He was Halayudha in Krishna lila. According to Premavilasa 24, Nityananda was a disciple of Ishvara Puri. Shri Jiva states that Nityananda was a disciple of Shankarshana Puri who was a disciple of Madhavendra Puri. But Bhaktiratnakara states that Nityananda took diksha from Laksmipati who was the guru of Madhavendra Puri. If this were the case then Nityananda would have been the great-guru of Lord Chaitanya and a friendly relationship could not have existed between the two. According to CBh. Madhavendra Puri dealt with Nityananda as a friend, while the latter showed guru-like reverence to the former.

   Nityananda Prabhu was born on the thirteenth day of the bright fortnight of Magha (February-March) in the village of Ekachakra in the district of Birbhum in 1395 Saka (1473 AD). His father was Hadai Pandita (Hado Ojha) and his mother was Padmavati. His paternal grandfather, Sundaramalla Nakadi Baduri was a brahmana of the Radha clan.

   Nityanda's past name was Kuvera and He was an avadhuta. Steven Rosen (Satyaraja das) says in his book Pancha-tattva, 3.13:
   "Nityananda was considered an avadhuta sannyasi, although it is said that He never formally adopted sannyasa order. Avadhutas (the pure ones, in SB 4.29.11 p. called "most free") are usually associated with the Saivite tradition but there is a little known branch of Vaishnava sannyasis known as turiyatit-avadhuta. They are described in the Narada-parivrajaka-upanishad, Turiyatit- avadhuta-upanisad and the Brhad-avadhuta-upanishad."

   In the same book (3.40) he lists twelve gopalas, associates of Shri Nityananda, with their identity in Chaitanya-lila:
   Shridama (Ramadasa Abhirama of Khanakul-Krishnanagar in Hooghly)
   Sudama (Sundarananda Thakura, brahmana ascetic)
   Vasudama (Dhananjaya)
   Subala (Gauridasa Pandita)
   Mahabala (Kamalakara Pipalai)
   Subahu (Uddharana Datta)
   Mahabahu (Mahesha Pandita)
   Stokakrishna (Purushottama)
   Arjuna (Parameshvara Dasa)
   Dama (Purushottama Nagara)
   Labanga (Kala Krishnadasa)
   Madhumangala, or Kusumasava (Shridhara)

   Shri Nitai is Isha prakasha (CC 1.1.7-11), the cherished goal of Gaudiyas (CC 1.1.18-19), and is depicted as the trunk of the tree of bhakti (CC 1.9.21, 1.10.115)

   His childhood sports up to twelve years of age are described in CBh. 1.9.12-99; His pilgrimage tours up to twenty years of ages in CBh. 1.9.100-136; His arrival in Navadwipa at the house of Nandana Acharya and his meeting Lord Chaitanya is described in CBh. 2.3.120-2.4.76.

   Premavilasa narrates the following information relating to Nityananda Prabhu: marriage of Nityananda; settled life at Khardaha with Vasudha-Jahnava; death of seven sons soon after birth when Abhirama conveyed his humble obeisances to each; birth of Virachandra and Ganga later; both stayed alive and healthy despite Abhirama's offering of obeisances; hymns sung by Abhirama in praise of Ganga Devi.

   Nityananda tattva: Mahasankarshana, Sesa, etc. (Gaura-ganoddesa-dipika 63-64). Sandhini-sakti; inward descent of Ananga manjari (Ananga manjari Samputika), in the form of Prakrti indirectly and in the form of Purusa directly. See Dharanishesha Sanvad in Brahmanda Purana of Vrindavana dasa Thakura, (2) Aishvaryamrtakavya and (3) Rasakalpasara tattva. Nityananda mantra: see Brahmanda Purana and Dhyanachandra Goswami's Paddhati (56-57).

   Dhyana and Gayatri dealing with Nityananda: see Paddhati (as above) 50, 72. Nityananda Astaka composed by (1) Sarvabhaumma and (2) Vrindavana dasa Thakura; Nama dvadasaka on Nityananda composed by Sarvabhauma Bhattacharya; Astottarasatanama (108 names) of Nityananda (1) in Brahmanda Purana and (2) by Sarvabhauma. 

   The following are some primary works on Nityananda Prabhu:

   Nityananda prabhu raisvaryamrtakavyam, Baranagar Pathavadi (Calcutta manuscript no. BA. copying date is 1260 BS (1853 AD). This Sanskrit text consisting of 128 shlokas is said to have been written by Vrindavana dasa Thakura. The ms. deals with descriptions of various aishvarya and madhurya-lilas of Nityananda Prabhu, as well as a note on His true nature (prakrti-svarupa). Another manuscript with similar contents titled Rasakalpasaratattva is also attributed to Vrindavana dasa and is available at Pathavadi collection ms. no. B 46.

