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Lord Caitanya's Eternal Associates
Sangopangastra-Parsadam
[Accompanied by His associates, servants, weapons and confidential companions]

Table Of Contents
Abhiram Thakur 196		Gopal Guru     312		Paramananda          309
Acyutananda    237		Hari das           129		Paramesvari           209
Adwaita Acarja   4		Isan                 234		Prataparudra           306
Bakreshwar Pan 175		Isvar Puri        124		Pundarik                  82
Baladeb Bidya    347		JagaiMadhai    258		Purusottam             207
Bamsi Thakur   235		Jagadish           164		Raghab Pandit          177
Basudeb Datta  169		Jahnava Mata  245		Raghunandan          241
Basudeb Ghosh  183		Joydeb  Gos.   123		Raghunath Bhatta     284
Bhagvan Acarja  294		Jiva Gosvami   287		Raghunath Das Gos.  281
Bhagvat Acarja  253		Kala Krsna      214		Ramacandra Gos.     329
Bhugarbha Gos. 264		Kamalakar       211		Ramacandra Kabi     320
Bircandra           243		Kasisvar           293		Ramananda Ray      298
Bisnupriya          228		Kabi Karnapur  315		Rasikananda Deb     337
BiswanathThakur340		Krsnadas Kabi   314		Rupa Gosvami         273
Brindaban das  317		Lakkipriya      223		Sanatan Gosvami     265
Candrasekhar   148		Locan das        318		Saranga Murari       215
Debananda Pan. 255		Lokanath Gos.   261		Sarbabhauma Bhatta  300
Dhananjoy Pan. 213		MadhabGhosh  183		Sikhi Mahiti           311
Gadadhar das   185		Madhabendra P.   1		Sita Thakurani       220
Gadadhar Pan.   93		Madhu Pandit   291		Sivananda Sen	       166
Gangadas Pan.  162		Mahesh Pandit  208		Sridhar                  188
GangaMata        248		Mukunda Datta  169		Sribas Pandit         103
Gauridas Pan.  200		Murari Gupta   144		Sundorananda	       204
Gobinda Ghosh  183		Nandan Acarja  179		Swarup Damodar  295
Gobinda Kabi   324		Narahari Sor.  217		Shyamananda      330
Gopal Bhatta   277		Nayanananda    327		Uddharan Datta   205

Invocation
vande tan nitya siddhan nikhilaguna mayan chanta mukhyan sada ham
nityam caitanya candra sakala rasa maya premabhakti pravahan
ye sri gaurasvarupanubhava suvihitah sarva vighna pranasa
stesam drstva mahitam hitacaritayutam tarakakhyan smarami

[Brindaban das Thakur /
 Sré Caitanya Candrodoy]

"I continually worship and adore those eternally liberated souls, who possess all of the transcendental qualities of Sri Krsna Himself. They are receptacles full of sweet nectar which they have imbibed through the reflection of the rays of the Moon of Sri Caitanyacandra, Who is the personification of the limitless reservoir of nectarean mellows, the Embodiment of all emotions. Thus their moods and sentiments are always in relation to the phases of that transcendental Moon. It is they who engage all souls in the flow of the current of loving devotion. Their conduct is always graced with all auspiciousness since they have perfectly perceived the true nature or identity of Sri Gaursundor. They are the destroyers of all obstacles. Their glories have caused them to appear as bright stars, eternally united with the transcendental moon, Sri Caitanyacandra. They have no material desires and are thus always peaceful, working for the benefit of all. I offer my salutations and praises at the feet of the eternal associates of Sri Caitanyacandra."
krsna-lila amrta-sar, tar sata sata dhar, das-dike bahe jaha hoite
se caitanya lila hoy, sarovar akkoy, mano-hamsa caraha-tahate
nama bhaver bhakta jon, hamsa cakravaka gon, jate sabe 'koren bihar
krsna-keli sumrnal, jaha pai sarva kal, bhakta hamsa karoy ahar
(Sri Caitanya Caritamrta/ Madhya 25.269-270)
"The pastimes of Sri Krsna are the essence of nectar from which flow hundreds and hundreds of springs and streams in all the ten directions. The pastimes of Sri Caitanya constitute an inexhaustible and eternal lake within which the swan like minds of the devotees dive and sport. These devotees who are possessed of various moods and sentiments, play within those waters like so many swans and cakravakas (ruddy geese). Within that tank of nectar, Sri Krsna's playful sports are existing in the form of the stems of lotus and lily flowers, which these swan-like devotees are always able to relish and savour as their prime foodstuffs.
All devotees should hear about Sri Caitanya Mahaprabhu's pastimes with faith and love. By the grace of the Lord, one can thus attain shelter at His lotus feet. By understanding the pastimes of Sri Caitanya Mahaprabhu, one can understand the truth about Krsna. By understanding Krsna, one can understand the limit of all knowledge described in various revealed scriptures."

