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Parameshvara Dasa Thakura

namnarjunah sakha prag yo dasa sa parameshvarah

Parameshvara das Thakur was previously Arjuna, one of Krishna’s twelve cowherd boyfriends. (Gaura-Ganoddesha-Dipika 132)

Shrila Parameshvara Thakur appeared in a Vaidya family. He made his home in Antpur, a village which was previously known by the name of Bishakhali. The Antpur station is on the Champadanga branch of the Howrah-Amta rail line. Parameshvara Thakur’s Shripat is not far from the train station and near the old Radha Govinda Temple established of the diwan or chief minister of Burdwan’s king, Tej Bahadur.

After the Lord took sannyas in Katwa, he headed for Vrindavan in a state of divine intoxication before being diverted to Advaita Acharya’s house in Shantipur by Nityananda Prabhu. Sachi Mata and the other Devotees from Navadwip all came to see the Lord there. At His mother’s request, Mahaprabhu agreed to stay in Puri and took the path through Chatrabhoga to Nilachala in the company of Nityananda, Mukunda, Jagadananda and Damodar.

The first time that the Lord wished to go to Vrindavan from Nilachala, He came through Bengal, though He was eventually unsuccessful, He passed through Panihati, Kumarahatta, Kuliya, Ramakeli, Kanair Natshala, Shantipur, etc., before returning to Puri. When Nrisinghananda Brahmachari heard that Mahaprabhu was going to Vrindavan, he meditated on the Lord’s route, imagining a road of jewels as far as Kanair Natshala, when he realized that this was as far as the Lord would go, that he would not make it to Vrindavan this time. (In the wallpaper: Lotus Feet of Shri Gaura Chandra, ISKCON Chowpatty, Mumbai).

The first time that the Lord wished to go to Vrindavan from Nilachala, He came through Bengal, though He was eventually unsuccessful, He passed through Panihati, Kumarahatta, Kuliya, Ramakeli, Kanair Natshala, Shantipur, etc., before returning to Puri. When Nrisinghananda Brahmachari heard that Mahaprabhu was going to Vrindavan, he meditated on the Lord’s route, imagining a road of jewels as far as Kanair Natshala, when he realized that this was as far as the Lord would go, that he would not make it to Vrindavan this time. Thousands of people were accompanying the Lord at this time. When He arrived at Kanair Natshala, He remembered Sanatan Goswami’s advice,

“To go on pilgrimage with such a large company of Devotees is not recommended. You are going to Vrindavan with an entourage of hundreds and thousands of people, and this is not a fitting way to go on a pilgrimage.” (Chaitanya Charitamrita 2.1.222-4)

On His way back to Nilachala, Mahaprabhu stopped at Advaita’s house in Shantipur. This time He was accompanied by Balabhadra Bhattacharya and Damodar Pandit. When the Lord returned from Gaya, he also went as far as Kanair Natshala where he had a vision of Muralidhara Shri Krishna, who embraced him before he disappeared (Chaitanya Bhagavat 2.2.179-85). Once he returned to Nilachala, Mahaprabhu told Nityananda Prabhu to go with his own associates to Bengal to deliver the lowborn, foolish and fallen people. Amongst his associates at that time were Shri Rama Das, Gadadhara Das, Raghunatha Vaidya, Krishna Das Pandit, Parameshvara Das and Purandara Pandit. While travelling with Nityananda, these Devotees displayed various ecstatic moods. These are described in the Chaitanya Bhagavat:

Krishna Das Pandit, Parameshvara Das and Purandara Pandit were all enthusiastic to join Nityananda. So all of his personal associates accompanied him on this journey back to Bengal. Before starting off, Nityananda first empowered them by saturating them with Krishna prema. They all completely forgot their external identities. There was no end to the variety of ecstatic moods that manifested in each one of their bodies. (Chaitanya Bhagavat 3.5.232-235)

Parameshvara Das and Krishna Das both shouted “Hoi! Hoi!” in the spirit of cowherd boys. (Chaitanya Bhagavat 3.5.240) Parameshvara Das was one of the most important of Nityananda Prabhu’s companions, who appeared specifically to enrich his pastimes. Nityananda Prabhu considered him to be his very own life. This too is stated in the Chaitanya Bhagavat:

Parameshvari Das is Nityananda’s life. Nityananda used his body as an extension of his own. (Chaitanya Bhagavat 3.5.732)

It is also stated in the Chaitanya Bhagavat that Mahaprabhu manifested Himself in the Gauranga Deity Parameshvari Das worshiped in Antpur.

Purandara Pandit and Parameshvari Das both saw the manifestation of Gaurachandra in the Deity. As soon as they saw Him, they ran towards Him and fell down, crying in the ecstasy of love. (chaitanya Bhagavat 5.95-6)

It is said in the Bhakti-ratnakara that Parameshvari Das was in the entourage of Nityananda’s shakti, Jahnava Mata, when she went to the Kheturi festival.

Jahnava Ishvari happily walked in the company of Gauranga, Nakarii Krishna Das, Damodar, Parameshvari, the learned Balaram, Mukunda, Vrindavan Das, etc. (Bhakti-ratnakara 10.376-7)

Shri Parameshvari Das Thakur also accompanied Jahnava Mata on her last trip to Vraja Dhama and witnessed her merging into the body of Radhika in the Gopinath Temple. He established the worship of Radha-Gopinath Deities in Antpur on Jahnava’s order.

Once back from Vraja, Parameshvari Das stayed for some time in Khardaha and Garalagacha village in Puri district. When Narottama Das came to Khardaha, he gave him directions to Puri. In Chaitanya Charitamrita, it is written that just by remembering Parameshvari Das one can attain love for Krishna.

Parameshvari Das took exclusive shelter of Nityananda Prabhu. Whoever remembers him attains devotion to Krishna. (Chaitanya Charitamrita 1.11.29)

Shri Parameshvari Das had miraculous powers. On one occasion, Harinama-sankirtan was being at the house of Kamalakara Pippalai in the town of Akna Mahesh situated near Serampore. Parameshvari was dancing in ecstasy during the kirtan. Hearing the sounds of the kirtan and seeing the ecstatic dancing caused some of the local atheists to become very envious. They decided to pollute the kirtan area and to teach the Devotees a lesson, so they threw a dead jackal in the midst of the kirtan group. But Parameshvari did not stop dancing for a moment. By the force of his kirtan, the jackal came back to life and started to howl along with the kirtan. The other Devotees were astonished by this display of power and overcome by transcendental joy. This has been mentioned in the Vaishnava-vandana:

I very attentively worship Parameshvari Das, who made a jackal come back to life during sankirtan.

In front of the Temple in Antpur are two huge Bakula trees and a Kadamba tree. Between them is the samadhi tomb of Parameshvari Das, over which is a Tulasi Altar. It is said that Bakula trees grew from the branch of a tree that grew there during the time of Parameshvari Thakur. Every year, the Kadamba tree produces a flower that is used for the worship of the Deities. Parameshvari Thakur’s tirobhava festival is held every year on the vaishakhi purnima.

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

Paramananda Puri – Biography

puri paramanando ya asid uddhavah pura

He who was Uddhava in Krishna-lila came to enrich the pastimes of Gaura as Paramananda Puri.

(Gaura-ganoddesha-dipika 118)

He who was Uddhava in Krishna-lila came to enrich the pastimes of Gaura as Paramananda Puri. (Gaura-ganoddesha-dipika 118) (In the image: from left to right Lord Krishna, Uddhava, Maitreya Rshi).

Nothing is known about Paramananda Puri’s antecedents nor about his appearance and disappearance dates. It is known that he was born in Tirhut, the area which surrounds Muzaffarpur and Darbhanga in Bihar. Shrila Bhaktisiddhanta Saraswati Goswami Thakur has described him as a Brahmin from Tirhut.

His diksha guru was Madhavendra Puri, as a result of which he was treated as a very dear superior by Mahaprabhu. Krishnadas Kaviraj Goswami has described Paramananda Puri as one of the nine sannyasi roots which came out of the trunk of the desire tree of devotion (Chaitanya Charitamrita 1.9.14). The first sprout of this desire tree was Madhavendra Puri; its well-nourished second sprout was Ishvara Puri; its trunk was Chaitanya Mahaprabhu Himself. The entire tree remained stable sitting on nine sannyasi roots: Paramananda Puri, Keshava Bharati, Brahmananda Puri, Brahmananda Bharati, Vishnu Puri, Keshava Puri, Krishnananda Puri, Nrisingha Tirtha and Sukhananda Puri. Of these nine, Paramananda Puri is the central root. The great mystery here is that Chaitanya Mahaprabhu could both be the trunk of the tree and the gardener who takes care of it.

The central root of the tree was the grave and sober Paramananda Puri. The tree stood solidly on these nine roots.

(Chaitanya Charitamrita 1.9.16)

Mahaprabhu’s Meeting with Paramananda Puri

When Mahaprabhu left Nilachala to do a tirtha-yatra of Southern India in the company of Krishna Das Vipra, He traveled through Kurmasthana, Jiyada-Nrisingha, Vidyanagara where He met with Raya Ramananda, Gautami Ganga, Mallikarjuna, Ahobala Nrisingha, Siddhabata, Skandhakshetra, Trimatha, Vriddhakashi, Bauddhasthana, Tirupati, Trimalla, Pana Nrisingha, Shiva Kanci, Vishnu Kanci, Trikalahasti, Vriddhakola, Shiyali Bhairavi, the banks of the Kaveri River, Kumbhakarna’s forehead, Shrirangam (where he bestowed bhakti on Vyenkata Bhatta and his entire family).