   Nityananda Vamsavistar, by Vrindavana dasa Thakura. The contents are as follows: Avatarahood of Virachandra; revelation of Virachandra; genealogy of Virachandra; Jahnava's pilgrimage to Vrindavana, in two parts – a total of six sections.

   Nityananda Bhasya written by Ramrayaji, a disciple of Nityananda. It forms a commentary to Shikshashtaka.

   He disappeared by merging with the body of Banka (Bankima) Raya Deity in Ekachakra grama – His appearance place.

   The following is a story in connection with the disciple of Shripad Vyasa Tirtha who was given the name Lakshmipati 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 Lakshmipati Tirtha to break the ground for a change in the regular line of the Madhva 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-saci-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). We have discussed in brief some of the situations that arose around this time that warranted these changes. We have also introduced some of the Vaishnavas who performed this task for the Lord. The change itself to many meant seeing heart rendering devotion to the Lord, which was in many cases unable to be contained because of its intensity. Some objected to this as being mere sentimentalism, some even suggested that though the external sentiments were seen, other things were in the heart. From here on we deal with some of those feelings and emotions through the ahcaryas who experienced them. There are potential dangers to this, but I am prepared to take the chance that the readers will appreciate and aspire for such deep feelings and not fall subject to imitating them.

   There is sometimes a lot missed by those who try to merely rationalise everything, those who are logicians, or academics. Often showing that they cannot see 'outside of their paradigm, or square'. 'Sravana', study or scrutiny of 'shastra' may be necessary to give one the basis for discrimination between 'Para' and 'Aparatattwas', and reflection helps us to fix our minds on the import at hand. However the persons who we are relating to here are already fixed in their conclusion of 'shastra', the need for logical arguementation, discussion, or rhetorical persuasion may even impare one's vision rather than enhance it.

   We have found this especially to be relevent to those who have come from certain ethnic cultures which are very strong and may we say dominant.

   Often it is easier to accept things as they are if one doesn't know anything in the first place. Sometimes the example of the two youths who comes to the music teacher to learn to play an instrument is cited. The first youth was asked, "….do you know how to play the piano?" "No," was his reply. "Your fee will be $400." said the teacher. The second student was asked if he knew how to play. "Yes, I taught myself a few pieces!" was the reply. "Oh then your fee will be $800., for first we have to un-train you, before we can train you!"

   "Sometimes 'manana' is portrayed as only being the systematic employment of the canons of textual interpretation and logical examination with a view to arriving at a firm conviction that he final interpetation of the 'shastras' thus arrived at is alone the correct and unimpeachable one."(B.N.K. Sharma. 1986. Philosophy of Shri Madhvacharya. page 377.) And this is so true, when dealing with what you know and have. But to understand anything outside of that realm, another's perpective, or devotional vision, open minded reflection, manana which removes doubts ('samshaya'), and former misapprehension ('viparyaya') are prerequisits.

   As you will read shortly, these are insights to the personal relationships between the Lord and His pure Devotees. "Steadiness of attention and exclusive contemplation of the Supreme can only be achieved through deep rooted love of God."(B.N.K. Sharma. 1986. Philosophy of Shri Madhvacharya. page 377.) This is not a cheap or an ordinary thing, but by these personal and intimate dealings based on love is specifically how the Madhva 'sampradaya' has come to be known all over the universe, by the desire and preaching of it's members.

   One story of this nature, which is quite heart rendering is the following story of Lakshmipati 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 Lakshmipati in His original form as Lord Balarama, Krishna's brother. How he appeared to Lakshmipati 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 Lakshmipati's right ear and Lakshmipati awoke. After a short time Lakshmipati saw the 'avadhuta Brahmin' and his mind became full with anxious anticipation. When they met, Lakshmipati 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, Lakshmipati's eyes brimmed over with swelling tears. That very day Lakshmipati fulfilled the order of Lord Balarama, and Nityananda became the favourite of Lakshmipati.

nityananda prabhu vande
srimad laxmipati priyam
sri madhwa-sampradaya
vardhanam bhakta vatsalam

 

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

   Shripad Lakshmipati 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. Lakshmipati 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. Lakshmipati 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 Lakshmipati's cherished longings, though He forbade him from telling a soul of His identity, and then disappeared from sight.