"One should relish the pastimes of Sri Krsna by approaching them through the medium of the pastimes of Sri Gauranga. For this reason such a sadhak (practitioner of devotional service) should remember the pastimes of Sri Gaursundor and follow in the footsteps of His associates. Though Sri Rupa Goswami is an eternally liberated associate of Sri Gaursundor, who is eternally engaged in the service of Sri Krsna as Sri Rupa manjari, still in his external physical body he considers himself to be a sadhak (devotee) and plaintively prays to be able to attain some service at the lotus feet of Sri Krsna. Thus it sometimes comes to pass that while in this consciousness he becomes internally aware of his identity as Sri Rupa manjari. Therefore those who are ardently desirous of attaining direct service to Sri Sri Radha Krsna, and who thus submit themselves as followers of the residents of Braja, are duty bound to follow in the footsteps of Srila Rupa Goswami, with their external physical body (sadhak deha). Those who however, renounce these activities which are meant for the aspiring devotee (like accepting a spiritual master, etc.), become the perpetrators of the principles of irreligion and the sahajiya tendencies instigated by their oversimplified understanding of these matters. At no time will it ever be possible for such persons to become perfect in their loyalty and subservience to the residents of Brindaban (Brajabasis)."
[translated from Sri Biswanath Cakrabartipad's
Sri Sri Bhakti Rasamrta Sindhu Bindu]
Preface
gaura-mandala bh–mi yebä jäne cintämoni, tär hoy brajabh–mi bäs
gauränger sangi gane nitta siddha kore mäne, sei jäy brajendra suta päs
The person who has realised that, Gaur mandala bh–mi, [the tract of land in Bhäratvarsa where Sré Gaursundor displayed His eternal pastimes], is a fully transcendental land composed of touchstone; he has become an eternal resident of Brajabhumi. And whoever considers the associates of Sré Caitanya Mahäprabhu to be eternally liberated souls; he attains a place by the side of the King of Braja.

In the Nectar of Devotion (Bhakti Rasämrta Sindhu) it is explained that in order to enter into Krsna's pastimes in Brindäban, one has to become a follower of one of the residents there. 
We are also praying to Srématé Tulasé devé, to be engaged in Braja in the service of Radha Krsna and to become a resident within the groves of Brindäban, where we will be able to continuously see the pastimes of the Divine Couple. 
Whoever takes shelter of Tulsé devé has all of his desires fulfilled. Braje Radha Krsna seva päbo, ei abhiläsi; je tomär ‘ara“ loy, tär bänchä pürëa hoy, kåpä kori koro täre, brindäbana bäsé; mor ei abhiläs, viläs kunje dio bäs, nayane heribo sadä, jugal rüpa räsé. We are humbly offering ourselves in the capacity of one of the maidservants of the sakhés, ei nibedan dharo, ‘akhér anugata koro, sevä adhikär diye, koro nija däsé. Then only will we have the right, or be duly sanctioned to render service. "Please make me your own servant", we pray to Srématé Tulasé devé.

So it is seen that in order to approach Sré Sré Radha Krsna one has to do so through Their associates, either the sakhés or sakhäs, or parents or servants. Similarly, in order to approach Sré Sré Gaur Gadädhar or Sré Sré Nitäi Gauranga, we have to do so through Their associates. It is also explained that some people are more attracted to Gaur lélä and thus they enter into the eternal pastimes of Sré Gaursundor at the time of achieving full perfection. Whereas others are more attracted to Krsna lélä and therefore enter into the pastimes of Sré Krsna. While others are attracted equally by both and thus enter into the pastimes of both. Krsna means all-attractive. His name, form, qualities and especially His pastimes (which differentiate the Supreme Personality of Godhead, Bhagavän, from some impersonal void) are irresistibly attracting us. So this meagre attempt at presenting some further pastimes is simply an attempt to attract us to become further attracted.Û

Introduction

As it is due to the mercy of the Lord (grace of God), disseminated through the medium of His faithful followers, that one can make progress on the path of devotion, and not actually to the devotional practices themselves, which are more like vessels for storing up and pouring out our devotional sentiments, I must first acknowledge my indebtedness to the devotees who enabled me to travel to the places and meet the people you will read about in this book. Of course in this case I am referring to a journey of the soul, through the medium of transcendental sound vibration, without which it would have been very difficult to coax this tired body onto the roofs of buses and into crowded trains, when it came time to actually receive the benediction of being blessed, by placing the dust of these holy places on my head and having a vision of the Lord, enthroned in various temples by His eternal associates.

Then of course the real benediction was being able to meet more devotees, some of them descendants of the eternal associates of Mahaprabhu, who again inspired me to travel further and more important, who fanned the fire of faith so that I am more inspired in applying myself to devotional service. Thus they enabled me to fulfill the purpose of human life unlike those who are compared to cows and asses and who go to holy places simply to take a bath. By their living examples real faith is kindled and the execution of devotional duties becomes a tangible, tasteable reality, not simply a faint hope reaching out to some fairytale in the future. The most cherished desire of a devotee is to be instrumental in rendering some service to the Lord and to see or hear that the Lord is accepting that service. 
There can be no greater indication of the Lord's mercy than to have direct darshan of Their Transcendental Lordships. Of course we are not trying to see God directly, rather to serve Him in such a way that He, or rather She, Srimati Radharani, will notice us by our service and then She will mention us to Sri Krsna; thus He will see us. Unfortunately, our senses, as well as our service are so covered by material taints that for us to "see" Their Lordships is a far distant hope. However, He is so kind, that in order to help us, to facilitate the fulfilment of our most cherished desire; to make it easier for us to see Him and to serve Him, He descends in His arca bigraha.