When he arrived at Ashabha Mountain He met Paramananda Puri for the first time. Ashabha Parvata is in the state of Tamil Nadu in Madurai district. Twelve miles north of the town of Madurai are the Anagadamalaya mountains where Rshabhadeva was burned in a forest fire in the forest surrounding Kutakachalam. The place is known today as Palni Hill, or Varaha Parvata, according to the local people. Paramananda Puri was observing the Chaturmasya-vrata at this Ashabha Parvata when Mahaprabhu arrived there. The Lord paid his obeisances to Paramananda, who stood up and embraced him. The two of them spent three days discussing topics of Krishna. When Puri told the Lord of his intention to travel north to Puri and then continue on to bathe in the Ganges, Mahaprabhu invited him to return to Puri afterwards and join Him. He said that He Himself would quickly return from Setubandha to Puri where they would meet again.

Puri Goswami said, "I intend to go to Puri. After visiting Puri, I will go on from there to Bengal where I will bathe in the Ganges." The Lord said, "Come back again to Puri afterward. I will be there before long after I have visited Setubandha. It is my wish to stay with you, so please be kind to me and come and take up permanent residence in Puri."

(Chaitanya Charitamrita 2.9.171-3)

Paramananda Goes to Puri

When Mahaprabhu returned from His southern tour to Nilachala, He sent Kala Krishna Das to Navadwip to announce to Sachi and the other Devotees that He had returned. They were all overjoyed by the news, and then Advaita Acharya and the others took Sachi’s permission to visit the Lord in Puri. Paramananda Puri happened to be in Navadwip at the time, as he had been walking along the Ganges. He had been staying in Mayapur at Sachi Mata’s house where she had been taking care of him with great affectionately. He thus also learned from Kala Krishna Das that Mahaprabhu had returned to Nilachala. Feeling an intense eagerness to see the Lord again, he and another Devotee, Kamala Kanta Dvija, immediately left for Puri.

Once again, Mahaprabhu respectfully paid obeisances to Paramananda Puri, while he was overwhelmed with feelings of ecstasy and took the Lord in his arms. They each told the other how much they desired their association.

The Lord said, "I desire very much to remain in your company. I request you to be merciful to Me and take up residence in Nilachala." Puri answered, "And I too am very eager to remain in your company. It is for that reason that I left Bengal to come here to Nilachala."

(Chaitanya Charitamrita 2.10.17-8)

Mahaprabhu gave a secluded room in Kashi Mishra’s house to Paramananda Puri as living quarters. Paramananda Puri was therefore always present during the Chaturmasya period, participating in all of the Lord’s pastimes during that time along with His others associates.

We can see from Vrindavan Das’s Chaitanya Bhagavat just how dear Paramananda Puri was to Mahaprabhu:

Mahaprabhu saw Paramananda Puri from a distance and He immediately got up respectfully. Joyful to see His Devotee, the Lord glorified him and danced in ecstatic love. Lifting His arms, He cried out "Hari! Hari! I have finally seen Paramananda Puri with My own eyes! My eyes have been fulfilled, My life has finally been perfected! All My religious works have finally borne fruit. My sannyasa has been fulfilled. It is as though I am seeing Madhavendra Puri himself." Having said this, the Lord took His dear Devotee to His chest and bathed His body with the tears from His lotus eyes. Puri also forgot himself in ecstasy as soon as he saw the Lord’s moonlike face. For some time the two paid obeisances to each other. Paramananda Puri is the abode of love for Chaitanya Mahaprabhu. (Chaitanya Bhagavat 3.3.168-175)

Only Svarupa Damodar was as dear to the Lord as Puri Goswami. Amongst all the sannyasis, there was no one as dear to the Lord as Puri Goswami. Svarupa Damodar and Paramananda Puri are the most qualified of the sannyasi associates of the Lord. The two of them remained constantly in the Lord’s company, taking the staff (danda) in renunciation for the Lord. Puri engaged primarily in meditation, while Svarupa Damodar engaged in kirtan. They were like two arms of the Lord’s form as a sannyasi. (Chaitanya Bhagavat 3.10.42, 46-49)

Paramananda’s Activities with the Lord in Puri

Mahaprabhu ostracized Chota Hari Das for having talked to a woman, refusing him entrance to his house. Chota Hari Das was greatly distressed by this punishment and fasted for three days. Svarupa Damodar and the rest of Mahaprabhu’s entourage repeatedly asked the Lord to soften his stance toward Hari Das, but he would not be shaken. Indeed, he rebuked the devotees for suggesting that he repeal his order. When the devotees learned that Chota Hari Das intended to commit suicide because he was no longer allowed to see the Lord, they came to Paramananda Puri as a last resort to ask the Lord to forgive him. The Lord considered Paramananda Puri to be as worshipable as his own guru, as he was Ishvara Puri’s godbrother. The devotees hoped that if he were to approach the Lord on behalf of Chota Hari Das, that the Lord would accept his demand.

During the Gundicha Temple cleaning, He did not engage His guru-varga in any of the difficult tasks like carrying buckets of water. Rather, they were engaged in cleaning alongside the Lord with the water the other Devotees had carried in. (In the wallpaper: Cleaning of the Gundicha Temple, in the above right is the Gundicha Temple, Puri).

When Paramananda came to Mahaprabhu, the Lord said that he was willing to allow Chota Hari Das to return to His house, but that He Himself would go to Alalanath. Paramananda Puri was taken off guard by Mahaprabhu’s intention to leave Puri. He said that He was the independent Lord and that it had been incorrect of him to try to interfere with His decision. He then tried to dissuade Mahaprabhu from going to Alalanath.

Mahaprabhu taught by His own behavior that the guru’s godbrother is worshipable, like the guru. It is extremely detrimental to one’s devotional life to disrespect those who are one’s guru-varga. The Lord says, "I cannot tolerate breaches of Vaishnava etiquette." (Chaitanya Charitamrita 1.4.166)

Paramananda Puri participated in nearly all of the Lord’s pastimes in Purushottam: the cleaning of the Gundicha Temple, the Rathayatra festival, the water sports in the Narendra Sarovara. He was present at the festival in honor of Hari Das Thakur after his disappearance. Once the Bengali Devotees returned home after the rainy season, Saravabhauma Bhattacharya invited either Mahaprabhu or one of his ten sannyasi associates (Paramananda Puri, Damodar Svarupa, Brahmananda Puri, Brahmananda Bharati, Vishnu Puri, Keshava Puri, Krishnananda Puri, Nrisingha Tirtha, Sukhananda Puri, and Satyananda Bharati) to take lunch at his house every day for a month. Five of these days were consecrated to nicely feeding Paramananda Puri with delicious Maha Prasada.

All the Gaudiya Vaishnavas and the residents of Puri treated Paramananda Puri as a senior spiritual leader and gave him all respect. Mahaprabhu Himself followed the etiquette of placing sandalwood paste and giving garlands to Paramananda Puri and Brahmananda Bharati before anyone else during the Rathayatra festival. During the Gundicha Temple cleaning, He did not engage His guru-varga in any of the difficult tasks like carrying buckets of water. Rather, they were engaged in cleaning alongside the Lord with the water the other Devotees had carried in.

Paramananda Puri and Brahmananda Bharati were overjoyed to receive the sandalwood paste from Mahaprabhu’s own hand. Advaita Acharya and Nityananda Prabhu were also ecstatic to receive the touch of the Lord’s hand. (Chaitanya Charitamrita 2.13.30-1)

Except for Nityananda, Advaita, Svarupa, Brahmananda and Paramananda Puri, all the other Devotees carried water. (Chaitanya Charitamrita 2.12.109)

Paramananda Puri’s Well

The Vyasadeva of Lord Chaitanya’s pastimes, Vrindavan Das Thakur describes Paramananda Puri’s glories in the Chaitanya Bhagavat (Antyakhanda, chapter 3), especially mentioning his well. Shrila Bhaktisiddhanta Saraswati Goswami Thakur makes the following remarks about Paramananda Puri’s well in his Bhashya on the Chaitanya Bhagavat: "This well is not far along the road leading west from the Jagannath Temple. Shrila Bhaktivinoda Thakur pointed this well out as being that of Paramananda Puri. It is just next to the police station."

Just as Krishna engaged in intimate conversation and discussions with His friend Arjuna, so too did Mahaprabhu spend entire days conversing with Paramananda Puri about Krishna. Mahaprabhu knew that the water from this well was not good through His omniscience; later He heard the same thing directly from Paramananda himself. Jagannath knew that any living being who touched or drank the water from Paramananda’s well would be freed from all his sins and thus liberated, thus He Himself had made the water of this well muddy in order to discourage anyone from taking it. This was a sign of Jagannath’s miserliness, as He did not seem to want anyone to have this opportunity to attain liberation. Mahaprabhu thus stood up and prayed with arms upraised, asking Lord Jagannath to be merciful to the jivas.

Lord Jagannath, grant Me this boon: Let the Ganges river enter into this well. Please order the Bhogavati Ganga, which travels underground, to flow into the well. (Chaitanya Bhagavat 3.3.235-6)

When the Devotees heard the Lord’s sweet prayer, they all shouted the names of Hari in approval. Taking the order of the Lord seriously, Ganga Devi entered into the well. The next morning, the Devotees were amazed and overjoyed to see that the water in the well was pure and clear. Paramananda Puri glorified the well, saying that anyone who takes a bath with this water will obtain the same benefits as from bathing in the Ganges and would attain devotion to Krishna. Mahaprabhu Himself bathed in the well’s water and drank from it. Just as the Devotee glorifies the Lord, so too does the Lord sing His Devotee’s glories and seeks to increase them. Those who are uninterested in the Supreme Lord are incapable of understanding the glories of a Devotee. The compassionate Lord glorifies the Devotees so that everyone could learn that without the association of Devotees and without their mercy, there is no such thing as auspiciousness for the jiva.

The Lord said, "I am present on this earth only out of affection for Paramananda Puri. I belong to him alone. If he sells Me, I allow Myself to be sold. Anyone who sees Paramananda Puri, even once, will receive love for Krishna." (Chaitanya Bhagavat 3.3.255-7)

In the Gaudiya Vaishnava Abhidhana, it is said that Paramananda Puri wrote a book named Govinda-vijaya.

