Research and Notes on Vasant Panchami, Sarasvati puja and 3

Vaishnava saints by Arjuna das.ACBSP, Mauritius, 8.2.2024

It’s also the Disappearance Day of our great acharya Srila Visvanatha
Cakravarti Thakura and the Appearance days of three of our greatest
pure devotees and most confidential associates of Sri Chaitanya
Mahaprabhu, Sri Pundarika Vidyanidhi, Sri Raghunandana Thakura and
Srila Raghunatha Dasa Gosvami. For now, let us quote In the Śrī
Caitanya-caritāmṛta, Madhya-līlā 20.124–125, SBSSTP explains, ”In His
instructions to Śrīla Sanātana Gosvāmī (sanātana-śikṣā), Śrī Caitanya
Mahāprabhu has said, “The Veda discusses sambandha (the relationship
between the living entity and the Supreme Entity), abhidheya (the
means for attaining the object of pursuit, Who is Krishna. Therefore
abhideya means our spiritual duty once one has established his
sambandha or relationship with the Lord by surrendering to Him and
following His instructions. And then prayojana (the very object of
pursuit). Śrī Kṛṣṇa, whose service is to be attained, is the person with
whom we are to have sambandha. Bhakti (devotional service) is the
means to attain that, so bhakti is the abhidheya. And prema (love for
Śrī Kṛṣṇa) is the prayojana. Prema is the highest of all objects of pursuit
(purusārthas) and the most precious wealth” .
The presiding deity of sambandha-tattva is Radha-Madana-Mohan.
Thus the sambandha acharya is Srila Sanantana Goswami. The presiding
deity of abhidheya-tattva is Radha-Govinda-deva. Thus the sambandha
acharya is Srila Rupa Goswami. And the presiding deity of prayojana-
tattva is Radha-Gopinath. Gauranga Mahaprabhu is the combination of
Radha-Madana-Mohan, Radha-Govinda and Radha-Gopinath, so His
disciple Srila Raghunatha Dasa Gosvami is the prayojana acharya.
In Jaiva Dharma, Srila Thakura Bhaktivinoda explains, “Raghunatha Dasa
Gosvami showed the esoteric, means secret only for initiates, method
of engaging oneself in the loving service of Sri-Sri Radha-Krishna.”
Raghunatha Dasa wrote and taught that the divine service of Srimati
Radharani in Vrndavana is the topmost spiritual perfection. For this he
was known as the prayojana acarya, the teacher who reveals the
highest fulfilment in life.