Of course we have seen so many Deities. Some are described as installed, some as un installed. However there is another term used to describe certain Deities, that is jagrato vigraha. Just like in the song:  jiv jago (wake up sleeping souls), the word jagrato indicates that these Deities are fully awake or full conscious. They are fully present in Their Deity form, even to the extent that They become fully dependent on Their dear devotees to take care of Their needs, namely, that devotee's love. So it happens that when a pure devotee, a nitya siddha parshad (eternal associate) of the Lord requests Sri Sri Radha Krsna or Sri Sri Panca tattva to please be present in Their Deity form in order to accept that devotee's service and mitigate his feelings of separation from the Lord, then based on that intense affection, Krsna becomes totally subjugated and agrees to be personally present there. Of course if He likes He can decide later on not to be present there, but without even considering this sad point; when we can have darshan of and serve a Deity Who was once worshipped by one of the eternal associates of Sri Caitanya Mahaprabhu, who are all residents of Goloka Brindaban, having descended to assist the Lord in His pastimes, then this is a very other worldly experience. By the mercy of such eternal associates of the Lord and service to Them, the coverings of our senses dissolve away and we are graced with a vision of the Supreme Lord, standing before us, ready to accept our service and love.

Note on Pronunciation of Bengali Words and use of Diacritics
It is only after discussing with many different devotees, scholars and laymen alike, and after careful consideration of all the pros and cons that we decided not to use the standard system of diacritics which is used for the Sanskrit language, in this book, which is about the holy tract of land Gaura Mandala Bh–mi (Bengal) and the great devotees who lived there. This is because this system is found to be inadequate for the Bengali language, at least in terms of intimating to one what is the proper pronunciation of Bengali words.
Now the question arises as to what the diacritical system is meant to do? Is it supposed to approximate the original Sanskrit or Bengali letters so that scholars will know what was the original spelling of the Sanskrit or Bengali word, or is this system supposed to help us to pronounce the word? It is assumed that genuine scholars would know how to read the Debnagari and Bengali alphabets anyway, so we must opt in favour of the second proposition, that the system of diacritics should help the reader to pronounce the words properly. Otherwise why has it been titled, "Bengali Pronunciation Guide", as it is at the back of each volume of Sri Caitanya Caritamrta (BBT edition). Here we see that the system of diacritics which is used for Sanskrit and which works very well for Sanskrit, is found to be inadequate in enabling the reader to understand how to pronounce the Bengali words properly. 
Our own Srila Prabhupada used to even pronounce Sanskrit words with a Bengali accent, the Gosvämis of Brindäban and at least some of the associates of Sré Caitanya Mahäprabhu wrote Sanskrit with Bengali characters and finally, the Supreme Personality of Godhead Himself, Sré Krsna Caitanya spoke the Bengali language when He was present on this planet. Srila Bhaktisiddhänta SaraswatŒ Thäkur predicted that one day persons would learn Bengali just so that they could read 'Sré Caitanya Caritämåta' in the original. So what could possibly be the harm if devotees learn how to pronounce Bengali words with at least some approximation of correctness.
Even with the existing system of diacritics which exists for Sanskrit it is seen that many persons still have no idea how to pronounce the Sanskrit words properly. The system works if one can learn it but many people may find it a bit too complicated to learn. Therefore if the system can be also simplified for usage with Bengali then all well and good. 
One problem which we encounter is the same problem which is found with the English language. Simply by seeing a word spelled one still may not know how to pronounce it. This is due to a lack of consistency and absence of strict rules for pronunciation. Whereas the Sanskrit language is seen to excell in this regard, Bengali and other Indian languages, which are originally a mixture of Sanskrit and Präkåt, have less strict rules for pronunciation. It can therefore become somewhat arbitrary how one pronounces the word. In these circumstances the only way to learn the proper pronunciations is the same way in which one has to learn how to pronounce English properly. (Though such pronunciation differs from one region to the next.) Namely, by listening to an Englishman speak the language (or an American or Australian). An example of this problem comes in Bengali, for instance, with the final 'a'. Sometimes it is pronounced but most often not. The only way to know for sure is by listening to others. 
One Sanskrit and Bengali scholar who is a good friend suggested that the final 'a' should always be written if it is pronounced or not, just like the final 'e' in English words, which is also not pronounced itself but indicates how the previous vowel should be sounded. This we were ready to accept until, while running the spelling check on this book we found that words like 'pandit' and 'avatar' have already been incorporated into the English language, without the final 'a'. Since this 'a' also doesn't affect the pronunciation of the previous vowels then  why have it hanging around unnecessarily?
The system that has been introduced in this book, "Lord Caitanya's Eternal Associates" is only being introduced for the first time and therefore may have some imperfections. The readers of this book are encouraged to correspond with the editors, giving their suggestions and comments as to how the system might be perfected. 