   When Lakshxmipati awoke in lamentation upon the Lord's disappearance, he saw that night had become the morning. Shripad Lakshmipati 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 Lakshmipati left this world. Who can understand properly the character and pastimes of the Lord and His pure Devotee Lakshmipati Tirtha? Just see the purity of Shripad Lakshmipati Tirtha, that the Lord appears directly to play with him.

   Usually it is accredited to Shripad Madhavendra Puri Goswami, the disciple of Shripad Lakshmipati 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 Lakshmipati 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 Lakshmipati Tirtha."

   In a conversation I had with the elderly H.H. Bhakti Hridoy Mangal Maharaja, Secretary General of the Shri Chaitanya Gaudiya Math, when he visited Australia 1989-90, he 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 Lakshmipati 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, Dasharatha, to go to the forest. Though different circumstances, both Maharaja Dasharatha 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. 

   Prabhupada: So today, the appearance day of Nityananda Prabhu… Nityananda Prabhu is Baladeva, Baladeva-tattva.

vrajendra-nandana yei, saci-suta haila sei,
balarama haila nitai

   “Who was formerly the son of Nanda Maharaja, He has appeared as the son of Sachi Devi.” Chaitanya Mahaprabhu’s mother’s name was Sachi Devi. So Krishna. Krishna is Shri Chaitanya Mahaprabhu, and Balarama is Nityananda Prabhu. Now.

vrajendra-nandana yei, saci-suta haila sei,
balarama haila nitai

   So Balarama… In the Vedic literature it is said, nayam atma bala-hinena labhyah; na bahuna srutena. So bala means strength. Sometimes some rascal philosophers, they take it that bala means bodily strength. They propagate this philosophy that “Unless you are bodily stout and strong, you cannot achieve spiritual salvation. You must be very strong and stout and eat meat and fight, and then you’ll get next spiritual birth” No. This bala, this strength, is different. This is spiritual strength.

   The difficulty of the present situation is that actually we are moving on account of spiritual strength, but they have no information of the spiritual strength. They are thinking of material strength. That is expressed here, that

ahankare matta hoiya, nitai-pada pasariya,
asatyere satya kori mani

  This is due to ahankara. Ahankara-vimudhatma kartaham iti manyate. Those who are vimudha, especially rascal… Mudha, rascals, and vi means visesha, viseshanam, particularly. Ahankara- vimudhatma. The same thing which is spoken in the Bhagavad- gita, Narottama dasa Thakura says the same thing in a plain Bengali language. Ahankare matta haiya, nitai-pada. By the spell of maya ahankara-vimudhatma kartaham iti manyate  they are thinking that “We are independent. We can do whatever we like.” This is called ahankara-vimudhatma. Under false pretext, false prestige, everyone is thinking that “We are independent. We can find out the solution of the problems of life by material adjustment,” so on, so on. So that is our material disease. Ahankara-vimudhatma. Bewildered, they do not understand that the real strength is spiritual strength. We see daily, see daily that a very strong man, very powerful man, very good brain, very good scientist… So where is the strength? The strength is atma. As soon as the atma, or the soul, goes out of this body, so intelligent, so strong, and so many things, that is nothing. That is the difference between dead man and the living man. A living man is very powerful, very good position, everything. As soon as he lies down, he is lying down on the floor, and if you kick him on his face, he’ll not protest. So where is that strength? The strength is gone. That is spiritual strength. On the spiritual strength, the body moves. Suppose you have got a very good car, Mercedes car or Rolls Royce car. But when there is no petrol, how the car will move? It is not possible. There is spirit, petrol spirit. Similarly, real strength is spiritual strength. That spiritual strength is Balarama. Bala means strength. Therefore we have to take shelter of the lotus feet of Balarama, guru-tattva.

   Balarama means guru-tattva. Balarama represents guru. Yasya prasadad bhagavat-prasadah. If we want to understand Caitanya Mahaprabhu, if we want to understand Krishna, then we must take shelter of Balarama. Nayam atma bala-hinena labhyah. This bala- hinena labhyah, this Vedic injunction, means “Without the mercy of Balarama you cannot understand, you cannot realize your spiritual identification. So that Balarama comes as Nityananda Prabhu. Balarama haila nitai. Therefore we must take shelter of Balarama. That is.This song has been sung by Narottama dasa Thakura. Nitai-pada-kamala, koti-candra-susitala. If we take shelter of Nityananda Prabhu, then we get peace. Koti-candra-susitala. Just like in daytime, especially in the summer season, we become very much exasperated. But at night, in the evening, as soon as there is moonshine, we become very much satisfied. All day’s labor and fatigue is immediately moved. So nitai-pada-kamala, the shade of Nityananda Prabhu’s lotus feet, is koti-candra-susitala, as pleasing as one crore of moonshine. One moonshine gives us so much pleasure. So if we want actually peace of mind, if we actually want to be free from this material fatiguement, then we must take the shelter of Nityananda Prabhu. Nityananda Prabhu is the strength, spiritual strength. And without spiritual strength you cannot approach Krishna. Nayam atma pravaca… Simply by talking nonsense… Nayam atma pravacanena labhyah. If you are a good speaker, that does not mean you’ll understand, yourself. Na medhaya: “Neither by good brain.” Because you have got very good brain you’ll understand Krishna no. Nayam atma pravacanena labhyo na medhaya na bahuna srutena. If you think that you are a very good scholar, university degree-holder, then you’ll understand no. This is not possible.