Srimati Visnupriya Devi

Srila Prabhupada in his introduction to Srimad Bhagavatam has written:
For His first twenty-four years Lord Chaitanya remained at Navadvépa
as a student and householder. His first wife was Çrématé Lakñmépriyä,
who died at an early age when the Lord was away from home. When
He returned from East Bengal He was requested by His mother to
accept a second wife, and He agreed. His second wife was Çrématé
Viñëupriyä Devé, who bore the separation of the Lord throughout her
life because the Lord took the order of sannyäsa at the age of twenty-
four, when Çrématé Viñëupriyä was barely sixteen years old.
So let start by reading from Chaitanya Bhagavata of Srila Vrindavana
das Thakur, Madhya Khanda, chp 8, verses 33 to 50:
One day Mother Çacé had a dream, which she narrated to her son
Viçvambhara in a solitary place. “Early this morning I had a dream in
which I saw You and Nityänanda. Both of You appeared like five-year-
old boys. You were quarrelling together and chasing each other. In this
way You both entered the Deity room and came out holding Kåñëa and
Balaräma in Your hands. In his purport SBSSTP explains that besides the
Näräyaëa çälagräma-çilä, there were also Deities of Kåñëa and Balaräma
in Çacé's house in Çrédhäma Mäyäpur. Nityananda had Kåñëa in His
hands, and You had Balaräma. Then I clearly saw the four of You
quarrelling together. The Deities of Kåñëa and Balaräma angrily said,
“Who are You imposters? Get out of here.”
“This house, these rooms, this sandeça, this yogurt, and this milk all
belong to Us.'
“Then Nityänanda said, `Those days when You stole yogurt and butter
to eat are gone.
“The days of the cowherd boys are over. Now the brähmaëas have
taken charge. Recognize Us and allow Us to enjoy all the offerings.
“If You do not affectionately allow Us to eat, then You will be beaten.
Moreover, if We forcibly eat, who can stop Us?'
“Then Räma and Kåñëa said, `It will not be Our fault if We bind You
imposters here today.'
“Then Balaräma threatened Nityänanda, 'In the name of Kåñëa, You
better not misbehave today.'
“Nityänanda replied, `I am not afraid of Your Kåñëa, for My Lord is
Gauracandra Viçvambhara.'
“In this way the four of You quarrelled and forcibly ate each other’s
food.
“Someone grabbed another's food and ate, and someone ate the food
from another's mouth with His own mouth.
“Then Nityänanda called me and said, `O mother, please give Me some
rice. I am hungry.'
“When Nityänanda said this to me, I woke up. But I could not
understand anything, so now I am relating this to You.”
After hearing the topics of her dream, Lord Viçvambhara laughed and
spoke to His mother in sweet words.
“O mother, you have certainly seen a most auspicious dream. Please
do not disclose this to anyone.
“The Deities of our house are full of life, and your dream has firmly
established this fact in My heart.
“I often see that half of the foods that I offer vanish. Feeling shy, I don't
tell anyone about this.
“I had some doubt about your daughter-in-law, but today that doubt
has been removed.”
TEXT 50
häse lakñmé jagan-mätä sväméra vacane
antare thäkiyä saba svapna-kathäçune
Within another room inside the house, Viñëupriyä-devé, the mother of
the universe, smiled on hearing the words of her husband, Çréman
Mahäprabhu. She had heard the entire narration of the dream from
within that other room.
Now we will read from Sri Navadvipa-dhama Mahatmya, Parikramä-
khaëòa, Chapter Five, Çré Mäyäpur and Antardvépa:
All glories to Çré Caitanya, the son of Çacé! All glories to Nityänanda the
life of Jähnavä! All glories to Navadvépa, the topmost dhäma where
Gauräìga advented in Kali-yuga.
Nityänanda Prabhu began speaking to Çré Jéva, “Listen to My words.
Navadvépa extends over sixteen kroças (3 km = 48km), which are
nondifferent from Våndävana. There are nine islands, which form an
eight-petaled lotus floating on the water. In the middle of the eight
islands, or petals, lies Antardvépa. And within Antardvépa, lies the very
central point, Mäyäpur. The eternal pastimes of Lord Caitanya take
place within Yogapéöha and the circle of Mäyäpur, the circumference of
which measures three and a half miles (5.6km), and the diameter
measures just over one mile (1.6km). Because the Païca-tattva are
seated at the Yogapéöha, it is the most glorious of all places.
“My worshipable Lord eternally resides at Mäyäpur, situated on the
east bank of the Ganges. Although in the eyes of common people,
Viçvambhara took sannyäsa and left Navadvépa to go elsewhere,
actually My Gauräìga never gives up Mäyäpur or Navadvépa.
Advanced pure devotees can perceive His daily pastimes. You, Jéva, will
also see Gauräìga dancing.
“Around Mäyäpur is beautiful Antardvépa, where Brahmä received the
darçana of Gauräìga. O Jéva, if you want to see all this, please go on
parikramä. It will be very beneficial for you.”
Hearing the Lord's words, Jéva, with tears in his eyes, fell flat like a stick
at Nityänanda's feet and requested, “You will show real mercy on this
unworthy wretch if You personally take me on parikramä.”
Hearing Jéva's request, Nityänanda Räya simply said, “So be it.”
Nityänanda said, “Jéva, today we will take darçana of Mäyäpur.
Tomorrow we will tour more extensively.”
Saying this, Nityänanda Prabhu got up, and Jéva followed Him with a
happy heart. Nityänanda moved forward slowly, walking with an
elephant like gait, for His body was extremely agitated with ecstatic
love for Gauräìga. Nityänanda Prabhu was enraptured in ecstasy, and
His enchanting form was decorated with golden ornaments which
glittered and shone. The very feet that Brahmä and Çiva cannot attain
by meditation were served by Çré Jéva simply by the mercy of Çré
Nityänanda. Thus Jéva followed the Lord taking the dust of the Lord's
lotus feet and smearing it all over his body. Off they went in great
happiness.
They entered Jagannätha Miçra's house and Nityänanda introduced Jéva
at the feet of mother Çacé, “O mother, this is the magnanimous Çré Jéva,
a fortunate and dear servant of Çré Caitanya.”
When the Lord said this, Jéva fell over like a tree uprooted by a storm.
Falling at Çacé's feet, he rolled on the ground out of control as he
exhibited various symptoms of ecstasy. Mother Çacé mercifully blessed
him, and on that very day, in that very house, they took prasäda.
Receiving the order from mother Çacé, Viñëupriyädevé cooked various
dishes of rice, vegetables, chutney, and sweets. Vamshévadana Däsa
offered the bhoga attentively to Gauräìga. Içäna Öhäkura felt delighted
within as he arranged a sitting place and served Nityänanda the
prasäda. In motherly affection, Çacé said, “My child Nityänanda, eat at
Your mother's house! Unseen by You, I have made Gauräìga eat this.
So when You eat, my mind becomes very happy.”
Hearing His mother's words, Nityänanda Räya ate in great bliss.
Afterwards, as Jéva took the remnants, he exclaimed, “I am greatly
blessed to take prasäda in the house of Caitanya Mahäprabhu in
Mäyäpur.”
Having eaten, Nityänanda took leave of Çacédevé's lotus feet. At this
time they took Vamshévadana Däsa into their group. After Jéva offered
his respects at Vamshé's feet, Nityänanda introduced him to Jéva, “The
devotees know that this Vamshévadana is none other than Kåñëa's dear
flute, by whose mercy the living entities become attracted to Kåñëa.
They then develop great thirst, to attain the räsa dance.
“Look, Jéva, Çré Caitanya would bring us in this house, and we enjoyed
many pastimes here. See, here is Jagannätha Miçra's temple, where he
would daily worship Lord Viñëu. And in this house, he used to serve his
guests. See this Tulasé bower. While Gauracandra was still here, He
performed all the duties that His father observed. Relying on the
authoritative words of Vamshévadana, Içäna now performs those duties
every day. Here, there was a nimba or neem tree, which disappeared
by Çré Caitanya's touch.”
Lord Nityänanda wept as He described this, and Jéva and Vamshévadana
also cried together with Him. Meanwhile, Çréväsa Paëòita came there to
see what was happening. The four of them then left Jagannätha Miçra's
house and proceeded to Çréväsa's courtyard, two hundred meters to
the north.
Bhakti Ratnakara, Chapter 4
Çrématé Viñëupréya Öhäkurani was the consort of Mahäprabhu, and Çré
Vaàçévadanänanda Prabhu, was her guard and a favourite of
Mahäprabhu. Çréniväsa wanted to visit all the places of Mahäprabhu’s
pastimes. After arriving in Navadvépa, he stayed at the house of Çré
Viñëupréya-mätä for a few days and heard topics about Mahäprabhu.
Then he visited the places of Mahäprabhu’s pastimes in the company
of Vaàçévadanänanda Prabhu.
The Bhakti Ratnakara describes Srinivasa's visit to Navadvipa and
meeting with Sri Vaàçévadan, who then went to Sri Visnupriya Iswari to
tell her of Srinivasa's arrival.
The dream of Sri Visnupriya devi
Just then Sri Visnupriya devi was telling her favourite maidservant that
she had had a dream which she began to describe.25
Her Lord, who was the attractor of the entire creation, had appeared
before her in her dream with an enchanting pose.26
Since his beauty could defeat the pride of Cupid, she could find no
suitable word to describe him. Even lightning was not comparable to his
brilliance.27
His body was smeared with sandal wood paste and he glowed as
though he were bathed in the light of the autumn moon.28
His beautiful dress attracted the young girls who abandoned their
shyness and fear upon seeing him. 29
Who could forget the fragrance of his long curly hair?30
His large beautiful eyes exceeded the beauty of a lotus petal, and
whoever caught his glance could not retain his composure.31
His arms extended to his knees, his movements were beautiful, and the
sight of his broad chest could attract the world.32
The smile on his moon like face showered nectar.33
In His affectionate way Caitanya made Visnupriya Devi sit down and he
spoke to her in a soft sweet voice.34
"A brahmin boy named Srinivasa has suffered indescribably.35
"Today he will come to see you. Knowing him to be a dear devotee,
you should bestow your mercy on him."36
Caitanya continued to delight her with his pleasing words, and then
suddenly disappeared and she awoke in distress. 37
She knew that Srinivasa was dear to her Lord and she eagerly awaited
his arrival.38
Srinivasa to Visnupirya devi
While Visnupriya was relating the dream, Vaàçévadan Thakura
appeared with the news of Srinivasa's arrival from Nilacala.39
Visnupriya devi immediately wanted to see him and Srinivasa came
eagerly to meet her.40
Tears of ecstasy flowed from his eyes as he prostrated on the ground
while offering her his dandavat obeisances.41
Sri Iswari Visnupriya devi heard that Srinivasa was offering obeisances
from a distance, and remembering Sri Caitanya she rose and went to
greet the boy.42
Though she had suffered intensely from the separation from her Lord,
upon seeing Srinivasa she felt joyful relief.43
With sweet affectionate words she greeted him and placed her feet on
his head.44
She ordered him to take Mahaprasadam and then stood silent, soaked
with her own tears.45
Someone brought the boy prasad and he honoured it. He was also
soaked with tears.46
Difficult austerities of Visnupriya devi
Each day Srinivasa visited Sri Visnupriya devi to hear from her about
Lord Chaitanya and observed her exceptional activities.47
Because of separation from Caitanya, she never slept at night. If at all
she slept, she would lie on the hard ground.48
Her golden complexion had grown pale like the new moon.49
While chanting the names of Hari she would set aside a grain of rice for
each mantra. Later in the day, only those grains would be soaked and
offered to the Lord.50
The offering was very small and yet she would eat only a portion of it.
No one could understand how she sustained life on so little food. 51
Day by day her health dwindled, yet she always mustered energy to
attend to Srinivasa during his visit.52
Soon it was obvious that she remained alive simply to bestow her
mercy on Srinivasa.53
His unique fortune was acknowledged by everyone.54
Mother Saci also appeared to Srinivasa in a dream and favoured him
with indescribable mercy.55
Srila Prabhupada wrote a letter to Govinda dasi in 1974, 20 April,
“When Lord Caitanya left home accepting the renounced order of life,
sannyasa, at that time Visnupriya was on the summit of youth, 16 years
old, but when her husband became sannyasi she also became greater
than sannyasa. She was the personification of servitude, and was
chanting her rounds on the beads and after one round she was
collecting one grain of rice. In this way all day and night, as many
rounds as she could finish, that many grains she would cook and eat.
Just see how much austerity she underwent! Visnupriya is the
incarnation of the Goddess of Fortune but to teach us how much
austerity and penance she underwent, I think you should follow the
footsteps of Srimati Visnupriya.
There is about 50,000 grains of rice in 1 kg so as she chanted 3 lakhs
nam = which 18,750 mantras = about 19000 grains, about a third of a
kg. If 1 grain per round then 180 rounds = 180 of rice grains only.

Sarasvati Devi Puja

One may ask, as Krishna’s devotees, why do we discuss about
Sarasvati Devi? Well, before beginning any lecture or class we recite SB
1.2.4
nārāyaṇaṁ namaskṛtya naraṁ caiva narottamam
devīṁ sarasvatīṁ vyāsaṁ tato jayam udīrayet
nārāyaṇam — the Personality of Godhead; namaḥ-kṛtya — after offering respectful obeisances; naram ca
eva — and Nārāyaṇa Ṛṣi; nara-uttamam — the supermost human being; devīm — the goddess; sarasvatīm
— the mistress of learning; vyāsam — Vyāsadeva; tataḥ — thereafter; jayam — all that is meant for
conquering; udīrayet — be announced.