Another problem is that by now we are already used to seeing a number of Sanskrit and possibly a few Bengali words spelt in a particular way. To drastically change the spelling, of especially a Sanskrit word, appears rather presumptuous. We may, after having said all of this, have a license to spell words of pure Bengali origin in the way that they should be spelled, but do we have the right to spell Sanskrit words, which also exist in the Bengali language, with a spelling which approximates the Bengali pronunciation? Mabye sometimes yes, mabye sometimes not. This could depend on how much we are already used to seeing the word appear with a particular spelling. For instance, the word j¤äna could as well be spelled as gyän. Fortuntely for us, this book deals mainly with the topic of pure devotion (bhakti), so this word doesn't come up too much. Still it does creep in sometimes. 
We could just as well spell most of the words with English letters and throw in a few accent marks, or lines over the long vowels, to show where the stress should be given (which by the way, is how these words were originally annotated). For instance why not just spell Krsna as Krishna? Or Radha as Radha? But we are so used to seeing Krishna as Krsna, and a sort of mystical presence is invoked by seeing these heiroglyphic symbols, (which according to some make the book appear more scholarly), that it just appears too ordinary to spell Krsna as Krishna. Still, I cannot see any reason to spell desh as de‘a, when it seems so much more obvious how to pronounce it by the first spelling. So now we enter the realm of arbitrary thinking. No doubt the scholars will be enraged by what they must necessarily condemn as useless speculation, but how much a percentage of the population are they anyway? 
So this brings us to the point of introducing some of the new symbols in our Bengali diacritics system which I think only amounts at this point, to one. Namely an 'r' with a dot over it. There is not a shadow of a doubt that this symbol is very much needed since the old 'd' (‡) with a dot underneath it comes no where close to approximating the proper pronunciation. 
One close friend told how he spent days trying to find the 'Srépä†' of Nityänanda Prabhu, located in the district of 24 Parganas in West Bengal, by asking the whereabouts of 'Kha‡adaha'. People told him, "Well we know where 'Khardaha' is, but we never heard of this place 'Kha‡adaha'. Acyutänanda Swämi, who was very fluent in Bengali (Bangla), also used this 'r' with a dot over it in his transliterations of the songs of Bhaktivinode Thakur. We can't use an 'r' with a dot underneath it because that symbol already exists for 'ri' (å). 
'C's are always pronounced as 'ch' and never as 'k' so there is no point in saying anything further on this point. In Bangla there is no sound for 'v'. The letter comes in the alphabet but it looks exactly the same as the character for 'b' and is consequently pronounced the same. Similarly, although 'y' exists in only a few rare instances (usually at the end of a word), it is usually pronounced as 'j'. 
In Sanskrit the 'Anuswär' is written as an '‰', and its pronunciation is given as the 'n' in 'bon' (French). In the 'Bengali Pronunciation Guide' given in BBT books the 'anuswar' is still represented by a '‰' but its (proper) pronunciation is given as the 'ng' in 'song'. Since the candra bindu's    pronunciation more resembles that of the Sanskrit 'anuswar' then it's symbol could be given as an '‰' except that most people would simply continue to pronounce it as an 'm', as they do with Sanskrit words. In the 'Bengali Pronunciation Guide' (BBT) the symbol given for Candra Bindu is '‹' which is also the same symbol given for  . In actuality however, it is the anuswar and   which have a similar sound and not the candra bindu and . Though it looks rather odd at first (after seeing '‰' for so long), the 'anuswar' is probably best represented by 'ng' since that is in fact what it sounds like (as well as   ). As far as candra bindu goes however, neither the '‰' or the '‹' is really very suitable because it usually comes out as an 'n' or an 'm'. Therefore we will just use a candra bindu    for the time being. 
'W' comes a little closer than 'v' to getting the proper sound in words like 'Adwaita' and '�swara' though the actual Bangla pronunciation is rather a doubling of the consonant, as in Addaita (Adwaita) and Issor (Iswar). Any consonant which has another consonant (ya, ba, ma) joined to it is simply doubled. So that vidya becomes vid-da and padma becomes pad-da. 'R' however, joined to a consonant is sounded - as in brahma. 
T's and th's with a dot underneath are pronounced differently than those without so this dot serves some function, though only someone who is seriously learning the language would probably bother to learn the difference. N's whether they have dots above or below, or a tilda above, all end up sounding the same, thus the dots and tildas become more or less superfluous. An s with a slash above or a dot below sounds the same in either case but does indicate something about the pronunciation of consonants which might be joined with it. 

In closing we would just like to invoke the presence of Shree Brindäban Dhäm (Sré Vrindävana Dhäma), the BrajabäsŒs (VrajaväsŒs), Mother Jashoda and Shree Jamunädevé (Mother Ya‘oda and Sré Yamunä devé).

re-written
Notes on Pronunciation of Bengali Words and Use of Diacritics

Since Sanskrit is a very precise language, the standardized system for its pronunciation, through representation of the Sanskrit alphabet with Roman letters and the use of diacritic marks, is fairly adequate. Though the system is somewhat complicated and not easily grasped by one and all, it at least works for those who have understood it. The same system, however, is found to be very inadequate for the Bengali language, in terms of intimating to one what should be the proper pronunciation of Bengali words.