   So we must have spiritual strength. That source of spiritual strength is Balarama, Krishna’s next manifestation, prakasa-vigraha. Krishna is manifesting Himself through Balarama. So we have to take shelter of Nityananda Prabhu.

nitai-pada-kamala, koti-candra-susitala,
je chayay jagata juray

   The whole world is suffering, but if you want peace, then you take the shelter of Nityananda Prabhu.

heno nitai bine bhai, radha-krishna paite nai
dhridha kori’ dharo nitair pay

   Our real aim of life how to go back home back to Godhead and associate with Radha Krishna. In another song the same author says,

manushya-janama paiya, radha-krishna na bhajiya,
janiya suniya bisha khainu

   Unless you come to Radha-Krishna, you cannot get real pleasure. If you want to dance and get pleasure, don’t dance independently. Dance with Krishna. Then you’ll be happy. The dancing is there, but dancing without association of Krishna. Just like here, in our Temple, we are also eating, but we are eating the remnants of foodstuff left by Krishna. That is real pleasure. It is not that we are stopping eating. We are not stopping eating. We are not dry philosophers. Krishna baro doyamoy, koribare jihwa jay, swa-prasad-anna dilo bhai. All over the world we are eating Krishna Prasadam, and we have got good experience. At least ten thousand men and women, they are taking Krishna Prasadam, but we have no anxiety. We have no anxiety. A family consists of a few members. They are full of anxiety how to maintain the family. And we are maintaining a family of ten thousand men. We have no anxiety. Just see practically. We have no anxiety. We require thousands and thousands of rupees for maintaining Europe, America, a costly affair. But because we are under the shelter of Nityananda Prabhu, Balarama, we have no anxiety. That means material life means anxiety. You cannot avoid anxiety if you lead a material life. Then you will be anxious. 

   That is Prahlada Maharaja’s instruction. He was asked by his father, “My dear son, what you have learned, the best thing from your teachers?” So he replied, “My dear father” He never said, “My dear father”; He said, “My dear best of the asuras.” Asura- varya. Tat sadhu manye ’sura-varya dehinam. Tat sadhu manye ’sura-varya dehinam sada samudvigna-dhiyam asad-grahat. The whole human society is suffering, at least suffering from one disease anxiety. Ask anybody. Take one small ant and take the big elephant; take the President of United States or take one street beggar. Ask him, “Whether you are free from anxiety?” Nobody will say, “No.” “I am full of anxiety.” That’s a fact. So why they are anxiety, in, full of anxiety? That Prahlada Maharaja had replied, sada samudvigna-dhiyam asad-grahat. Because we have taken asad-vastu, that will not exist…

   Everything, whatever you have got our, this body will not exist. And this is the main platform of our existence. In the material world, so long the body is there, you exist. So Prahlada Maharaja said that “Real solution of problems of life is to get out of this material condition. That is best thing in my opinion.” Sada samadvigna-dhiyam asad. That is Vedic injunction also. Asato ma sad gamaya: “Don’t live in this asat, in this material condition.” Sad gamaya: “Go to real existence.” That real existence means spiritual life. Na hanyate hanyamane sarire. So if we actually want life, blissful life, then we must get out of this material existence. That is Prahlada Maharaja’s instruction. Samudvigna-dhiyam. And if you remain in the material existence, you must suffer some anxiety. There is no excuse.

