as a seperate book, this work is included in Sri Visvanatha's collection of prayers called Stavamrta-lahari.

3. Camatkara-candrika :
(A Moonbeam of Sheer Astonishment) 226 Sanskrit verses in four chapters of short stories depicting Sri krishna's mischievious pranks conducted in various disguises: 1) Meeting in the Box, 2) Meeting in the Disguise of Abhimanyu, 3) Meeting in the Disguise of a Female Doctor, 4) Meeting in the Disguise of a Female Singer.

4. Prema-samouta :
(The Jewel -box of Love) 141 Sanskrit verses narrating the story of krishna coming before Sri Radha in the disguise of a demigoddess, and Radhika's confidential confessions of the innermost core of Her selfless love for Him.

5. Vraja-riti-cintamani :
(The Touchstone of Life in Vraja) 234 Sanskrit verses in three chapters describing the holy flora, fauna, hills, lakes, groves, temples, and towns of the eternal realm of Vraja.

6. Gauranga-lilamrta :
(The Nectar of Sri Gauranga's Daily Pastimes) 11 Sanskrit verses depicting Sri Mahaprabhu's daily pastimes conducted in eight periods of the day; the descriptions of the pastimes in each verse are expanded by the extensive Bengali verses composed by Sri Visvanatha's direct disciple, the poet krishnadasa.

7. Caitanya-rasayana :
(The Necta-Tonic of Sri Caitanya) A work that was never finished; the story of it is mentioned in the 13th chapter of Sri Narottama Vilasa by Sri Narahari Cakravarti, the son of Visvanatha's disciple Jagannatha Vipra.

8. Raga-vartma-candrika :
(A Moonbeam Revealing the Path of Spontaneous Devotion) 22 Sanskrit paragraphs in two chapters of prose and verse which elaborate on the proper behavior and attitudes of one following the path of spontaneous devotional servive.

9. Madhurya-kadambini
(A Row of Clouds of Sweetness) 8 "showers of nectar" (chapters) of Sanskrit prose which scientifically analyzes the various stages of advancement that one ascends while on the devotional path.

10. Aisvarya-kadambini :
(A Row of Clouds of Majesty) A work mentioned by Visvanatha in the second chapter of his Madhurya-kadambibi. It is different from the work by Sri Baladeva Vidya-bhusana of the same name. The book by Visvanatha discusses the philosophy of "Dvaitadvaita-vada"; however no copy of this work has ever been found.

11. Ujjvala-nilamani-kirana :
(One Ray of Sri Rupa Goswami's Book, Ujjvala-nilamani) 16 paragraphs of Sanskrit prose, composed as a condensed smmary study of Srila Rupa Goswami's 1,453-verse work. It is an examination of the psychology of the Divine Couple's relationship with other and with Their girlfriends.

12. Bhakti-rasamrta-sindhu-bindhu :
(A Drop From the Nectar-Ocean of Devotion) 27 Sanskrit notes, composed as a summary of Srila Rupa Goswami's book Bhakti-rasamrta-sindhu, which outlines the process of devotional service.

13. Bhagavatamrta-kana :
(A Speck of Sri Rupa Goswami's Book, Laghu-bhagavatamrta) 15 Sanskrit notes that sum up the information presented in Sri Rupa's book, which describes Sri krishna's various incarnations and plenary portions.

14. Gaura-gana-svarupa-tattva-candrika :
(A Moonbeam Revealing the Truth of the Identity of Gaura's Associates) A book which follows the earlier work of Sri Kavi Karnapura called Gaura-ganoddesa-dipika. It similarly reveals the Vraja-lila identity of various descendants of the Gaudiya-sampradaya), but is updated to include many other personalities that appeared in the sampradaya after Kavi Karnapura's time.

15. Rupa-cintamani :
(The Touchstone of Gauranga's Bodily Beauty) Sanskrit verses describing the exact locations of the sacred marks found on Lord Caitanya's palms and soles, including those of Sri Nityananda and Sri Advaita. Visvanatha composed another work also called Rupa-cintamani that describes the head-to-toe beauty of Sri Sri Radha-krishna, as well as the marks on the soles of Their lotus feet; this work is included in his collection called Stavamrta-lahari.

16. Ksanada-gita-cintamani :
(The Touchstone of Songs to be Sung at Night) This is the first anthology of devotional songs written by Gaudiya Vaisnava poetsin the Bengali, Sanskrit and Braja-bhuli languages. Visvanatha compiled the writings of 45 authors totalling 309 songs, among which are 51 of his own songs, signed with his other pen name Hari-vallabha. The songs are divided up into groups that are to be sung each night of the month; thus there are 30 divisions — 15 for the dark fortnight and 15 for the light fortnight.

17. Mantrartha-dipika :
(A Torchlamp Illuminating the Kama-Gayatri Mantra) 18 Sanskrit notes in prose and verse which give detailed explanations of each and every syllable of kama-bija and kama-gayatri mantras. There is also a description of a doubt that Visvanatha had regarding the syllables of the mantra, and how Sri Radhika Herself appeared to him in a dream in order to solve the problem.

18. Stavamrta-lahari :
(Wave After Wave of Nectarean Prayers) A collection of 28 Sanskrit prayers, astakams, meditations and glorifications.

COMMENTARIES

1. on Srimad-bhagavatam, named Sarartha-darsisn (She Who Reveals the Inner, Essential Purports)
2. on Bhagavad-gita, named Sarartha-varsini (She Who Showers Forth the Hidden Meanings)
3. on Sri Rupa's Bhakti-rasamrta-sindhu, named Bhakti-sara-pradarsini (She Who Demonstrates the Cream-like Essence of Devotion)
4. on Sri Rupa's Ujjvala-nilamani, named Ananda-candrika (Moonbeams of Pure Bliss)
5. on Sri Rupa's Lalita-madhava-nataka
6. on Sri Rupa's Vidagha-madhava-nataka
7. on Sri Rupa's Dana-keli-kaumudi, named Mahati (She Who Is Glorious)
8. on Sri Rupa's Hamsa-duta
9. on Kavikarnapura's Alankara-kaustubha, named Subhodini (She Who Informs Very Nicely)
10. on Kavi Karnapura's Ananda-vrindavana-campu, named Sukha-varttini (She Who Establishes One in Happiness)
11. on krishnadasa Kaviraja's Sri Caitanya-caritamrta, which is said to be incomplete.
12. on Narottama dasa Thakur's Prema-bhakti-candrika
13. on Sri Brahma-samhita
14. on Gopala-tapani-upanisad, named Bhakta-harsini (She Who Gives Great Joy to the Devotees)