[Excerpted from “Shri Chaitanya: His Life & Associates” by Shrila Bhakti Ballabh Tirtha Maharaj].

Mahaprabhu Himself followed the etiquette of placing sandalwood paste and giving garlands to Paramananda Puri and Brahmananda Bharati before anyone else during the Rathayatra festival. (In the wallpaper: Sandal wood, Lord Chaitanya's Lotus hand, Simantadwipa, Shri Navadwipa Dham).

Kavi Karnapura Goswami – Biography

Kavi Karnapura is considered a branch of Chaitanya Himself. His father was Mahaprabhu’s dear associate, Shivananda Sena. (In the image: Lord Chaitanya, Shivananda Sena and others).

Kavi Karnapura is considered a branch of Chaitanya Himself. His father was Mahaprabhu’s dear associate, Shivananda Sena. Karnapura himself identifies his parents in his own Gaura-ganoddesha-dipika:

pura vrindavane vira dati sarvash ca gopikah

ninaya krishna-nikariam sedanim janako mama

vraje bindumati yasid adya sa janani mama

The go-between Vira, who previously brought all the gopis to Krishna, is my father. My mother was known as Bindumati. (Gaura-ganoddesha-dipika 176)

Paramananda Das or Puri Das

Karnapura did not give his own identity in Gaura-ganoddesha-dipika, but from his knowledge of his own parents’ identity, we can surmise that he was an associate of Krishna in Vraja as well. In the Vaishnavacara-darpana, it is written:

"Kavi Karnapura was Gunachuda Sakhi in Vraja. He is a branch of Chaitanya who lived in Kachariaparia. He accumulated spiritual power from Mahaprabhu when he placed the Lord’s big toe in his mouth and was given the name Puri Das."

He was born in 1527 in the town of Kaichana-palli. His father named him Paramananda Das, Paramananda Sena or Puri Das. He was the youngest of Shivananda Sena’s three sons. His older brothers were named Chaitanya Das and Rama Das. All three brothers were Devotees of Lord Shri Chaitanya. (Chaitanya Charitamrita 1.10.62)

Shivananda Sena’s entire family was blessed with the Lord’s unlimited mercy. The Lord Himself told His other associates just how dear this family was to Him when He ordered that as long as Shivananda and his family stayed in Puri, they should receive His remnants. (Chaitanya Charitamrita 3.12.53)

Kavi Karnapura received the name Paramananda Das from Mahaprabhu Himself. The Lord also jokingly called him Puri Das. This child was born as a result of Mahaprabhu’s blessing.

The Lord asked Shivananda Sena the youngest son's name; Sena answered, “Paramananda Das.” Previously, when Shivananda Sena had visited the Lord, the Lord had said to him, “The next time you have a son, name him Puri Das.” The baby was already in his wife’s womb and was born after Shivananda returned home. He named the child Paramananda Das in accordance with the Lord’s wishes, and the Lord jokingly called him Puri Das. (Chaitanya Charitamrita 3.12.45-49)

Mahaprabhu Gives the Epithet Kavi Karnapura

The next year, when Shivananda Sena brought the baby to Mahaprabhu, the Lord showed the child much mercy by placing His big toe in his mouth. When Puri Das was only seven years old, the Lord Himself gave him the title Kavi Karnapura upon hearing the wonderful poetry that the child was capable of composing. This has been described by Krishnadas Kaviraj Goswami in the sixteenth chapter of the Antya-lila.

One year, when Shivananda and his wife were in Puri for the Rathayatra, they came with Puri Das to see the Lord. The child paid obeisances to Mahaprabhu, and the Lord said to him, “Say Krishna, say Krishna!” Though the Lord asked him to chant repeatedly, the boy refused to utter the Holy Name. His embarrassed father also tried to get him to chant, but the child was steadfast in his refusal. Mahaprabhu Himself was amazed and said, “I have made everyone in the universe, even the non-moving beings, chant the names of Krishna, but have been unable to make this little child do so. What on earth could be the reason?”

Svarupa Damodar suggested: “You have instructed him in Krishna’s name. Because it is forbidden to repeat one’s guru-given mantra aloud, he will not reveal it publicly and will only chant it mentally. I would guess that this is what he is thinking.”

All glories to Hari, the ornament for all the beauties of Vrindavan -- a blue lotus for their ears, black collyrium for their eyes, and a necklace of blue sapphires to decorate their breast. (Chaitanya Charitamrita 3.16.74) (In the image: Shri Gopinath, ISKCON Chowpatty, Mumbai).

The Lord was happy to see that such a young boy was aware of this scriptural injunction. In his Anubhashya, Shrila Bhaktisiddhanta Saraswati Goswami Thakur has explained: “The mantra which one has received from the guru is not to be revealed to anyone else, otherwise it will lose its potency. We have seen this previously from the story about Gadadhara Pandit.” This is why Puri Das would not repeat the mantra which had been given to him by Mahaprabhu himself.

Mahaprabhu asked Puri Das to recite a verse in order to make him break his silence. The child recited the following verse of his own composition:

shravasoh kuvalayam akshnor

anjanam uraso mahendra-mani-dama

vrindavana-ramaninam

mandanam akhilam harir jayati

All glories to Hari,

the ornament for all the beauties of Vrindavan —

a blue lotus for their ears,

black collyrium for their eyes,

and a necklace of blue sapphires

to decorate their breast.

(Chaitanya Charitamrita 3.16.74)

All those who were present were charmed by the lovely verse. A small boy of seven who had barely commenced his education was yet able to recite a verse of such quality! The gods like Brahma and Shiva are unable to understand Mahaprabhu’s mercy, what to speak of the ordinary jiva!

Though Kavi Karnapura received the mantra of Krishna’s name from Chaitanya Mahaprabhu, he nevertheless followed the social custom of taking initiation from Shrinatha Chakravarti, who is a branch of Advaita Acharya on the Chaitanya tree. In the introduction to his Ananda-vrindavana-campu, Karnapura has paid his obeisances to Shrinatha Chakravarti. In another introductory verse to that work, he has glorified Chaitanya Mahaprabhu as his family Deity, saying that Mahaprabhu adopted Shivananda Sena’s entire family as His own. Some people say that Shrinatha Chakravarti’s Deities are still being worshiped in Kumarahatta or Kanchariaparia.

The following is a list of Kavi Karnapura’s compositions:

Chaitanya-chartamrita-mahakavya, Ananda-vrindavana-campu, Alankara-kaustubha, Chaitanya-candrodaya-nataka, Gaura-ganoddesha-dipika, Brihad-ganoddesha-dipika, Arya-shataka, Ahnika-kaumudi, a commentary on the tenth canto of the Shrimad Bhagavatam, Chaitanya-sahasra-nama and Keshavashtaka. He was still writing books in 1576 AD, the date of the Chaitanya-candrodaya-nataka.

Kavi Karnapura, was dear to the Lord and became a writer of books in which he revealed the Lord’s blessings on Sanatan Goswami. (Bhakti-ratnakara 1.657)

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

Kamalakara Pippalai – Biography

kamalakarah pippalai-namnasid you mahabalah

Nityananda’s associate Kamalakara Pippalai was one of the twelve Gopals, formerly known as Mahabala.

(Gaura-ganoddesha-dipika 128)

Kamalakara’s behavior was extraordinary. It is well-known throughout the world that his love for Krishna is extraordinary.

(Chaitanya Charitamrita 1.11.24)

The cowherd boy who was known as Mahabala in Vrindavan is now known as Kamalakara Pippalai. Day and night he sang the glories of Radha and Krishna and is counted as one of Nityananda’s branches. He lived in Mahesha on the west bank of the Ganges where he served a Deity of Jagannath. (Vaishnavachara-darpana) (In the image: Krishna and Balarama with Their Friends).

Kamalakara Pippalai was born in Akna Mahesha and lived in Jageshvara. (Shripata-paryatana)

In the Gaudiya Vaishnava Abhidhana, Kamalakara’s birth year is given as 1492 AD. His father was a rich landlord. He was born in the village known as Khalijhuli in the Sundarbon area. He had a younger brother named Shrinidhipati Pippalai. They belonged to a Brahmin family of the Rarha branch.

Though born in Khalijhuli, he moved to the village of Mahesha, which is about 2 1|2 miles from the Serampore railway station in Hooghly. The famous Jagannath Deity in Mahesha was consecrated by him. Prior to Kamalakara’s arrival, the area around Mahesha was nothing but jungle, but he had the land cleared and made into a model village whose fame spread everywhere.

Shrila Bhaktisiddhanta Saraswati Goswami Thakur has told two stories about Kamalakara Pippalai in his Anubhashya to the Chaitanya-charitamrita:

(1) When Kamalakara Pippalai left home his younger brother Nidhipati Pippalai searched for him and in due course of time found him in the village of Mahesha. When his brother refused to return despite his remonstrances, Nidhipati Pippalai came to live in Mahesha with all his family members. His descendants still reside in the Mahesha area, where they consist of some twenty households.

(2) There was once a vairagi named Dhruvananda who went on pilgrimage to Puri. It was his strong desire to offer Lord Jagannath food that he had cooked with his own hands. Jagannath appeared to him in a dream one night and told him to go to Mahesha on the the Ganges and when Jagannath was installed there, his wish to cook and make an offering to him would be fulfilled. When Dhruvananda came to Mahesha, he saw Jagannath, Balaram and Subhadra floating in the Ganges. He picked them out of the water and had a small hut built where he could shelter and worship them. As he neared his death and was searching about for a suitable replacement for himself to take care of the Deities, Jagannath once again appeared to him in a dream and said, "My Devotee, a great Vaishnava named Kamalakara Pippalai, lives in the village of Khalijuli in the Sundarban. I have ordered him in a dream to come here and take over My service. When he comes, you should turn the responsability for caring for Me over to him.

