Author Archives: Sevak

Raghunandana Thakura

The deity of baby Raghunandana on the lap of his mother at his birthplace, Sri Khanda. Courtesy of Sakhicharan dasa.

Being called away on medical business, Mukunda Dasa once asked his young son, Raghunandana, to offer the raja bhoga to the family Deity of Gopinatha. Raghunandana prepared everything timely, carefully, and with great devotion. When he made the offering he remembered his father's order, "make sure the Deity eats." Ringing the bell the simple boy told the Gopinatha Deity, "Eat, eat!" Raghunandana began crying when he saw the untouched food remaining on the Deity's plate. He feared his father's anger for his inability to "make the Deity eat." Gopinatha couldn't resist the child's intense devotion. So the Lord ate everything on the plate, leaving no remnants.

Upon returning, Mukunda asked for Gopinatha's Maha-Prasadam. Raghunandana said the Deity ate everything. Astonished, Mukunda told his son to make the offering again. From a hidden place Mukunda watched in total amazement as Raghunandana offered a laddhu to Gopinatha. But the Lord only took half a laddhu. Mukunda understood that the Deity only took half because He was still full from eating the lunch offering. Choked with divine emotion in appreciation of his pure Devotee son, Mukunda embraced Raghunandana.

Later in Jagannatha Puri, Lord Gauranga lovingly asked Mukunda Dasa, "Who is the father and who is the son?"

Mukunda replied, "Raghunandana is definitely my father. Because he has given me Krishna bhakti and showed me pure Krishna consciousness." In Krishna lila, Raghunandana is Kandar-pa-manjari or Pradyumna (of the Catur-vyuha). His samadhi is in the 64 Samadhis Area.

Vamsi Dasa Babaji Maharaj

Vamsidas Babaji was a Gaudiya Vaishnav sadhu who lived at Swarupa Gunj, Navadwip during the time of Srila Bhaktisiddhanta Saraswati Thakur. He was respected by Srila Bhaktisiddhanta, and he used to see to it that Vamsidas Babaji was provided with grains and so on by Gaudiya Matha brahmacharis.

Srila Vamsidas Babaji appeared in the village of Majidpur in the Jamalpur district of Bangladesh. Before the partition of India, this city was formerly in the district of Mymensing. His father’s name was Sanatana Malobrahma and he was previously known as Bhairava. Babaji Maharaj came to Nabadwip from East Bengal.

He lived as a total recluse, far away from the hubbub of the town in a solitary place on the bank of Ganga near Baral Ghata in Navadvipa, as if he was a mad or crazy person. His only possessions were an old kaupina, karanga and kantha. Vamsidasa Babaji lived in a world of his own. His world centered round his deities-Gaura-Gadadhara, Nitai, Radha-Krishna and Gopala. For the service of his deities he had two brass pots, some earthen pots, one plate, one glass, some small cups, pancapatra, bell and conch-shell and nothing else.

Baba passed day and night in the service of the deities and in sweet talks with Them. Early in the morning he went out from his kuti to collect flowers. Then he went for bhiksa. He returned to his kutiya about noon and made garlands from the flowers for each of the six deities. After that he would cut the vegetables. He washed each vegetable a number of times. Then he cleaned rice. He examined each grain of rice. If he found any grain from which the husk was not removed, he removed it with his own hand.

He did everything slowly, contemplating all the time the lila of Radha-Krishna or Gaura-Nitai, and singing or talking to Them. It was only late in the evening that he could cook and offer bhoga to the deities. He had no consciousness of time. Morning and evening, day and night had no meaning for him. Almost the whole night he kept awake, talking and singing.

One day, a lady selling fish approached V.B., offering him some choice type of catch. Somehow or other, the Babaji's mind became attracted to tasting the fish. But he immediately rebuked himself and became very angry. He first of all shouted at the woman to go away. Then he shouted at his deities, "How could this happen? How could this happen? I've surrendered my life to Radha Krishna, I'm under They're protection, and still this happens! Why are You not protecting me?" He went storming into his bhajan kutir. People gathered while he fussed and fumed at his Deities inside. Then he came out, bringing the Deities tied by rope, and threw Them into the Ganga. He kept the end of the rope under his foot. When one man inquired why he was doing this, the Baba threw a stone at him.

When this news reached the Gaudiya Matha, Srila Bhaktisiddhanta Thakur called his brahmacharis together and forbade them from visiting the baba again, save for one who would just deliver supplies. After a few days, he again called them together and said, "Some of you think I've stopped you from visiting babaji maharaja because he is in maya. That is not so. I’ve prevented you because you will not be able to understand this bhava and will only commit offences. So better you stay away." Later, when that one brahmachari visited, Vamsidas babaji maharaj threw a stone at him and told, "If you want to please me, then never return here again!"

Babaji never locked the door of his kutir when he went out for bhiksa or to bathe in the Gariga. When asked why he did not lock the kutir, he said, "If the owner of the house Himself does not keep a watch then what is the use of locking the house? I do not even keep the keys of the lock with me. The lock has three keys. All the three are with the three boys. One is with Gaura, one with Nitai and one with Gadadhara."

After entrusting the lock and the keys to the three “boys”, Baba used to be free from anxiety. If while he was out a cow entered the kutir and ransacked everything, he would be angry with the boys. If someone stole something from the kutir he would say, "Gaura has a soft corner for Nadiyavasis, the residents of His own Dhama. Therefore He gives things away to them. I am after all an outsider." Once a gold necklace, given by someone to Sri Gaura, was stolen, when he had gone out for bhiksa.

On returning to the kutir he kept on scolding Gaura and asking Him whom He had given away the necklace to, for about two hours. Towards the evening he got a hint. He then went to the house of the thief and asked him for the necklace. The thief pushed him down the verandah of his house. He was hurt. But he did not say anything. But how could Gaura tolerate this? The thief soon died as well as all the other members of his family.

Once Baba had to punish Gaura-Nitai for Their connivance in a theft. The two brass-pots, in which Baba' used to cook for Gaura-Nitai were stolen. How could this happen without the connivance of Gaura-Nitai? So They were punished. Baba scolded Them and did not give Them anything to eat that day. The punishment had its effect. The next day someone came quietly and delivered one of those pots. Baba said, "This small pot is Nitai's. He will be fed today. If Gaura wants to eat, He must also bring His pot." Baba always did what he said. He cooked and offered bhoga to Nitai. Gaura drew a long face as He kept looking at Nitai eating. In the meantime another man came and delivered the other pot. Baba then cooked in that pot and offered bhoga to Gaura. When Gaura also had eaten, he said with tears in his eyes, "Do I ever want to punish You? But both of You are so naughty that You always harass me. Don’t you know that I have now become old and cannot bear it all. What can I do?"