   So Prahlada Maharaja advises that hitvatma-ghatam griham andha-kupam vanam gato yad dharim asrayeta. If you… Real problem is anxiety. And this anxiety will continue so long you are material existent. Therefore the real life is to get out of this material… Hitvatma-ghatam. Atma-ghatam. Atma-ghatam means killing the soul. This material civilization is killing the soul. That They have no information of the soul. They do not know how to become peaceful, how to become blissful. They are trying to be peaceful, bahir-artha-maninah, by external material energy. They are thinking by constructing big, big buildings, just like in Bhubaneshwar they are doing, and having good, very big, big roads and motorcars, that is advancement of civilization. No. That is not advancement of civilization. That is increasing their anxiety. There is no solution of the anxiety. There is… Formerly that… I was speaking. There was no university. The university was in the cottage Vyasadeva. Vyasadeva was writing Shrimad-Bhagavatam and all the Puranas in a cottage. The university was there. Who can produce such literature as Vyasadeva has given? From any angle of vision, from literary point of view, from philosophical point of view everything, so perfect, every literature, Mahabharata, Puranas, and Vedanta. Veda-vyasa, he has given. So there was no need of university. It required clear brain. That was to be done by the brahminical qualifications, samo damo titiksha arjava, jnanam-vijnanam astikyam brahma-karma svabhava. Where is that education? This education, technical education, how you can very nicely hammer, this will not solve the problem. So if we want real solution of the problems, then our duty is first of all to take the shelter of nitai-pada-kamala. Then we’ll be happy, and we’ll get moonshine, and our all fatigueness will be subsided.

   Sambandha nahi jar, britha janma gelo tar. So if you have no connection with Nityananda Prabhu. Nityananda means always. Nitya means always, ananda means pleasure. This is another meaning you can draw. So therefore, if you have no connection with Nityananda Prabhu. Se tar: “He’s simply wasting time.” Britha means useless. Uselessly, he’s wasting time. Se pasu boro duracar. And Narottama dasa Thakura has used very strong word. “Anyone who has no connection with Nityananda Prabhu, he’s a pasu.” Sei pasu. He’s a pasu, means animal. So animal, how one animal can get happiness? That is not possible. The dog, from the childhood he’s searching after food, searching after food. And cannot get food. Unless a dog has got a master, he’s street dog and he’s always unhappy. So better to become a dog of Nityananda Prabhu. Then we shall be happy. Instead of becoming dog of so many other people.. Everyone is dog. Everyone is searching after to serve a master. But none of them are satisfied because that is false master. You take real master, Nityananda Prabhu. You’ll be happy. Se pasu boro duracar. He does not know where is happiness. Where I shall become a dog? That…Our Bhaktivinoda Thakura, he has sung therefore,

vaisnava thakur, tomara kukkur,
boliya janaha more

   “My dear Vaishnava Thakura, kindly accept me as your dog, as your dog. I am dog already, but I am maya’s dog. I’m not Vaishnava’s dog. So kindly accept me.” If you become a Vaishnava’s dog. Chadiya vaishnava seva, nistar paiche keba. If you do not become a dog of Vaishnava and Nityananda Prabhu.. Nityananda is guru. So if you do not become a dog of Nityananda Prabhu, Vaishnava, or guru, there is no question of happiness. Se sambandha nahi yar, britha janma gelo se pasu boro duracar. Nitai na bolilo mukhe, majila samsara-sukhe. He who has no connection with Nityananda Prabhu, and he does not say, “Jaya Nitai! Jaya Gaura!” And majilo samsara-sukhe, he thinks that this society, family, and “Society, friendship and love, divinely bestowed upon man.” These materialist persons, they say like that. That is called majilo samsara sukhe. In samsara there cannot be any sukha, but he’s attracted by that. Majilo samsara sukhe. Vidya-kule ki koribe tar. What we’ll do with university education or born in big family or This will not help. This is not possible. Vidya-kule ki karibe tar. Why they’re accepting this false? Ahankare matta hoiya, nitai-pada pasariya, asatyere satya kori mani. On account of being misled by false prestige and false egotism, asatyere satya kori mani, we are accepting this body which is asat, which will not exist. That we have taken as reality. Ahankare matta hoiya, nitai pada pasariya. But if we take shelter of Nityananda Prabhu, then you get the enlightenment. Asatyere satya kori mani. Nitaiyer koruna habe, braje radha-krishna pabe, dharo nitai-carana du’khani.

   Therefore Narottama dasa Thakura advises that Today is Nityananda Prabhu’s avirbhava appearance day. Let us at least remember today nitai-pada-kamala. That is wanted. Nitai carana satya, tahara sevaka nitya. The reality is nitai-carana, and anyone who is servant of Nitai…So nitaiyer carana satya, tahara sevaka nitya. One who has become the dog of Nityananda Prabhu, he gets his eternal life. We are eternal, but under misconception of material identification, we are under the subjugation of maya. Bhutva bhutva praliyate. Tatha dehantara. It is very botheration, but they do not know. I am going from one body to another transmigration. And that is not guaranteed, what body. They have no science, no knowledge about understanding tatha dehantara, the very first instruction of Bhagavad-gita. They are so rascals, and they are proud of their education, their universities. This is going on.