Before reciting this Śrīmad-Bhāgavatam, which is the very means of

conquest, one should offer respectful obeisances unto the Personality
of Godhead, Nārāyaṇa, unto Nara-nārāyaṇa Ṛṣi, the supermost human
being, unto mother Sarasvatī, the goddess of learning, and unto Śrīla
Vyāsadeva, the author.
This very same verse is the first verse of the Çré Gärga Sämhita and is at
the beginning of almost every Purāṇa – thus a very important verse
indeed.
Srila Prabhupada’s Purport: All the Vedic literatures and the Purāṇas are
meant for conquering the darkest region of material existence. The
living being is in the state of forgetfulness of his relation with God due
to his being overly attracted to material sense gratification from time
immemorial. His struggle for existence in the material world is
perpetual, and it is not possible for him to get out of it by making plans.
If he at all wants to conquer this perpetual struggle for existence, he
must reestablish his eternal relation with God. Sambandha. And one
who wants to adopt such remedial measures, (abhideya), must take
shelter of literatures such as the Vedas and the Purāṇas.
“The Purāṇas are so divided that any class of men can take advantage
of them and gradually regain their lost position and get out of the hard
struggle for existence. Śrīla Sūta Gosvāmī shows the way of chanting
the Purāṇas. This may be followed by persons who aspire to be
preachers of the Vedic literatures and the Purāṇas. Śrīmad-Bhāgavatam
is the spotless Purāṇa, and it is especially meant for them who desire to
get out of the material entanglement permanently.”
So we invoke the blessings of Nara-Narayana Rishis, then Sarasvati
Devi, then Vyasadeva, because meditating on Them uplifts us to the
victorious level of being able to understand (jnana) realize (vijnana)
transcendental knowledge, divya jnana, and then put into practice by
performing devotional service.

Çré Gärga Sämhita Canto 5 chapter Twenty-one

Ribhu becomes a river ie melts out the of love
LK tells how He also became liquid in the past : the complete history of
Narada
how the ragas became deformed by Naradas love saturated singing
41-44 Naradas prayers to Sarasvati
45 LK recommends this prayer
46 Sarasvati gives the vina to N
49 gives also the ragas & 560 million scales of music
Çré Näradopäkhyäna The Story of Çré Närada
Text 1
Çré Rädha' said: This tiger among sages is a great devotee, filled with
love for You. He is very fortunate. He has attained a transcendental
form like Yours. Your face was wet with tears of love for him.
Text 2
O deliverer from evils, that sage must have performed great austerities
to have attained such a pure transcendental form like Yours.
Text 3
Çré Närada said: As Rädha was speaking these words, the sage's body
became transformed into a stream that killed all sins as it flowed on
Mount Rohita.
Text 4
Filled with wonder to see the sage's body transformed into a stream,
King Våñabhänu's daughter Rädha spoke to King Nanda's son, Kåñëa.
Text 5
Çré Rädha said: Why did this great sage's body become a stream? O
Lord, only You can completely cut away all my doubt.
Text 6
The Supreme Personality of Godhead said: That king of sages was filled
with love and devotion for Me. O Rambhoru, girl whose thighs are like
banana trees, that is why his body became liquefied love.
Text 7
When that great sage saw Me, he became so happy that his body at
once melted and became a liquid love, as My own body also became a
liquid love in the past.
Text 8
Çré Rädha' said: O master of the demigods, O ocean of mercy, how did
Your body become liquid love? This fills Me with wonder. Please tell
Me this story in great detail.
Text 9
The Supreme Personality of Godhead said: The sages tell the ancient
history of this pastime. If one hears about this pastime all one’s sins
become destroyed.
Text 10
In ancient times Lord Brahmä, the progenitor of the living entities, was
born from My lotus navel. He performed austerities, and with My
blessings he created the material universe.
Text 11
From the creator Brahma was born a saintly son named Närada who,
mad with love for Me, bhakty-unmatto, wandered the worlds singing
songs about Me.
Text 12
One day Lord Brahmä, the pregenitor of the living entities, said to
Närada, “O very intelligent one, please father many children. Give up
this useless wandering."
Text 13
näradas tad-vacaù çrutvä prähedam- jïäna-tat-paraù
na såjämi pitaù såñöià çoka-mohädi-käriëém
näradaù-Nañrada; tad-vacaù-his words; çrutvä-hearing; präha-said; idam-this; jïäna-tat-paraù- intent on
transcendental knowledge; na-not; såjämi-I create; pitaù-O father; såñöim-creation; çoka- mohädi-käriëém-
the cause of bewilderment and grief.

Hearing these words, Närada said, “Father, I am eager for

transcendental knowledge. I will not create children. Creating children is
çoka-mohädi-käriëém-the cause of bewilderment and grief."
Text 14
I will render devotional service to Lord Kåñëa and sing songs – kértana -
about His glories. You should also give up the creation of children,
which is filled with great sufferings.
Text 15
His lips trembling with anger, Brahma cursed him, “Fool, you like to
sing. Become a gandharva for a kalpa."
Text 16
O Rädhä, because of this curse Närada became the gandharva
Upabarhaëa. For one kalpa he was the leader of the gandharvas in the
world of the demigods.
Text 17
One day, surrounded by many women, he came to Brahmä's planet.
Because his mind was thinking of the beautiful women, he sang without
a proper täla rhythm.
Text 18
Again Brahma' cursed him, “Fool, become a çüdra!" By Brahmä's curse
he then became a maidservant's son.
Text 19
O Rädhä, then sat-saìgena, due to association with saintly devotees,
he was again born as Brahmä's son, and again, mad with love for Me,
he went wandering around the worlds singing songs about Me.
Text 20
munéndro vaiñëava-çreñöho mat-priyo jïäna-bhaskaraù
param- bhägavataù säkñän närado man-manäù sadä
munéndraù-the king of sages; vaiñëava-çreñöhaù-the best of devotees; mat-priyaù-dear to Me; jïäna-
bhaskaraù-a blazing sun of transcendental knowledge; param-then; bhägavataù-a great devotee; säkñän-
directly; näradaù-Närada; man-manäù-his thoughts fixed on Me; sadä-always.