Babaji Maharaj did not stay exclusively in the Navadwip area, but also travelled to many holy places where he practiced the spiritual disciplines of bhakti-yoga. Whenever he saw a peepal tree, he would sit under it, taking it to be the Vamsi-vata under which Krishna played his flute to attract the gopis. Once he had installed himself there, it would be difficult to get him to move.

In February 1941, Vamsi Dasji left Navadwip and headed for Vrindavan. He sometimes walked, sometimes travelled by ox-cart and sometimes by rail. He first went to Katwa where he stayed for two days under a vata tree near the railway station. Then he took the train to Bhagalpur where he stayed for a day under again under a vata tree near the station and for four days by the Ganges. Then he travelled on to Gaya where he remained on the banks of the Phalgu River for three days.

He also stayed on a boat in the Ganges near Dashashvamedha Ghat in Benares for three days, spent another three days in Ayodhya by the Sarayu including three hours under a vata tree, at the Triveni confluence at Prayag for ten days, two days at the Vishram Ghat in Mathura, eight days at the Vamshivata in Vrindavan, at the Madhya-curia on the banks of the Yamuna, the Govindevji temple, Kaliya-daha, near a tamala tree on the east bank of Surya Kund at Nandagrama, two days at Pavana-sarovara and then nine days at Vamshivata Ghat in Vrindavan.

Everywhere that he went, he remained absorbed in chanting the Holy Names and meditating on Krishna’s form and pastimes. After three months, he returned to Navadwip Dhama, in the month of Jyestha.
Those who travelled with him recounted that when wandering through Vraja Mandala, he would sometimes sing songs about Krishna’s lila, sometimes glorify Navadwip Dhama, sometimes laugh madly. Sometimes, he would babble incoherently, and oftentimes he would remain completely silent.

When visiting a temple, he was often seen muttering confidentially to the deities, disclosing some personal sentiment to them. All in all, his companions were charmed by his devotional absorption. In an old Gaudiya Math weekly magazine, further accounts of Babaji Maharaj’s travels are given. It is stated there in the four years from March 1943, he travelled to Ambika Kalna, Kharagpur, Baleshvara (Balasore), Soro, Bhadrak, Khurda Road and Purushottam.

During these travels the sadhus of the Gaudiya Matha rendered great service to him. Nothing is known about Baba's life as a householder, except that he was married at an early age and his son Haricandra was nine or ten years old when he renounced the world. He went to Navadvipa around 1906.

There was a person from Navadvipa-dhama who used to come to Babaji Maharaja. One day, he thought, "I have the desire to obtain the Supreme Lord. How can I get Bhagavan?" This person came back repeatedly to see Babaji Maharaja. Finally, one day, he approached Maharaja directly.

"What do you want?" Babaji Maharaja asked him.
"I want to see Bhagavan," the man said.
Babaji Maharaja replied with only one word: " Then weep for Him!"

Babaji Maharaj’s disappearance day is on the Shukla Caturthi of Shravan.

Gopala Bhatta Goswami

Shri Gopala Bhatta Goswami.

Shri Gopala Bhatta Goswami (the son of a Vyenkata Bhatta, a Shri Vaishnava brahmana) appeared in Shri Rangam, South India. Lord Chaitanya once stayed four months in his home, and converted the family to Gaudiya Vaishnavism. A mere boy at this time, Gopala personally served the Lord. Shri Chaitanya treated him affectionately giving His remnants and blessings to' become an acharya.

During His four month stay, Lord Chaitanya developed a close friendship with Vyenkata Bhatta, which Krishna Dasa Kaviraja describes as "sakhya rasa." Freely conversing with each other, they would often laugh and joke together. One day in a humorous mood Lord Chaitanya asked Vyenkata:

"Why does your worshipable goddess of fortune, Shri Lakshmidevi, abandon the happiness of Vaikuntha and her service to Her Lord Narayana? Why does she go to Vrindavana and perform severe austerities to attain the association of My Lord Gopala, the cowherd boy of Vraja?"

"I can't understand these mysteries," said Vyenkata, "but You, being the Supreme Personality of Godhead Himself, can surely enlighten me."

"Lord Krishna has one' unique quality," said Lord Gauranga, "He attracts the hearts of everyone with His personal conjugal love (madhurya). Lord Narayana only has sixty transcendental qualities but Shri Krishna has sixty-four. And all of them are saturated with His unique quality of madhurya (honey sweetness). The Supreme Personality of Godhead, Shri Krishna, attracts the mind of Lakshmidevi. But Lord Narayana can never attract the minds of the Vraja gopis.

"In Vraja lila, Krishna, disguised as Lord Narayana, once appeared before the gopis who were searching for Krishna. Seeing Lord Narayana the gopis said, '0h Lord Narayana, pranams. Where did Krishna go, did You see?' By following the gopis, who spontaneously love Krishna without awareness of His Godhood, one can attain Krishna. The Srutis worshiped Krishna in the ecstasy of the gopis. Following in their footsteps, they received gopi's bodies to join Krishna in the rasa dance. Lakshmi, however, wanted to enjoy Krishna but retain Her spiritual form as Lakshmidevi. Without following the gopis's footsteps no one can attain Krishna."

After receiving initiation from Shri Prabodhananda Saraswati, Gopala Bhatta came to Vrindavana and became a dear friend of Shri Rupa and Sanatana Goswamis. He did bhajana in Vrindavana for forty-five years, mostly at Radha-Kunda.

On pilgrimage he obtained twelve Shalagrama shilas. Later the Damodara shila manifested Himself as the beautiful Radha Ramana Deity. Since 1542, Radha Ramanaji has been worshiped with pure devotion following precise sastric rituals.

Lord Chaitanya ordered Gopala Bhatta to write a book to check the spread of pseudo-loving rasas and negligence to vaidhi bhakti. In corroboration with Shri Sanatana Goswami he compiled the Hari-bhakti-vilasa, the authorized book explaining the ritual and devotional practices of the Gaudiya Vaishnava sampradaya. He also wrote Sat-kriya-dipika and the outline for Shri Jiva Goswami's Sat Sandarbhas.

He eternally serves Shrimati Radharani as one of Her asta manjaris, Guna-manjari. His samadhi is within Radha Ramanaji's Temple compound behind the appearance place of the Deity. Shri Gopala Bhatta Goswami initiated Gopinatha (Pujari Goswami), a lifelong brahmachari who served Radha Ramanaji for his whole life. Gopala Bhatta Goswami initiated Shrinivasa Acharya and many other stalwart Vaishnavas.

Sanatana Goswami

Shri Sanatana Goswami appeared in 1488, five years before Shri Rupa Goswami, in a Sarasvata brahmana family in Bengal. Sanatana and his two brothers, Rupa and Anupama, were always absorbed in bhava bhakti from early childhood. Remembering Vrindavana, they named the forests in which they played after Vraja's twelve forests (Talavana, Madhuvana, Kamyavana, Mahavana). They called their favorite bathing ponds Radha-kunda and Shyama-kunda.