   Nitai carana satya, tahara sevaka., nitai-pada sada koro asa. Therefore we should always expect to be under the shelter of nitai-pada-kamala. Narottama boro duhkhi. Narottama dasa Thakura, he’s acharya. He is presenting himself… That is acharya. Means he is not duhkhi, but he’s presenting himself as duhkhi. That is acharya. Acharyas, they are never duhkhi. But taking the common man’s position, he says, narottama boro duhkhi. Or, in other words, Narottama… Narottama means the best of the human being. So here in this material world one may be the best of the human being, very exalted position, but everyone is duhki, unhappy. Narottama boro duhki, nitai more koro sukhi: “Only Nityananda can make me happy. Otherwise not possible.” Rakho ranga-caranera pasa. So today is Nityananda Prabhu’s appearance day. We shall always pray Nityananda Prabhu, “Kindly keep me under your shelter so that. I am very duhki; I am very unhappy. Under the shelter of Your lotus feet I shall be happy.” And that is real happiness. Thank you very much.

   Devotees : Jaya Shrila Prabhupada! 

   Curiously there is no authoritative biography of Nityananda Prabhu; and while Rupa, Jiva, and Raghunatha do not even mention him once in their collective writings, Sanatana Goswami refers to him only briefly in the invocation of his Vaishnava-toshani. Nonetheless, the world is fortunate that Shri Chaitanya Mahaprabhu's biographers have devoted large sections of their work to Nityananda's life, which can be pieced together from this massive literature, and also from later medieval Vaishnava texts, such as Bhakti-ratna-kara and Prema-vilasa. Nityananda Prabhu was born in the village of Ekchakra, also called Ekacakra, in the country of Rahr (Radhadesha), some eight miles east of where today stands the Mallarpura station of the E.I. Railway (within the modern Birbhum District of West Bengal). His birth site is commemorated by a small Temple named Garbhavasa and is visited by throngs of pilgrims to this day.

   Although no authorized account of His birth is extant, it is said that He was born in or near the year 1474 and that His father's name was Hadai Ojha. Hadai was a well known pandita, having descended from a good brahmana family whose origins were in Mithila; and his wife's name was Padmavati. Their only son, Nityananda, was born on the auspicious thirteenth day of the bright fortnight of the month of Magh. This auspicious day was made even more auspicious by Nityananda Prabhu's birth.

   As a child, Nitai, as He was called, had a close circle of friends, and together they used to imitate the pastimes of Vishnu and His associates. Once, they dressed themselves as demigods and petitioned the Lord to alleviate the burdened Earth of Kali-yuga. Nityananda Prabhu and a playmate who was dressed as the ailing Earth, along with the other children, took their game to the Ganges, where they addressed Lord Vishnu. At that time, one of the children hid behind a rock and spoke in a grave voice, "I will soon be born in Mathura to lighten the oppression of the Earth." The boys enjoyed themselves, as children do, while becoming completely absorbed in Krishna lila.

   On another occasion, Nitai and His friends gathered in an imitation "village" to celebrate the marriage of Vasudeva and Devaki, the parents of Krishna. The following day, they made their playhouse into the prison of Kamsa and enacted the entire story of Krishna's birth. Once, while acting out this episode, Nitai transformed the area into a cowherd settlement and took "Krishna" there, deceiving Kamsa by substituting Yogamaya for Krishna within the prison. 

   Performing these intricately-woven stories on a daily basis, the children became quite close and came to love Nitai as their natural leader and friend. He was the most imaginative among them, and they all laughed and shared joyful exchanges when He would dress them like demons.

   When they staged the Putana story, for example, they would engage in uproarious laughter when one of their friends pretended to suck the demoness's breasts like baby Krishna. Sometimes Nitai would construct demons out of toys, naming them Bakasura, Aghasura, Vatsasura, and so on and would go through the motions of battling with them and finally killing them.

   His friends were so entertained by His play-acting that they would come back day after day just to see Him do it again and again.

   Once in a while, His friends would take the roles of the elephant Kuvalayapida or the wrestlers Chanura and Mustika. Nitai would fight with them, knock them down, and drag them off by the hair. By the end of the day, their stomachs would ache from laughter, and they would tell their parents about the great fun enjoyed with Nitai in play-acting.