Närada became the king of the munis or sages and the best of
Vaishnava devotees. A blazing sun of transcendental knowledge and a
pure devotee very dear to Me, Närada always fixed his mind on Me.
Text 21
One day, as he was traveling where he wished, seeing many different
worlds, and singing many songs, Närada came to the place named
Ilävåta-varña.
Text 22
O beloved, in that place is a dark jambu-juice river that produces gold
named Jambünada river.
Text 23
In that place the yogé Närada saw the city Veda-nagara, which was
filled with bejewelled palaces and with many divine men and women.
Texts 24 and 25
There he saw the men and women were all deformed. Some had no
feet, some no ankles, some no knees, some no legs, some twisted hips,
some emaciated thighs, some disfigured torsos, some loosened teeth,
some hunched shoulders, some bowed heads, and some no necks.
Text 26
Seeing them all, the sage Närada said: “What is this wonder? You all
have lotus faces, splendid forms, and beautiful garments.
Text 27
“Are you devas? Are You upadevas? Are you great åñis? You sing and
play on your instruments very beautifully.
Text 28
“Why are you deformed? Please tell me." Addressed in this way, all the
people, unhappy at heart, replied.
Text 29
The rägas said: O sage, our bodies have suffered terribly. We will tell
you how these sufferings may be thrown off far away.
Text 30
O sage, we are rägas and we live in the city of Veda-puri. O gentle and
humble one, please hear how we became deformed in this way.
Text 31
Lord Brahma has a son named Närada who, mad with love, sings the
wrong melodies at the wrong times.
Text 32
He is a great sage that wanders the worlds as he wishes. But his singing
the wrong songs at the wrong times, with the wrong notes and without
a proper rhythm, has broken the limbs of our bodies.
Text 33
Hearing these words, Närada became astonished. Humbled, and trying
to smile, he spoke.
Text 34
Çré Närada said: How can one obtain knowledge of the proper times
and proper rhythms of music? Please tell me.
Text 35
The rägas said: Goddess Sarasvaté is the dearest beloved of the
Supreme Personality of Godhead, the master of Vaikuëöhaloka. One
who learns from her will know the proper times and types of music.
Text 36
After hearing their words, Närada, who is very kind to the distressed,
went to Mount Çubhra to obtrain the mercy of Goddess Sarasvaté.
Text 37
O queen of Vraja, for one hundred celestial years Närada performed
austerities. Fasting from food and water, he meditated on Goddess
Sarasvaté.
Text 38
Purified by Närada's austerities, that mountain ceased to be called
Mount Çubhra. Now it is called Mount Närada.
Text 39
When his austerities had come to their end, the sage Närada personally
saw splendid Sarasvaté, the goddess of speech and the beloved of Lord
Viñëu.
Text 40
At once standing up, then bowing down, and then circumambulating
Her with bowed head, Närada, the king of sages, spoke many prayers
gloirifying her beauty, virtues, and sweetness.
Text 41 çré-närada uväca
navärka-bimba-dyutim udgalam-jvalat-
täöaìka-keyüra-kiréöa-kaìkanäm
sphurat-kvaëan-nüpura-räva-raïjitäà
namämi koöéndu-mukhém-sarasvatém
çré-närada uväca-Çré Närada said; navärka-rising sun; bimba-bimba fruit; dyutim-splendor; udgalat-eclipsing;
jvalat-shining; täöaìka-earrings; keyüra-armlets; kiréöa-crown; kaìkanäm- bracelets; sphurat-glistening;
kvaëa-tinkling; nüpura-anklets; räva-sound; ranjitam-charming; namämi-I bow down; koöi-millions; indu-of
moons; mukhém-whose face; sarasvatém-Sarasvaté.

Çré Närada said: I offer my respectful obeisances to Goddess Sarasvaté,

whose face is more beautiful than millions of moons, whose glistening
anklets tinkle melodiously, and whose glistening crown, earrings,
bracelets, and armlets eclipse the glory of the bimba fruit and of the
rising sun.
Text 42
vande sadäham- kalahaàsa udgate
calat-pade caïcala-caïcu-sampuöe
nirdhauta-muktä-phala-hära-saïcayäà
sandhärayantém-çubhagäm-sarasvatém
vande-I bow down; sadä-always; aham-I; kalahaàsa-swan; udgate-risen; calat-pade-moving feet; caïcala-
moving; caïcu-sampuöe-in the beak; nirdhauta-muktä-phala-of splendid pearls; hära- necklaces; sa-ïcayäm-
host; sandhärayantém-wearing; çubhagäm-beautiful; sarasvatém-Sarasvaté.

Again and again I offer my respectful obeisances unto beautiful

Goddess Sarasvaté, who wears a necklace of pearls as splendid as a
host of flying black swans with their flapping wings and moving feet
and beaks.
Text 43
varäbhayam- pustaka-vallaké-yutaà
param- dadhänam- vimale kara-dvaye
namämy aham-tväm-çubhadäm- sarasvatéà
jaganmayém-brahmamayém- manoharäm
vara-blessing; abhayam-fearlessness; pustaka-book; vallaké-lute; yutam-with; param-great; dadhänam-
hodling; vimale-pure; kara-dvaye-two hands; namämi-bow down; aham-I; tväm-to you; çubhadäm-the giver
of blessings; sarasvatém-Sarasvaté; jaganmayém-who has come to the material world; brahmamayém-spiritual;
manoharäm-beautiful.

I offer my respectful obeisances to you, beautiful Goddess Sarasvaté,

who holds in your pure and splendid lotus hands a véëa and a book,
who grant the blessing of fearlessness, and who have come to this
material world in your original beautiful spiritual form.
Text 44
taraìgita-kñauma-sitämbare pare
dehi svara-jïänam atéva maìgale
yenädvitéyo hi bhaveyam akñare
sarvopari syäm- para-räga-maëòale
taraìgita-tossed by waves; kñauma-silk; sita-white; ambare-garments; pare--great; dehi-please give; svara-of
music; jïänam-knowledge; atéva-great; maìgale-auspicious; yena-by which; advitéyaù- without a second; hi-
indeed; bhaveyam-I may be; akñare-in words; sarvopari-above all; syäm-I may be; para-räga-maëòale-in the
circle of melodies.

O goddess dressed in white silk which dance like graceful waves as you
walk, O auspicious one, please give me knowledge of music. Make me
the best of musicians. Make me unrivalled among musicians.
Text 45
çré-bhagavän uväca
stotram-jäòyäpaham-divyaà
 prätar utthäya yaù paöhet
näradoktam-sarasvatyäù
sa vidyävän bhaved iha
çré-bhagavän uväca-the Supreme Personality of Godhead said; stotram-prayer; jäòya-ignorance; apaham-
removing; divyam-splendid; prätaù-at sunrise; utthäya-rising; yaù-who; paöhet-recites; närada-by Närada;
uktam-spoken; sarasvatyäù-to Sarasvaté; sa-he; vidyävän-a great scholar; bhavet- becomes; iha-in this
world.

The Supreme Personality of Godhead said: A person who rises at

sunrise and recites this splendid prayer Närada spoke to Goddess
Sarasvaté, a prayer that removes the numbness of ignorance, becomes
a great scholar in this world.
Text 46
tataù prasannä väg-devé näradäya mahätmane
devadattäm- dadau véëäà svara-brahma-vibhüñitäm
tataù-then; prasannä-pleased; väg-devé-Goddess Sarasvaté; näradäya-to Närada; mahätmane-the great soul;
devadattäm-Devadattä; dadau-gave; véëäm-the véëä; svara-brahma-vibhüñitäm-decorated with spiritual
sounds.

Pleased, Goddess Sarasvaté gave to the great saint Närada the véëa
named Devadattä, which was decorated with spiritual sound vibrations.
Texts 47-49
Goddess Sarasvaté, the dearest beloved of the Lord of Vaikuëöha, then
taught Närada the different rägas and rägiëés, and, tat-putraiù, with
their children, deça-kälädi-bhedais with the distinctions of the proper
times and places, täla-mäna-svaraiù, for the different kinds of beats,
musical tempos, rhythms and choruses, the many different melodies
with their five-hundred-and-sixty-million divisions and numberless sub-
divisions of musical scales, their various accompanying dances, mastery
of the different kinds of musical instruments used, and the different
kinds of modulation or changing from one key to another.
In the Çré Brahma-saàhitä, 5.24, Then the goddess of learning Sarasvaté,
the divine consort of the Supreme Lord, said thus to Brahmä who saw
nothing but gloom in all directions, "O Brahmä, this mantra, viz., kléà
kåñëäya govindäya gopé-jana-vallabhäya svähä, will assuredly fulfil your
heart's desire." "O Brahmä, do thou practice spiritual association by
means of this mantra; then all your desires will be fulfilled." In the
purport of SBSSTP for verse 37, änanda-cinmaya-rasa-pratibhävitäbhis
täbhir ya eva nija-rüpatayä kaläbhiù, I worship Govinda, the primeval
Lord, residing in His own realm, Goloka, with Rädhä, the embodiment
of the ecstatic potency possessed of the sixty-four artistic activities -
The sixty-four activities in fine arts and crafts are the following: (1) géta-
art of singing. (2) vädya-art of playing on musical instruments. (3) nåtya-
art of dancing. (4) näöya-art of theatricals. (12) udaka-vädya-art of
making music in or with water. (28) véëä-òamuraka-vädya-art of playing
on lute and small x-shaped drum. (32) näöikäkhyäyikä-darçana-art of
enacting short plays and anecdotes. (57) abhidhäna-koña-cchando-
jïäna- art of the use of lexicography and meters. In music, meter refers
to regularly recurring patterns and accents such as bars and beats.
Unlike rhythm, metric onsets are not necessarily sounded, but are
pauses. (64) vaitäliké vidyä-art of awakening master with music at dawn.
So that’s 9 out of 64.
Srila Prabhupada strictly introduced the morning melody for singing
samsara dava but with time this practice has been lost. I guess that
because they may know this katha or other instructions from the
Acharyas the Gaudiya Math strictly apply the different ragas for the
different times of the day. Morning down to up, evening up to down
like kiba jaya jaya. Harmonizing our kirtans with the appropriate raga-
tempos puts us into ecstasy of associating with transcendental sound.
Text 50
In this way, O Rädhä, Sarasvaté, the goddess of speech and the beloved
of Lord Viñëu, made Närada unrivalled in the circle of musicians. Then
she returned to the spiritual world of Vaikuëöha.
Chapter Twenty-two Çré Näradopäkhyäna The Story of Çré Närada
Text 1
The Supreme Personality of Godhead said: Thinking, “to whom should I
give this beautiful and secret knowledge of music?", Närada went to
the city of the gandharvas.
Text 2
Making the Gandharva named Tumburu his disciple, Närada sang My
glories while playing his vina in a most extraordinary way.