In his youth, Shri Sanatana dreamed that a beautiful brahmana boy gave him a Shrimad Bhagavatam. Feeling ecstatic he awoke. But seeing neither the boy nor the Bhagavatam he felt sad. When Sanatana began his puja that morning, however, Krishna Himself, disguised as a beautiful brahmana boy, came and said, 'Take this Shrimad Bhagavatam from Me, always study it, and you will attain perfection. "

In Krishna-lila-stava, Shri Sanatana Goswami glorifies the Shrimad Bhagavatam: "0 holy Bhagavata, you are my only company, my only friend, and my guru. You are my greatest treasure and my personal saviour. You are the emblem of my highest fortune and the very form of ecstasy. I offer my obeisances unto you."

Forced to submit to the ruling Muslim government, Shri Rupa and Shri Sanatana became ministers and lived at Ramakeli. But their real engagement was teaching shastras which they learned from Vidyavachaspati, brother of Sarvabhauma Bhattacharya. Pandits and brahmanas from all over India came to study under the two brothers. Shri Rupa and Sanatana were acclaimed as the "crest jewels of the Gaudiya Vaishnava scholars." After the Lord visited Ramakeli and freed them, they renounced everything for Lord Gauranga's service. Shri Chaitanya Mahaprabhu ordered Shri Rupa and Sanatana Goswamis to move to Vrindavana and perform four services:

(1) Uncover Shri Krishna's pastime places.

(2) Install Deities, arrange for Their puja.

(3) Compile bhakti scriptures.

(4) Propagate the rules of devotional life.

"Entering Lord Chaitanya's service, they resolutely gave up power, riches, and position to live in Vrindavana as humble beggars absorbed in bhajana. One cannot properly perform Krishna bhajana until one renounces all attachments both internally and externally, and adopts a life of simplicity and humility." (Shri Vraja Mandala Parikrama).

"0 holy Bhagavata, you are my only company, my only friend, and my guru. You are my greatest treasure and my personal saviour. You are the emblem of my highest fortune and the very form of ecstasy. I offer my obeisances unto you." (In the wallpaper: Shri Shri Radha Gopinath, ISKCON Chowpatty, Mumbai, a book).

They traveled extensively through Vraja mandala discovering many lila sthanas of Radha-Madhava. Having no fixed residence, they would catch a few winks of sleep (no more than one and a half hours per day) under a tree or bush. Shri Rupa and Shri Sanatana Goswamis spent all their time writing, discussing Krishna's pastimes, and chanting Krishna's Holy Names.

To maintain himself Sanatana would beg some wheat flour, roll it into a ball by adding a touch of Yamuna water, and drop it in smoldering coals to cook. He would offer this bati (salt-free, baked bread ball) to his Deity of Madana Mohana. Giving up all kinds of material enjoyment, the Goswamis accepted the poorest way of life as mendicants. They ate just enough to maintain their bodies.

The Radha-Madana Mohana mandir established by Sanatana Goswami was the first one opened in Vrindavana by the six Goswamis. Described as "the personal extension of the body of Shri Chaitanya Mahaprabhu," Shri Sanatana is the ideal spiritual master because he gives one shelter at the lotus feet of Madana Mohana. The three Vrindavana Deities (Madana Mohana, Govindaji and Gopinatha) are the life and soul of the Gaudiya Vaishnavas. The Deity of Madana Mohana has the specific quality of helping the neophyte Devotees understand their eternal relationship with the Supreme Personality of Godhead, Lord Shri Krishna.

"Madana Mohana" means Krishna who is so indescribably beautiful that He even attracts Cupid, Kamadeva. Sanatana Goswami is the sambandha acharya who gives us knowledge of our proper relationship with Krishna, And his Deity, Madana Mohana, helps us overcome our attraction for material sense gratification (Cupid) and fix our minds on devotional service.

To maintain himself Sanatana would beg some wheat flour, roll it into a ball by adding a touch of Yamuna water, and drop it in smoldering coals to cook. He would offer this bati (salt-free, baked bread ball) to his Deity of Madana Mohana. Giving up all kinds of material enjoyment, the Goswamis accepted the poorest way of life as mendicants. They ate just enough to maintain their bodies. (In the wallpaper: Shri Madan Mohan, Karoli, Rajastan, wheat and wheat chapati).

Shri Sanatana Goswami spent forty-three years wandering from village to village in Vrindavana. The Vrajavasis would 'affectionately care for him treating him like their father. With patience and concern he listened to their problems. Then he would please all the villagers by his preaching and practical advice on everything from increasing crop yields to solving family quarrels.

"Renouncing all worldly pleasures, Sanatana Goswami was humble, detached, always absorbed in study. Mahaprabhu often said that Sanatana Goswami was His favorite Devotee. As an ocean of love and mercy, Sanatana excelled all other Devotees in his compassion toward the suffering souls." (Bhakti-ratnakar)

In his last years, he left his beloved Deity of Madana Mohana with Krishna Dasa brahmachari, his disciple. He did bhajana on the banks of Manasi Ganga next to Chakaleshvara Mahadeva at Govardhana. Daily he walked the twenty-four mile parikrama (original longer route) of Govardhana Hill. Although he was sixty-five years old, he kept his daily vow of offering 1,008 obeisances to Govardhana Hill and to any Vaishnava whom he met.

Understanding the difficulty of His pure Devotee, Shri Madana Mohana appeared one day and said, "Baba! You are too old. Don't take so much trouble to walk around Govardhana Hill everyday."

Sanatana replied, "This is one of the daily activities of my bhajana: I must maintain it."
"Since you are old," said Madana Mohana, "you may now give up this vow."
Starting to walk again, Sanatana replied, "I will never give up my religious principles."

Sanatana Goswami's firm determination to complete his daily devotional vow pleased Shri Madana Mohana (Krishna). But in the loving dealings between the Lord and His pure Devotee, Krishna's desire to please His Devotee often defeats the Devotee's desire to please Him. So out of loving compassion for His Devotee, Shri Krishna stood on a large flat stone (Govardhana shila) taken from Giriraja. He played His irresistable flute. The Govardhana shila melted in ecstasy, capturing the impression of Krishna's lotus feet.

Presenting this to Sanatana, Krishna said, "If you circumambulate this shila everyday it will be the same as going around Govardhana Hill everyday. You will keep your vow intact and not compromise your religious principles." Seeing that Giriraja Himself (Shri Krishna) had given the shila, Sanatana Goswami gratefully accepted. One can still see that Govardhana shila in the Radha Damodara Temple.

