Nityananda Prabhu

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

After personally carrying out an investigation, Buchanan Hamilton has recorded a brief history of Nityananda's family in the Purnea Report.

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

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

In the same book (3.40) he lists twelve gopalas, associates of Sri Nityananda, with their identity in Caitanya-lila:Sridama (Ramadasa Abhirama of Khanakul-Krsnanagar in Hooghly)

Sudama (Sundarananda Thakura, brahmana ascetic)

Vasudama (Dhananjaya)

Subala (Gauridasa Pandita)

Mahabala (Kamalakara Pipalai)

Subahu (Uddharana Datta)

Mahabahu (Mahesa Pandita)

Stokakrsna (Purusottama)

Arjuna (Paramesvara Dasa)

Dama (Purusottama Nagara)

Labanga (Kala Krsnadasa)

Madhumangala, or Kusumasava (Sridhara)

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

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

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

Nityananda tattva: Mahasankarsana, Sesa, etc. (Gaura-ganoddesa-dipika 63-64). Sandhini-sakti; inward descent of Anangamanjari (Anangamanjari Samputika), in the form of Prakrti indirectly and in the form of Purusa directly. See Dharanisesa Sanvad in Brahmanda Purana of Vrndavana dasa Thakura, (2) Aisvaryamrtakavya and (3) Rasakalpasara tattva. Nityananda mantra: see Brahmanda Purana and Dhyanacandra Gosvami's Paddhati (56-57).

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

The following are some primary works on Nityananda Prabhu:

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

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

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

He disappeared by merging with the body of Banka (Bankima) Raya Deity in Ekacakragrama, His appearance place.

Advaita Acarya

He is a disciple of Madhavendra Puri, and constitutes one of the figures amongst the Pancatattva. In an earlier incarnation he was Lord Siva. He was born in a varendra brahmana family on the seventh day of the bright fortnight in the month of Magha, 1355 Saka (1433 AD), in the village named Lauda in Srihatta.

According to Bangabhasa O Sahitya, Advaita Prabhu was born in 1434 AD and met Vidyapati in 1458 AD. Advaita's former name was Kamalaksa (Kamalakanta) Vedapancanana. His two wives were Sita Devi and Sri Devi. His son Acyutananda was born of Sita Devi (1425 Saka 1503 AD), followed by Krsnadasa, Gopala, Balarama, Svarupa, and Jagadisa Misra. While Sri Devi gave birth to one son named Syamadasa (Premavilasa 24).

From Lauda, Advaita Prabhu moved to the village of Navahatta and later to Santipura. He also had a house at Navadvipa. In 1480 Saka (1558 AD), at the age of 125 years (i.e. 25 years after the disappearance of Lord Caitanya) Advaita Prabhu passed away. (Advaita Vilasa)

However, according to Premavilasa 24, Advaita Prabhu was born in Santipura. He studied the Vedas and other scriptures under a scholar named Santacarya in Phullavati village near Santipura, where he was awarded the title Acarya. The genealogy of Advaita Prabhu can be found in Premavilasa 24. Also books such as Valyalilasutra (in Sanskrit), and Advaitavilasa, Advaitamangala, Advaita Prakasa, Sitacarita (in Bengali) present detailed information on Advaita Prabhu.

To verify the meeting of Advaita with Vidyapati, it is known that in 1330 Saka (1408 AD) Vidyapati received the endowment of Bisaphi village from Sivasimha. Vidyapati was born around 1307 Saka (1385 AD), and was a contemporary of Candidasa. Vidyapati mentions their meeting one another in songs he composed in 1325 Saka (1403 AD).

One manuscript of the Bhagavata which was copied by Vidyapati is still available and carries the date of copying as 1379 Saka (1457 AD). Evidence shows that Vidyapati was alive until 1401 Saka (1479 AD). In 1485 AD Advaita Prabhu, at the age of fifty two, arrived at the room where Lord Gauranga was born. Much earlier he undertook a pilgrimage. Hence his meeting with Vidyapati should be taken as a fact.

The foremost of all the Vaisnavas who reside at Navadvipa is Sri Advaita Acarya, whose virtuous presence has made all the worlds blessed. He is the most prominent preceptor in all fields including knowledge, renunciation and devotion. In explaining Krsna-bhakti he is like unto Lord Sankara himself, and whatever scriptures that exist within the three worlds he explains in the light of Krsna-bhakti.

With the intense eagerness he continually worships Sri Krsna with Tulasi manjaris and Ganges water. By the momentum of his spiritual force, his loud shouts pierce the coverings of this universe and, resounding throughout Vaikuntha, reach the ears of Sri Krsna. Hearing this loving summons saturated with devotion, Sri Krsna advents Himself.

jaya jaya advaita isvara avatara krsna avatari kaila jagat-nistara

"All glories to Advaita Prabhu, the incarnation of the Supreme Personality of Godhead. He induced Krsna to descend and thus delivered the entire world." [CC Antya 8.4]

"On the seventh day of the bright fortnight of the month of Magh, the great ocean of ecstasy swelled to its limits, being forcibly attracted by the moon of Advaita, Who appeared from the womb of Sri Nabhadevi as the moon appears in the autumn sky. His father, Sri Kuvera Pandit floated in that ocean of joy. In great happiness he gave many gifts in charity to the brahmanas (who voluntarily accept vows of poverty). Very quietly he approached the maternity room to get a glimpse of his newborn son. Then his own face began to shine by the reflected light of that moon-like personage. The residents of Navagram came running to see the child. Everyone remarked that they had never seen such a beautiful baby. What a pious activities his father must have been performed to get such a jewel of a son, and that in his old age? Thus Ghanasyama sings about this occasion." [Bhaktiratnakara 12.1759] The child was named Mongal and his other name was Kamalaksa.

Advaita Acarya is the combined incarnation of Mahavisnu and Sadasiva (who resides in Goloka). His two consorts, Sita and Sri are manifestations of Yoga Maya. Once when Advaita performed worship, whatever gods and demigods He used to meditate upon He saw all gathered at Lord Caitanya's lotus feet, offering prayers. Raising up his two hands, Advaita exclaimed in great ecstasy, "Today all the days of my life have produced a successful result, as all my desires have been fulfilled. My birth and activities have finally born fruit. I have directly perceived Your two lotus feet, which are proclaimed throughout the four Vedas but are unattainable thereby. Now, by Your causeless mercy, You have revealed Yourself to Me."

Mahaprabhu replied, "Acarya, now you should perform My worship." First Advaita Acarya washed the Lord's two lotus feet with water scented by flower petals and then with water scented with sandalwood. Then He placed on His lotus feet Tulasi manjari dipped in sandalwood paste along with arghya - an auspicious offering of rice, durva grass, yogurt etc. His eyes brimming with tears, he offered incense, ghee lamps, flowers, sandalwood paste, and some foodstuffs. After offering various prayers he loudly proclaimed the Lord's glories with auspicious shouts. "All glories to the Lord and maintainer of the universe, the Lord of all that lives. All glories to Gauracandra, the ocean of mercy. All glories to the most munificent incarnation of Sri Krsna Caitanya Mahaprabhu, whose form is all-enchanting. All glories to He who is decorated with the ornaments of Srivatsa and Kaustubha. All glories to He who has revealed the Hare Krsna Maha-mantra. All glories to He who enjoys the pastimes of accepting devotion unto Himself. All glories to Mahaprabhu who reclines on the bed of Ananta Sesa. All glories to the refuge of all living entities. [CBh. Madhya 6.116]

Hearing Advaita's prayer's Mahaprabhu replied, "My dear Acarya, I am very pleased by your prayers. Now you can ask from me any benediction you like."

Then Advaita requested that, "My only request is that you distribute love of Krsna even to women, laborers and the ignorant fools as well. [CBh. Madhya 6.167]

A Nrsimha-sila and Deities, fashioned after a picture of Sri Sri Madan-Gopal that were worshiped by Advaita Acarya are still residing at Santipur in Madan-Gopal Para. Santipur is a short distance from Krsnanagara.

The place on the banks of the Ganga where Advaita Acarya worshiped salagram and called out to the Lord to please descend to the world is known today as Babla. A temple has been built in memory of Advaita Acarya's pastimes there.

Lord Caitanya

The origin of Lord Caitanya's name is mentioned in CBh. 2.28.179,181: "You aroused everyone's spiritual consciousness (Caitanya) and inspired the entire world to chant the holy name of Krsna, thus Your are called Sri Krsnacaitanya."

According to the Tantra tradition, the term 'Krsnavarna' mentioned in Srimad Bhagavatam refers to Krsnacaitanya. Ramabhadra Vaisnavacarya Gosvami has said, "yasya namadyavayave sah krsnacaitanyah"; just as Satya refers to Satyabhama, and Bhima refers to Bhimasena, similarly the term Krsnavarna indicates Krsnacaitanya (In this connection refer to the tika of the sloka 'sriya savarnena...'Bhagavatam 3.3.3).

Some argue that the name Gauranga was uttered by Kesava Bharati at the time of Lord Gauranga's sannyasa initiation, thus the name 'Gaura' (referring to Him as a resident of Navadvipa) should be considered His foremost name. However this is not rationally tenable when considered from a theological viewpoint. Simply by looking at the titles of the major biographies of the Lord's life (i.e. Caitanya Bhagavata, CC, Caitanyamangala, etc.) it is evident that Sri Krsna Caitanya was His foremost name.

Although Locana Thakura, the preacher of Gauraparatamyavada, dealt with the nama-guna-lila etc. of Gaura in his composition Dhamali, nevertheless the biography he wrote was entitled Sri Caitanyamangala.

Prabodhananda Sarasvati writes about the dhyana of Gauranagaravana in his Sri Caitanyacandramrta (132). In one continuous lila numerous names of the Lord have been mentioned, yet the most frequently used name is Caitanya. Thus we can conclude without any doubt that Caitanya was the foremost name.