And the for rest of this katha which we are eagerly waiting for, because
Kushktrata Prabhu stopped the 5th Canto translation at this point. I have
searched the web but no luck so far. So, we have yet to learn and hear
about the intriguing katha of how Narada sang for the Lord and made
him melt out of love!

Srila Visvanatha Cakravarti Thakura

Because he revealed the path of devotion, he is considered to be
identical with the Lord of the Universe, Vishvanath; and because he
was a great acharya in the circle of Vaishnavas, he holds the title,
ChakraVarti.
The inundation of love of God that Srí Krsna Chaitanya Maháprabhu
caused the inhabitants of Nadíyá to drown in and the residents of
Shántipur to float in the waves of this overpowering love and it
completely carried away the people of Orissa, Bengal and the South of
India - this power of love was fully manifest in the person of Sríla
Narottam dás Thákur, the supreme object of Maháprabhu’s mercy.
One of the fruits that grow on this branch (NarottamThákur) is Parama
Bhágavata Sríla Visvanáth ChakraVartí Thákur. By the influence of his
uncommon genius and transcendental capability, a new age dawned
within the society of Gauríya Vaishnavas. After the disappearance of
the Gosvámís of Vrindában, he was the helmsman to steer the society
of Vaishnavas, delivering them from various seas of troubles within the
oceans of danger.
Śrīla Viśvanāth CakraVartī Ṭhākur’s disappearance is on Vasant
Pancamī, in the month of Mágh. He left this world in RādhāKuṇḍ. His
samādhi mandir is presently located at GokulānandaMandir, in the
company of the samādhi mandirs of Śrī Narottam Ṭhākur Mahāśoy and
Śrī Lokanāth Gosvāmī. Srí Krsna Chaitanya Maháprabhu, had given His
own GovardhanShilá to Srí Raghunátha dás Gosvámí to worship. After
his disappearance the worship was entrusted to Krsnadás Kaviráj
Gosvámí and after him, to Srí Mukunda dás. Thereafter the
worship came to Srí Krsna Priyá Thákurání, the daughter of Visnu Priyá,
who was the daughter of Gangá Náráyan ChakraVartí, disciple of
NarottamThákur. In her old age she attained great satisfaction in seeing
Srí Viśvanāth ChakraVartípád worship this Shilá in her presence, and so
she left him in his care after her departure. This GovardhanShilá is still
being worshipped in Vrindában alongside the Deity of Gokulánanda
established by Srí Visvanáth ChakraVartí.
Vishvanath’s birth and disciplic succession
Vishvanath took birth in a family of Rarihiya Brahmins in the village of
Devagrama in Nadia district in 1638, some say 1646 AD. The Gaudiya
Vaishnava Abhidhana identifies his father as Rama Narayan Chakravarti.
His spiritual master was Radharamana Chakravarti, a disciple of
Krishnacarana Chakravarti. Krishnacarana Chakravarti was a disciple
and adopted son of Ganga Narayan Chakravarti, one of the chief
disciples of Srila Narottama das Thakur, who was the only disciple of
Srila Lokanatha Goswami, who in turn was a direct disciple of Sri
Gauranga Mahaprabhu Himself.
Vishvanath’s studies and writings
The highly qualified son of Srí Krsna Charan ChakraVartí was Srí Rádhá
Raman ChakraVartí. He was very well versed in knowledge of the
scriptures, a great devotee distinguished by his extremely liberal nature.
While residing at Saidábád he lectured from the Srímad Bhágavatam
and other devotional scriptures for the benefit of his qualified disciples.
When his father retired to Vrindában in his old age, RádháRaman was
then entrusted with the worship of Srí MadanMohan. While studying
Srímad Bhágavatam with him, Sríla Visvanáth ChakraVartí Thákur
became charmed with his wonderful qualities and thus accepted shelter
at the feet of Srí Rádhá Raman ChakraVartí.
While studying the Srímad Bhágavatam and other bhakti shástras,
Visvanáth realized the temporality of family life and so, following the
vow of brahmachárya, took up residence in gurukul and began to
preach from and write commentaries on the bhakti shástras. For those
who are very eager to engage in the bhajan of Srí Hari, but who have
no proper knowledge of Sanskrit grammar, Visvanáth composed in very
simple Sanskrit language, thus making the esoteric Sanskrit books
understandable by all.
His studies of grammar, poetry and rhetoric were completed while he
still lived at Nadíyá. There is a story that he defeated one conquering
pandit while he himself was still only a student. From his childhood he
was completely indifferent to household life. In order to keep him at
home, his father had him married at a very young age. However, he
soon renounced family life and came to live at SríVrindában. His family
members tried to bring him back but were unsuccessful.
There is a story that he was ordered by his guru to return from
Vrindában and deal with his family affairs. As the story goes he came
and spent a night with his wife. Yet Visvanáth spent the entire night in
discussions on the Srímad Bhágavatam, causing his chaste wife to drink
these ambrosial mellows. The next morning he left, never to return.
In this way Srila Vishvanath Chakravarti Thakur followed the example
of Sri Rupa and went to live in Vrindavan where he could dedicate
himself to his devotional service of studying and writing transcendental
literatures. As a result of his commitment to following the orders of his
spiritual master, he received many blessings from him. These blessings
took shape in his good fortune to be able to live in various spots in
Vraja-dham and write a great number of books, 22 major books which
we know of, as well as 27 songs in Sanskrit on Gaudiya Vaishnava
Tattva, which are all considered to be a great treasure by those in our
sampradaya. All his books, songs and his commentaries on the
Bhagavad-gita and Srimad Bhagavatam are written in a Sanskrit which is
clear and simple, but at the same time full of the nectar of devotion.
However when I studied his commentary on the Bhagavad-gita, known
as Sárártha Varshiní, I became astonished by realizing how great a
translator and preacher Srila Prabhupada was, because if I had read
only Vishvanath Chakravarti’s Bhagavad-gita, I don’t think I would have
become a devotee, but by reading Srila Prabhupada’s, I surrendered
completely. We are so fortunate to be in Srila Prabhupada’s shelter!
It is said of Vishvanath that when he wrote his commentary on the
Srimad Bhagavatam, when it rained, water fell everywhere except the
place where he was sitting. Thus, the ink did not run and the text
remained intact. It is also told that many years later, Srí Siddha Krsnadás
Bábájí Maháshoy entered into the waters of MánasíGangá and didn’t
come out for 3 or 4 days. When he finally surfaced, he was holding a
handwritten manuscript of Visvanáth ChakraVartí’s that was itself
untouched by the water.
He wrote the saàsära-dävänala-léòha-loka prayers that we sing every
morning. It has a 9th verse, which reads:
śrīmad-guror aṣṭakam etad uccair
brāhme muhūrte paṭhati prayatnāt
yas tena vṛndāvana-nātha sākṣāt
sevaiva labhyā juṣaṇo’nta eva