Shri Bhaktivinoda Thakura said in Jaiva Dharma: "Sanatana Goswami was empowered to explain the esoteric aspects of Krishna's manifest and unimanifest Vraja lila." Sanatana Goswami made a significant literary contribution to the Gauidya sampradaya with his Hari-bhakti-vilasa, Brhad-Bhagavatamrta, and Brhad-Vaishnava-toshani.

In the form of Labanga manjari Sanatana Goswami serves Shrimati Vishakha-sakhi in Radha-Madhava's nitya nikunja-lila. Sanatana Goswami's samadhi is behind Radha Madana Mohana's Temple.

Madana Mohana means Krishna who is so indescribably beautiful that He even attracts Cupid, Kamadeva. Sanatana Goswami is the sambandha acharya who gives us knowledge of our proper relationship with Krishna, And his Deity, Madana Mohana, helps us overcome our attraction for material sense gratification (Cupid) and fix our minds on devotional service...The Radha-Madana Mohana mandir established by Sanatana Goswami was the first one opened in Vrindavana by the six Goswamis. Described as "the personal extension of the body of Shri Chaitanya Mahaprabhu...(In the wallpaper: Shri Nityananda Prabhu, ISKCON Brazil, Campina Grande, Madan Mohan Temple, Shri Vrindavan Dham, India).

Ramanujacharya

Ramanujacharya.

When the religion of the Vedas became weakened due to the influence of less intelligent men who blindly performed ritualistic ceremonies and wantonly killed animals in the name of Vedic injunctions, Buddha appeared on the scene as a great reformer. Totally rejecting the Vedic literature and substituting his rational, atheistic views, Buddha advocated the path of ahimsa, (nonviolence and nirvana-the negation of reality as we know it) as the ultimate goal of life. Soon after, the philosophy of Shankaracharya overpowered Buddhism and spread throughout India.

The authority of the Upanishads and other Vedic literature were revived by Shankara and employed as weapons to fight the Buddhist doctrine. Interpreting the Vedas to draw a particular conclusion, Shankara established the doctrine of non-dualism, adwaita-vedanta, stating that all living entities were on an equal level with God. He prominently stressed those texts which afforded an answer to the rationalistic atheism of the Buddhists, yet the teachings of Shankara were not wholly theistic, and thus a further unveiling of the ultimate reality was destined. That destiny was fulfilled through Shri Ramanujacharya.

Ramanuja was born in India during the year 1017 A.D. when, according to astrological calculations, the sun was in the zodiacal sign of Cancer. His parents were Asuri Keshava and Kantimati, both from aristocratic families. Rumanja passed his childhood days in Shriperumbudur, the village of his birth. At the age of 16 he was married to Rakshakambal.

Only four months after his wedding, Ramanuja's father was struck with a severe illness and died. Upon the death of his father, Ramanuja became head of the household and decided to move to Kanchi, a holy city famed for its scholars and magnificent Temples.

In Kanchi there lived a scholar named Yadava Prakash, who was renowned for his scholarship in the doctrine of adwaita-vedanta, nondualism. No one could surpass Yadava in his ability to explain Shankara's commentaries on Vedanta-sutra. Ramanuja enrolled in Yadava's school and engaged in the study of Sanskrit and Vedic literature. Although not at all convinced by the Shankarite conception, Ramanuja learned his lessons well and soon became one of Yadava's favorite students. Thinking Ramanuja to be a sincere follower of the conclusions of Shankara, Yadava showed Ramanuja special affection, but that affection did not last for long.

One day, after delivering a discourse on the Chandogya Upanishad, Yadava asked Ramanuja to massage his body with oil, as was the customary service to be performed by a student in those days. While giving the massage to his teacher, another student came to Yadava for some clarification on a point from the morning discourse. The boy had failed to grasp the meaning of the seventh verse of the first chapter, which began with tasya vatha kapvasam pundarikam evam akshini. Yadava proceeded to expound an interpretation which described the sublime qualities of the Godhead in a manner which was flagrantly objectionable. On hearing the words of his teacher, the heart of Ramanuja, which was full of love for the Supreme Godhead, was saddened, and hot tears streamed down from his eyes and fell on the thigh of Yadava. Looking up at the touch of the hot tears, Yadava could understand that something was troubling Ramanuja. When he inquired about Ramanuja's distress, Ramanuja replied, "O great and wise master, I have been sorely afflicted at heart to hear such an unbecoming explanation from a noble soul like you. How sinful it is of you to debase the Supreme, who is endowed with all gracious qualities and who is the source of all beautiful things in this world. From the mouth of such a learned man as yourself I would never have expected such a low and deceitful interpretation!"

Yadava became so angry that he could hardly control himself. "Well then," he scorned, maybe you would like to give your own interpretation since you obviously think you know better than l!"

In a very gentle voice Ramanuja replied, "Revered sir, there is no need to give a low-minded interpretation to the verse when the real meaning is direct and glorious."

"Then let us hear this meaning of yours which is so glorious!" said Yadava. Ramanuja then stood and with great humility recited the meaning of the verse. "The two eyes of the Supreme are as lovely as two lotuses that are blossomed by the rays of the sun."

"The two eyes of the Supreme are as lovely as two lotuses that are blossomed by the rays of the sun." (In the wallpaper: Shri Krishna, ISKCON Chennai).

"I see," said Yadava. "You speak as though there actually was such a 'Supreme Person.' That is due to your childish ignorance. You have not learned your lessons properly. You should always remember that the Supreme is without form, without name, and without attributes. That is the teaching of the great Shankara. In the future you should not voice your foolish sentiments!" The words of Yadava were painful to Ramanuja's ears, but out of respect for his teacher he remained silent.

A few days later a second incident occurred. While explaining a verse from the Taittiriya Upanishad beginning with satyam jnanam anantam brahma, Yadava said that Brahman was intelligence, truth, and the infinite. Hearing this explanation, Ramanuja politely added, "Brahman is endowed with the qualities of intelligence, truth, and the infinite. This means that He is not covered by ignorance as are ordinary living entities, He is never untruthful, and His energies are unlimited, not limited. The Supreme Brahman is the reservoir of all good qualities, yet He is superior to those qualities, as the sun globe is superior to sunlight."

The agitation which Yadava felt within his mind made his voice tremble. "You young fool!" he shouted. "Your conclusions do not agree with those of Shankara or any of the previous masters! If you are going to persist with this useless talk about a personal God, why come here at all simply to waste my time? Why don't you start your own school and teach whatever you like? Now get out of my classroom immediately!"

As Ramanuja rose from his seat and quietly left the room, Yadava began to reflect, "This Ramanuja is not an ordinary boy. If he starts his own school, the philosophy of devotion might become a threat to the philosophy of non-dualism. For the sake of preserving our doctrine, this fool should be killed!"