For details see the following biographies of Lord Caitanya:

1. Caitanya Bhagavata

2. Caitanya Caritamrta

3. Caitanyamangala

4. Caitanyacaritamahakavya

5. Caitanyacandrodaya

6. Murari Gupta's Kadaca

7. Gaurakrsnodaya

The Gauramantra is mentioned in the following works:

1. Urdhvamnayatantra 3.14-16 (manuscript from the collection of the Madras Oriental Mss. Library)

2. Isanasamhita

3. Paddhati written by Dhyanacandra Gosvami 54-55

4. Sri Caitanyacandrodaya 9

5. Advaitaprakasa 10 and 12

6. CC. 3.2.31

7. Gaurakrsnodaya-mahakavya of 1680 Saka; sloka 18.22-34.

8. Gaudiya Vaisnava Abhidhana Vol. 1, p.250

9. Caitanya Bhagavata 1.1.3, 12.10.59-60.

10. Tika of Caitanyacandramrta (31) by Anandi

The following are the astakas (eight lined hymns) composed in praise of Lord Caitanya:

Astaka by Sarvabhauma Bhattacarya;

Sacisutastaka by Narahari Sarkara;

Caitanyastaka by Rupa Gosvami;

Gaurasudhakaracitrastaka by Prabodhananda; Sacisunvastaka by Dasa Gosvami.

Caitanyastakam (1), by Rupa Gosvami;

Caitanyastakam (2), by Rupa Gosvami;

Caitanyastakam (3), by Rupa Gosvami;

Gaurangastakam, by Sarvabhauma Bhattacarya;

Gaura-Gadadhara-yugalastakam, by Acyutananda Gosvami (son of Advaitacarya);

Maha-prabhor-astakam, by Visvanatha Cakravarti Thakura;

Sacinandanastakam, by Narahari-sarakara Thakura;

Sacinandana-vijayastakam, by Visvanatha Cakravarti Thakura;

Sacisunvastakam, by Raghunatha-dasa Gosvami; (probably same as "DasaGosvami")Sacisutastakam, anonymous;

Sacitanayastakam, anonymous;

Astottarasatanama by Sarvabhauma;

Namadvadasaka; Namavimsatistotra by Sarvabhauma.
Sahasraka: one each by Narahari Sarkara, Kavikarnapura, and Rupa Gosvami.

Sri-gauranga-sahasra-nama-stotra, from Moksarnava-tantra, Siva to Gauri;

Sri-krsna-caitanya-candrasya sahasra-nama-stotra, by Sri-Caitanya-dasa Ciranjivi-sarvadhikari
Stava: Navadvipacandrastavaraja by Raghunandana Thakura;

Praty-anaga-varnanakhya-stavaraja by Advaita Prabhu;

Gaurangastavakalpataru by Raghunatha Dasa Gosvami.
Sataka: Caitanyasataka by Sarvabhauma;

Gaurasataka by Ratikanta Thakura.
Astakaliya sutra: Bhavadhyalila by Rupa Gosvami;

Paddhati 72-77 by Dhyanacandra Gosvami; Smaranamangala by Visvanatha Cakravarti;

and the Bengali work Gauracaritcintamani by Narahari Cakravarti.

Rupa Gosvami: sriman-maha-prabhor asta-kaliya-lila-smarana-mangala-stotram;Visvanatha C: sriman-maha-prabhor asta-kaliya-lila-smarana-mangala-stotram;
Sri-Gaura-premollasa-stotram, by Nanda-kisora Gosvami;

Sri-Gauranga-lila-smarana-mangala-stotram, by Bhaktivinoda Thakura;

Gauranga-stotram, by Sri Bhakti-desika Maharaja;

Gauranga-virudavali, by Raghunandana Gosvami;

Gaura-prema-stava-raja, by Ramaraya Gosvami;

Godruma-candra-bhajanopadesa, by Bhaktivinoda Thakura;
Gauranga-maha-prabhu-dhyanam;

Gauranga-maha-prabhu-pranamah;Gauranga-maha-prabhu-vijnaptih;

Gaura-Nityananda-pranamah;

Books on Lord Caitanya:

In Bengali:

1. Sri Gaurasundara by Syamalal Gosvami

2. Amiya-Nimai-Carita by Sisir Kumar Ghosh

3. Caitanyadeva by Sundarananda Vidyavinoda

In Oriya:

1. Caitanyabhagavata of Isvara dasa

2. Caitanyavilasa of Madhava

In Vrajbasa:
1. Caitanyacaritamrta of Suvalasyama

In Hindi:

1. Amiya-Nimai-Carita

2. Caitanya Premasagara of Pandita Ramananda

3. Caitanya caritavali of Prabhudatta Brahmacari

In Gurmukhi:

1. Caitanyacarita

In Urdu:

1. Sri Nimaicand of Krsnaprasada Duggul

In Telugu:

1. Sri Caitanyalilamrtasaram

2. Sri Caitanyasiksamrtam

3. Lord Gauranga

In Tamil:
1. Life and Teaching of Gauranga by P.V. Pillai, Madras

In English:
1. Lord Gauranga by Sisirkumar Ghosh

2. Sri Krsna Caitanya by N.K. Sanyal

3. Lord Caitanya by B.P. Tirtha

4. Sri Caitanya Mahaprabhu B.P. Tirtha

5. Caitanya by G. Tucci

6. Life of Sri Caitanya by C.S. Trilokekar

7. Caitanya and His Companions by D.C. Sen

8. Gauranga and His Gospel by M. Dhar

9. The Universal Religion of Sri Caitanya by N.N. Chaterjee10. Caitanya's Pilgrimage and Teachings by J. Sarkar

The famous Siksastaka was composed by Lord Caitanya. The commentator Vitthalesvara states that Sri Krsna premamrta stotra was orally propounded by Lord Caitanya. Although a number of other small astakas are considered to have been composed by Lord Caitanya, the Lord Himself did not write any theological treatises. This task was taken up by Jiva Gosvami, who compiled a number of philosophical works such as Satsandarbha, Kramasandarbha, Sarvasamvadini, etc.

Rupa Gosvami, Sanatana Gosvami

Gaudiya Vaisnava Abhidhana p. 1350-1351: Rupa Gosvami was one of the six Gosvamis associated with Sri Gauranga-lila. According to Gaura-ganoddesa-dipika 180 he was Sri Rupa manjari in Krsna lila. He occupied a responsible post in the service of the Badshah Hussain Shah of Gauda. He later renounced everything and surrendered himself at the feet of Lord Gauranga. His fascinating biography is described in the CC, Bhaktamala, etc. Narottama Thakura has rightly praised him as "Sri Caitanyamanohabhista- stapaka" (the implementor of Lord Caitanya's desires).

Rupa Gosvami was specifically commanded by Lord Caitanya to carry out two tasks: (1) to re-locate and preserve the lost pilgrimage places of Vrndavana, and (2) to write and preach Vaisnava theology.

From Prayaga Rupa Gosvami went to Vrndavana. He then visited his native home where he settled his property concerns. Thereafter he traveled on to Nilacala to meet Lord Caitanya. While staying at Gauda, Rupa Gosvami developed the desire to write the Vidagdhamadhava and Lalitamadhava nataka. Initially he planned to present the Vraja-lila and the Pura-lila together in one drama with the view of calming the intensity of the Vrajaviraha by including the Dvaraka-lila. However, while in Satyabhamapura he was commanded by Satyabhamadevi to write two separate dramas. In Nilacala Lord Caitanya also gave him the same instruction. Only those who appreciate the true Vaisnava spirit will understand the immense pleasure which Lord Caitanya and His associates derived from listening to this drama. After surcharging and empowering Rupa Gosvami with divine energy, Lord Caitanya sent him back to Vrndavana.

The following is a list of the most well-known books of Rupa Gosvami: Bhaktirasamrtasindhu; Ujjvalanilamani; Laghubhagavatamrta; Vidagdhamadhava; Lalitamadhava; Nikunjarahasyastava; Stavamala; Sri Radha-Krsna-ganoddesa- dipika; Mathura-mahatmya; Uddhava Sandesa; Hamsadutam; Danakelikaumudi; Sri Krsnajanmatithividhi; Prayuktakhyatamanjari; Natakacandrika.

Kumara deva, the son of Mukunda, was an extremely religious man. When religious upheaval occurred in Naihati, Kumara deva moved to Bakla Candradvipa (in Jessore). He is said to have settled for some time at Fateyabad - located between Naihati and Bakla. The three most renowned sons of Kumaradeva were Sanatana, Rupa and Anupama (Vallabha). When their father died, these three sons went to their maternal uncle's home in Sakurma near the capital of Gauda where they continued their studies.

Sri Sanatana Gosvami was born in 1488 A.D. (1410 Saka). Sri Rupa Gosvami was born in 1493 A.D. (1415 Saka). In order to complete their education they lived at their uncle's house in a small village named Sakurma near the capital of Gauda.

Having heard the glories of Sri Rupa and Sanatana from many intelligent persons, Badshah Hussain Shah of Gauda appointed the two brothers as ministers in the court. Though reluctant to accept the Bhadshah's offer, out of fear of the Yavana King, they agreed to take the post. Hussain Shah happily offered them enormous amounts of wealth and riches. Sri Rupa and Sanatana thus lived in the village of Ramakeli, the capital of Gauda. Many great brahmana scholars from different parts of the country visited their house regularly, and the two brothers took great pleasure in serving and arranging accommodations for them.

The brother of Sarvabhauma, the famous Vidyavacaspati, was the philosophy teacher of Sri Rupa and Sanatana. As mentioned in the Dasama Tippani of the Bhagavata, their other teachers were Sri Paramananda Bhattacarya and Sri Ramapada Bhadrapada. From their early childhood Rupa, Sanatana and Anupama, were very devotionally inclined.

When Sri Caitanya Mahaprabhu arrived at the beautiful village of Ramakeli the brothers met the Lord and were overwhelmed with joy. On the eve of the Lord's departure from Ramakeli, He blessed Sri Sanatana and Rupa by saying, "Very soon Krsna will free you from the entanglement of material life."