9) One who, with great care and alteration, loudly recites this beautiful
prayer to the spiritual master during the Brahma-muhurta obtains direct
service to Krsna, the Lord of Vrndavana, at the time of his death.
Thus Çréla Viçvanätha Cakravarté Öhäkura is a great spiritual master in
the Kåñëa conscious parampara chain of gurus and disciples.
In the edition of his Bhagavad-gita published by the Sri Chaitanya
Gaudiya Math, in the description of the commentary we can read, “In
Gaudiya Vaishnava history, Vishvanath was the guardian and chief
teacher of the middle period. Amongst Vaishnavas of our day, a saying
has been preserved about three of his works: Vishvanath’s commentary
of Rupa Goswami’s Ujjvala-nilamani (Ujjvala-nilamani-kirana), Bhakti-
rasamrita-sindhu (Bhakti-rasamrita-sindhu-bindu), and Laghu-
bhagavatamrita (Bhagavatamrita-kana) are the source of transcendental
joy for the Vaishnavas; studying them makes one a Vaishnava.
After the disappearance of Mahaprabhu’s Vrindavan associates,
Srinivas, Narottama and Shyamananda preserved the traditions and
expanded the movement in Bengal. Vishvanath is the fourth
descendant in the disciplic line from Narottama Das. Few acharyas of
the Gaudiya Vaishnava school have been as productive as Vishvanath.
Besides writing this large number of books, Vishvanath also made two
other major contributions, both of which are related to preaching and
kirtan.”
Before Visvanáth came to Vrindában, the previous opulence and
beauty of Srí VrindábanDhám had already begun to conceal itself. With
the disappearance of the Gosvámís, the glory, loveliness and grace of
Krsna’s transcendental abode gradually began to recede from the vision
of the people of this world. The congregation of disciples of Sríla Jíva
Gosvámí had by now already left this world. Even Lord Srí Krsna
himself, in his various manifestations as the arca-múrti, had left
Vrindában under the pretext of being intimidated by the Mogul
warriors.
In the year 1670, Aurangazeb marched with his troops into Mathurá.
At that time the beautiful temple of Srí Keshava Dev, built at great
expense by Maháráj Vír Simha Dev, was totally demolished. Having
been forewarned, the pújárís had already hidden or moved the Deities
of Vrindában, Gokul, Mahávan, Mathurá, etc. Leaving Vrindában in
darkness Srí Gopínáth, Madan Mohan, Govinda, Rádhá Vinod and
Rádhá Dámodar all went away. Srí Keshavjí of Mathurá was brought to
NáthDvar near Udaipur.
At the foot of the desire trees, seated on a royal simhásan within a
jewelled room, that place where Srí Govindají manifested his
uncommon beauty, his unprecedentedly beautiful temple, was now
plundered and broken. Eventually Srí Govind Dev, Srí Gopínáth, Srí
Madan Mohan, Srí Rádhá Dámodar, Srí Rádhá Vinod and Srí Rádhá
Mádhav all came to Jaipur where they took shelter of Rájá Srí Rám
Singh, the eldest son of Rájá Srí Jai Singh. The Bengali pújárís had also
accompanied them there, hoping to continue in their transcendental
Lordships service. Srí Vrindá Deví remained in Kámyavan as she was
averse to leave Srí Vraja Dhám.
Visvanáth ChakraVartí appeared during these very troubled times –
even within the Vaishnav community there were serious discrepancies.
In Bengal there were two heretical movements going on at the same
time. One was started by Advaita’s son Balarám and the other by a
disciple of Srínivás Áchárya, named Rúpa Kaviráj. Rúpa Kaviráj was
expelled from the Gauríya community by Hemalatá Thákurání, the
daughter of Srínivás Áchárya Prabhu. It is told how she ripped his neck
beads off in a public gathering, but only two of the three strands came
off. There is still a class of followers of this Rúpa Kaviráj who wear only
one strand of neck beads. They are known as the Atibári community.
The dignity of the Gauríya Vaishnavas in Vrindában had gradually been
reduced to a mortified state. Seeing the sorry plight that Vrindában had
been reduced to, Visvanáth resolved what he had to do. The hidden
majesty of Vrindában had to again be brought to light. At this time the
very gifted Sríla BalaDev Vidyá Bhúshan Maháshoy came to Vrindában
to assist ChakraVartí Maháshoy in his mission.
BalaDev VidyáBhúshan was a very learned scholar. Under the tutelage
of ChakraVartí Maháshoy he very easily attained a high degree of
proficiency in his understanding of the devotional scriptures. With the
help of BalaDev, Visvanáth ChakraVartí again began to preach
throughout Vraja Mandal the philosophy expounded in the literatures of
the Gosvámís. Thus various groups of students found their way here to
enrich their lives with this rare commodity.
In Vrindában the devotees were suffering from the loss of Srí Jíva
Gosvámí and on top of that Aurangazeb had begun his campaign of
demolishing temples and harassing the Vaishnav community as a whole.
Visvanáth came to Vrindában just after the temples were attacked in
the 1670’s, aged about 39 or 40.
Visvanáth ChakraVartí Thákur and Bala Dev VidyáBhúshan were then
called ‘the second Rúpa and Jíva Gosvámís’.
When Vishvanath Chakravarti Thakur became old and hampered in his
ability to travel, the acharyas of the Ramanuja sampradaya in the Galta
village of Jaipur attempted to convert the King of Jaipur to their school
by denying that the Gaudiya school had any historical basis. They
accused the Gaudiyas of not having a tie to any one of the four
Vaishnava disciplic successions. They advised the King of Jaipur to take
initiation from someone in the Ramanuja line. The King was confused
by their arguments and asked Vishvanath, who was the most
prominent acharya of the Gaudiya school at that time, to come to
Jaipur and answer the questions posed by the Ramanuja group. Due to
his advanced age, Vishvanath was unable to go, but he sent his dear
student, Baladeva to defend the line.
One of the arguments of the Ramanujis was that the Gaudiya school
had no commentary of its own on the Vedanta. Baladeva asked them
for seven days to write a Gaudiya commentary on Vedanta. Then he
went to the Govinda temple and prayed to his guru and to the Lord to
give him the power to write such a commentary. Govindaji’s garland
fell from around his neck and the pujaris placed it on Baladeva chest.
Baladeva took this a sign that the Lord had given him authorization.
With the Lord’s blessings, even the impossible becomes possible, and
Baladeva undertook the writing of comments to the 500 sutras of the
Brahmasutra, completing it in the limited time given him with all the
qualities of the Gaudiya tradition. When he went to Galta, the scholars
of the other sampradayas were astonished by the quality of Baladeva’s
commentary. Because Govindaji himself had ordered its writing, the
commentary became known as the Govinda-bhashya. It was after
completing this commentary that Baladeva received the Vidyabhushana
title.
Vishvanath established the service of Gokulananda, of the
Gokulanandaji temple in Vrindavan. Vishvanath left this world on the
Shukla Païcami of the month of Magh in 1755 at the age of 109 or 117
years of age.