The Bhaktivedanta Book Trust has published numerous English translations of Sanskrit and Bengali literatures. The students of the International Society for Krishna Consciousness hold daily classes on these literatures, and it is from my experience in listening to many of those classes that I am prompted to make these comments. Included in the Sri Caitanya Caritamrita is a "Bengali Pronunciation Guide", ostensibly placed there to assist the reader in pronouncing the words of Sri Krsna das Kabiraj Goswami. However, I have yet to hear anyone come even close to the proper pronunciation of these Bengali words, assisted by the said pronunciation guide.

Srila Bhaktisiddhanta Saraswati Thakur predicted that one day persons would learn Bengali just so that they could read Sri Caitanya Caritamrit a in the original.
One problem which we encounter is the same problem which is found with the English language. Simply by seeing a word spelled one still may not know how to pronounce it. This is due to a lack of consistency and absence of strict rules for pronunciation. Whereas the Sanskrit language is seen to excell in this regard, Bengali and other Indian languages, which are originally a mixture of Sanskrit and Prakrit, have less strict rules for pronunciation. It can therefore become somewhat arbitrary how one pronounces the word. In these circumstances the only way to learn the proper pronunciation is the same way in which one has to learn how to pronounce English properly. (Though such pronunciation differs from one region to the next.) Namely, by listening to an Englishman speak the language (or an American or Australian). An example of this problem comes in Bengali, for instance, with the final  a . Sometimes it is pronounced but most often not. The only way to know for sure is by listening to others. Even then, it may be pronounced in one context, say, when singing a song, and not in another. For instance, one can say prem, or also prema.

One Sanskrit and Bengali scholar suggested that the final  a  should always be written, if it is pronounced or not, just like the final  e  in English words, which is also not pronounced itself but indicates how the previous vowel should be sounded. This I was ready to accept until, while running a spelling check on a book I had translated, I found that words like pandit (spelled pundit, albeit) and avatar have already been incorporated into the English language, without the final  a .

Another problem is that by now we are already used to seeing a number of Sanskrit and possibly a few Bengali words spelt in a particular way. To drastically change the spelling, of, especially a Sanskrit word, appears rather presumptuous. We may, after having said all of this, have a license to spell words of pure Bengali origin with a more precise phonetic rendering, but do we have the right to spell Sanskrit words, which also exist in the Bengali language, with a spelling which approximates the Bengali pronunciation?
This could depend on how much we are already used to seeing the word appear with a particular spelling. For instance, the word j¤ana could as well be spelled as gyan.
We could also just as well spell most of the words with Roman letters that are phonetically arranged and throw in a few accent marks, or lines over the long vowels, to show where the stress should be given. The old system was very similar to that used in modern day dictionaries. A mark    , was place above the syllable that gets the stress. This is one of the biggest problems for westerners. At least in English the stress is most often given to the penultimate syllable, thus Bengali and Sanskrit words like, Narada, Narayan, Draupadi, hladini end up being pronounced as Narada, Narayan, Draupadi and hladini. Yet, since this is the system that was prevalent a hundred years or so ago, this might be seen to be progress in the wrong direction. Words like Shree now appear clumsy compared to Sri. Also the British representation of English words differ than that of other countries. It was mainly through their influence that the previously existing phonetic system came into use. I have seen old maps of India where Nadia was spelled Nuddeah. Even towns in modern day England, spelled as Leicester, are nevertheless pronounced as Lester. So, as is often the case, we seem to be searching for a safe middle ground.

One point that was touched on before is the fact that we are now used to seeing certain words spelt in certain ways. Krsna, could perhaps be more practically spelt as Krishna, as it also is, but now that we are used to seeing Krishna as Krsna, a sort of mystical presence is invoked by seeing these heiroglyphic symbols. It just appears too ordinary to spell Krsna as Krishna.
Other words like desa, appear so much more sensibly spelled as desh. So now we enter the realm of ambiguousness and arbitrary thinking.

One new symbol that I am firmly convinced needs to be introduced is an  r  with a dot over it (r). This is a slightly rolled or trilled  r  . There is not a shadow of a doubt that this symbol is very much needed since the old  d  (d) with a dot underneath it comes no where close to approximating the proper pronunciation. 
One friend told how he spent days trying to find the Sripat of Nityananda Prabhu, located in the district of 24 Parganas in West Bengal, by asking the whereabouts of Khadadaha. People told him, "Well we know where Khardaha is, but we never heard of this place Khadadaha.
An anthology of songs composed by Sri Bhaktivinode Thakur, compiled by Acyutananda Swami, makes use of this  r  with a dot over it. We can't use an  r  with a dot underneath it because that symbol already exists for  ri  (r). I'm also not sure what the advantage of  r  is over  ri .

 C 's are always pronounced as  ch  and never as  k  so there is no point in saying anything further on this point. In Bangla there is no sound for  v . The letter comes in the alphabet but it looks exactly the same as the character for  b  and is consequently pronounced the same. Similarly, although  y  exists in only a few rare instances (usually at the end of a word), it is usually pronounced as  j .  Y  after a consonant affects the pronunciation of the vowel that follows. Though the  y  itself is not sounded much, the vowel, for instance, the  a  in jnana, sounds like the  a  in  hat - gyan. Otherwise, this very American rendering of  a  does not have much place in Bengali or Sanskrit. Though most people pronounce the word Sanskrit as Syanskrit, its proper pronunciation is Sungskrit. This raises the question whether an  a  or a  u  better meets the requirements for words like Sanskrit and pandit (Sunskrit/Sungskrit and pundit).