The next morning, Kamalakara Pippalai, who had indeed had such a dream, arrived there and Dhruvananda immediately gave him charge of the worship of Jagannath, Baladeva and Subhadra. Having been empowered in this way to serve the Lord, Kamalakara Pippalai took the title Adhikari, and this title has been used as the family name ever since. The Pippalai name belongs to one of the fifty-five branches of the Rarha Brahmins."

There was once a vairagi named Dhruvananda who went on pilgrimage to Puri. It was his strong desire to offer Lord Jagannath food that he had cooked with his own hands. Jagannath appeared to him in a dream one night and told him to go to Mahesha on the the Ganges and when Jagannath was installed there, his wish to cook and make an offering to him would be fulfilled. When Dhruvananda came to Mahesha, he saw Jagannath, Balaram and Subhadra floating in the Ganges. He picked them out of the water and had a small hut built where he could shelter and worship them. As he neared his death and was searching about for a suitable replacement for himself to take care of the Deities, Jagannath once again appeared to him in a dream and said, "My Devotee, a great Vaishnava named Kamalakara Pippalai, lives in the village of Khalijuli in the Sundarban. I have ordered him in a dream to come here and take over My service. When he comes, you should turn the responsability for caring for Me over to him. (In the image: Jagannath, Baladeva and Subhadra Mayi, Mahesha).

The Devotee is always anxious to serve the Lord, so the Lord gives him directions for service, and never to a non-devotee. Kamalakara was gratified to have received Lord Jagannath’s order, and immediately abandoned his home and family to go to Mahesha. The conditioned souls are normally so attached to the pleasures of their gross and subtle senses that the mere mention of service to Krishna and the Vaishnavas fills their hearts with fear. They consider it to be a burden and look for any excuse to avoid such service. Because it does not contribute to the gratification of the senses, they do not consider service to Vishnu and the Vaishnavas to be a wealth or a source of profit in the way that a Vaishnava does. To the eyes of the world, a Vaishnava may be playing the role of a family man, but he is not of the same order as a worldly householder. Sometimes it is the Lord’s wish that someone take a wife and have a family, but even though he is externally subject to the same conditions that an ordinary materialists because his mind is absorbed in separation from the Lord. Thus, as soon as he receives direction from the Lord, he enthusiastically abandons his material connections and becomes fully engaged in the Lord’s service. This renunciation of family life is not painful as it is for one on the jnana-yoga path, but is natural and spontaneous.

The Vijaya-khanda says that Nityananda gave Panihati over to Kamalakara.

Shrila Bhaktisiddhanta Saraswati Goswami Thakur has noted a few of the generations which descended from Kamalakara. He had a son named Chaturbhuja, who in turn had two sons, Narayan and Jagannath. Narayan’s son was named Jagadananda whose son was Rajivalochana. During Rajivalochana’s lifetime, service to the Jagannath Deity was at first hampered by a shortage of finances. The Nawab of Òhaka, Wali Shah Suja, donated 1185 bighas of land in the Bengali year 1060 (1653 AD). This land is found in the area of Jagannathpura, about 2 1/2 kroshas from the Mahesha Temple. The village was named Jagannathpura after the Deity.

The Gaudiya Vaishnava Abhidhana cites the following verses from Nityananda-vamsha-vistara:

A pure-hearted Brahmin who regularly worshiped Vishnu and the Vaishnavas lived in the town of Mahesha. He was Pippalai’s son-in-law named Sudhamaya. His wife was Vidyunmala.

Thus, Vidyunmala, Kamalakara Pippalai’s daughter, married Sudhamaya Chattopadhyaya. They had a daughter named Narayani Devi. Virabhadra Prabhu later married this Narayani Devi. The descendants of the Pippalai family in Mahesha say that this girl’s name was Radharani. On the other hand, Shrila Bhaktisiddhanta Saraswati Goswami Thakur has said that Virabhadra Prabhu married Shrimati, who was the daughter of Yadunatha Acharya and his wife Vidyunmala, as well as their adopted daughter, Narayani.

The Vaishnavacara-darpana also states that a highly qualified Brahmin named Yadunandana was married to Kamalakara Pippalai’s daughter Vidyunmala. Yadunandana thus had a great Devotee of Jagannath, who knew nothing but the desire to serve Jagannath, as his father-in-law.

Kamalakara was present in Panihati at the Danda-mahotsava of Raghunath Das. He also came to the renowned festivals at Kheturi and Katwa. He joined Jahnava Devi to got here, as his name is mentioned in this connexion in Bhakti-ratnakara (10.375).

According to the Vaishnavacara-darpana, he left for Vrindavan after giving his daughter away in marriage where he lived until the end of his days. According to the tradition maintained by his descendants, the disappearance day of the founder of their line was Chaitri Shukla-trayodashi of the year 1563 AD.

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

To the eyes of the world, a Vaishnava may be playing the role of a family man, but he is not of the same order as a worldly householder. Sometimes it is the Lord’s wish that someone take a wife and have a family, but even though he is externally subject to the same conditions that an ordinary materialists because his mind is absorbed in separation from the Lord. Thus, as soon as he receives direction from the Lord, he enthusiastically abandons his material connections and becomes fully engaged in the Lord’s service. This renunciation of family life is not painful as it is for one on the jnana-yoga path, but is natural and spontaneous. (In the image: Shri Vrindavan Dham).

Kaliya Krishna Dasa – Biography

In Vraja, Kala Krishna Das was Krishna’s cowherd friend named Lavanga. (Gaura-ganoddesha-dipika 132) (In the image: Krishna and His Friends).

kalah shri-krishnadasa sa yo lavangah sakha vraje

In Vraja, Kala Krishna Das was Krishna’s cowherd friend named Lavanga. (Gaura-ganoddesha-dipika 132)

Kaliya Krishna Das was known throughout the three worlds. One can attain Gaurachandra through remembrance of him. (Chaitanya Bhagavat 3.5.740)

Lavanga Sakha is one of the twelve Gopals. His Shripata is in the town of Akai Hata, within the jurisdiction of Katwa just off the road which leads from Navadwip to Katwa. It is about two miles south of the Katwa train station and one mile north of Dain Hata station. Near the Shripata is a tank called Nupur Kund. It is said that the ankle bell of Raghunandan Thakur, the son of the Khandavasi Mukunda, fell here. Others say that it was Nityananda Prabhu’s ankle bell.

In his Anubhashya commentary to the Chaitanya Charitamrita, Shrila Bhaktisiddhanta Saraswati Goswami Thakur has written:

He had two sons named Shri Mohana Das and Shri Gauranga Das, or Vrindavan Das. Their descendants still live in the Sonatala village. There they celebrate Kala Krishna Das’s disappearance day on the twelfth day of the waning moon in the month of Agrahayan. The Deity which he worshiped was named Kala Chand.

Kala Krishna Das was the best of the Vaishnavas. He knew nothing other than Nityananda Prabhu’s lotus feet. (Chaitanya Charitamrita 1.11.37)

When Jahnava Devi came to Katwa, Kala Krishna Das was in her entourage.

They all arrived in Kantaka Nagara (Katwa) with company of many Devotees, including Kala Krishna Das from Akai Hata. (Bhakti-ratnakara 10.409)

The Kala Krishna Das who accompanied Shri Chaitanya Mahaprabhu to Southern India was not the same personality. (Anubhashya, 2.7.39)

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

Dhananjaya Pandit – Biopraphy

vasudama sakha yash ca panditah shri-dhanaïjayah

Krishna’s friend Vasudama became Dhanaïjaya Pandit in Gaura-lila.

(Gaura-ganoddesha-dipika 127)

Dhanaïjaya Pandit was Nityananda Prabhu’s dear servant; he was very renounced and full of love for Krishna.

(Chaitanya Charitamrita 1.11.31)

Opinions vary about Dhananjaya Pandit’s birthplace and his parentage. In the Gaudiya Vaishnava Abhidhana, it is said that he was born in the village of Jariagrama in Chittagong district on the fifth day of the waxing moon in the month of Chaitra, 1485. His father’s name was Shripati Bandopadhyaya, his mother, Kalindi Devi. His wife was Haripriya.

In the book Gauranga Madhuri, another version is given: He was born in the village of Siyan Muluk, near Bolpur in the Birbhum district. His father’s name was Adideva Vachaspati and his mother, Dayamayi. Srila Bhaktisiddhanta Saraswati Goswami Thakur subscribes to the former view in his Anubhashya.

Dhananjaya Pandit’s primary home was in the village of Shitalagrama which is served by the Kaichara post office in the precinct of Mangalakota, district of Burdwan. Shitalagrama is about one mile north of the Kaichara railway station, nine miles west of Katwa on the narrow gauge line to Burdwan city. He is also said to have had homes in the village of Sanchara Panchara and Jalandi. This first of these villages lies two miles south of Satadeula Tajapura, which is four miles from the Memari train station. Jalandi is about 10 miles east of Burdwan city and is served by Lokanagara post office. The home of Sanjaya Pandit is also found in this village who is said by some to have been Dhananjaya’s brother and by others his disciple. Dhananjaya had no descendants. Those who supervise the Shitalagrama Temple are descendants of his disciples.

It is also mentioned that he would prostrate himself in obeisances before Tulasi Devi three times a day. (In the image: Shrimati Tulasi Devi).

Both the Gaudiya Vaishnava Abhidhana and Gauranga Madhuri agree that Dhananjaya Pandit was married and that his wife’s name was Haripriya. It is also mentioned that he would prostrate himself in obeisances before Tulasi Devi three times a day. He was married when very young, but this did not stop him from leaving on a pilgrimage shortly after his wedding. His wealthy father gave him money for traveling expenses, but Dhananjaya gave it all to Mahaprabhu and carried only a begging bowl. This particular action has been recalled by the author of the Vaishnava-vandana:

vilasi vairagi vandon pandita dhanaïjaya

sarvasva prabhure diya bhanda hate laya

Dhananjaya’s main home or shripata in Shitalagrama. The Deities of Gopinath, Nitai-Gauranga and Damodar which he worshiped are still being served there. These Deities are brought into a field not far from the Temple where the disappearance day festival is held annually in the middle of Magh.