Shortly thereafter, Ramanuja opened a small school at his home, and in no time many people began to come to him to hear his devotional discourses. Ramanuja's lectures were wholly theistic. He rejected the concept that the jiva, a living entity, could be equal to the Supreme Brahman or become God as postulated by Shankara. The living entity, Ramanuja taught, is a particle of Godhead, and as such, his position is to serve the complete whole. He said that as the hand is part of the body and thus a servant of the body, similarly the living entity is part of the Supreme and thus his constitutional position is to serve the Supreme.

Ramanuja's philosophy became known as vishishtadwaita or qualified non-dualism. Accordingly, the living entities are believed to be qualitatively one with the Supreme and at the same time quantitatively different. Ramanuja's assertion was that the quantitative difference means that the fragmentary parts of the Supreme are dependent on the Supreme but they cannot become the Supreme.

The philosophy of Shankara stated that everything is Brahman and Brahman itself is absolutely homogeneous, undifferentiated, and without personality; individuality arose only due to illusion or maya. But this concept was staunchly opposed by Ramanuja. His philosophy stated that there can never be knowledge of an unqualified object; knowledge necessarily points to an object as characterized in some way. Ramanuja never admitted to an attributeless, undifferentiated Brahman, but rather a Brahman which is an attribute of a greater reality: Godhead Himself. He reasoned that as the living entities are individual personalities, so too is the Supreme also a personality-the Ultimate Personality.

Ramanuja further reasoned that if illusion could cover the identity of the Supreme, then illusion was greater than Godhead. Therefore he asserted that we are eternally individual personalities and the Supreme is eternally the Supreme Personality, but due to our finite nature we are sometimes subject to illusion.

Ramanuja also accepted the theory of transformation rejected by Shankara. According to Shankara the material world is false; it has no existence. Ramanuja, on the other hand, said that the material world is the energy of Godhead, and the subjective reality does not undergo any change of substance in the matter of material manifestation in the same way that a singer who creates a song out of his own energy is not diminished due to his creation; rather, he becomes more glorious.

Neither the material world nor the living entities are conceived of as being independent of the Supreme Personality in the system of vishishtadwaita philosophy. The living entities are a different manifestation of the Supreme due to their being endowed with free will, whereas the material energy is manifest directly under the will of the Supreme. The free will of the living entity is an all-important factor, since that free will is considered to be the basic principle of reciprocal relations between Godhead and the living entity.

Ramanuja presented the living entities' relationship with Godhead as being one of eternal service. According to Ramanuja, when the living entities are freed from the illusions produced by the material energy by the method of devotion and natural love of God a like the dealings between an affectionate servant and his master then the soul enters the spiritual sky known as Vaikuntha. Once having reached the Vaikuntha world, the soul engages in eternal service to the Supreme Person, Narayana (Vishnu). This sublime message was daily imparted by Ramanuja to his listeners.

Seeing the growing popularity of Ramanuja and the influence which he had on the people of Kanchi, the proud and arrogant Yadava Prakash became restless. Gathering his faithful students by his side, Yadava said, "This impudent Ramanuja is a heretic! He is a nuisance to society and a threat to our doctrines of non-dualism. I can see no other solution to the problem than to kill this rascal! What do you say?" Yadava's disciples were in complete agreement with their teacher since they too were envious of Ramanuja. Thus they devised a plan to kill him.

On the plea of worshipping the sacred river Ganges, Yadava and his disciples made arrangements for a pilgrimage to Banaras and asked Ramanuja if he would like to join them. Unsuspecting of their treacherous plan, Ramanuja accepted the invitation. As the group was about to depart, Ramanuja requested his cousin Govinda to accompany him. On the fourth day of their journey, Govinda was taken into confidence by some of Yadava's younger students who disclosed the plan to kill Ramanuja.

Shocked at the evil intentions of Yadava and his followers, Govinda took Ramanuja to a secluded place in the forest and informed him of the danger. Govinda requested Ramanuja to flee into the forest immediately before it was too late.

Govinda then returned to the camp and told the others that while he and Ramanuja were looking for wild berries in the forest, a tiger had pounced upon Ramanuja and dragged his helpless body away. Outwardly Yadava and his disciples displayed symptoms of sorrow, but inwardly their hearts leaped with joy. Ramanuja was now gone from their lives forever. Or so they thought.

While wandering across the countryside trying to find his way home, Ramanuja came to a well where a man and woman were busy drawing water to take to their village. The couple offered Ramanuja a cup of water to relieve his thirst. After drinking, Ramanuja laid down to rest and fell into a dreamful sleep. He dreamt that while walking in the forest he saw the incarnation of Godhead Ramachandra and His consort Sitadevi, who showed him the way to his village. When Ramanuja awoke from his dream, the man and woman at the well were gone. As he looked around he saw that he was now on the outskirts of Kanchi. How he had gotten there he could not ascertain, save and except that it was by a miracle.

He dreamt that while walking in the forest he saw the incarnation of Godhead Ramachandra and His consort Sitadevi, who showed him the way to his village. (In the wallpaper: Shri Shri Sita Rama).

Ramanuja resumed his normal life at Kanchi and did not reveal to anyone that his life had been in danger. Several months passed until one day, Yadava and his disciples finally returned to Kanchi after completing their pilgrimage. They were staggered at the sight of Ramanuja alive and conducting his school as usual. Thinking that their plan might have been discovered, they became fearful and abandoned any further plans to kill Ramanuja.

The fame of Ramanuja continued to spread far and wide. One day as Ramanuja sat in the solitude of his study, a venerable saint named Yamunacharya came to his door for alms. Extending his full courtesy, Ramanuja welcomed the saint into his home. Ramanuja learned that Yamuna was from Shri Rangam, the famous Temple of Vishnu. In the course of their discussion, Ramanuja soon realized that Yamunacharya was a qualified spiritual master of the science of devotion. Overwhelmed with ecstasy and jubilation, Ramanuja fell at his feet and asked to be accepted as his disciple.

Yamuna instantly raised Ramanuja up from the floor, and embracing him with deep love, said, "My child, I am blessed today by seeing your devotion to God. May you live a long and fruitful life always being intent in the service of Narayana, the Personality of Godhead." Ramanuja then circumnambulated his guru to invoke auspiciousness, and Yamuna left for Shri Rangam.

Now more than ever, Ramanuja preached the doctrine of devotion with strength and conviction. So convincing was Ramanuja in his presentation that even Yadava Prakash and his followers surrendered and became the disciples of Ramanuja.

Then one day, a messenger came from Shri Rangam and informed Ramanuja that his guru was ill and on the verge of death. Ramanuja immediately departed for Shri Rangam, but was not able to reach there in time. Shortly before Ramanuja arrived, Yamuna left his body and entered the blissful realm of Vaikuntha.

Crossing-the river Kaveri, Ramanuja reached the island on which the Temple of Shri Rangam was located, and went directly to the place where his guru was lying. Surrounded by a group of his disciples, Yamuna laid on a bed with his eyes closed, his arms outstretched at his sides, and his face shining as if immersed in thoughts of infinite beauty.