In Sanskrit the Anuswar is written as an  m , and its pronunciation is given as the  n  in  bon  (French). In the Bengali Pronunciation Guide given in BBT books, the anuswar is still represented by a  m  but its (proper) pronunciation is given as the  ng  in  song . Since the candra bindu's     pronunciation more resembles that of the Sanskrit anuswar then it's symbol could be given as an  m  except that most people would simply continue to pronounce it as an  m , as they do with Sanskrit words. In the Bengali Pronunciation Guide (BBT) the symbol given for  candra bindu is  n  which is also the same symbol given for     . In actuality however, it is the anuswar and     which have a similar sound and not the candra bindu and     Though it looks rather odd at first (after seeing  m  for so long), the anuswar is probably best represented by  ng  since that is in fact what it sounds like (as well as     ). As far as candra bindu goes, however, neither the  m  or the  n  is really very suitable because it usually comes out sounding like an  m  or an  n . Therefore, it might be best just to use a candra bindu     .
 W  comes a little closer than  v  to getting the proper sound in words like Adwaita and Iswara though the actual Bangla pronunciation is rather a doubling of the consonant, as in Addaita and Issor. Any consonant which has another consonant (ya, ba, ma) joined to it is simply doubled. Thus vidya becomes vid-da and padma becomes pad-da.  R  however, joined to a consonant is sounded - as in brahma. 
T's and th's and d's and dh's with a dot underneath are pronounced differently than those without, so this dot serves some function, though only someone who is seriously learning the language would probably bother to learn the difference.  N 's whether they have dots above or below, or a tilda above, all end up sounding the same, thus the dots and tildas become more or less superfluous. An  s  with a slash above or a dot below sounds the same in either case but does indicate something about the pronunciation of consonants which might be joined with it. Sometimes however, an  s  with a slash above it is pronounced as a regular  s , as in Sri.

Sri Madhabendra Puri
Baisnab Dharma has manifested from or been revealed by Madhabendra Puri. On the opposite bank of the Biraja River, in Brindaban, is a transcendental Desire Tree, full with the fruits of Prita (gratified love), Preya (affectionate love), Batsal (bestowed love) and Ujjval (flaming, amorous, passionate love). Madhabendra Puri is the self-same incarnation of these fruits.								    [Gaur Ganoddesh Dipika 22]

Madhabendra Puri is totally imbued, totally saturated with the mellows of loving devotion. One can attain perfection simply by remembering his name. All of his disciples, beginning with Sri Isvar Puri and Ranga Puri, are also similarly mad in the ecstacies of the mellows of devotion. Throughout Gaurdesh (Bengal) and Utkaldesh (Orissa) all of his disciples are found to be devotees of Krsna, addicted to the mellows of loving devotion. He is renowned within the Madhva sampradaya. Veritably, he is an ocean of good qualities, the favourite of Sri Lakkipati.

When Nityananda Prabhu was touring of all the holy places of India for the purpose of purifying them, he happened, by the will of Providence, to meet Madhabendra Puripada, near the holy place called Pratici.
Who can possibly describe the love that became manifest during that meeting? Only those who were present can understand something about it.
Madhabendra thought of Nityananda as his friend but Nityananda Prabhu respected Madhabendra as His guru.
Madhabendra Puripad exclaimed, "In getting such a friend as Nityananda I can now consider that Krsna truly has some love for me."   [Bhakti Ratna 5]
When Nityananda Prabhu saw Madhabendra Puri he fainted away in a swoon of ecstatic love and His transcendental body became completely still. Similarly, when Madhabendra Puri gazed upon Nityananda Prabhu, he completely forgot himself and fainted to the ground.

Sri Gaurcandra used to repeatedly remark, that in relishing the mellows of love in devotion, there is no one to compare with Madhabendra Puri.

When the disciples of Madhabendra Puri, headed by Isvar Puri, saw their spiritual master and Nityananda Prabhu fallen in a faint of ecstatic love, they were completely struck with wonder and began to cry. They were so attracted by Nityananda that a deep bond of attachment was immediately formed.
Gradually, Nityananda Prabhu and Madhabendra got back their external consciousness. When their eyes opened and they again got sight of one another, they put their arms around each other's necks and cried tears of joy. Then they began to roll in the sandy earth, carried by the waves of ecstatic love, while rending the sky with their loud roaring.

As a river of love began to flow from their eyes, Mother Earth considered herself blessed to be flooded by that inundation. With the appearance of the transformations brought about by bhab: trembling, tears, and standing of the hairs on end; it could be understood that their bodies had become a place of pastimes for Caitanya Gosai.
Nityananda exclaimed, "Today I have received the fruit of all my travels to the holy places. In seeing the feet of Madhabendra Puri, I have received the treasure of love of God, and thus my life has become blessed.
Madhabendra Puri continued to embrace Nityananda Prabhu tightly to his chest. He wanted to say something but his voice was choked up due to experiencing intense emotions. 
Isvar Puri, Brahmananda Puri and the other disciples of Sri Puripada who were present, became completely enamoured by Nityananda Prabhu. Some other pilgrims were present at that place, but being devoid of devotion, they couldn't understand what was going on and continued to converse amongst themselves. The devotees felt some sorrow to see the behaviour of those dull headed brutes so they retreated into the forest to be rid of their company. When they were alone together again, their distress was alleviated and they continued to relish the mellows of Krsna prema. In this way Nityananda Prabhu and Madhabendra Puri spent some days together in the happiness of Krsna katha. 