Dhananjaya Pandit participated for a few days with Mahaprabhu in His sankirtan pastimes in Navadwip. From there he returned to Shitalagrama hence he went on a pilgrimage to Vrindavan. Before travelling to Vrindavan, he stayed for a few days in Sanchara Panchara, leaving a disciple who was travelling with him in charge of the Deity service. At present, there is no further sign of this Temple in Sanchara Panchara.

Nityananda Prabhu delivered the most fallen and crushed the atheistic. These powers were manifest in his dear Devotee, Dhananjaya. Dhananjaya Pandit converted many robbers and atheists in the Shitalagrama area.

Dhananjaya Pandit was an extraordinarily great Vaishnava. Nityananda took up permanent residence in his heart.

(Chaitanya Bhagavat 3.5.773)

As one enters the Shitalagrama Temple, a small Tulasi altar stands on the left. This is the site of Dhananjaya Pandit’s samadhi tomb. His disappearance day is the Shukla-ashtami of Karttik month.

[Excerpted from the book “Sri Chaitanya: His Life and Associates” by Srila Bhakti Ballabh Tirtha Goswami Maharaj.]

Devananda Pandit – Biography

Purananam artha-vetta sri devananda-panditah

Purasin nanda-parisat-pandito bhandarir munih

The scholar Devananda Pandit knew the meaning of all the Puranas. Previously, he was Bhandari Muni, the scholar in Nanda Maharaj's court. Gaura-ganoddesa-dipika 106

Sarvabhauma Bhattacharya's father was named Maheshvara Visharada. Mahaprabhu visited his house, which was situated on an embankment. Devananda Pandit, a peaceful Brahmin who desired liberation, made his home nearby. Chaitanya Bhagavata 2.21.6-7

The Lord delivered Devananda Pandit in the town of Kuliya. Chaitanya Charitamrita 2.1.152

According to Bhaktisiddhanta Saraswati Prabhupada, Kuliya was a suburb of Navadwip situated on the west bank of the Ganges. In that time, the central part of the town of Navadwip, also known as Mayapur, was situated on the eastern bank of the river. The modern city of Navadwip stands on the site of the former Kuliya, which is also known as "the place where offenses are forgiven" (aparadha-bhanjaner pata). Proof of this is found in the old names of many neighborhoods, such as Koler Ganj, Koler Daha, and Gadkhali Kol. Gaudiya-bhasya to Chaitanya Bhagavata 2.9.98

Each of the nine islands of Navadwip Dham represents one of the nine types of devotional service. Koladwip is the island of service to the Lord's lotus feet (pada-sevana). The word kola had been distorted into the popular speech as Kuliya. (In the image: The Holy Navadwipa Dham).

Just look – this is Visharada's embankment. Here the Lord met Devananda Pandit and chastised him for the offense he had committed to Shrivas Pandit, causing him to repent. Bhakti-ratnakara 12.2976-7

From the above evidence from Chaitanya Bhagavata, Chaitanya Charitamrita and Bhakti-ratnakara, it is clear that Devananda Pandit's house was somewhere near to the house of Sarvabhauma Bhattacharya's father, Maheshvara Vishrada. It is thus clearly indicated that his school was situated somewhere in Juliya village.

Devananda's Offense

Devananda Pandit was a scholar and an ascetic who had been indifferent to the world from an early age. Although he had won a reputation for his erudition, he nevertheless had no real feeling of devotion to Krishna and so failed to understand that bhakti was the ultimate purport of the Srimad Bhagavatam. Being a mumuksu, or one who seeks impersonal liberation, moksa, Devananda Pandit praised dry austerities and renunciation in his discourses on the Bhagavatam and did not glorify devotional service.

Shrivas Thakur.

One day, Shrivas Pandit came to hear a Bhagavatam recital at Devananda's house. As he listened to the text of the Bhagavatam, Shrivas Pandit became absorbed in a mood of loving devotion and started to cry. Devananda Pandit's faithless disciples threw him out of the assembly for causing a disturbance. Since Devananda did not object to the action of his students, he was responsible for their offense to a Devotee. Mahaprabhu was thus angry with him.

The Lord said: "Whoever recites the Bhagavatam without glorifying devotional services is an ignorant fool who known nothing. This rascal recites the Bhagavatam and never mentions bhakti. I will go and tear up his manuscript, just watch Me." Chaitanya Bhagavata .21.20-21

Srila Bhaktisiddhanta Saraswati Goswami Thakur comments on this verse as follows: "When those bereft of devotion forget their actual identify, they become completely indifferent to the service of the Lord. When they identify this indifference as the ultimate goal of life, they become a source of profound irritation to the Lord, even though He is by nature supremely merciful. Here Lord Gaurasundara shows His irritation and informs us that this attitude of the non-devotee is not only unnecessary, but reprehensible. He also indicates that both the acts of enjoying and renouncing the fruits of material actions are improper. The Devotees find great satisfaction in seeing the Lord become angry in this way.

Devananda Gains Faith in the Lord

Some time after Devananda Pandit committed this offense to Shrivas Pandit, Mahaprabhu passed nearby his house and saw that he was engaged in giving a discourse on the Bhagavatam. He became angry and rebuked him severely for his lack of faith in the Vaishnavas. Just as blasphemy of the Devotees is the best way to be deprived of the Lord's mercy and destined for downfall, glorying them and engaging in their service is the best way to find the mercy of the Lord and become freed from all sinful activity.

"Listen, Brahmin, if you want to be cured after consuming poison, you must ingest ambrosia through the very same mouth you took the poison. In this way, not only will the poison be digested, but your body will become immortal through the ambrosia's divine power." Chaitanya Bhagavata 3.3.449-50

Through great good fortune, Mahaprabhu's dear associate Vakreshvara Pandit came to stay at Devananda Pandit's house. Because Devananda took excellent care of Vakreshvara, Mahaprabhu softened towards him. Previously, Devananda had been completely without any faith in the Lord, but when he heard of Mahaprabhu's glories from Vakreshvara, his attitude changed. Through the association of the Lord's Devotee, he began to develop a taste for pure devotional service.

Srila Bhaktisiddhanta Saraswati Goswami Thakur writes in this regard, "For Devananda Pandit of Kuliya, the fruit of service to the Vaishnava was faith in Mahaprabhu's lotus feet. Vakreshvara Pandit's visit to his house was the source of this auspiciousness. Although Devananda was a Smarta, he was a great scholar and self-controlled. He studied nothing but the Shrimad Bhagavatam. He believed in God and had control of his senses. All he lacked was faith in Mahaprabhu. By the grace of Vakreshvara Pandit, this faulty intelligence was wiped away and he became a believer in Lord Gaurasundara."

Devananda was a scholar of the Bhagavatam, but it was through Vakreshvara's mercy that he was able to understand its meaning from Mahaprabhu. Chaitanya Charitamrita 1.10.77

Mahaprabhu told Devananda to explain the Bhagavatam in terms of devotional service. It was Devananda Pandit's great fortune that he was able to receive the mercy of the Lord in the form of a chastisement.

Devananda Pandit was a great pious soul, for Mahaprabhu verbally punished him. The chastisement of Chaitanya Mahaprabhu is the greatest pious act. Even if one should die as a result of the Lord's punishment, he still goes to Vaikuntha. Chaitanya Bhagavata 2.21.77-8

Devananda received this mercy due to living in Kuliya or Koladwip, the place where offenses are forgiven. Gopal Chapal was also forgiven his offenses in Kuliya.

Devananda Pandit's disappearance day is celebrated on the Krishna Ekadashi of the month of Paush.

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

Candrasekhara Acarya – Biography

One of the great branches of the Chaitanya tree is called Acharyaratna, also known as Chandrasekhara; his entourage forms another group of branches and sub-branches. Mahaprabhu danced in his house in the mood of the goddess.

(Chaitanya Charitamrita 1.10.12-13)

Srila Bhaktisiddhanta Saraswati Goswami Thakur has written: “Chandrashekhara was one of the nine treasures, or the god Chandra. His home is known as Vrajapattana (or the place where Mahaprabhu enjoyed his pastimes of putting on a play about Vrindavan).” (In the image: Moon Demigod Chandra Dev).

Srila Bhaktisiddhanta Saraswati Goswami Thakur has written: “Chandrashekhara was one of the nine treasures, or the god Chandra. His home is known as Vrajapattana [or the place where Mahaprabhu enjoyed his pastimes of putting on a play about Vrindavan].”

candrashekhara acaryash

candro jïeyo vicakshanaih

shriman uddhavadaso’pi

candraveshavatarakah

The wise know that Chandrasekhara Acharya is an incarnation of the moon god, while Uddhava Das is also a partial incarnation of the moon.

(Gaura-ganoddesha-dipika 112)

Srila Bhaktivinoda Thakur writes in his Amrita-pravaha-bhashya that "according to some sources, Acharyaratna was Chaitanya Mahaprabhu’s meso, i.e, the husband of his mother’s sister.” This has been explained more conclusively in the Gaudiya Vaishnava Abhidhana, “He was Chaitanya Mahaprabhu’s uncle, that is he married Sachidevi’s sister Sarvajaya.”

In the book called Shakha-nirnayamrita by Srila Gadadhara Pandit Goswami’s disciple Yadunatha Das, Chandrashekhara Acharya’s identity is revealed in the following way:

paurnamasi-prithu-prema-

patram shri-candrashekharam

apara-karuna-pura-

paurnamasiti samjïakam

Chandrashekhara was the recipient of Paurnamasi Devi’s deepest love. He is known as the full moon of unlimited compassion. Chandrasekhara Acharya was also Born in Sylhet

Shrivasa Pandit, Sri Rama Pandit and Chandrashekhara Deva are all worshipable throughout the three worlds; they, as well as Murari Gupta, the physician who cures the material disease, all appeared in Sylhet.

(Chaitanya Bhagavat 1.2.34-5)

All of Mahaprabhu’s elders appear on this earth prior to His birth.