After the Lord departed from Ramakeli Rupa and Sanatana began to devise means to get out of their government service. Both brothers appointed some brahmanas to perform purascarana ceremonies and chant the holy name of Krsna. Rupa Gosvami deposited ten thousand gold coins with a grocer, and the balance he brought in two boats to a place called Bakla Candradvipa. There he divided this money among the brahmanas, Vaisnavas and his relatives, and a portion he kept for emergency measures and personal needs.

When Rupa Gosvami was informed that Sri Caitanya Mahaprabhu was going to Vrndavana from Jagannatha Puri through the forest of Madhyapradesh, he sent two people to Jagannatha Puri to find out when the Lord would leave for Vrndavana. When Mahaprabhu started for Vrndavana, Rupa left home and sent news to Sanatana that he was leaving with his younger brother (Anupama Mallika) to meet Sri Caitanya Mahaprabhu.

Meanwhile, Sanatana Gosvami told the Nawab that he was sick and could not attend to his work. Giving this excuse, he sat home and studied Srimad Bhagavatam with learned brahmana scholars. The Nawab Hussain Shah first sent his personal physician to see what the real facts were; then he personally came to see why Sanatana was not attending to official business. Knowing that he wanted to resign his post, the Nawab had him arrested and imprisoned. The Nawab then went off to attack Orissa.

Rupa Gosvami finally reached Prayaga. While Sri Caitanya Mahaprabhu was sitting in a solitary place in the home of a Deccan brahmana, Rupa Gosvami and Sri Vallabha (Anupama) came to meet Him.

At the time of Mahaprabhu's visit to Prayaga, Sri Vallabhacarya was living in the village of Araila on the other bank of the Triveni. One day he invited the Lord to his house for lunch and Sri Rupa and Anupama accompanied Him.

Due to the great crowds in Prayaga, Sri Caitanya Mahaprabhu went to a place called Dasasvamedha-ghata. It was there that the Lord instructed Sri Rupa Gosvami for ten successive days and empowered him to understand the philosophy of devotional service.
Sri Caitanya Mahaprabhu taught Rupa Gosvami the ultimate limit of the truth about Lord Krsna, the truth about devotional service and the truth about transcendental mellows, consummating in conjugal love between Radha and Krsna. Finally He told Rupa Gosvami about the ultimate conclusions of Srimad Bhagavatam. By entering the heart of Rupa Gosvami, Sri Caitanya Mahaprabhu empowered him to ascertain properly the conclusions of all truths. He made him an experienced devotee whose decisions correctly agreed with the verdicts of the disciplic succession. Thus Sri Rupa Gosvami was personally empowered by Sri Caitanya Mahaprabhu. After giving so much instruction, Sri Caitanya Mahaprabhu advised Sri Rupa to go to Vrndavana. The Lord then departed for Varanasi. With a grievous heart due to separation from the Lord, Sri Rupa and Anupama started for Vrndavana.

In Vrndavana, Rupa Gosvami began to write a drama. In particular, he composed the introductory verses to invoke good fortune. On his way to Gauda-desa, Rupa Gosvami had been thinking of how to write the action of the drama. Thus he had made some notes and begun to write. In this way the two brothers Rupa and Anupama reached Bengal, but when they arrived there Anupama passed away. After performing the funeral rites, Rupa Gosvami traveled on. In the province of Orissa, Rupa Gosvami rested for a night at Satyabhama-pura. That night he dreamed that a celestially beautiful woman had come before him and very mercifully gave him the following order. "Write a separate drama about me. By my mercy it will be extraordinarily beautiful." After having this dream, Rupa Gosvami considered, "It is the order of Satyabhama that I write a separate drama for her."

Thus absorbed in thought, he quickly reached Jagannatha Puri. When he arrived, he approached the hut of Haridasa Thakura. Out of affectionate love and mercy, Haridasa Thakura told Rupa Gosvami, "Sri Caitanya Mahaprabhu has already informed me that you would come here." Shortly thereafter the Lord arrived and warmly embraced Rupa. They sat down together and inquired from one another about auspicious news. The Lord asked Rupa about Sanatana. Rupa explained that he had not met Sanatana and informed the Lord of Anupama's disappearance.
On the next day, Caitanya Mahaprabhu again met Rupa Gosvami, and with great mercy the Lord introduced him to all the devotees. Every day the Lord would go to see Rupa Gosvami, and whatever prasada He received from the temple He would deliver to Rupa Gosvami and Haridasa Thakura.

During the Ratha-yatra ceremony Rupa Gosvami heard a verse uttered by Sri Caitanya Mahaprabhu during the ceremony, and he immediately composed another verse dealing with the same subject. Only Svarupa Damodara Gosvami knew the purpose for which the Lord recited that verse. According to the Lord's attitude, he used to quote other verses to enable the Lord to relish mellows. Rupa Gosvami, however, could understand the intention of the Lord, and thus he composed another verse. After writing this verse on a palm leaf, he put it somewhere in his thatched roof and went to bathe in the sea. At that time, Sri Caitanya Mahaprabhu went there to meet him, and when He saw the leaf pushed into the roof and saw the verse, He read it and was overwhelmed by ecstatic love. At that time Rupa Gosvami returned and offered his obeisances. The Lord slapped him mildly in love and said, "My heart is very confidential. How did you know My mind in this way?" Svarupa Damodara said, "I can understand that You have already bestowed Your causeless mercy upon him. No one could otherwise understand this meaning."

One day while Rupa Gosvami was writing his book, Sri Caitanya Mahaprabhu came to the cottage of Haridasa Thakura. The Lord inquired, "What kind of book are you writing?" He held up a palm leaf that was a page of the manuscript, and when He saw the fine handwriting, His mind was very pleased. "The handwriting of Rupa Gosvami is just like rows of pearls," He said. When Sri Caitanya Mahaprabhu ordered Rupa Gosvami to read from his book, Rupa Gosvami, because of great shyness, did not read it but instead remained silent. When the Lord persisted, Sri Rupa read, much to everyone's pleasure. After hearing from him, both Ramananda Raya and Sarvabhauma Bhattacarya said to the Lord, "Without Your special mercy, how could this Rupa Gosvami have understood Your mind?" Ramananda remarked to Sri Rupa, "This drama of yours is a mine of conclusive statements."

After four months had passed and the Dola-yatra festival ended, Sri Caitanya Mahaprabhu bade farewell to Rupa Gosvami. The Lord empowered him and bestowed upon him all kinds of mercy. "Now go to Vrndavana and stay there," the Lord said. "You may send here your elder brother, Sanatana. When you go to Vrndavana, stay there, preach transcendental literature and excavate the lost holy places. Establish the service of Lord Krsna and preach the mellows of Lord Krsna's devotional service. I shall also go to Vrndavana once more." Having thus spoken, Sri Caitanya Mahaprabhu embraced Rupa Gosvami, who then placed the lotus feet of the Lord upon his head.

When Sri Sanatana Gosvami and Sri Rupa Gosvami lived in Vraja, they won the heartfelt affection of all the residents there, who regularly brought the two brothers gifts of curd and milk. The Gosvamis also regarded the inhabitants of Vraja as the dear associates of Lord Krsna. They respected them in that way and were always concerned about their well being. When they visited different areas of Vraja, the inhabitants there did not want them to leave their village. If many days passed without a visit from the Gosvamis, the Vrajavasis would anxiously seek them out. Thus the Vrajavasis were the life of Sri Rupa and Sanatana, and Sri Rupa and Sanatana were the life of the Vrajavasis.

The Books of Sri Rupa Gosvami:

1. Hamsaduta

2. Uddhava Sandesa

3. Sri Krsnajanmatithividhi

4. Sri Radha-Krsna-ganoddesa-dipika (Brhad and Laghu)

5. Sri Stavamala

6. Sri Vidagdha Madhava (drama)

7. Sri Lalita Madhava (drama)

8. Danakeli Kaumudi

9. Sri Bhaktirasamrtasindhu

10. Ujjvala Nilamani

11. Prayuktakhyatacandrika

12. Sri Mathura-mahatmya

13. Padyavali

14. Natakacandrika

15. Samkhepa Bhagavatamrta

16. Samanya Virudavali Laksmana

17. Upadesamrta

Gosvami left this world in 1486 Saka era, 1564 A.D., on the day of Sukla Dvadasi in the month of Sravana (July-August). According to another view, he disappeared in 1490 Saka era, 1568 A.D.

Sri Svarupa Damodara

Sri Svarupa Damodara is the eternal associate of Sri Caitanya Mahaprabhu. His previous name was Sri Purusottama Acarya and he was born at Bhitadia to Padmagarbha Acarya. He lived at Navadvipa.

He was always present with Mahaprabhu. When Sri Caitanya Mahaprabhu accepted sannyasa, Svarupa Damodara became like a madman and, journeying to Varanasi he also accepted sannyasa from one sannyasi named Caitanyananda. His sannyasa guru ordered him that, "You should yourself study the Vedanta and also teach it to others." Sri Purusottama Acarya didn't accept the garments of sannyasa, but simply gave up his sikha and brahmana thread. Therefore his name became Svarupa (a brahmacari name). Thereafter, by the order of his guru, he came to Nilacala, where he again met Mahaprabhu.

Though his scholarship was practically unlimited, he spoke very little with others and preferred to remain alone. Thus very few were aware of his actual position. He was completely conversant with the understanding of the mellows of devotion to Sri Krsna and his body was fully imbued with love for Him. He was as though a second Mahaprabhu. Whenever anyone wanted to present to Mahaprabhu some book, verse or song that they had composed, Svarupa Damodara would first hear what they had written before it could be presented to Mahaprabhu. If these compositions contained any points which were in contradiction to the superior position of bhakti, as concluded in scriptures, then hearing these writings would not be a source of transcendental pleasure for Mahaprabhu. Therefore Svarupa Gosai would first examine what had been composed and if it was untainted then it could be presented to Mahaprabhu.

Usually he would recite Sri Gita Govinda, and the writings of Candidasa and Vidyapati, for the transcendental happiness of Mahaprabhu. In music and singing he was like a Gandharva and in knowledge of the sastras he was like Brhaspati. There was no one to compare with him in talent and intelligence. He was extremely dear to Sri Advaita and Nityananda Prabhu and was the life and soul of devotees like Srivasa and others.