   Sometimes Nitai would bring His friends to the local milkman and have them watch Him steal butter and yogurt, as Krishna did in His Vraja lila. The milkman, of course, did not complain. In fact, he was an accomplice, setting aside excess dairy for Nitai and His friends, expecting them to show up.

   All the adults of Ekachakra adored Nitai. They were fascinated by this unique little boy, and they loved Him as their own. Seeing His total absorption in Krishna and the avataras of Vishnu, they suspected that He might be some sort of Incarnation Himself.

   He was relentless, day after day enacting a different pastime, and did it so skillfully that His neighbors wondered, "How is it that He is so talented? How does He know the stories so well? No one has explained all these details to Him."

   One day He imitated Krishna's pastime of lifting Govardhana Hill, with all aspects of the story acted out perfectly. On another, He constructed a replica of Vrindavana, performing many parts of Krishna's Vraja-lila with marked realism, and on still another, He pretended to steal the clothes of the gopis and visit the wives of the brahmanas engaged in sacrifice.

   On one occasion, one of the boys dressed as Akrura and took Krishna and Balarama away from Vrindavana on the order of Kamsa. Nitai cried in grief, feeling the separation of the gopis. Tears of love flowed from His eyes.

   His acting was so authentic that it made all who watched question whether He was merely acting or in some way experiencing the part He played. This was true whether He was playing Krishna, Balarama, or even Vamana, or other Incarnations of the Lord."Nitai, where have you learned all this?" one of the neighborhood ladies asked. Nityananda enjoyed her question. "They are My own divine pastimes," He said, "and I am allowing you to see them." The townspeople laughed, shaking their heads. They did not know what to make of Him. 

Chapter Summary

   This chapter describes the childhood pastimes of Nityananda up to his twelfth year, during which time he re-enacted the divine pastimes of Krishna, Rama, Vamana, and the other avataras of Vishnu. This chapter also describes his tour of different holy places which continued until his twentieth year.

   On the order of Gaura Krishna, Ananta Deva had already made his appearance in the village of Ekachakra in Radhadesh. In this way, Nityananda Prabhu appeared like the moon from the sea of the womb of Padmavati, the wife of Hadai Oja. And just like the rising moon, he dispelled all the darkness covering the land of Radha by his auspicious appearance. As a child, Nityananda constantly played with his boyhood friends imitating the pastimes of Krishna. 

   Once, his friends took the role of the assembly of gods, who were desirous of petitioning the Lord to relieve the burden of evil oppressing the Earth. Nityananda Prabhu took with him a child who was dressed as the earth, and together with the children who acted the roles of the different assembled gods, he went to the banks of the river Ganges. There he addressed the Lord who rests in the ocean of milk, Kshirodakshayi Vishnu. At that time, one of the children took the part of Lord Vishnu, and hiding unseen by the other children spoke in a grave voice that all could hear: "I shall surely be born in Goloka Mathura to lighten the burden of the Earth."

   And so Nityananda Prabhu enacted the different pastimes of Krishna that the Lord performed during the Dvapara age. He enacted the pastimes of the marriage of Vasudeva and Devaki, the birth of Shri Krishna in the prison of Kamsa, the journey of Vasudeva to Nandagram and how he carried Krishna over the Yamuna river, as well as his return from Nandagram and how he brought Mahamaya who had just appeared as the daughter of Yashoda with him. 

   He enacted the slaying of Putana, the breaking of the cart, Krishna's butter stealing pastimes, the slaying of the demons, Dhenuka, Agha, and Baka. He also displayed the pastimes of the pasturing of the cows, the lifting of Govardhan hill, the stealing of the gopis clothes and the Lord's bestowal of mercy upon the wives of the sacrificial brahmanas. He performed the pastimes of sending secret advice to Kamsa in the guise of Narada, the killing of the Kuvalaya elephant and the wrestlers Chanura and Mustika, and the killing of Kamsa. 

   Nityananda Prabhu also enacted the pastime of Vamana Deva's cheating Bali of the three worlds, and took the role of Ramachandra. His friends acting the part of monkey soldiers pretended to build a bridge of floating stones across the ocean, in imitation of the pastimes of Rama. Once, Nityananda took the part of Lakshman, and, bow in hand, would storm the palace of Sugriva. Once he took the part of Rama Himself, enacting the pastime of breaking Parashurama's pride. Once, taking the role of Lakshman he pretended to kill Indrajit and then swoon, hit by the powerful arrows of Ravana, the demon-king. He would enact the pastime of having the medicine from Gandamadana Hill brought by Hanuman and would recover from his wounds after receiving the medicine.