Many of them took birth prior to Him on the order of the Supreme Lord, and remained hidden in Nadia. They included Chandrashekhara, Jagadisha, Gopinath, Sriman, Murari, Sri Garuda, and Ganga Das.

(Chaitanya Bhagavat 1.2.98-9)

Sri Chandrashekhara lived just next door to Jagannath Mishra in Mayapur. The Chaitanya Math established by Srila Bhaktisiddhanta Saraswati Goswami Thakur now stands on this site. Prior to Mahaprabhu’s appearance, Chandrashekhara and his wife would visit the Mishra household regularly and would look after their well-being, helping to manage their affairs. When Jagannath departed from this world, Chandrashekhara took over the complete responsibility for Sachi Devi’s household affairs.

Pastimes in Chandrashekhara’s House

After Mahaprabhu’s return from Gaya, when He commenced his sankirtan movement in the company of His Devotees, He would sometimes hold His nightly kirtans in the house of Chandrashekhara, just as He would in the house of Shrivasa Pandit.

All the Vaishnavas felt great enthusiasm when they heard that Mahaprabhu had begun His sankirtan movement. Every night, these kirtans took place in the house of Shrivasa Pandit, and on certain occasions, in the house of Chandrashekhara Acharya.

(Chaitanya Bhagavat 2.8.110-1)

Jagai and Madhai were two brothers who, though born in a high caste Brahmin family, had nevertheless adopted robbery as their livelihood. By Mahaprabhu’s causeless mercy, all of their sins were cleansed and they were given the opportunity to engage in sankirtan with the rest of His Devotees. (In the image: Lord Chaitanya wants to punish Jagai but Lord Nityananda praying to save his life & to give love for Godhead).).

Jagai and Madhai were two brothers who, though born in a high caste Brahmin family, had nevertheless adopted robbery as their livelihood. By Mahaprabhu’s causeless mercy, all of their sins were cleansed and they were given the opportunity to engage in sankirtan with the rest of His Devotees. Chandrashekhara Acharya was amongst the associates of the Lord who witnessed these wonderful events. “Vakreshvara Pandit and Chandrashekhara Acharya both know all the glories of Chaitanya Mahaprabhu.”

(Chaitanya Bhagavat 2.13.240)

Mahaprabhu put on a play about Vraja lila in the house of Chandrashekhara Acharya. This lila has been described in great detail by Vrindavan Das Thakur in his Chaitanya Bhagavat, in the eighteenth chapter of the Madhya-khanda. Krishnadas Kaviraj Goswami has briefly mentioned the event in his Chaitanya Charitamrita:

Then Mahaprabhu performed Krishna lila in the house of Chandrashekhara. He Himself took on the role of Rukmini and others as well, becoming in turn Durga, Lakshmi and the Divine Energy. Then he sat down on the Deity throne and distributed love of God to all the assembled Devotees.

(Chaitanya Charitamrita 1.17.241-2)

Here is a brief summary of the story as found in the Chaitanya Bhagavat: One day Mahaprabhu revealed His desire to put on a play with His Devotees about His pastimes in Vrindavan. He told Sadashiva Buddhimanta Khan who would play which role and what they should wear.

Then Sachi’s son, completely absorbed in the kirtan of the Lord’s names called out to Sadashiva Buddhimanta Khan. “Today I will go to Chandrashekhara’s house where I will dance in the dress of Lakshmi. Arrange for conch bracelets, saris, bodices, golden ornaments and other paraphernalia that will be suitable for our costumes.” Having so ordered him, Mahaprabhu and his companions went down the path which led to Chandrashekhara’s house.

(Bhakti-ratnakara 12.1949-52)

According to his instruction, Buddhimanta then arranged for appropriate dress and makeup for those who would be in the play, pleasing Mahaprabhu immeasurably. Mahaprabhu announced that He would dance in the role of Lakshmi, but that only those whose senses were controlled would be able to sit in the audience. Advaita Acharya, Shrivasa Pandit and others sadly said that since they had no control over their senses they would be ineligible to watch. Mahaprabhu laughed slightly at hearing this and said that for that day at least everyone would become a great yogi and would not be bewildered by his performance.

In the next act, Mahaprabhu came out dressed as Rukmini. Totally absorbed in the mood of Rukmini, He recited Her letter to Krishna from the Bhagavatam, and as He did so, He cried and wrote on the ground with His toes. When the Vaishnavas saw this scene, they were overwhelmed by the ecstasy of divine love. (In the image: Krishna is kidnapping Rukmini with Her request).

Sachi Mata and Vishnupriya Devi came out of a desire to see Mahaprabhu dance as Lakshmi, and all the other Devotees also came with their families. Advaita Acharya took the role of the |vidushaka| or clown, while Hari Das Thakur played the role of the town constable and Shrivasa Pandit dressed up as Narada Muni. The performance began when Mukunda began to sing Krishna kirtan. Hari Das Thakur came dancing in, twirling his baton, and he told everyone to watch the play and the Lord’s dancing attentively. Shrivasa Pandit in the role of Narada Muni said, “I have been wandering through the universes hoping to get a glimpse of Krishna. I went to Vaikuntha, but found the door closed and the house empty. Then I heard that Krishna had come to Nadia and had dressed up as Lakshmi and was about to dance just as She would.” When Sachi saw Shrivasa in his identity as Narada she fainted in her amazement, but the other women brought her back to consciousness by chanting the name of Krishna.

Later on in the evening, Srila Gadadhara Pandit Goswami came onto the stage dressed as a gopi and began to dance like a woman in love. Mahaprabhu and Nityananda then entered the stage area, Mahaprabhu in the dress of the Adya shakti and Nityananda as an old woman, Radha’s maternal grandmother. When the members of the audience saw Mahaprabhu, each saw Him according to his or her own mood: some as Kamala, some as Lakshmi, others as Sita and yet others as Mahamaya. Even those who had known Nimai since His birth, including Sachi, were unable to recognize Him. In the guise of playing the roles of all the different female divinities, Mahaprabhu revealed His divine energies and taught the proper respect due to each one of them. While the Lord was thus dancing as the Adya shakti, Nityananda fainted and all the other Devotees began to cry loudly.

Then the Lord revealed another amazing pastime: He took on the mood of Maha Lakshmi, sat down on the Deity throne and placed the Gopinath Deity on His lap. When the Devotees saw this they began to sing hymns of praise to Maha Lakshmi. As this was going on, day suddenly broke and the Devotees were saddened to know that the wonderful night had come to an end. When He saw their sadness, Mahaprabhu took the form of the Mother of the Universe and one by one, took all the Devotees on His lap and gave her breast to drink. The Devotees’ sadness disappeared in a moment.

By the Lord’s inconceivable potencies, there remained a divine light in Chandrashekhara’s house for seven days and nights. It was so bright that people were not able to open their eyes there. When asked why this was so, the Vaishnavas would only smile in response.

Participation in Other Pastimes

Chandrashekhara Acharya was also present in the sankirtan procession through Navadwip when Mahaprabhu went to Chand Kazi’s house to deliver him. He was also present when Mahaprabhu took sannyas in Katwa, and he performed all the rituals on His behalf at that time.

So saying, Keshava Bharati went to Katwa. Mahaprabhu followed later to take sannyas. Nityananda, Mukunda Datta and Chandrashekhara accompanied Him and performed all the rituals.

(Chaitanya Charitamrita 1.17.272-3)

Afterwards, Mahaprabhu became frantic to see Vrindavan and set off in that direction. However, Nityananda tricked Him into going to the bank of the Ganges opposite Shantipur, in the meantime, sending Chandrashekhara with a message for the people of Navadwip that Mahaprabhu had taken sannyas and was in Shantipur.

The children showed Mahaprabhu the way to the Ganges, and He set off in that direction, completely absorbed in Krishna consciousness. Nityananda Prabhu said to Chandrashekhara, “Go immediately to Advaita Acharya and tell him that I am coming there with the Lord. Tell him to wait for us with a boat. Then go to Navadwip and fetch Sachi Mata and the Devotees.”

(Chaitanya Charitamrita 2.3.19-22)

Chandrasekhara did as he was commanded and brought Sachi Mata to Advaita’s house in a palanquin. The Navadwip Devotees also accompanied them.

In the morning, Acharyaratna put Sachi in a palanquin and set off to Shantipur in the company of the other Devotees.

(Chaitanya Charitamrita 2.3.137)

When Mahaprabhu came back from South India to Puri, He sent Kala Krishna Das (whom He had rescued from the Bhattahari women) with Nityananda and some other Devotees to inform the Bengali Vaishnavas of His return. Kala Krishna Das met with Chandrashekhara on that occasion. Chandrashekhara also regularly accompanied the other Devotees to Puri to spend Chaturmasya with Mahaprabhu. He participated with him in all the pastimes there, such as cleaning the Gundicha Temple, playing watersports in Narendra Sarovara, etc.

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

...He participated with him in all the pastimes there, such as cleaning the Gundicha Temple, playing watersports in Narendra Sarovara, etc. (In the image: Lord Chaitanya and all other Devotees are cleaning Gundicha Temple to invite Lord Jagannath there).

Bhugarbha Goswami – Biography

Lokanatha Goswami was known as Lila Manjari in Krishna lila.

(Gaura-ganoddesha-dipika 187)

Lokanatha is considered to be Mahaprabhu’s direct disciple and associate. Prior to coming to Nabadwip, he lived in the village of Talakharii in Jessore district in what is now Bangla Desh. Prior to that, he lived in Kacna Paria. His father’s name was Padmanabha Chakravarti and his mother Sita Devi. The Bhakti-ratnakara quotes an old verse which confirms this:

shrimad-radha-vinodaika-seva-sampat-samanvitam

padmanabhatmajam shrimal-lokanatha-prabhum bhaje

I worship Lokanatha Prabhu, the son of Padmanabha, whose life revolved around the wealth of service he possessed in his Deity Radhavinoda.