When Sri Svarupa Damodara arrived in Puri from Kasi (Varanasi) he recited this sloka in praise of Mahaprabhu: "Oh You, who are the personification of mercy - Sri Caitanya. That which very easily causes grief to retreat far away, and which is spotlessly pure; which causes the appearance of the highest happiness, and by whose appearance disputation over the intricacies of scriptural statements ceases; that which causes the spirit to become extremely agitated in ecstatic love, by a shower of grace and beauty; may that extremely expansive and auspicious mercy by its sweetness and dignity shine its rays upon me." (Sri Caitanya Candrodaya Nataka.)
Seeing that Svarupa Damodara was offering his dandavats to Him, Mahaprabhu picked him up and as He embraced him he said, "I saw in a dream this morning that you had come. Just as a blind man finds unlimited happiness by regaining his eyesight, so I am feeling by regaining your association."

Svarupa Damodara replied: "Prabhu, please forgive me. By leaving You and running off to Varanasi, I made a great mistake. I don't have even a hint of attachment to your lotus feet, and I have actually become a great sinner by leaving you and going to a distant country. I gave up your association, but You didn't give me up. Binding the rope of mercy around my neck You brought me again to Your lotus feet." [CC Madhya 10]

Hearing these words spoken in such humility, Mahaprabhu again embraced him and said: "Krsna is very kind. He has very mercifully brought us together again."

Mahaprabhu kept Svarupa Damodara close to Him. Whenever became immersed in a particular ecstatic emotion, Svarupa Damodara would perform a kirtan in that particular mood. During this period Raya Ramananda also arrived from Vidyanagara in South India. Thus the two of them, Svarupa Damodara and Ramananda Raya, would enhance the ecstatic moods of Mahaprabhu by singing different songs and reciting various poetic verses.

During the day, Mahaprabhu would engage in his pastimes of sankirtan with His devotees, and at night He would taste the mellows of the ecstatic love of Sri Sri Radha-Krsna in the company of these two. As Lalita and Visakha were very intimate with Srimati Radharani, Raya Ramananda and Svarupa Damodara were similarly intimate with Caitanya Mahaprabhu. Mahaprabhu entrusted him to look after and instruct Raghunatha dasa Gosvami.

Svarupa Damodara's place of residence in Puri was the "Satasan Math". This is located near Bhaktivinoda Thakura's Bhakti kutir, near the ocean at Svarga Dwar. Svarupa Damodara Gosvami disappeared on the second day of the bright fortnight in the month of Asar.
24. Raghunatha

Raghunatha dasa Gosvami

Sri Raghunatha dasa took his birth in the village of Sri Krsnapura in the district of Hooghly. His father's name was Sri Govardhana, whose elder brother was Sri Hiranya dasa. Both of them were respectable wealthy land-holders belonging to the Kayastha caste. Their title, which was given by the King, was "Majumdar".

In his childhood Sri Raghunatha dasa studied at the house of the priest, Acarya Sri Balarama dasa. Haridasa Thakura was very merciful to Balarama dasa and occasionally visited his house. At these times Raghunatha dasa had the good fortune of relishing Thakura Haridasa's association and listened to philosophical discourses from him.

Sri Raghunatha dasa was the only son in the family of Hiranya and Govardhana and there was no limit to the care and affection which was showered upon him. Though he was brought up just like the son of a king, by the powerful influence of saintly devotees, he realized at a very young age that material existence is temporary and a mood of detachment towards wealth, parents and relatives began to grow within him.

Upon hearing the glories of Sri Gauranga and Nityananda, he became extremely eager to have darsana of Their lotus feet. When he heard that Sri Gaurasundara had taken sannyasa and was leaving Nadia forever, he rushed madly to the home of Advaita Acarya in Santipura to meet the Lord. Seeing Raghunatha fall at His feet, Sri Caitanya Mahaprabhu could understand that this was His dearmost eternal associate, and He embraced Raghunatha firmly. Crying, Sri Raghunatha appealed to the Lord, "I will also go with you." But the Lord replied that He would not take him along at that time, yet upon His return from Vrndavana, Raghunatha should, under any pretext, come to Nilacala to see Him.

In CC Antya lila, Sixth Chapter, there is a narration of how Sri Raghunatha dasa was arrested by the Nawab's men and his subsequent release from the bondage of family life. In that chapter there is also a description of the Panihati festival, as well as Raghunatha's pastimes in Jagannatha Puri with Sri Gaurasundara.

Sri Raghunatha dasa Gosvami passed his days in the highest happiness, continually bathing in the shower of Mahaprabhu's mercy. But upon the disappearance of Sri Caitanya Mahaprabhu, Raghunatha's world grew dark. In separation from their Lord, the devotees' hearts burned with anguish. Raghunatha dasa also burned in that fire of separation, but taking the order of Mahaprabhu on his head, he went to Sri Vrndavana. Previously Sri Sanatana, Sri Rupa, Sri Gopala Bhatta, Sri Raghunatha Bhatta, Sri Lokanatha, Sri Kasisvara, and Sri Bhugarbha Gosvami had already gone to Vrndavana and were living there by the order of the Lord. Though they all burned in the fire of separation, they pacified themselves by gathering together and discussing and writing the conclusions of the teaching of Mahaprabhu. It was the dawn of a golden age in Vraja. Sri Vallabha Acarya also visited Vrndavana at that time.

Sri Raghunatha used to reside at Sri Radhakunda. At that time Radhakunda had not yet been excavated, though Raghunatha often meditated upon how to beautify the kunda. Once a wealthy merchant walked the long, difficult road to Sri Badarikasrama. With great devotion he worshiped Sri Badarinarayana and offered a large portion of his wealth in charity. That night Sri Badarinarayana appeared to him in a dream and said, "You should go to the village near Vraja named Arit-grama where you will find my devotee, Sri Raghunatha dasa Gosvami. To him you should deliver all your wealth. If he refuses to accept it, tell him I sent you and remind him about restoring Radhakunda." The merchant happily returned to his home and then went on to Vraja where he met Sri Raghunatha and explained everything to him. Astonished, Raghunatha gave him permission to restore both Radhakunda and Syamakunda.

On the banks of the kunda grew five trees, which were actually the five Pandavas. Once there was some talk of cutting the trees down, but that night the Pandavas appeared to Raghunatha and forbade the trees to be cut. To this day the trees still grow there. The devotees were overwhelmed with happiness to see the restoration of Sri Radhakunda and Sri Syamakunda. On the outskirts of these two ponds, groves of the Asta-sakhis were planted.

Raghunatha did not have a fixed residence, but stayed either on the banks of Sri Radhakunda or on the banks of the Manasa Ganga. At that time both places were surrounded by a fearful jungle inhabited by ferocious tigers and other wild beasts. One day Sri Sanatana Gosvami arrived at the bhajan kutir of Sri Gopala Bhatta Gosvami on the banks of the Manasa Ganga where he would take his midday meal. When going for a bath at Pavan Ghat he saw a tiger very nearby who had just drunk water in the ghat. Just a little further on, Raghunatha dasa sat at the base of a tree deeply absorbed in his bhajan. Sanatana Gosvami was alarmed and requested Raghunatha to practice bhajan in a cottage or hut. From that day on Raghunatha performed his bhajan in his hut.

Raghunatha dasa Gosvami was always engaged in worshiping Sri Radha-Govinda within his mind. One day, in his meditation he prepared and offered sweet-rice to Sri Radha and Krsna. In great happiness They and the gopis ate the sweet rice, and he accepted Their remnants. While he was honoring their Lordship's prasada, he was filled with intense love and ate slightly more than what he was accustomed to. The next day, from morning until late afternoon his door remained closed, causing the devotees some concern. After they knocked repeatedly on his door, it finally opened and they saw him lying down. "My health is not good," he explained to Sridasa. The devotees were unhappy and immediately sent word to Sanatana Gosvami in Mathura. At that time Sri Sanatana was staying at the house of Vallabha Acarya. Upon hearing the news, Vallabhacarya's son, Sri Viththal, sent two doctors to see Raghunatha dasa at Radha-kunda.

Seeing his condition the physicians insisted that Raghunatha's illness was the result of eating too much sweet rice. The devotee were dumbfounded by such a suggestion, but eventually understood the mystery. The worship of Raghunatha dasa Gosvami was very wonderful.

Kavi Karnapura has written in Gaura-ganoddesa-dipika (186) that Sri Raghunatha was Rasamanjari in Krsna lila. According to some other persons he was Ratimanjari or Bhanumati.
Raghunatha dasa wrote many books such as: Stavavali, Danacarita, Muktacarita, etc. He also composed many padas. He was born in the Saka era of 1428 and left the world in the Saka era of 1504, on the twelfth day of the bright fortnight in the month of Asvina. (CC 1.10.91-102, 3.6.35-154, Gaura-ganoddesa-dipika 186, Premavilasa 16.127)

His name has been mentioned in the following texts: Vaisnava Vandana of Jiva Gosvami (149-150), of Devakinandana (55), and of Vrndavanadasa (49); Krsnacaitanyacaritam of Murari Gupta 4.17.21; Karnapura's Caitanya Candrodaya Nataka 10.3.; CC (R.G. Nath ed.) 2.1.269.

Raghunatha Bhatta Goswami

Raghunatha Bhatta Goswami was born in 1505 in Eastern Bengal. His father, Sri Tapana Misra, was a great devotee of Sri Caitanya Mahaprabhu. Sri Tapana Misra met Sri Caitanya Mahaprabhu, first in Eastern Bengal, and then again in Varanasi. While in Varanasi, Sri Caitanya Mahaprabhu used to dine at Sri Tapana Misra's home and Raghunatha would often massage the Lord's feet. He became very attached to the Lord.

As a boy Raghunatha was adept in Sanskrit grammar and rhetoric. He became well versed in the scriptures. Upon coming of age his father sent him to Puri, where he met Sri Caitanya Mahaprabhu. He spent eight months in the service of the Lord. He would cook for him on a regular basis. Sri Caitanya Mahaprabhu insructed Raghunatha never to marry and to study the scriptures. He ordered him to return to Varanasi and to care for his ageing parents. He further told him that he would see Him again in Jagganatha Puri. Sri Caitanya Mahaprabhu gave Raghunatha a tulasi garland from his neck.