Momentarily, everyone's attention focused on Ramanuja as he entered the room and came to sit by the side of his guru. Tears of love filled his eyes and he wept, his heart feeling great separation from his master. The left hand of Yamuna was poised in the yoga posture for peace, with three fingers extended and the thumb and forefinger joined together at the tips. His right hand, however, was at his side but clenched into a fist. All the disciples were struck with wonder about the position of their guru's right hand. And none of them could understand the meaning. As everyone looked on in wonder, Ramanuja broke the silence by declaring, "Our guru-the revered Yamunacharya has three desires that he wishes to be fulfilled. I will protect the people in general who are deluded by impersonalism by bestowing upon them the nectar of surrender at the lotus feet of Narayana."

As Ramanuja spoke, one of the fingers on Yamuna's right hand extended outward. Then Ramanuja said, "For the well-being of the people of the world, I will prepare a commentary on the Vedanta-sutra that will establish the Supreme Person as the ultimate reality." At this, a second finger extended, and Ramanuja continued speaking. "And in order to honor Parashara Muni, who in ancient times established the relation between jivas, living entities, and ishwara-the Supreme Person, I shall name one of my disciples who is greatly learned and devoted after him."

"Our guru-the revered Yamunacharya has three desires that he wishes to be fulfilled. I will protect the people in general who are deluded by impersonalism by bestowing upon them the nectar of surrender at the lotus feet of Narayana."..."For the well-being of the people of the world, I will prepare a commentary on the Vedanta-sutra that will establish the Supreme Person as the ultimate reality."...(In the wallpaper: Lotus Feet of Shri Gopinath, ISKCON Chowpatty).

Ramanuja then became silent and the third finger on the right hand of Yamuna extended. Everyone present was amazed to see this miracle, and from that day on they all accepted Ramanuja as their leader and guide. Ramanuja continued to live at Shri Rangam for the remainder of his life and in due course all three vows were fulfilled by him.

Although he lived for many years as a successful householder, Ramanuja was destined to accept the path of renunciation. Eventually he took up the renounced order of life, sannyasa, by going before the Deity in the Temple and praying to be exclusively engaged in the service of Godhead. From that day forward Ramanuja always wore the the symbol of Narayana on his forehead, dressed in saffron cloth, and carried the renunciate's three-sectioned staff, which signified service to God by body, mind, and words.

So powerful was Ramanuja that the philosophers of non-dualism soon found it difficult to maintain their position in any kingdom. Ramanuja established the tenets of devotion so firmly that none could oppose him. Many great and learned scholars came to hear him speak and became his disciples.

Feeling oppressed by the growing popularity of devotion, a certain group of impersonalists went to see the Chola king, Krimikantha, at Kanchi. Bowing humbly before the king, who was himself an impersonalist, they asked him to do something to stop Ramanuja. After some discussion it was decided that the king would invite Ramanuja to take part in a philosophical debate at the palace. Thus the king's messengers were sent to Shri Rangam to fetch Ramanuja. The king had it in mind to convert Ramanuja by force if necessary. Once Ramanuja had been indoctrinated, he thought, then everyone in his kingdom would return to the fold of Shankara.

After meeting with the king's messengers at Shri Rangam, Ramanuja prepared to go to Kanchi. However Kuresh, a wise disciple of Ramanuja, did not trust the intentions of the king and pleaded with his guru to allow him to go in his place. Kuresh insisted, and Ramanuja had to submit. Kuresh then dressed in the saffron robes of his guru and appeared before the messengers with staff in hand. Thinking Kuresh to be Ramanuja they started for Kanchi. Meanwhile, dressed in white robes, Ramanuja remained behind.

When Kuresh reached the palace, King Krimikantha greeted him with respect, thinking him to be Ramanuja. But later, when Kuresh refused to he intimidated by the behavior of the king, Krimikantha, in a mad rage, ordered his soldiers to arrest Kuresh and burnt his eyes out. The king's men took Kuresh to a prison, and after blinding him, released him in the forest. During the entire horrifying experience Kuresh never once protested. He found strength within knowing that his guru was safe.

With the help of some people from Kanchi who were appalled by the action of the king, Kuresh was able to rejoin his guru at Shri Rangam. Within a matter of days after committing that grave offense against Kuresh, King Krimikantha was stricken with an incurable disease and died a miserable death.

At Shri Rangam Ramanuja took Kuresh before the Deity of Narayana, and with fervent prayers asked the Deity to restore his sight. "Oh master of the universe, You are the protector and well-wisher of Your Devotees. Kindly be merciful and renew the eyes of Kuresh, who without protest has made the supreme sacrifice." At that very moment Kuresh felt a gentle breeze blow across his brow and he immediately regained his sight.

Ramanuja continued living at Shri Rangam, serving the Deity of Narayana and imparting enlightenment to whoever came to him until he was 120 years old. One day while worshipping the Deity, he prayed, "dear God, whatever I could do to preserve the essence of the Vedas, to uplift the fallen souls, and to establish the shelter of Your lotus feet as the supreme goal in life, I have done. Now my body has grown tired after many years in this world. Kindly allow me to depart from this mortal world and enter Your supreme abode."

With this prayer Ramanuja returned to the assembly of his disciples and announced his desire to depart from this world. Thrown into an ocean of grief, the disciples clasped the feet of their guru and petitioned him to remain with them. It is unbearable for us to conceive of the disappearance of your divine form, which is the supreme purifier, the abode of all that is good, the destroyer of all afflictions, and the fountain of unlimited joy. Out of pity for your children, please stay with us for some time longer."

Ramanuja remained on Earth for three more days. To appease their afflicted hearts. Ramanuja spoke his last instructions to those who were most near and dear to him: "Always remain in the company of and serve those souls devoted to Godhead just as you would serve your own spiritual preceptor. Have faith in the teachings of the Vedas and in the words of the great saints. Never become the slave of your senses: always strive to conquer the three great enemies of self-realization: lust, anger, and greed. Worship Narayana and take pleasure in uttering the Holy Names of God as your only refuge. Sincerely serve the Devotees of Godhead: by service to the great Devotees, the highest service is done and one quickly gains the supreme mercy. Remembering these things you should live happily in this world for the attainment of the next." With these departing words, Ramanuja, keeping his head on the lap of Govinda and his mind fixed in spiritual trance, relinquished his mortal body and entered the realm of Vaikuntha.

Ramanuja was indeed a great theologian whose life and teachings have had a lasting influence on the development of theistic thought in India. Ramanuja's introduction of the Godhead as the absolute entity with supersubjective characteristics and his having pioneered the dawning of devotion to Godhead opened the door for future theistic reformers who would in due course fully reveal the highest potential of the soul in a loving relationship with God and His eternal servants.