(Bhakti-ratnakara 1.297)

The descendants of Lokanatha’s brother, Pragalbha Bhattacharya are still living in Talakharii. Bhugarbha Goswami was Lokanatha’s closest friend and constant companion. He was Prema Manjari in Vraja.

(Gaura-ganoddesha-dipika 187).

bhugarbha-thakkurasyasit purvakhya prema-maïjari

Bhugarbha Goswami’s initiating guru was Gadadhara Pandit Goswami. He is therefore considered to be Gadadhara’s branch. Sri Bhagavata Das, a fellow disciple of Srila Gadadhara Pandit Goswami, was also a close friend. (In the image: Gadadhar Pandit in the middle giving Bhagavatam class.)

According to the Sadhana-dipika, Bhugarbha was Lokanatha’s paternal uncle. The Shakha-nirnayamrita adds the following comments on Bhugarbha Goswami:

gosvaminam ca bhugarbham bhugarbhottham suvishrutam

sada mahashayam vande krishna-prema-pradam prabhum

shrila-govinda-devasya seva-sukha-vilasinam

dayalum premadam svaccham nityam ananda-vigraham

I offer my reverence to the illustrious Bhugarbha Prabhu, who is said to have been born from the bowels of the earth. He bestows love of Krishna; he takes pleasure in the service of Govinda Deva, is compassionate, simple and always joyful.

Bhugarbha and Bhagavata Das are branches of Gadadhara Pandit, both of whom went to live in Vrindavan.

(Chaitanya Charitamrita Adi, 12.81)

Lokanatha and Bhugarbha go to Vraja

Lokanatha Goswami renounced the householder ashrama in 1431 of the Shaka era (1510) and came to meet Mahaprabhu in Navadwip. Mahaprabhu immediately told him to go and live in Vrindavan, telling him that it was his own intention to take sannyas very shortly and go there himself. Lokanatha started to cry when he imagined the Lord with his beautiful curls shorn and the distress the Devotees would feel at his departure. When the Lord saw Lokanatha’s anxiety, he embraced him and consoled him with various spiritual instructions and Lokanatha surrendered completely to Him. When Bhugarbha saw how unhappy Lokanatha was, he decided to accompany him to Vrindavan. The two companions walked through Rajmahal, Tajpur, Purniya, Lukhnow and many holy places before finally arriving in Braj.

Though he had come to Vrindavan on Mahaprabhu’s order, he constantly felt intense separation from the Lord, shedding copious tears in his desire to see him again. When he got the news that Mahaprabhu had taken sannyas and then gone to Puri and thence to the South on pilgrimage, Lokanatha hurried to Southern India in order to join Him. When he arrived in the South, he heard that Mahaprabhu was no longer there, but had gone to Vrindavan. Lokanatha immediately set off for Vrindavan, hoping to see the Lord there, but by the time he arrived, he heard that the Lord was now in Prayag. Lokanatha was disappointed, but still determined to see the Lord and decided to set off again for Prayag.

Lord Chaitania accepts sannyasa from Keshava Bharati.

This time, however, Mahaprabhu appeared to him in a dream and told him to stop running around and remain in Vrindavan and do his bhajana. Not long afterwards, Rupa, Sanatan, Gopal Bhatta Goswamis and others of the Lord’s associates started coming to live in Braj. Their association cheered him immensely.

When Rupa was getting old and unable to walk all the way to Govardhana, he missed being able to see Gopal. When this desire became strong, Gopal came to stay at the house of Vitthaleshvara in Mathura, ostensibly out of fear of Muslim iconoclasts, but actually to show mercy to Rupa Goswami. The Deity stayed there for a month, during which time Rupa came for His darshan with Lokanatha and other Gaudiya Vaishnavas. The extent to which Bhugarbha Goswami was dear to Lokanatha is described in Bhakti-ratnakara:

Lokanatha’s affection for Bhugarbha was well known everywhere. They only had different bodies, in spirit they were one.

(Bhakti-ratnakara 1.317)

Gopal Bhatta Goswami was extremely compassionate. Bhugarbha and Lokanatha are a goldmine of virtues.

(Bhakti-ratnakara 6.510)

Lokanatha Goswami worshiped Radha and Krishna in a state of separation, increasing the intensity of his renunciation. He was afraid of the slightest amount of fame. Thus he forbad Krishnadas Kaviraj Goswami to write anything about him in the Chaitanya Charitamrita, with the result that only his name can be found mentioned there. Sanatan Goswami has also mentioned his name in the mangalacarana to the Hari-bhakti-vilasa, as well as in that to the Vaishnava-toshani commentary to the tenth canto of the Srimad Bhagavatam.

vrindavana-priyan vande shri-govinda-padashritan

shrimat-kashishvaram lokanatham shri-krishnadasakam

I pay obeisance to Kashishvara, Lokanatha and Krishnadas, to whom residence in Vrindavan is very dear and who have taken shelter of Govinda’s lotus feet.

Lokanatha and Radhavinoda

Srila Lokanatha Goswami-dear friend of Bhugarbha Goswami.

Lokanatha Goswami constantly travelled through Braj, ecstatically visiting the various holy places where Krishna had engaged in his pastimes. Once, he came to Khadiravana. Then he visited Kishori Kund near the village of Umarao by Chatravana. He was so impressed by the beauty of the site that he stayed there for some time to do his bhajana in isolation. After being engaged in this way for some time, he developed a deep desire to worship Radha and Krishna in the Deity form.

The Lord knows the desires of His Devotees and feels himself obliged to fulfill them. He came personally to give Lokanatha a Deity, telling him that its name was Radhavinoda before disappearing. Lokanatha was astonished to see the Deity and then filled with anxiety at the thought that the Lord Himself had come and gone. But Radhavinoda cast his sweet glance on Lokanatha and said to him, “I live here on the banks of Kishori Kund in the village of Umarao. I saw your eagerness to serve me and so I came here Myself. Who else would have brought Me to you? I am very hungry. Quickly prepare something for me to eat.”

When he heard these words, tears began to flow from Lokanatha’s eyes. He quickly started cooking for Radhavinoda and then made an offering which the deity ate with great satisfaction. He then made him a bed of flowers upon which he placed him, fanned him with branches and joyfully massaged his feet. Lokanatha devoted himself in body, mind and soul to Radhavinoda.

Sri Radhavinod-Deity isntalled by Srila Lokanath Goswami.

He wondered where he would keep the deity, and decided to make a large bag which became Radhavinoda’s temple. He kept his worshipable Lord constantly close to his heart like a necklace. This attracted the people of Braj to Lokanatha and they wanted to built a house for him and his deity, but he refused. He was so renounced that he accepted nothing other than what he absolutely needed for the deity’s service.

Narottama Das Becomes Lokanatha’s Disciple

After spending some time at Kishori Kund, Lokanatha came to Vrindavan. He learned that Rupa and Sanatan had ended their pastimes in this world and lamented their passing in great sadness. At around this time, Narottama Das, who was the son of the Raja Krishnananda Datta of Gopalpura in Rajsahi (now in Bangla Desh), came to Vrindavan and met him there. When Mahaprabhu told Nityananda to go to Puri, he cried in ecstasy in a place on the banks of the Padmavati river which is now known as Prematila. He buried his love there for Narottama’s later benefit. Years later, when Narottama took his bath in the river at that spot, he was immediately overcome with divine love and decided to cut off all family ties and go to Vrindavan.

Srila Narottam Das Thakur-disciple of Srila Lokanath Goswami.

Upon his arrival in Braj, Narottama met Rupa, Sanatan and Lokanatha. He received Lokanatha’s special mercy, for he became his one and only disciple. Lokanatha was extremely renounced and had made a vow not to take any disciples. Narottama Das too made a vow – to take initiation from no one other than Lokanatha. Narottama repeatedly asked Lokanatha to give him initiation, but Lokanatha was firm in his refusal. In order to win his favor, Narottama went in the middle of the night to clean the place he used as a toilet. Lokanatha was so surprised to see that the place was being kept clean by someone that he became curious to to find out who it was. One evening, he went and hid there, chanting japa the entire night in wait for the anonymous benefactor.

At midnight, he saw someone engaged in cleaning the place and asked him who he was. When he found out that Narottama, the son of a raja, was engaged in doing such a filthy task, he felt embarrassed and asked him what his purpose was in doing it. Narottama immediately began to cry. He fell at Lokanatha’s feet and said, “My life is useless unless I obtain your mercy.” When Lokanatha saw Narottama’s humility and pain, his resolve to never give anyone initiation softened and gave him the mantras.

This is a perfect example of how one can win over the worshipable Deity through honest and selfless service. Narottama Das took initiation from Lokanatha on the full moon day of the month of Shravan. Lokanatha and Narottama engaged in this pastime to show the value of selfless and sincere service to the entire world, but especially to the people of northern Bengal. Lokanatha was a very renounced Vaishnava, but he saw in Narottama someone who not only had a cultured background, but an enthusiasm and taste for dealing with people. As a result, he asked him to go back to his homeland to preach Krishna consciousness.

When one has taken full shelter of the Supreme Lord and is situated on the transcendental platform in full service to the Lord, then he usually has no enthusiasm for engaging in activities for the welfare of people on the bodily platform. When a Devotee goes against this principle, such activities increase in prestige. On the order of his spiritual master, Narottama returned to northern Bengal and began to preach pure devotional service and thus delivered the people of that country.

In his collection of songs known as Prarthana, Narottama Das Thakur has written:

After suffering much sadness, O Lord, you brought me to Braj, pulling me by the rope of mercy which you had tied around my neck. Maya and fate forced me back into the well of material existence by cutting loose that rope of mercy.

Lokanatha Goswami left this world somewhere around 1510 Shaka (1588-9 AD) in the month of Asharh, on the eighth day of the dark moon. His samadhi tomb is found in the Radha Gokulananda Temple in Vrindavan. His Radhavinoda Deity is also being served in the same Temple.