When Raghunatha 's parents passed away, he returned to Jagganatha Puri where he spent a further eight months in the service of the Lord. Sri Caitanya Mahaprabhu then sent Raghunatha to Vrindavana, to study the Srimad-Bhagavatam and other revealed scriptures under the guidance of Sri Sanatana and Sri Rupa Goswami. After some time Raghunatha's disciples built a temple for Sri Gaura Govinda in Vrindavana.

Raghunatha was full of humility and meekness. He was permanently engaged in remembrance of the Lord. He passed away in 1579.

Srila Jiva Goswami

The son of Sri Vallabha and nephew of Sri Sanatana, Sri Rupa, all of whom were employed in the service of the Badsa Hussain Shah. Having been rewarded richly by the Badsa for their devices, their household life was very opulent.

When Sri Caitanya Mahaprabhu came to Ramakeli, Sri Jiva was blessed by having darsana of His worshipable lord, though he was just a baby at the time. Mahaprabhu indicated him to be a great future scholar in the Gaudiya sampradaya. Though he was only a child, Sri Jiva would meditate on Sri Caitanya constantly.

Later on, when his father and uncles renounced their family life in order to be with Mahaprabhu, the only child, Sri Jiva, was left with his mother in the family palace at Fateyabad. Jiva missed them greatly and whenever he would remember his father and uncles, or Sri Caitanya he would lose consciousness and fall to the ground.

As he got a little older, Sri Jiva took up the worship of the Deities of Sri-Sri Rama-Krishna. He would carefully decorate Them and offer bhoga and aroti, serving Them with his full attention. Even in his play, whatever games he played were connected with Sri Krishna's pastimes.
While studying under the local panditas he became proficient in grammar, poetry and rhetoric. His teachers noted his great intellect.

When Sri Jiva learned that his father had passed away on the banks of the Ganga, he was completely unsettled. Family members and friends tried to console him but to little avail. Family life had become the source of his utter sadness.

Someone suggested to Jiva to go to Navadwipa and see Lord Nityananda, so he set out for Navadwipa with a group of pilgrims. Everyone at Navadwipa was very happy to meet the nephew of Sri Rupa and Sanatana.

Sri Jiva spent some days with Nityananda Prabhu, touring the nine islands of Navadwipa, in order to visit the holy places of the Lord's pastimes there. Then, as ordered by Nityananda Prabhu, he set out for Kasi (Varanasi) . At Kasi he studied Vedanta under Sri Madhusudana Vacaspati, a disciple of Sarvabhauma Bhattacarya. The conclusions of Vedanta contained in Srimad-Bhagavatam that were expounded by Sri Caitanya Mahaprabhu to Sarvabhauma Bhattacarya in Puri had been in turn taught by the Bhattacarya to Madhusudana Vacaspati, who established a school at Kasi.

From here Sri Jiva set out for Sri Vrindavana where he received shelter at the lotus feet of his two uncles. Sri Rupa and Sanatana. Jiva stayed with Sri Rupa, who began to teach him Srimad-Bhagavatam. After initiating him with the divine mantra, Rupa engaged him in the service of Sri Sri Radha-Damodara.

Seeing that Jiva had quickly become conversant with the conclusion of Srimad-Bhagavatam, Sri Rupa engaged him in proof-reading his Bhakti-rasamrta-sindhu. At this time Sri Jiva compiled a commentary on Bhakti-rasamrta-sindhu called Durgama-sangamani. Sri Sanatana Goswami compiled Sri Vaisnava-tosani, a commentary on the tenth canto of Srimad-Bhagavatam, which he gave to Sri Jiva for proof-reading. Under the order of Sri Sanatana, Sri Jiva compiled a commentary on that named Laghu Vaisnava-tosani. His writings, along with those of Sri Rupa and Sri Sanatana, Sri Gopal Bhatta, Sri Raghunatha Bhatta, Sri Raghunatha Dasa, Sri Krsna Dasa, Sri Kasisvar Pandita, and Sri Madhu Pandita, completely captivated the learned men of that time.

It was the beginning of a golden age at Vrindavana. Sri Jiva regularly brought water for Sri Rupa and Sanatana's bath. He massaged their heads with oil, cleaned their asrama, worship the Deity, cooked and corrected manuscripts.

After the passing away of Sri Rupa and Sanatana, Sri Jiva continued the tradition that they had inaugurated. Once Sri Jiva travelled to Agra to debate with the Rajputs concerning the glories of Yamuna and Ganga rivers. He established that the Yamuna is more glorious than the Ganga as the Ganga emanates from Krishna's lotus feet whereas the Yamuna is His own consort. At this the Moghul emperor was very much satisfied and wanted to present him something. Sri Jiva replied that he would accept some blank papers. So the emperor presented Jiva some stained paper. (At that time paper was very rare and most manuscripts were usually composed on leaves.) There is also a legend that once, when a moghul emperor (possibly Akbar) wanted to confer something on the Goswamis of Vrindavana, they requested a farman (emperor's order) that no living beings would be killed within Vraja. As a result of this no king would come to hunt there anymore.

The disciple of Lokanatha Goswami, Narottama Dasa Thakura Mahasaya, Sri Gopala Bhatta Goswami's disciple Srinivasa Acarya Prabhu, and the disciple of Hrdaya Caitanya Prabhu, Sri Syamananda Prabhu, were greatly favoured by Srila Jiva Goswami. Under his tutelage they studied all the literatures of the Goswamis. Later he sent them to preach this knowledge in Bengal.

Srila Jiva Goswami composed many literatures, amongst them:
Harinamamrta-vyakarana, Sutra-malika, Rasamrta-sesa, Gopala- virudavali ,Sri-Madhava-mahotsava, Sri-Sankalpa-kalpavrksa, Brahma-Samhita-tika, Bhakti-rasamrta-sindhu-tika (Durgama-sangamani), Ujjvala-nilamani-tika (Locana-rocani), Gopala-campu, Sat-sandharbha (Tattva-sandarbha, Bhagavata-sandarbha, Paramatma sandarbha, Krsna-sandarbha, Bhakti-sandharbha, Priti-sandarbha) Srimad-Bhagavata-tika (Krama-sandarbha), Laghu-vaisnava-tosani (Tenth Canto Bhagavatam commentary), Sarva-sambadina (commentary on Sat-sandarbha), Gopala-tapani-tika (Sri-Suhkha-bodhini), Padma-puranastha-yogasara-stotra-tika, Gayatri-vyakhya-vivrti (A commentary on the Gayatri mantra as described in the Agni Purana, chapters 216–7), Radha-Krsnarcana-candrika, Dhatu-sangraha, Bhavartha-sucaka-campu.

Srila Jiva Goswami passed away in 1618 in Vrindavana.

Sri Krsnadasa Kaviraja Goswami

Sri Krsnadasa Kaviraja Gosvami was born in a Nadiya family of physicians at the village of Jhamatpur, within the district of Barddhaman, near Naihati, in 1496 A.D. His father was Sri Bhagiratha, and his mother was Sri Sunanda. He had a younger brother named Syama das. The deity of Gaura-Nityananda installed by Sri Kaviraja Gosvami is still being worshiped there. It appears that his family line is no more. More information about the early life of Sri Kaviraja is available in a book called Ananda-ratnavali.

In Caitanya-caritamrta, Adi-lila chapter five, Sri Kaviraja relates the cause of his leaving family life. Lord Nityananda appeared in his dream and ordered him to go to Vrndavana.

He accepted the Gosvamis Sri Rupa, Sri Sanatana, Sri Jiva, Sri Raghunatha, Sri Raghunatha Bhatta and Sri Gopala Bhatta as his instructing spiritual masters. From Sri Lokanatha Gosvami and Sri Raghunatha Bhatta Gosvami he begged permission to write Sri Caitanya-caritamrta. Lokanatha directed Sri Kaviraja that he desired to be unmentioned in his book; that is why, in Sri Caitanya-caritamrta, hardly a reference about Lokanatha Gosvami is to be found.

Sri Krsnadasa Kaviraja Gosvami compiled the following books still extant: Sri Govinda-lilamrta, Krsna-karnamrta commentary (Saranga-rangada-tika) and of course, Sri Caitanya-caritamrta.

His disappearance is on 12th day of bright fortnight in month of Asvin (the year is not known).

Narottama Dasa Thakura

Narottama Dasa Thakura was a leading acarya in the Gaudiya Vaisnava line. He was the only disciple of Srila Lokanatha Goswami . Srila Narottama Dasa Thakura helped bring the books of the Goswamis from Vrindavana to Bengal and Orissa. In Kheturi gram, Bengal, he inaugurated the first Gaura Purnima festival after the disappearance of Sri Caitanya Mahaprabhu. He is most famous for his Prarthana, a composition of thirty-three Bengali songs.

Srila Visvanatha Cakravarti Thakura

Srila Visvanatha Cakravarti Thakura was born in 1674 in the Nadiya district of West Bengal. He had two brothers: Sri Ramabhadra Cakravarti and Sri Raghunatha Cakravarti. Visvanatha received initiation from Sri Krsnacarana Cakravarti, in whose house he lived for a long time and wrote many books.

In Nadiya, Visvanatha studied the scriptures and Sanskrit grammar, poetry, and rhetoric. Even as a boy in school, he was a formidable scholar who could defeat anyone in logic and debate.
Although indifferent to family life, Visvanatha married at a young age at his father's request. He was married only a short time, however, renouncing his wife and home to live in Vrindavana. Although his family and friends often tried to bring Visvanatha back home, he was fixed in his determination to serve Lord Krsna in the Lord's transcendental abode.

In Vrindavana, Visvanatha took up residence in the former cottage (bhajana-kutir) of Srila Krsnadasa Goswami, on the bank of the sacred lake known as Radha Kunda. Living there with a disciple of Krsnadasa's named Mukunda Dasa, Visvanatha carefully studied the books of Rupa Goswami, Sanatana Goswami, and other Goswamis and later wrote commentaries on many of these books.