Srila Raghunandana Thakur

The third member of the catur-vyuha, Pradyumna, took part in Radha
Madhava’s lila in Vraja as Krishna’s intimate friend or priya-narma-
sakha. He has now appeared as Raghunandan, whose body is not
different from that of Chaitanya. (Gaura-ganoddesha-dipika 70)
Raghunandan was born into a family of physicians in the Shaka year
1432 (1510 AD). His father’s name was Mukunda Das, who was
Narahari Sarkar Thakur’s older brother. In the fifteenth chapter of the
Madhya-lila of Chaitanya Charitamrita, chp 15.112 -131, we can read
about Mukunda and Raghunandan:
“Çré Caitanya Mahäprabhu then turned His attention to three persons—
Mukunda däsa, Raghunandana and Çré Narahari—inhabitants of the
place called Khaëòa.
Çré Caitanya Mahäprabhu, the son of mother Çacé, next asked Mukunda
däsa, “You are the father, and your son is Raghunandana. Is that so?
“Or is Çréla Raghunandana your father and you are his son? Please let
Me know the facts so that My doubts will go away.”
Mukunda replied, “Raghunandana is my father, and I am his son. This is
my decision.
“All of us have attained devotion to Kåñëa due to Raghunandana.
Therefore in my mind he is my father.”
Hearing Mukunda däsa give this proper decision, Çré Caitanya
Mahäprabhu confirmed it, saying, “Yes, it is correct. One who awakens
devotion to Kåñëa is certainly the spiritual master.”
Çré Caitanya Mahäprabhu became very happy just to speak of the
glories of His devotees. Indeed, when He spoke of their glories, it was
as if He had five faces.
Çré Caitanya Mahäprabhu then informed all His devotees, “Please hear
about Mukunda’s love of Godhead. It is a very deep and pure love and
can only be compared to purified gold.
“Mukunda däsa externally appears to be a royal physician engaged in
governmental service, but internally he has a deep love for Kåñëa. Who
can understand his love?
One day Mukunda däsa, the royal physician, was seated with the
Muslim King on a high platform and was telling the King about medical
treatment.
“While the King and Mukunda däsa were conversing, a servant brought
a fan made of peacock feathers to shade the King’s head from the sun.
Consequently he held the fan above the King’s head.
“Just by seeing the peacock-feathered fan, Mukunda däsa became
absorbed in ecstatic love of Godhead and fell from the high platform
onto the ground.
The King, fearing that the royal physician had been killed, personally
descended and brought him to consciousness.
“When the King asked Mukunda, ‘Where is it paining you?’ Mukunda
replied, ‘I am not very much pained.’
“The King then inquired, ‘Mukunda, why did you fall down? “Mukunda
replied, ‘My dear King, I have a disease like epilepsy.’
“Being extraordinarily intelligent, the King could understand the whole
affair. In his estimation, Mukunda was a most uncommon, exalted,
liberated personality.
“Raghunandana is constantly engaged in serving Lord Kåñëa in the
temple. Beside the entrance of the temple is a lake, and on its banks is
a kadamba tree, which daily delivers two flowers to be used for Kåñëa’s
service.”
Çré Caitanya Mahäprabhu again spoke to Mukunda with sweet words:
“Your duty is to earn both material and spiritual wealth. “Furthermore, it
is the duty of Raghunandana to always engage in Lord Kåñëa’s service.
He has nothing other on his mind but the service of Lord Kåñëa.”
Çré Caitanya Mahäprabhu then ordered Narahari: “I wish you to remain
here with My devotees. In this way the three of you should always
execute these three duties for the service of the Lord.”
PURPORT
Çré Caitanya Mahäprabhu set forth three duties for three different
people. Mukunda was to earn money and follow the religious
principles, whereas Narahari was to remain with the Lord’s devotees,
and Raghunandana was to engage in the Lord’s service in the temple.
Thus one person worships in the temple, another earns money honestly
by executing his professional duty, and yet another preaches Kåñëa
consciousness with the devotees. Apparently these three types of
service appear separate, but actually they are not. When Kåñëa or Çré
Caitanya Mahäprabhu is the center, everyone can engage in different
activities for the service of the Lord. That is the verdict of Çré Caitanya
Mahäprabhu.
His home was in Srikhanda, a village in Burdwan district. Raghunandan
Thakur took birth on the Vasanta Panchami day. His uncle Narahari
took a great deal of interest in raising Raghunandan, for whom he had
much affection.
These three most important devotees from Srikhanda were Mukunda
Das, Raghunandan and Narahari.
From his early childhood, Raghunandan Thakur would feed the family’s
Gopinath deity laddus. Uddhava Das has written a song in which this lila
is described:
Mukunda Das lived in the village of Srikhanda, where his household
deity was named Gopinath. One day he had to go somewhere for
work and he called Raghunandan to do the service.
He said, “In this house we worship Krishna, so I want you to be sure to
give him something to eat.” and then he left. Raghunandan did as his
father had ordered and made the offering to the deity.
Raghunandan was just a child and in his simplicity, he said to Gopinath,
“Eat! Eat!” Krishna is controlled by love, and so he did as the child told
him and ate everything on the plate without leaving a grain of rice.
When Mukunda Das returned, he asked the boy to bring him the
prasad from the offering he had made. The child answered, “Father, he
ate everything and left no remnants.”
Mukunda was astonished at his child’s wonderful words that he asked
him again on another occasion to make an offering. This time after he
left the house, he returned and hid to watch what his son would do.
Raghunandan joyfully placed a laddu in Krishna’s hand and said in a
commanding voice, “Eat! Eat!”. When Krishna had eaten half of the
laddu, Raghunandan saw Mukunda Das in the doorway.
Mukunda saw that Krishna did not take another bite and that the half-
eaten laddu remained in his hand. This caused him to be filled with
love. He embraced his child and, as tears of joy rained from his eyes,
spoke to him in a broken voice.
To this day, fortunate people come to Srikhanda to see the half-eaten
laddu in Gopinath’s hand. Raghunandan is not different from Cupid
himself, says Uddhava Das with great feeling.
All the mahantas felt fascinated to see the Gopinath deity whom
Raghunandan had fed laddus.
(Bhakti-ratnakara 9.525)
Other miraculous events
Narahari Sarkar Thakur gave water to Nityananda Prabhu and
Mahaprabhu from a pond which was right next to the their home was
which like pure honey. This pond became known as Madhu Pushkarini.
There was a kadamba tree which grew right next to the pond always
had two flowers blooming regardless of the season by Raghunandan’s
miraculous powers.
According to the Gaudiya Vaishnava Abhidhana, another miraculous
event took place in Raghunandan’s life: One day Abhirama Thakur
came to Srikhanda and paid his obeisances to Raghunandan. Then he
embraced him and melted with feelings of prema. Raghunandan started
to dance and sing kirtan, and while doing so, one of his ankle bells
slipped from his foot and went flying off, landing four miles away in
Akai Hat near his disciple Krishna Das’s house. Later, in order to
commemorate the event, a tank was excavated there which was given
the name Nupur Kund.
Mahaprabhu, the father of sankirtan, gave his adopted son
Raghunandan Thakur the authority to offer the garland on the day
before the sankirtan yajna (the adhivasa) and to make the final offering
at the yajna’s end.
Raghunandan Thakur accompanied the Bengali devotees to Puri ever
year for caturmasya. He would dance with his uncle Narahari at the
Rathayatra festival in the group formed by the residents of Srikhanda.
He participated in the Kheturi festival organized by Narottama Das
Thakur, at Gadadhara Das’s festival in Katwa and at the
commemorative festival for Narahari Sarkar Thakur in Srikhanda.
Some people said, “Anyone who is dear to Raghunandan will win
Mahaprabhu’s mercy for life after life.” Others said, “Raghunandan is
so merciful that he gives life to the most humble and fallen.” Some said,
“What humility! There is no one who is his equal.” And others, “He is
as beautiful as Kandarpa himself!”, (Bhakti-ratnakara 9.660)
Srila Raghunandan Thakur had great affection for Srinivas Acharya.
Prior to his disappearance he consoled Srinivas that despite the difficult
times, he would be able to spread Vaishnavism in the future:
“A difficult time is coming in which people will succumb to various
doubts. Narahari Prabhu wrote in his Shri-Krishna-bhajanamrita:
Once our Lord Krishna Chaitanya and his companion Nityananda
Prabhu have ended their incarnation, the Vaishnavas in this age of Kali
will be anxious with every passing day. Whether very advanced,
somewhat advanced or neophyte, their hearts will nearly always be
filled with doubt.
But don’t let this worry you. Lord Gauranga will accomplish many great
works through you. I bless you that you remain long on this earth and
that you and your followers protect our Lord’s religion. Those who are
opposed to devotion to Krishna will become devotees by your
influence and they will take shelter of you.
(Bhakti-ratnakara 13.174-179)
Raghunandan Thakur handed over the service of his Gaura-Gopal deity
to his son Kanai Thakur and then left this world on the fourth day of
the waxing moon in the month of Shravan. Kanai Thakur gave a feast
as a part of his father’s last rites:
Raghunandan slowly became hidden to mortal eyes while repeating
again and again the names of Sri Krishna Chaitanya. How glorious is
that day of Shravan shukla caturthi! Who will not sing the glories of
Raghunandan Thakur? (Bhakti-ratnakara 13.183-4)
So let us pray to Srila Raghunandana Thakura Mahashaya to bless us
with unflinching devotional service to our worshipful Deities Sri Sri
Gaura Nityananada and Sri Sri Radha Gopinatha! Srila Raghunandana
Thakura ki jay!