"I take refuge at the feet of Shri Ramanuja, our venerable master, who, during the dark night of the impersonal conception of divinity, carried the torch light of knowledge and thus illuminated the path of devotion to the Personality of Godhead.

Ramanuja's Literary Contributions:

1. Vedartha-Sangraha – A treatise presenting the tenets of Vishishtadwaita, a reconciliation of different conflicting srutis.
2. Shri Bhasya – A detailed commentary on the Vedanta Sutras.
3. Gita-Bhasya – A detailed commentary on the Bhagavad-Gita.
4. Vedanta-Dipa – A brief commentary on the Vedanta Sutras.
5. Vedanta-Sara – Another brief commentary on the Vedanta Sutras and meant for beginners.
6. Saranagati-Gadya and Shri Ranga-Gadya – Manuals of self surrender to Lord Vishnu.
7. Shri Vaikuntha-Gadya – Describes Shri Vaikuntha-loka and the position of the liberated souls.
8. Nitya-Grantha – A short manual intended to guide the Shri Vaishnava Devotees.

Govinda Ghosh

As Kalavati-sakhi, Govinda Ghosh sings sweetly for Radha-Govindaji in Goloka Vrindavana. (In the image: Sakhis are singing for Shrimati Radharani).

Shri Govinda Ghosh was known for his sweet kirtans at the annual Jagannatha Ratha-Yatra festival. He and his two brothers, Vasudeva and Madhava, are eternal associates of Shri Chaitanya and Shri Nityananda. The Lord would immeditately begin dancing whenever the Ghosh brothers would sing. The Ghosh brothers preached throughout their lives with music and song.

Since he had no children, Govinda wondered who would perform his funeral rites. Shri Gopinatha, Govinda Ghosh's Deity, appeared in a dream promising that He Himself would do everything. Still today, the Gopinatha Deity arranges for the tirobhava mahotsava (disappearance day festival) of His pure Devotee, Govinda Ghosh.

As Kalavati-sakhi, Govinda Ghosh sings sweetly for Radha-Govindaji in Goloka Vrindavana. His samadhi is in the 64 Samadhis Area.

Shrivasa Pandit

Shrivasa lead his brothers Shri Rama, Shri Nidhi, and Shripati in their devotional lives of singing Krishna's names, worshiping the Lord, and bathing thrice daily in the Ganges. (In the wallpaper: Shrivasa Pandit, ISKCON Leicester, UK).

Shrivasa Pandit, fifth member of the Panca-tattva, Shri Krishna Chaitanya, Prabhu Nityananda, Shri Advaita, Gadadhara, Shrivasadi, Gaura Bhakta Vrinda lived in Navadwipa before the advent of Lord Chaitanya. Shrivasa lead his brothers Shri Rama, Shri Nidhi, and Shripati in their devotional lives of singing Krishna's names, worshiping the Lord, and bathing thrice daily in the Ganges.

Meeting with Shri Advaita Acharya Prabhu, they studied Bhagavatam and prayed for an incarnation of the Supreme Lord. Why did they pray? Because only an avatara of Krishna could reestablish Vaishnavism among the staunch atheists, logicians, and proud pandits harassing Nadia at that time.

Malini, wife of Shrivasa, was a constant friend of Sachi Devi. She served Nimai as a nurse. When Lord Vishvambhara appeared, the hearts of all the Devotees were filled with parental affection (vatsalya bhava). Gaurachandra loved Malini and Shrivasa as a second mother and father.

Shrivasa Angan was located two hundred yards north of Nimai's bari (house). Shrivasa Pandit's palatial home had large comfortable rooms, a high protective boundary wall, and lush densely foliated gardens and groves. Everynight Shri Gauranga Mahaprabhu and His dearest friends would enjoy ecstatic kirtans here and taste the mellows of Vrindavana.

Here, the raging Muslim Kazi broke the sacred mridanga in his foolish attempt to stop Shri Krishna's Sankirtana Movement. Henceforeward, Shrivasa Angan was known as Khol Banga Danga (place where the mridanga was broken).

The Kazi passed an ordinance prohibiting sankirtana. Violators would be converted to the Muslim faith and lose their property. Although most Nadia vasis (residents of Navadwipa) panicked over this, Shrivasa Pandit laughed at the fanatical law.

Within Shrivasa Angan Lord Gauranga-sundara showed His divine form to all His eternal associates. The house of Shrivasa Pandit served as the headquarters of Gauranga's Sankirtana Movement. The daily Bhagavatam classes, nightly kirtans, and many confidential Vraja pastimes of Lord Gaura Raya occured here,

Shrivasa Pandit and Shri Advaita Acharya, the learned chiefs of the brahmana community, dedicated all their energy to the Lord's Hari-Nama Sankirtana Movement. They surrendered their bodies, minds, homes, friends, family, and all possessions to Lord Gaura's service. They knew no other gods or goddesses. Shrivasa Pandit maintained his family, not because they were his relatives, but because they were Shri Chaitanya's loving servants.

Shrivasa Pandit represents the marginal living entity (tatastha jiva). The Devotees headed by Shrivasa are described as Lord Chaitanya's smaller limbs (His face, eyes, hands, disc, other weapons) They all took part in Shri Gaurasundara's pastimes. With them Lord Gauranga spread the sankirtana movement. Shrivasa Pandit is Narada Muni, an inter-galactic preacher and constant associate of the Lord. His samadhi is in the 64 Samadhis Area.

Madhavendra Puri

Before Lord Chaitanya appeared He sent His eternal associates like Shri Advaita Acharya, Shri Jagannatha Mishra, Sachi Mata, Madhavendra Puri, Ishvari Puri to earth. Shri Madhavendra Puri took initiation from Shri Lakshmipati Tirtha in the Madhvacharya sampradaya. He had many but Shri Advaita Acharya and Shri Ishvara Puri were the chief disciples of Madhavendra Puri. In one way or another, all the Vaisnavas in Bengal and Kshetra mandala (Jagannatha Puri) were connected with Shri Madhavendra Puri. After Lord Chaitanya came many of his disciples joined Mahaprabhu's sankirtana movement.

"Madhavendra Puri's body was completely full of divine love; so were his followers. He displayed uncommon love of God. Seeing a dark blue raincloud, he would fall down unconscious. Day and night he was intoxicated from drinking the ambrosia of Krishna prema." (Vrindavana Dasa Thakura)

After making an extensive pilgrimage of Bharata-bhumi (India) he passed his life in Vrindavana and Orissa. He began the restoration work of Vrindavana that Shri Rupa and Sanatana Goswamis continued later. Wandering from grove to grove, remembering Radha-Krishna's sweet Vrindavana pastimes, Madavendra Puri would faint in ecstasy.