Srila Visvanatha Cakravarti also wrote important commentaries on Srimad-Bhagavatam and Bhagavad-gita.

Srila Prabhupada, in his own purports, often quotes the commentaries of Visvanatha. Srila Prabhupada often mentioned that he had been inspired in his own spiritual life by Visvanatha's commentary on Bhagavad-gita 2.41, where Visvanatha Cakravarti writes that the disciple must accept as his life and soul the order of the spiritual master.

Srila Visvanatha Cakravarti Thakura is the author of Sri Gurvastakam, 'Eight Prayers Glorifying the Spiritual Master'. Following the practice set by Srila Prabhupada, devotees in all ISKCON temples sing these prayers each morning at mangala-arati, the first worship ceremony of the day.

Srila Visvanatha Cakravarti's most famous disciple was Srila Baladeva Vidyabhusana. When brahmana scholars in Jaipur challenged the validity of Lord Caitanya's movement, Visvanatha, the leader of Lord Caitanya's followers at the time, was too old to make the journey and debate the challengers, so he sent Baladeva in his place. By the dictation of Lord Krsna, Baladeva wrote the Govinda-bhasya commentary on the Vedanta-sutra and defeated the sceptics.

Srila Baladeva Vidyabhusana

Srila Baladeva Vidyabhusana was a highly renounced, pure devotee, who had not even a fraction of desire for name or fame. He compiled many literatures in order to benefit mankind. However he never mentioned his birthplace or anything about his family background and therefore the details are not known for sure.

Historians have estimated that he was born sometime in the eighteenth century, most probably in Orissa (possibly near Remuna). At a very early age, he finished his studies of grammar, poetry, rhetoric and logic and then went on pilgrimage. During this time he spent some time with the Tattvavadis in South India and thus became conversant with the teachings of Sri Madhvacarya. He became a powerful exponent of this philosophy throughout India.

During his travels he again came to Utkaladesa (Orissa) and met with a grand-disciple of Sri Rasikananda Deva, Sri Radha-Damodara Deva by name, with whom he discussed philosophy. Sri Radha-Damodara Deva explained the conclusions of Gaudiya Vaisnava philosophy as expounded by Sri Gaurasundara and requested him to consider the unlimited mercy of Sri Caitanya Mahaprabhu. These talks penetrated his heart and awakened divine love within. Thus, after a few days he was initiated with Radha-Krsna mantra and began to study the Sat-sandarbha of Sri Jiva Goswami.

In a very short time he became very expert in Gaudiya Vaisnava philosophy. With the permission and blessings of his guru, he moved to Sri Vrindavana Dhama to further study these teachings under Sri Visvanatha Cakravarti Thakura.

Sri Visvanatha Cakravarti Thakura was extremely pleased to see the humble and gentle nature and the renunciation and profound mastery of the Vedas that characterised Baladeva. He carefully instructed him in acintya-bhedabheda-tattva. Baladeva fully accepted the Gaudiya Vaisnava philosophy and began to preach it with great vigour.

Around this time, the members of the Sri sampradaya began to raise some arguments in the court of the king at Jaipur. They complained that as the Gaudiya Vaisnavas had no commentary on the Vedanta-sutra, they were not qualified to worship the Deity and therefore the worship should be turned over to the Sri sampradaya. They also objected to the worship of Srimati Radharani along with Sri Sri Govinda-Gopinatha as not being authorised anywhere in the sastras.

The king, Sadacari Raja, was initiated within the Gaudiya sampradaya. Thus he quietly sent word to Vrindavana, informing the devotees there of what had happened. But at the same time the king was obliged to remove Radharani from the Deity room as well as suspend the Bengali Gaudiya Vaisnava pujaris from partaking in the Deity worship. At that time Srila Viswanath Cakravartipada was very aged, so it was not possible for him to make the journey to Jaipur. In his place he sent his student, Sri Baladeva, who was fully conversant with the sastras and thus able to competently face the challenge. In a great assembly he posed such forceful arguments to the followers of Ramanuja that they could not reply to them. He further explained to them, 'The originator of the Gaudiya Vaisnava sampradaya, Sri Caitanya Mahaprabhu, has accepted Srimad Bhagavata as the natural commentary on the Vedanta-sutra, as composed by Srila Vyasadeva Himself. This is proven in the Sat-sandarbha'.

The scholars in the assembly however, refused to accept anything other than a direct commentary on the sutra. Having no other recourse, Baladeva promised to present them with one.

Feeling very aggrieved, Sri Baladeva came to Sri Govindaji's mandira and after offering his prostrated obeisances, informed Sri Govinda of everything that had happened. That night the Lord appeared to him in a dream and instructed him to write a commentary on the Vedanta-sutra. 'I will dictate to you what to write and therefore no one will be able to refuse to accept it'.
Having seen such a wonderful dream, Baladeva was totally enlivened and felt renewed strength flow into his heart. Thus he began to write, and within a few days completed the commentary which was titled Sri Govinda Bhasya.

Vidya rupam bhusanam me pradaya kyatim nitya tena yo mamudarah sri govinda svapna nirdista bhaso radha bandhubandhurangah sa jiyat: 'May He Who so mercifully and munificently was kind towards me, and bestowed his favour by ordering me in a dream to write down His own commentary, which He would compose, and which attained such renown amongst the learned circles that they bestowed upon me the title "Vidyabhusana"; may that dear friend of Srimati Radharani, who holds Him dearer than Her own life, be glorified. May that Sri Govinda be glorified.'

Bringing the commentary with him, Sri Baladeva again came to the assembly of the Ramanandi scholars. After reading the commentary they were simply speechless. Thus the victory of the Gaudiya sampradaya was announced far and wide and the king, as well as the other devotees, began to float in the ocean of bliss. The scholars then bestowed upon Sri Baladeva the title 'Vidyabhusana'.

This assembly took place at Golta near the present city of Jaipur. Baladeva Vidyabhusana installed the Deity of Vijaya Gopala there at Golta Mandira, but the whereabouts of this Deity are at present not known. From this day the Maharaja of Jaipur announced that Sri Govinda's arati would be performed first and then the other temples could perform their aratis.
After accepting defeat, the Ramanandi scholars expressed their desire to accept initiation from Sri Baladeva Vidyabhusana. However, he declined their request by stating that amongst the four authorisedsampradayas, the Sri sampradaya was highly respectable and the foremost adherent of dasya-bhakti (devotion in servitorship). If there was any cause of loss of respect to the sampradaya this might be considered an offence.

Returning from Jaipur to Vrindavana, Sri Baladeva presented the certificate of victory to Srila Visvanatha Cakravarti Thakura and narrated all of the events that had transpired. All of the devotees were in great ecstasy to receive this news and Cakravartipada bestowed his full blessings on Sri Baladeva. At this time, Sri Baladeva Vidyabhusana began to write a commentary on Srila Jiva Goswami's Sat-sandarbha.

Baladeva Vidyabhusana worshipped Sri Jaya and Sri Vijaya Govinda, residing at Gokulananda Mandira in Vrindavana, personally. According to the opinion of some devotees, Sri Baladeva Vidyabhusana installed the Deities of Syamananda Prabhu, Sri Sri Radha-Syamasundara.
After Sri Visvanatha Cakravarti Thakura finished his pastimes in this world, Sri Baladeva Vidyabhusana became the next acarya of the Gaudiya Vaisnava sampradaya.

At the end of Vedanta-syamantaka, Sri Baladeva Vidyabhusana acknowledges his spiritual master: 'I have been sent here to Vrindavana by one brahmana guru, Sri Radha-Damodara Deva, to present a composition named Vedanta-syamantaka, composed by his mercy for the pleasure of Srimati Radharani'.

Srila Baladeva Vidyabhusana became known later as Sri Govinda Dasa. He had two well-known disciples: Sri Vidya Dasa and Sri Nandan Misra.

He is the compiler of the following books: Sri Govinda-bhasya, Siddhanta-ratnam, Sahitya-kaumudi, Vedanta-syamantaka, Prameya-ratnavali, Siddhanta-darpana, Kavya-kaustubha, Vyakarana-kaumudi, Pada-kaustubha, Isadi-upanisad bhasya, Gitabhusana-bhasya, Sri Visnunamasahasra-bhasya, Sanksepa-bhagatamrta-tippani-saranga-rangada, Tattva-sandarbha-tika, Stava-mala-vibhusana-bhasya, Nataka-candrika-tika, Candraloka-tika, Sahitya-kaumudi-tika, Krsna-nandini, Srimad-Bhagavata-tika, Vaisnava-nandini, Govinda-bhasya-siksma-tika, Siddhanta-ratna-tika, Stava-mala-tika.

Jagannatha Dasa Babaji

Srila Jagannatha Dasa Babaji Maharaja, a prominent spiritual master coming in the line from Sri Caitanya Mahaprabhu, was the great-granddisciple of Srila Baladeva Vidyabhusana, who established the scriptural legitimacy of Lord Caitanya's movement.

Srila Jagannatha Dasa Babaji was the siksa-guru, or instructing spiritual master, of Srila Bhaktivinoda Thakura, a pioneer in spreading Krishna consciousness outside India.Srila Jagannatha Dasa Babaji Maharaja, or Babaji Maharaja, as he was known, was born in West Bengal but later moved to Vrindavana, where Srila Bhaktivinoda Thakura met him in 1880. Srila Bhaktivinoda Thakura could understand that Babaji Maharaja was perfect in devotional service to Lord Krsna.

From Vrindavana, Babaji Maharaja moved to Navadvipa, West Bengal, the holy land of Lord Caitanya. He lived for some time in the area known as Koladvipa, and then in 1893 moved to Surabhi-kunja in Godrumadvipa. Because of his pure spiritual vision, Babaji Maharaja was able to reveal many holy sites of Navadvipa, including Lord Caitanya's birthplace. It is said that although Babaji Maharaja was old and invalid, on finding Lord Caitanya's birth-site he danced joyfully.