Sri Pundarika Vidyanidhi

We read about
He who was previously known in Vraja as Vrishabhanu, is known here
as Sri Pundarikaksha Vidyanidhi. When Mahaprabhu was in his own
mood as Krishna and felt the pain of separation from Radha, he would
call him “father!”. Gaurachandra was happy with Pundarika and named
him Premanidhi, or “the treasure house of love”. Mahaprabhu always
treated him with respect because he was the disciple of Madhavendra
Puri. Madhava Mishra is said to be his expansion and his wife Ratnavati
was Kirtida in Vraja. (Gaura-ganoddesha-dipika 54)
Pundarika Vidyanidhi’s father was named Banesvara and his mother,
Ganga Devi. He was born on Vasanta-païcami, the fifth day of the
waxing moon in the month of Magh in Chakrashala in Chittagong. His
home, or Sripat, used to stand in the village of Mekhala about twelve
miles north of the city of Chittagong. Vidyanidhi’s father was a
Varendra Brahmin who hailed from the town of Baghiya in the district
of Dhaka. Pundarika Vidyanidhi himself was a wealthy zamindar of
Chakrashala.
Prema-vilasa, 22, says: “As a zamindar he was extremely rich and yet
remained very pure in his actions and as a Varendra Brahmin, his
lineage is extremely respectable. His name is Sri Pundarika Vidyanidhi.
Sometimes he stays in Chittagong, and sometimes in Nabadwip. He is a
disciple of Madhavendra Puri.”
The Lord glorifies Pundarika
Sri Pundarika Vidyanidhi came to Nabadwip because he wished to live
by the banks of the Ganges. Mahaprabhu, the indweller of all beings,
knew prior to his coming that he had such a desire, and one day in the
assembly of devotees started calling out, “Pundarika, my dearest friend,
my father!” and crying.
When his associates asked him why he was crying in this way, the Lord
described Pundarika Vidyanidhi to them in the following way: “His
character is quite extraordinary. Just by hearing his name, the whole
world is purified, but he dresses and looks just like a materialistic person
in the midst of the oppulent life of pleasure. No one is able to
recognize him as a Vaishnava, yet he remains constantly merged in the
deep ocean of devotion for Krishna. He never bathes in the Ganges
because he is afraid to touch the holy waters with his feet, which
would show disrespect. He only goes to take darshan of the Ganges at
night and from a distance. He cannot bear to see people engaged in
offensive behaviour to the Ganges by gargling, cleaning their teeth,
washing their hair in her waters, so he never goes there during the
daytime. He never engages in worship of the deity without having
taken a drink of Ganges water. He has homes in both Chittagong and
in Nabadwip and will soon be arriving here. Because of his apparently
materialistic behaviour, you will not be able to recognize him, but I feel
unwell because I am not able to see him.”
The Supreme Lord has appeared in Nabadwip, but he heaves long sighs
because he doesn’t see Pundarika Vidyanidhi. Lord Gauranga stands up
and starts to dance, calling out loudly, “Pundarika, my father!
Pundarika, my friend, my father! When will I see you?” (Chaitanya
Bhagavat 2.7.11-3)
As Pundarika Vidyanidhi took initiation from Madhavendra Puripada he
is the godbrother of Advaita Acharya and Ishwara Puri. Mahaprabhu
always showed him the respect that was due the godbrother of his
own guru. In the Chaitanya Charitamrita, Krishnadas Kaviraj Goswami
writes:
I know Sri Pundarika Vidyanidhi to be a major branch, for the Lord
himself cried while spontaneously calling out his name. (Chaitanya
Charitamrita 1.10.14)
Gadadhara becomes Pundarika’s disciple
Srila Gadadhara Pandit Goswami, Mukunda Datta and Vasudeva Datta
were also originally from Chittagong and so they were acquainted with
Pundarika Vidyanidhi. Indeed Gadadhar Pandit’s father Madhava Mishra
was his good friend. Mukunda Datta knew his transcendental
personality and that he was a Vaishnava, but Gadadhara did not, even
though he was from the same town. This was, of course, a pretense for
the sake of the lila.
When Pundarika was living in Nabadwip, Mukunda Datta told
Gadadhar one day that he wanted to introduce him to a great
Vaishnava. Srila Gadadhara Pandit Goswami was a brahmachari from
childhood and extremely detached from the senses and ascetic in his
lifestyle. When he saw Pundarika sitting on comfortable cushions
covered in sheets as white as the foam of milk, and wearing very
expensive clothes and perfumes, smoking from a hookah, and generally
surrounded by all the trappings of a sensual lifestyle, he was unable to
recognize him as a Vaishnava. Indeed, he felt let down.
Mukunda could see from Gadadhara’s face what was going through his
head, and in order to bring out Pundarika’s inner mood, recited two
verses from the Bhagavatam that enkindle the flames of love for
Krishna.
aho bakiyam stana-kala-kutam
jighamsayapayayad apy asadhvi
lebhe gatim dhatry-ucitam tato’nyam
kam va dayalum sharanam prapadye
(Srimad Bhagavatam 3.2.23)
putana lokabalaghni rakshasi rudhirashana
jighamsayapi haraye stanam dattvapa sad-gatim
(Srimad Bhagavatam 10.6.35)
How truly amazing! The sister of Bakasura, the evil Putana, was sent on
a mission to kill Krishna. He drank the kalakuta poison mixed with her
breast milk, and despite her evil intentions, awarded her the position of
a wet nurse (as Ambika Killimba in Goloka). Who is more merciful than
he that I should take shelter of him?
That Rakshasi Putana was a blood-drinking killer of infants. Even though
she wanted to kill Krishna, because she gave him her breast, she
attained the auspicious goal of a nurse in Goloka.
As soon as he heard these two verses in glorification of Krishna’s
mercy, Sri Pundarika Vidyanidhi cried out “Ha Krishna!” and fell to the
floor in a swoon. He began to roll on the floor in ecstasy, knocking
over the hookah and tearing his clothes.
When he saw these transcendental symptoms of love on Pundarika’s
body, Gadadhara realized that he had committed an offense, which he
began to regret. He decided that the only way to rid himself of this
offense would be to take initiation from Pundarika, and he related this
idea to Mukunda. Mukunda then communicated his desire to Pundarika
who happily set a date for the auspicious act. Mahaprabhu also gave
his approval and so Gadadhara took mantra initiation from Pundarika
Vidyanidhi.
In Krishna lila, Sri Pundarika Vidyanidhi is Vrishabhanu and Srila
Gadadhara Pandit Goswami is Radha. Because of his identity as
Vrishabhanu, Mahaprabhu would call out to him as “father!” when he
was himself in the mood of Srimati Radharani. The deep affection from
their previous life’s relation became apparent between Pu.ndarika and
Gadadhara. No one can understand the pastimes of the Vaishnavas
without their mercy.