Madhabendra Puri's love of God was very uncommon. Simply upon seeing a dark raincloud he would fall down unconscious. Day and night he imbibed the spirituous liquor of Krsnaprema, and thus remained intoxicated, sometimes laughing, sometimes crying, sometimes raising a tumultuous hue and cry. 

Nityananda also behaved just like a madman, falling down on the ground, his body agitated by waves of ecstasy. As lava belches forth from a volcano, loud laughter erupted from his mouth while his whole body, as if in the throes of a great earthquake, trembled violently. Never before having seen such unprecedented displays of ecstatic emotions, Madhabendra Puri's disciples continuously remained engaged in Harikirtana. No one knew whether it was day or night. Having become completely absorbed in the mellows of Krsnaprema, the days were passing though it seemed to them that not even a moment had elapsed yet.

Whatever was discussed between Madhabendra and Nityananda is known only to them and Sri Krsnacandra. Who else is capable of understanding such subject matter? Madhabendra Puri was unable to give up Nityananda's company and so he continued to roam about, keeping Nityananda with him.
Madhabendra Puri told his disciples, "Never before, in all my travels to all the holy places, have I ever seen such love as this. I could understand that the Supreme Lord is merciful to me when I got a friend like Nityananda as my close companion. Wherever one gets His association, that place becomes the sum total of all holy places and non-different from Baikuntha itself. Whoever simply hears about Him will definitely get the association of Sri Krsnacandra. And whoever bears even the slightest enmity towards Him, though he may be a devotee, is not dear to Krsna."

In this way, day and night, Madhabendra praised the attractive qualities of Nityananda Prabhu. Lord Nityananda respected Madhabendra Puri as his guru and always behaved with him in that relationship. After travelling together for some days, finally Nityananda Prabhu set off in the direction of Setu Bandha while Madhabendra Puri started for Sarayu. Having lost contact with the external world through being totally absorbed in Krsna, neither of them was aware of his own body. In order to maintain body and soul together, they remained in these transcendental states of consciousness. For if external consciousness were to dawn, they would cease to live (due to intense feelings of separation).
[C.B. Adi 9.]
As it was the two of them were practically in the throes of death at being separated from one another. They remained together through mutual remembrance of Krsna and this was what kept them alive.    [Bhakti Ratna 5]

Whoever hears this description of the meeting of Madhabendra and Nityananda will certainly obtain the wealth of Krsna prem.

At the time of his departure from this world, Madhabendra Puri was completely absorbed in separation from Krsna and constantly repeated one sloka. This verse is considered by Gauriya Baisnabs to be the essence of expression of the mood of separation. 

Among his associates and disciples were Sri Adwaita Acarja, Sri Pundarik Vidyanidhi, Sri Nityananda Prabhu, Sri Iswar Puri, Sri Paramananda Puri, Sri Ranga Puri, Sri Ramacandra Puri, Sri Nrsimha Tirtha, Sri Raghupati Upadhyay, Sri Sukhananda Puri, Sri Brahmananda Puri and Sri Brahmananda Bharati.

"Madhabendra Puri's body is totally imbued with divine love, as are his followers. He takes nothing other than the juice of the mellows of love for Krsna as his foodstuffs. Thus his body has become the place of pastimes of Sri Krsna."										    [C.B.Adi 9]

His worshippable Deity, Gopalji, is presently residing at Nathdwar in Rajasthan, and is worshipped by the followers of Ballabhacarja.
ayi din dayardra nath he mathuranath kadavalokyase|
hrdayam tvadalokakataram dayita bhramyati kim karomyaham||
"Oh my Lord! Oh most Merciful Master! Oh Master of Mathura! When shall I see You again? Because by not seeing You, my agitated heart has become unsteady. Oh most Beloved One, what shall I do now?"

Whenever Sri Gaursundor recited this verse, He would faint due to ecstatic love and fall to the ground. There He would remain in an unconscious, paralyzed condition, oblivious to the external world.

Sri Adwaita Acarja
The foremost of all the Baisnabs who reside at Nabadwip is Sré Adwaita Acarja, whose virtuous presence has made all the worlds blessed. He is the most pre-eminent 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 intense eagerness he continually worships Sré Krsna with Tulasi manajaris and Ganges water. By the momentum of his spiritual force, his loud shouts pierce the coverings of this universe and, resounding throughout Baikuntha, reach the ears of Sré Krsna. Hearing this loving summons saturated with devotion, Sré Krsna advents Himself.
On the seventh day of the bright fortnight in the month of Magh, the great ocean of ecstasy swelled to its limits, being forcibly attracted by the moon of Adwaita, Who appeared from the womb of Sré Nabhadebi as the moon appears in the autumn sky. His father, Sré Kuvera Pandit floated in the 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 Nabagram came running to see the child. Everyone remarked that they had never seen such a beautiful baby. What pious activities his father must have performed to get such a jewel of a son, even in his old age. Thus Ghanasyama sings of this auspicious occasion. [B.R.12.1759] The child was named Mongal and his other name was Kamalaksa.