When Srila Bhaktivinoda Thakura's son, Srila Bhaktisiddhanta Saraswati, was twelve years old, Babaji Maharaja, aware of the boy's expertise in astrology, asked him to prepare a calendar for Vaisnavas, devotees of Lord Krsna. The boy pleased Babaji Maharaja by producing the Navadvipa Panjika, a calendar of festivals and appearance and disappearance days of devotees that is still used today.

Srila Jagannatha Dasa Babaji Maharaja lived for about 140 years.

Bhaktivinoda Thakura

Srila Bhaktivinoda Thakura, then known as Kedarnatha Datta was born in 1838, in Birangara (Bengal). The youngest of seven sons, his father Raja Krisananda Datta was a great devotee of Lord Nityananda. The family lived in fairly wealthy circumstances, until Kedarnatha's father passed away in 1849, when they were reduced to poverty. In 1850, Kedarnatha's mother arranged a marriage with the five-year-old daughter of Madhusudana Mitra Mahasaya ; a resident of Rana Ghata.

Kedarnatha was taught by his uncle Kasiprasada Ghosh Mahasaya Thakura, at his home in Calcutta. Kasiprasada, having studied under the British education system was a central figure in many literary circles and the editor of the Hindu Intelligencer. Kedarnatha studied his uncle's books and helped him in submitting articles to the newspaper. He became an expert in English as a reader, speaker and writer. When he was 18, he went to college in Calcutta, where he wrote extensively in both English and Bengali ( these essays were published locally). He also lectured frequently in both languages. His best friend through these years was Sriman Dvijendranatha Thakura, the eldest son of Maharsi Devendranatha Thakura.

Having seen the corruption in the business world Kedarnatha decided to become a teacher. He established an English school in Kendrapara, a village near Chutigrama in Orissa, thus pioneering English education in the state. Some time later he went to Puri and passed a teachers' examination; he got a teacher's post in a Cuttack school and later became headmaster of a school in Bhadraka and then in Madinipura. His dedicated work was noted by the school-board authorities. As headmaster, Bhaktivinoda studied the various religions and came to the realisation that the only real religion established in Bengal, albeit poorly, was that of Sri Caitanya Mahaprabhu.

In Bhadraka, his first son Annada Prasada (Acyutananda) was born, in 1860. After his wife died he married Bhagavati De in the town of Jakapura.

In 1861, Bhaktivinoda took up a government post as deputy magistrate in Bengal. In the years to come , he took up several government posts, chiefly as deputy magistrate in various parts of Bengal. He read Sri Caitanya-caritamrta repeatedly; his faith in Krishna Consciousness increasing until he was totally absorbed in the pure bhakti-sastras day and night.

Between the years 1874 and 1893, Bhaktivinoda Thakura spent much time in seclusion chanting the holy name (though he still executed his worldly duties); he wrote several books in Sanskrit such as Sri Krsna samhita, Tattva-sutram and Tattva-viveka and Datta-kausubha. He also wrote many books in Bengali such as the Kalyana-kalpataru. Srila Bhaktivinoda Thakura was an outstanding scholar and through the course of his life he was to write hundreds of books; a career he started at the age of 12. He spoke Bengali, Sanskrit, English, Latin, Urdu, Persian and Oriya. He managed to obtain and write a Sanskrit commentary on the Caitanyopanisada. His other literary works include Sri Caitanya Siksamrta, and also the Vaisnava-siddhanta-mala, Prema-pradipa and Manah-siksa.

Whilst in Puri, Srila Bhaktivinoda Thakura became manager of the Jagannatha Temple . He established regular worship of the Deity. In the temple courtyard he established a 'Bhakti Mandapa', where daily discourses of Srimad-Bhagavatam were held. Srila Bhaktivinoda Thakura would spend long hours discussing Krsna and chanting the holy name, especially at Tota-Gopinatha Mandir, the tomb of Haridasa Thakura, the Siddha Bakula and the Gambhira.

As a householder Bhaktivinoda had two wives and ten children, of which the great Vaisnava scholar Sri Srimad Bhaktisiddhanta Saraswati (Siddhanta Saraswati Thakura) was one. Bimala Prasad (Bhaktisiddhanta Saraswati), Bhaktivinoda's fourth son, was born in Sri Purusottama Kshetra (Jagannatha Puri) on 6th February 1874 AD, answering the prayer of Bhaktivinoda for the Lord 'to send a Ray of Visnu' to preach the message of Sri Caitanya Mahaprabhu all over the world. He was given the name Bimal Prasad. Sri Srimad Bhaktisiddhanta Saraswati was to become the spiritual master of A.C. Bhaktivedanta Swami Prabhupada.

As a devotee, Bhaktivinoda showed great humility; he had strict moral standards and would not accept gifts from anyone. Even in his government duties, he refused all honours and titles.

When his seventh son was born, Srila Bhaktivinoda Thakura took pancaratrika diksa initiation from Bipin Bihari Goswami, descended from the Jahnava family of Baghnapara. In 1881 Bhaktivinoda Thakura began publishing Sajjanatosani, his Vaisnava journal. Srila Bhaktivinoda Thakura had previously made pilgrimages to Kasi, Prayaga, Mathura and Vrindavana in 1866. At the close of his stay in Naraila he desired to again see the land of Vraja, where he met Srila Jagannatha Dasa Babaji, and accepted him as his eternally worshippable siksa (instructing) guru.
From Vrindavana he went to Calcutta and bought a house . He started daily worship of Sri Giridhari (the transcendental form of Krsna who appeared in the form of Govardhana Hill) and called the house Bhakti-bhavan. In 1881, whilst excavating for the construction of the Bhakti bhavana at Rambagan in Calcutta, a Deity of Kurmadeva was unearthed. Bhaktivinoda entrusted his son Bimala with the service of the deity of Kurmadeva. In Calcutta, Srila Bhaktivinoda Thakura started the Sri Visva-Vaisnava Sabha, dedicated to the preaching of pure bhakti as taught by Lord Caitanya. To publicise the work of the society, Srila Bhaktivinoda Thakura published a small booklet entitled Visva-Vaisnava-kalpavi.

Also he published his own edition of the Sri Caitanya-caritamrta, with his Amrta-prabhava Bhasya commentary. And he introduced the Caitanyabda or Caitanya-era calendar, and gave assistance to the propagation of the Caitanya Panjika, which established the feast day of Gaura Purnima.
He lectured and gave readings on books such as Bhakti Rasamrta Sindhu (of Srila Rupa Goswami) in various Vaisnava societies; he published in the Hindu Herald, an English periodical, a detailed account of Sri Caitanya's life.
It was at this time that the learned Vaisnavas recognised Kedaranatha Datta and gave him the honorary title of Bhaktivinoda Thakura.
Bhaktivinoda travelled and preached widely. In 1891, he took leave from government service for two years just for this purpose. He would lecture in clubs, societies and organisations. During this time he continued writing and opened many branches of Nama Hatta in different districts of Bengal. The Nama Hatta became a self-sustaining success which continued to spread even after his return to government service.
Once whilst stationed in Krishanaga, Bhaktivinoda Thakura, along with Jagannatha Dasa Babaji Maharaja found Lord Caitanya's birthplace in the year 1887. When the birthplace was uncovered, Srila Bhaktivinoda Thakura and Srila Jagannatha Dasa Babaji would worship Lord Caitanya there.
In 1908 Srila Bhaktivinoda Thakura took the external vesa dress of a babaji at Satasana, Puri , i.e he accepted paramahamsa-sannyasa. Until 1910 he travelled between Calcutta and Puri, still writing books; but during that year he shut himself up and entered samadhi, claiming paralysis.
On June 23rd., 1914, at Jagannatha Puri, Srila Bhaktivinoda Thakura Prabhupada passed away. This day was also the disappearance day of Sri Gadadhara Pandita.

Gaurakisora Dasa Babaji

Srila Gaurakisora Dasa Babaji was born in 1838. He spent almost thirty years as a householder looking after his wife and family. After his wife died, he gave up his business as a grain merchant and approached Bhagavata Dasa Babaji, a disciple of Jagannatha Dasa Babaji, for Babaji initiation. For the next thirty years Srila Gaurakisora travelled from village to village in Vrindavana, continually worshiping the Lord. He lived by begging and slept under trees. He would lie prostrate, offering his humble obeisances to the residents of Vraja, considering them as embodiments of Lord Krishna. He even offered his obeisances to the flowers, trees, and land around him.

Srila Gaurakisora later moved to the Navadvipa where he was to spend the rest of his life, moving from village to village. He would consider these villages to be non-different from Vrindavana. He would dress himself in the discarded cloth used to dress corpses, beg rice from householders, and cook with discarded earthen pots. He would dance on the banks of the Ganges chanting the holy names of Krishna; at other times he would lie on the ground unconscious.
Srila Gaurakisora had very few possessions: Tulasi-mala (Tulasi beads) around his neck; another Tulasi-mala on which he chanted; and a few books such as Narottama Dasa Thakura's Prarthana and Prema Bhakti Chandrika.

Srila Gaurakisora Dasa Babaji refused service from anyone and would not let anyone serve him, though many tried. Although illiterate, he was regarded as vastly learned and self-realised. Many people would consult Srila Gaurakisora, but he was able to detect and reveal sincerity and deceit in people. He showed neither distaste for his enemies nor affection for those dear to him. Srila Gaurakisora was surrounded by many insincere devotees but never encouraged them nor drove them away.

Srila Gaurakisora would often visit Svananda Kunja, a place within Godrumadvipa (one of the nine islands of Navadvipa), where he would listen to Srila Bhaktivinoda Thakura talk on Srimad-Bhagavatam and other topics concerning the conclusions of devotional service. Babaji Maharaja would often visit Bhaktivinoda. They would discuss Srimad-Bhagavatam together at Bhaktivinoda Thakura's house. Srila Bhakivinod Thakura, noting the faultless behaviour of Srila Gaurakisora dasa Babaji, held him in the utmost regard and admiration.