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

Narottama immediately began to cry. He fell at Lokanatha’s feet and said, “My life is useless unless I obtain your mercy.” When Lokanatha saw Narottama’s humility and pain, his resolve to never give anyone initiation softened and gave him the mantras. (In the image: just a wallpaper.)

Bircandra Prabhu – Biography

Birachandra Prabhu knew within Himself that He acted as the Supreme Lord Vishnu, but externally He was prideless.

Srimad Birchandra or Birabhadra Prabhu took birth within this world on the ninth day of the dark moon in the month of Kartik.

Sri Krishna Dasa Kaviraja Goswami writes (CC Adi 11.8-12):

"Sri Nityananda Prabhu is the topmost branch of the indestructible tree of eternal love of Godhead, Sri Chaitanya Mahaprabhu. From that branch grow many branches and sub-branches. After Nityananda Prabhu, the greatest branch is Birabhadra Goswami (Birchandra Prabhu) although Birabhadra Prabhu was the Supreme Personality of Godhead, He presented Himself as a great Devotee. And although the Supreme Godhead is transcendental to all Vedic injunctions, He strictly followed the Vedic rituals. He is the main pillar in the hall of devotional service erected by Sri Chaitanya Mahaprabhu. He knew within Himself that He acted as the Supreme Lord Vishnu, but externally He was prideless. It is by the glorious mercy of Sri Birchandra Prabhu that people all over the world now have the chance to chant the names of Chaitanya and Nityananda. I therefore take shelter of the lotus feet of Sri Birchandra Prabhu so that by His mercy my great desire to write Sri Chaitanya Charitamrita will be properly guided."

In his Anubhashya commentary on Chaitanya Charitamrita, Sri Bhaktisiddhanta Saraswati Thakura describes the life of Birchandra Prabhu. He writes that Birchandra Prabhu, also known as Virabhadra Goswami was the son of Nityananda Prabhu and the disciple of Jahnava Mata. He was born from the womb of Sri Vasudha, Nityananda Prabhu's other wife. In the Gaura-Ganodesha-Dipika, he is mentioned as an incarnation of Kshirodakshayi Vishnu as follows:

sankarshanashya yo vyuha, payobdhishayi-namakah,

sa eva virachandro'bhu-caitanya-abhinna vigraha

"Sri Sankarshan Deva expands Himself as Kshirodakshayi Vishnu. His avatara is Birchandra Prabhu. He is nondifferent from Sri Chaitanya Mahaprabhu, in that he is Vishnu-tattva, God Himself."

Srimati Jahnava Mata.

In a village of the name Jhamatapura in the district of Hugali, Birchandra Prabhu had a disciple named Yadundanacharya, who had two daughters – his own daughter by birth, Srimati, and a foster daughter named Narayani. Both these daughters married Birchandra. The marriage of Birchandra Prabhu has been mentioned in the Bhakti Ratnakara of Sri Narahari Chakravarti Thakura as follows:

"Near Rajabol Hatta is Jhamatpura. Sri Jahnava Mata went there to the Temple of one of her disciples. There, lived the brahmana Yadunandana Acharya. By the mercy of Sri Jahanava Mata he was endowed with great devotion. Yadunandana had a wife named Lakshmi. It was said that she was a pure and highly religous wife. They had two daughters – Srimati and Narayani. Their bodily beauty was wonderful beyond compare. Upon the wish of Jahnava Mata that fortunate brahmana gave his two daughters to be wed to Birchandra Prabhu."

Sri Yadunandana Acharya was a disciple of Birchandra Prabhu. Srimati and Narayani were given mantra initiation by Jahnava Mata. Sri Vasudha's daughter was Gangadevi. She was an avatar of Gangadevi herself. She was wed to Sri Madhava Acharya, who was an avatara of Shantanu Maharaja. The Mahabharata celebrates Shantanu Maharaja, the father of Bhishmadeva in Dwapara-yuga, as the husband of Gangadevi herself. Madhava Acharya was a great Devotee who was deep in Krishna-prema.

On the order of his mother, Sri Birchandra Prabhu made a pilgrimage to Sri Vrindavana Dhama. First he visited the home of Uddharana Datta Thakura in Saptagrama. Uddharana Datta Thakura's son, Srinivasa Datta Thakura greeted Birchandra Prabhu with a respectful reception, and Birchandra Prabhu stayed there for two days.

...First he visited the home of Uddharana Datta Thakura in Saptagrama. (In the image: The gate to the ancient house of Uddharana Datta Thakur).

From there, he went to Shantipura where he visited the house of Sri Advaita Acharya. Advaita Acharya's son Sri Krishna Mishra cordially welcomed Birchandra Prabhu with a full reception, and there was sankirtan, in which everyone was drowned by the sweet waves of the Holy Name.

From there, Birchandra Prabhu went to Ambika Kalna, where he visited the home of Sri Gauridasa Pandit. Sri Hridaya Chaitanya Prabhu met him there with great warmth and affection.

From Ambika Kalna Birchandra Prabhu went to Navadwipa dhama to the house of Sri Jagannatha Mishra. Seeing the son of Nityananda Prabhu, all the followers of Sri Chaitanya who were present there were overjoyed, and welcomed him with great happiness.

There he stayed for two days, after which he traveled on to Sri Khanda. There he was met by Sri Raghunandana and Sri Kanai Thakura who received him affectionately and embraced him.

After staying there for some time, he continued on to Yajigrama to visit the house of Shrinivasa Acharya. With great devotion, Shrinivasa Acharya offered puja to Sri Birchandra Prabhu, knowing him to be the Supreme Personality of Godhead. There he stayed for some days, and there was a great sankirtan festival there.

After this, Birchandra Prabhu went on to Kanthak Nagara, near Katwa, where Mahaprabhu took sannyasa.

After staying there for a day, he continued on to Badhuri Gram, where he arrived at the house of Govinda Kaviraja. With great devotion, the advanced Vaishnava, Govinda Kaviraja gave him a respectful reception and worshiped him with puja. Being very please with his great devotion, Birchandra Prabhu stayed at his house for two days.

After this, he visited Kheturi Gram, the hometown of Narottama Thakura. This is all recorded in the Bhaktiratnakara: "To increase Sri Narottama Thakura's bliss beyond measure, That important branch of the Sri Chaitanya tree, Sri Birchandra Prabhu came to Kheturi Gram and danced in sankirtan. At that time, countless people came to see Sri Birchandra Prabhu, who is Vishnu Himself."

After staying in Kheturi Gram for some days in a great festival of sankirtan, Birchandra Prabhu continued on his way to Vrindavana. By his influence, many sinners and atheists were delivered on the path. When he reached Vrindavana, being informed of his auspicious arrival, and wishing to welcome him as soon as he arrived, the important Devotees in Vrindavana waited for him on the road. These Devotees were all great souls, and included Sri Jiva Goswami, Srimad Krishna dasa Kaviraja Goswami, as well as Sri Ananta Acharya and Sri Hari Dasa Pandita, who were Sri Gadadhara Pandit's disciples and the pujaris of the Deity of Sri Madana-Mohan. Sri Krishna Dasa Brahmachari, Sri Gopinatha Adhikari, and Sri Madhu Pandita were also there, as was the pujari of Sri Gopinatha, Bhavananda. Kashishvara and his disciples Sri Govinda Goswami (the pujari of Sri Govinda in Vrindavana) and Sri Yadava Acharya were also there as well as many others.

Bhakti Ratnakara says, "Everyone came out to see Birchandra Prabhu, and all the residents of Vrindavana were delighted to take His darshan. There was no one who was not overwhelmed by the seeing the manner of ecstatic bhakti exhibited by Birchandra Prabhu. He sang of the superlative qualities of Vrindavana and all the Vaishnavas there. After this he visited the Deities of Sri Govinda, Sri Gopinatha, and Sri Madana Mohana and took darshan of their holy forms."

...Birchandra Prabhu wandered throughout the forests of Vrindavana on an extensive pilgrimage. He saw the twelve forests of Vrindavana, Radha Kunda, Shyama Kunda, and Govardhana Hill. (In the image: Radha Kund).

After this, on the order of Sri Jiva Goswami and Sri Bhugarbha Goswami, Birchandra Prabhu wandered throughout the forests of Vrindavana on an extensive pilgrimage. He saw the twelve forests of Vrindavana, Radha Kunda, Shyama Kunda, and Govardhana Hill. And as he saw these things, he exhibited amazing and wonderful manifestations of divine love. All the residents of Vrindavana were enchanted by seeing these demonstrations of ecstasy in Krishna-bhakti.

In this way, after gradually visiting all the important holy places in Vrindavana, Sri Birchandra Prabhu returned to Gaudadesha. After these wonderful expressions of divine love by Birchandra Prabhu, his fame was preached far and wide. His divine opulences were nondifferent from those of Nityananda Prabhu.

Srila Bhaktisiddhanta Saratswati Thakura, in his Anubhasya commentary, writes that Birchandra Prabhu had three disciples who are regarded as his sons – Gopijana-vallabha, Ramakrishna, and Ramachandra. The youngest, Ramachandra, belonged to the Sandilya dynasty and had the surname Varavyala. He established his family at Khoradoha, and its members are known as the goswamis of Khoradoha. His eldest disciple, Gopijana-vallabha, was a resident of a village known as Lata near the Manakara railway station in the district of Burdwan. The second, Ramakrishna, lived near Malda in a village named Gayeshpura.

Srila Bhaktisiddhanta Saraswati Thakura notes that since these three disciples belonged to different dynasties and also had different surnames and lived in different places, it is not possible to accept them as real sons of Virachandra Prabhu.

Birchandra Prabhu's youngest disciple, Ramachandra had four sons, of whom the eldest was Radha-Madhava, whose third son was named Yadavendra. Yadavendra's son was Nandakirshora, his son was Nidhikrishna, his son was Chaitanyachand, his son was Krishna Mohan, his son was Jaganmohana, his son was Vrajanatha, and his son was Shyamalal Goswami.