   Nityananda spent twelve years enacting these kinds of pastimes. At that time, he went to visit the different holy places in order to purify them from the sins left behind by the pilgrims who visit them.

   He toured the holy places in both Northern and Southern India, on the pretext of pilgrimage and in this way was occupied until his twentieth year when he arrived in Navadwipa and met Chaitanya Mahaprabhu. In the course of his wandering through the different holy places, Nityananda Prabhu met Madhavendra Puri, Ishvara Puri, and Brahmananda Puri. Nityananda passed many days enjoying the ecstasy of Krishna-katha in the company of Madhavendra Puri and his disciples. He then visited Setubandha, Danatirtha, Mayapuri, Avanti, Godavari Jiyura Nrismha, Devapari, Trimala, Kurmakshetra and many other holy places. At last he arrived at Jagannatha Puri, where he took darshan of Jagannatha Deva and was profoundly moved to ecstasy upon seeing the Deity. From Jagannatha Puri, he returned again to Mathura. The chapter closes with an explanation of Lord Nityananda's renunciation.

   Lord Nityananda who is identical with the powerful Balarama himself, manifest during this period his pastimes of preaching the Holy Name in love of God. The chapter concludes with a description of greatness of Nityananda Balarama.

Text of Chapter

   All glories to Shri Krishna Chaitanya, the ocean of mercy. All glories to Nityananda Prabhu, the friend of the helpless. All glories to the life and soul of Shri Advaita Chandra. All glories to He who is the only shelter of Shrivasa and Gadadhara. All glories to Vishvambhara, the son of Jagannatha Mishra and Sachi Devi who is always beloved by His Devotees and followers.

   Before the advent of Shri Chaitanya Mahaprabhu, Ananta Deva himself had appeared on the order of the Lord. He took birth in the Radhadesh to help enact the divine lila of the Lord. His father's name was Hadai Oja and his mother's name was Padmavati. He appeared in the village of Ekachakra within the land of Gauda. From infancy he was sober, highly intelligent and supremely qualified. The baby boy was millions of times more beautiful than cupid.

   From the moment of his birth there appeared within the Radhadesh, all-auspicious symptoms. All varieties of famine, poverty, and unhappiness immediately disappeared. On the day that Shri Gaurachandra made His advent in Shridhama Navadwipa, Nityananda Prabhu shouted with joy. The vast universe was pervaded with the sound of his cries and the whole world became astonished. Some said, "The thunderbolt has descended to Earth." Many could understand that the mighty disturbance was the result of some divine power. Some said, "We know the cause. The master of Gauda has spoken in a voice of thunder." And in this way, everyone gave their different opinions. But by the power of the illusory energy of Krishna, no one could recognize the transcendental position of Nityananda Prabhu. 

   In this way, keeping his divine nature unmanifest, the supreme Lord, Nityananda Prabhu delighted in the company of children. In all the games that the Lord played with the children, Krishna was the center. Indeed, their play was nothing but the lila of the Lord. Nityananda Prabhu would hold an assembly of the gods with one of the children acting the part of the Earth presenting the petition of the demigods to the supreme Lord Vishnu. All of them would go along with the Earth to the banks of the river where together they would pray to the hidden Lord of the universe, Kshirodakshayi Vishnu. Unseen by all, one of the boys would loudly proclaim from his hiding place, "I will shortly be born in the cowherd village of Mathura."

   Another day, Nityananda Prabhu and his childhood friends would gather in the village to celebrate the marriage of Vasudeva and Devaki. Once, having made their playhouse into the prison of Kamsa, he re-enacted the pastime of Krishna's divine appearance in the dead of night. Nityananda Prabhu built a cowherd settlement and took Krishna there, deceiving Kamsa by substituting Yogamaya for Krishna within the prison.

   Another time he dressed up one of his childhood friends as Putana, while another boy, climbing his body pretended to such his breast like the baby Krishna. Once, having built a cart made of reeds with the help of the children, Nityananda Prabhu broke it. Nityananda Prabhu would bring his childhood friends to the house of the local milkman and steal milk and yogurt, following in the footsteps of Krishna. His friends never left his company, nor would they return to their homes, but day and night they would play in the company of Nityananda Prabhu.

   Nor did their mothers and fathers complain, but all loved Nityananda with their hearts and souls. He would hold his relatives and friends in affectionate embrace. Upon beholding his amazing childhood pastimes, everyone would say, "We have never seen such wonderful playing. How is it possible that this child has learned all these activities of Krishna."