In a dream, Shri Gopala ordered Madhavendra Puri to uncover a buried Gopala Deity and install Him atop Govardhana Hill. Madhavendra Puri celebrated Gopala's installation with an annakuta (grand festival offering a mountain of foodstuffs to Krishna). This Annakuta festival, also called Govardhana Puja, is one of the most important Vaishnava festivals in Vrindavana, in India, and around the world. The original Gopala Deity, known' as Shri Nathaji, is now worshiped in Nathadvara, Rajasthan.

Madhavendra Puri introduced the conception of madhurya bhava (conjugal love) in the Madhvacarya sampradaya. Madhavendra Puri sowed the seed of prema bhakti. And Sri Caitanya Mahaprabhu became the towering tree dropping honey sweet fruits of prema upon everyone. He also revealed viraha bhava, the mood of love relished in separation from God. His branch of the Madhva sect distinguished itself by this ecstatic love of God. It is known as the Madhva-Gaudiya sampradaya.

In Jagannatha Puri, Shri Chaitanya Mahaprabhu showed an intense mood of viraha bhava. This increased unlimitedly when the Lord heard verses from Shrimad Bhagavatam tenth canto, Krishna Karnamrta, Gita Govinda, Padyavali, and the love poems of Chandidasa and Vidyapati. Mahaprabhu's viraha begins with a single verse spoken by Madhavendra Puri, His param guru (grand preceptor)

ayi dina dayadra natha he
mathura natha kadavalokyase
hrdayam tvad aloka kataram
dayita bhramyati kim karoty aham

"0 compassionate Lord of the poor and humble! 0 Lord of Mathura! When shall I see You again? Without seeing You, My heart has become very much afflicted. Oh My beloved, I am overwhelmed. What shall I do now?" (Chaitanya-charitamrta Madhya 4.197)

Shri Krishna Dasa Kaviraja says that as the diamond kaustubha jewel is the most precious amongst all rare valuable jewels, this sloka is the rasa kavya (the best verse in the entire treasury of rasa poetry). Actually, this verse was spoken by Shrimati Radharani Herself. It was Radha's pathetic cry to Shyamasundara, who had gone to Mathura leaving Her alone, desperate in Vrindavana. Radharani's mercy brought this same verse from the mouth of Madhavendra Puri.

Reciting even a few words of this shloka would tear open the door of Mahaprabhu's ecstatic love, making Him swoon in ecstasy falling unconscious. Peeling intense separation from Krishna, Madhavendra Puri constantly chanted this verse when departing this world.

Krishna Dasa Kaviraja says that with this verse Madhavendra Puri teaches Devotees how to achieve Krishna prema by cultivating intense feelings of separation from Shri Krishna. Gaudiya Vaishnavas accept that this verse expresses the essence of the mood of separation.

The Gaudiya sampradaya teaches that worship of Radha and Krishna in separation represents the highest level of devotional service. At this stage of realization the Devotee feels completely "vacant in the world in the absence of Krishna." A moment without Madhava feels like a millenium. Shri Chaitanya Mahaprabhu always swam in the ocean of divyonmada mahabhava, the maddened ecstatic emotions shown by Shri Radha in Brahmar Gita (Shrimad Bhagavatam 10.47). In this verse Madhavendra Puri discloses similar emotions. The Gaudiya Vaishnavas conclude that the mon-soon shower of ecstatic love exhibited by Lord Gauranga during His manifest pastimes began with Madhavendra Puri. It then came through Ishvara Puri, who played the role of Lord Chaitanya's spiritual master.

Madhavendra Puri's samadhi is in Remuna, Orissa near the Temple of Kshira-chora Gopinatha.

Purushottama Dasa Thakura

Shri Purushottama Dasa constantly meditated on and served the lotus feet of Lord Nityananda. Kanu Thakura, his son, was such an exalted Devotee that Lord Krishna always lived in his body. When Kanu was five Ma Jahnava took him to Vrindavana. The Goswamis joyously greeted him upon seeing his genuine devotion.

In Goloka Vrindavana, Purushottama Dasa Thakura serves Lord Balarama as a cowherd boy, dvadasha gopala. His samadhi is located in the 64 Samadhis Area.

In Goloka Vrindavana, Purushottama Dasa Thakura serves Lord Balarama as a cowherd boy, dvadasha gopala. (In the image: Shri Shri Krishna, Balarama and Ther friends).

Rasikananda Prabhu

One time some mad elephants attacked Rasikananda. Calmly, he chanted "Gauranga, Gauranga, Krishna, Krishna" while sprinkling water on the rampaging beasts. The elephants immeditately stopped charging, humbly bowed their heads, raised their trunks, and bellowed "Hare Krishna! Hare Krishna!" (In the wallpaper: Rasikananda Prabhu, and some elephants).

Shri Rasikananda Prabhu (Rasika Murari) appeared as the son of a king. He became a perfect sage, Gaudiya Vaishnava scholar, rasika bhakta, and the most beloved disciple of Shri Shyamananda Prabhu.

On Shyamananda Prabhu's order, Rasikananda became the head pujari and served his guru's Deity of Govindaji with total dedication. His attentive loving service increased Govindaji's beauty and pleasure. Rasika Murari enchanted the Devotees with his unprecedented Deity service. After firmly establishing Govindaji's worship, he accepted Shyamananda's order to preach.

He traveled widely for forty years, influencing everyone with the message of Shri Chaitanya Mahaprabhu. Rasikananda delivered everyone from pious royal families to Muslims, outcastes, agnostics, atheists, and even wild animals.

One time some mad elephants attacked Rasikananda. Calmly, he chanted "Gauranga, Gauranga, Krishna, Krishna" while sprinkling water on the rampaging beasts. The elephants immeditately stopped charging, humbly bowed their heads, raised their trunks, and bellowed "Hare Krishna! Hare Krishna!"

At the time of leaving his body, Rasikananda began a powerful kirtana. Then he left this world by entering into the Kshira-chora Gopinatha Deity in Remuna, Orissa. Devastated in separation, his disciples dropped their mrdangas, karatals-and their bodies. The pushpa samadhis of all these pure Devotees stand near the Temple. Rasikananda Prabhu's pushpa samadhi stands next to Shyamananda Prabhu's near the Temple of Radha-Shyamasundara.

At the time of leaving his body, Rasikananda began a powerful kirtana. Then he left this world by entering into the Kshira-chora Gopinatha Deity in Remuna, Orissa. Devastated in separation, his disciples dropped their mrdangas, karatals-and their bodies. The pushpa samadhis of all these pure Devotees stand near the Temple. Rasikananda Prabhu's pushpa samadhi stands next to Shyamananda Prabhu's near the Temple of Radha-Shyamasundara. (In the wallpaper: image above left is the samadhi of Rasikananda Prabhu, Kshira Chora Gopinath Temple, Remuna, Orissa, and Kshira Chora).