In 1900 Gaurakisora Dasa Babaji accepted Bhaktivinoda's son, Bimal Prasad, as his disciple. He gave him the name Varsabhanavi-devi-dayita Dasa; he also gave him the tiger-skin hat and basket that had been given to Gaurakisora by his spiritual master Bhagavat Dasa Babaji, which he in turn had received from Jagannatha dasa Babaji. Varsabhanavi-devi-dayita Dasa later became known as Srila Bhakisiddanta Saraswati Swami Prapbhupada, and was the founder of the Caitanya Mathas and Gaudiya Mathas.

In 1908 Gaura Kisora Dasa Babaji Maharaja lost his sight. He refused attempts by Varsabhanavi-devi-dayita Dasa to take him to an eye specialist, preferring instead to chant and worship Krishna. He stopped travelling at this point. He would sit in his bhajana-kutir deeply absorbed in Krishna's pastimes.

On 17 November 1915, Gaura Kisora Dasa Babaji Maharaja passed away. His body was placed into a samadhi (tomb) but due to flooding, the samadhi had to be moved. Many Babajis tried to claim the samadhi but were told by Bhaktisiddhanta Saraswati: 'I am the only disciple of Paramahamsa Babaji Maharaja. Even though I have not accepted sannyasa, I am a celibate brahmacari and by the grace of Babaji Maharaja I am not secretly addicted to abominable habits or involved in fornication as some monkey-like people are. If there is someone amongst the people here present who is a renunciate of stainless character, then he can have Babaji Maharaja's samadhi. We have no objection to that. He, who within the last year, or the last six months, three months, one month or at least within the last three days, has not had illicit connection with a woman will be able to touch this spiritual blissful body. If anyone else touches it he will be completely ruined.' A police inspector who was present asked, 'How will evidence be had for this?' Srila Bhaktisiddhanta Saraswati replied: 'I have faith in their word'. At this, one by one all the bogus Babajis slipped away without a word. Srila Bhaktisiddhanta Saraswati then claimed the samadhi.

Bhaktisiddhanta Saraswati Thakura

Bhaktisiddhanta Saraswati Thakura Prabhupada was born in 1873 at Jagganatha Puri. His father, Kedar Dutta Bhaktivinoda Thakura, was magistrate of the city and superintendent of Jagganatha temple. Once, during the Rathayatra Car Festival, the car stopped in front of the family's house and, taking the opportunity, the mother of Bhaktisiddhanta Saraswati came out with the baby and put him on the Lotus Feet of Jagganatha A garland from the hand of Jagganatha fell down on the baby.

Bhaktisiddhanta Saraswati was educated in Calcutta and became learned in Mathematics and Astronomy. In his childhood he once took a mango which was meant as an offering for the Deity. When his father rebuked him, saying that he should not have taken the fruit which was meant for the Lord, the child took it very seriously and thought himself a great offender, promising not to take mango again throughout his whole life. He was know as Bimal Prasad Dutta before his renunciation, or sannyasi. On account of his writing a book on astronomy known as Sruya Siddhanta, he received the title Siddhanta Saraswati. And, when he took sannyasa, preaching the gospel of Lord Caitanya, he was known as Bhaktisiddhanta Saraswati. He was acclaimed a great scholar in Calcutta, and the celebrated Dr. Kalidas Nag used to call him 'a living encyclopaedia'.

Thakura Bhaktivinoda trained his son in childhood for preaching, and, after taking sannyasa, Bhaktisiddhanta Saraswati started the Gaudiya Mission Institution. He started 64 branches of the Gaudiya Math all over India plus one in London and another in Berlin.

Bhaktisiddhanta Saraswati Thakura was the guru of A.C. Bhaktivedanta Swami Prabhupada, the founder-acarya of the International Society for Krishna Consciousness.

A. C. Bhaktivedanta Swami Prabhupada

A. C. Bhaktivedanta Swami Prabhupada, founder-acarya of the International Society for Krishna Consciousness, was born in 1896, in Calcutta, in a Vaisnava family.

His father, Gour Mohan De, named him Abhay Charan. His father's only wish was that, Abhay would become a devotee of Srimati Radharani.

Abhay studied under British colonial rule, finally going to university to read chemistry. At university, he became a supporter of Gandhi's movement to gain independence for India. As a measure of this support, he would only dress in white handloom cloth, woven in India and furthermore, he declined to accept his degree from the university.

Abhay married and went into business as a small pharmaceutical firm to support his wife and family. He met his spiritual master, Srila Bhaktisiddhanta Saraswati Goswami, for the first time in Calcutta in 1922. Bhaktisiddhanta Saraswati, took a liking to Abhay and told him to devote his life to teaching Vedic Knowledge; more specifically to preach Lord Caitanya's message to the English speaking world. Although, Abhay accepted, Srila Bhaktisiddhanta within his heart as his spiritual master, it was not until 1932 that he became initiated. He then received both harinama and mantra diksa at his initiation.

In 1936 Srila Prabhupada wrote his spiritual master requesting if there was any particular service that he could render. Srila Prabhupada received a reply to that letter containing the same instruction the he had received in 1922: 'Preach Krishna consciousness to the English speaking world'. His spiritual master passed away from this world two weeks later; thus leaving these final instructions engraved on Srila Prabhupada's heart. These instructions were to form the focus of Srila Prabhupada's life.

Srila Prabhupada wrote a commentary on the Bhagavad-gita and assisted the Gaudiya Matha in its work. In 1944, during the Second World War, when paper was scarce and people had little money to spend, Srila Prabhupada began a magazine called Back to Godhead. Single-handedly, he would write, edit, oversee the layout, proof-read and sell the copies himself. This magazine is still being published today.

In 1950 Srila Prabhupada adopted the vanaprastha (retired) life; thus retiring from home and family life, in order to devote more time to his studies. In 1953 he received the title Bhaktivedanta from his Godbrothers. He travelled to Vrindavana, where he lived very humbly at the Radha-Damodara temple. He spent several years there studying the scriptures and writing.

In 1959 he took sannyasa, the renounced order of life. It was then, while staying at Radha-Damodara temple that he started on his masterpiece: translation and commentary of the Srimad-Bhagavatam in English. He also wrote Easy Journey to Other Planets. Within a few years, he had written three volumes of English translation and commentary for the first canto of Srimad-Bhagavatam. Once again, single handedly, he bought the paper and gathered funds, to print the books. He sold the books himself and through agents in the larger Indian cities.

He now felt ready to carry out his spiritual master's orders and decided to start by taking the message of Krishna consciousness to America, convinced that other countries would follow suit. Obtaining free passage on a freight ship, called the Jaladuta he finally arrived in New York in 1965. He was 69 and practically penniless. All he possessed was a few copies of the Srimad-Bhagavatam and a few hundred rupees.

He had had a very difficult crossing, suffering two heart attacks and once arrived in New York he didn't know which way to turn. After a difficult six months, preaching here and there, his few followers rented a storefront and apartment in Manhattan. Here, he would regularly give lectures, kirtana and distribute prasadam. People from all walks of life, including hippies, were drawn here; in search of that missing element from their lives and many became part of 'Swamiji's' following.

As people became more serious, Srila Prabhupada's followers used to hold regular kirtanas in the parks. The lectures and Sunday feast days became renowned. His young followers eventually took initiation from Srila Prabhupada, promising to follow the regulative principles and chant 16 rounds of the Hare Krishna mantra daily. He also reinstated the Back to Godhead magazine.

In July 1966, Srila Prabhupada established the International Society for Krishna Consciousness — ISKCON. His aim was to use the society to promote Krishna Consciousness throughout the world. In 1967, he visited San Francisco and started an ISKCON society there. He then sent his disciples all over the world to spread Caitanya Mahaprabhu's message and open new centres in Montreal, Boston, London, Berlin, and other cities in North America, India, and Europe. In India, three magnificent temples were initially planned: Vrindavana, the Krishna Balaram temple with all its ancillary facilties; Bombay, a temple with an educational and cultural centre; and in Mayapur, a huge temple with a Vedic planetarium.

Srila Prabhupada produced all of his books bar the three written in India within the next eleven years. Srila Prabhupada slept little and would spend the early morning hours writing. He would write almost daily between 1:30 and 4:30 a.m. He dictated his text, which his disciples then typed and edited. Srila Prabhupada would translate the original texts from Sanskrit or Bengali, word by word, and gave a complete commentary.

His works include Bhagavad-gita As It Is, the multi-volume Srimad-Bhagavatam, the multivolume Caitanya-caritamrta, The Nectar of Devotion, Krsna: The Supreme Personality of Godhead, Teachings of Lord Caitanya, Teachings of Lord Kapila, Teachings of Queen Kunti, Sri Isopanisad, The Nectar of Instruction, and dozens of small books.

His writings have been translated into over fifty languages. The Bhaktivedanta Book Trust, established in 1972 to publish the works of His Divine Grace, has thus become the world's largest publisher of books in the field of Indian religion and philosophy.

Despite his heavy literary schedule, Srila Prabhupada did not let his writing stand in the way of his preaching. In just twelve years, despite his advanced age, he circled the globe fourteen times on lecture tours that took him to six continents.

His days were filled with writing, teaching his followers and the public, and with guiding his growing society, until the day he departed from this world. Before departing from this world Srila Prabhupada gave many instructions to his disciples to follow in his footsteps and to continue the preaching and spreading of Krishna Consciousness all over the world.

He departed this world on November 14 1977.
In the short time he spent in the west, he preached continuously, established 108 temples, wrote more than sixty volumes of transcendental literature, initiated five thousand disciples, founded the Bhaktivedanta Book Trust, began a scientific academy (the Bhaktivedanta Institute) and other trusts related to ISKCON.

Srila Prabhupada was an extraordinary author, teacher, and saint. He managed to spread Krishna Consciousness all over the world, through his writing and preaching. His writings comprise of many volumes and are the basis of Krishna consciousness not only for his disciples but for his grand-disciples, affiliated members of the disciplic succession, and for the public at large.

His life history from his earliest days to his passing away in 1977 is vividly described in his authorised biography, the Srila Prabhupada Lilamrta by Satsvarupa Goswami.