Adwaita Acarja is the combined incarnation of Maha Bisnu and Sadasiva (who resides in Goloka). His two consorts, Sita and Sré are manifestations of Yoga Maya. 

Once when Adwaita performed worship, whatever gods and demigods He was meditating on He saw, all gathered at Lord Caitanya's lotus feet, offering prayers. Raising up his two hands, Adwaita 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, "Acarja, now you should perform My worship."

First Adwaita Acarja washed the Lord's two lotus feet with water scented by flower petals and then with water scented with sandalwood. Next He placed on His lotus feet Tulasi manjaris dipped in sandalwood paste along with arghya [an auspicious offering of rice, durbagrass, 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 Sré Krsna Caitanya Mahaprabhu, Whose Form is all-enchanting. All glories to He who is decorated with the ornaments of Srévatsa 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. 
[C.B.Madhya 6.116]

Hearing Adwaita's prayers Mahaprabhu replied, "My dear Acarja, I am very pleased by your prayers. Now you can ask from me any benediction you like."
Adwaita requested, "My only request is that you distribute love of Krsna even to women, labourers and the ignorant fools as well. [C.B.Madhya 6.167]

A Nrsimha sila and Deities of Sré Sré Madan Gopal fashioned from a painting done by Sré Visakha debi, were worshipped by Adwaita Acarja and are still residing in Santipura at Madan Gopal Para. Santipur is a short distance from Krsnanagar by bus. The place on the banks of the Ganga where Adwaita Acarja worshipped salagram and called out to the Lord to please make His descent into this world, is known today as Babla. A temple has been built in memory of Adwaita Acarja's pastimes there. This place can be reached by rickshaw from Santipur.
Nabadwip
There is no place in the universe like Nabadwip, where the Lord Caitanya Gosai chose to advent Himself. Being aware that the Lord's descent was imminent, Providence bestowed full prosperity there. Who can describe the luxurious and thriving condition of Nabadwip? At each ghat along the Ganges River hundreds and thousands of people would come to take their baths. Young men, old men, as well as children, all were highly proficient in their knowledge of the scriptures. This was due to their having been favoured by the mercy of Sarasvati debi. Though the professors and lecturers were extremely puffed up by their accumulated knowledge, the young students were not afraid to vie with them in philosophical wrangling, hoping that they could defeat their own teachers. People from distant lands far and wide came to Nabadwip to imbibe the mellows of scholarly pursuits. From Mithila, they came to study the 'Nav nyaya' (new logic); from Varanasi the sannyasis and other savants came to peruse 'Vedanta darshan'; from Kanchi they came and from many other places as well. As there were thousands of professors only, one can just imagine how many students were present. Due to the merciful glance of Lakkidebi the inhabitants of Nabadwip were perfectly happy, but their accumulation of material knowledge and piety only served them in the capacity of making them expert in wasting time absorbed in the world of family, society and friends.
With the dawning of the age of Kali, the world became devoid of devotion to the two brothers Ram and Krsna, and so the nature of the people of this age is easily predictable. "Work is worship" becomes their slogan and all of their waking hours are spent praying to the goddess Mangal Candi for material prosperity. By worshipping the goddess Manasa, men become arrogant and conceited. After fashioning dolls to represent these goddesses, they spend vast amounts of wealth to perform their worship. Sometimes they perform marriages of cats, monkeys or dolls at great expense, what to speak of the attention and wealth they lavish on the marriages of their own sons and daughters. In this way the better part of their time is wasted in fruitless pursuits. The Bhattacarjas, Cakravartis and Misras, each being absorbed in their own specific department of learning, entirely miss the purport of the scriptures and preoccupy themselves only with gyan and karma (knowledge and pious work), not perceiving the essential prerequisite for all endeavour, namely bhakti (devotion).
After so much endeavour and application, the only result is that they fall into the noose of Jamraj and perish. No one is interested to hear descriptions of the fact that the religion of this age, the divine dispensation for this ocean of faults (Kali yuga) is Krsna kirtan (congregational chanting of the holy names of Krsna). They are too busy in discussing the faults of others and in trying to make even other's good qualities appear contemptible. Amongst even the so called renunciates who are so puffed up by their performance of penances and austerities, there is not one to be found whose mouth is decorated with the transcendental vibrations of the holy names of Hari. Only by some chance good fortune, some of them are habituated to take the names of Govinda and Pundarikaksa during their bath, though they consider it an offence to say the name of the Lord at other times. Those who explain the Gita and Bhagavat never do so in terms of devotion (bhakti). 
When the devotees saw all these symptoms of the fallen souls of this age, they felt great distress and hopelessness for the lot of those unfortunate people. "How can they possibly be delivered? They are totally absorbed in gratifying their senses through association with material objects. We are hesitant to request them to celebrate the Name of Hari as they will simply make offences and hinder our devotional practices. We also know that even if they are requested they will never chant. Their constant engagement is to make dissertations concerning their vast learning and aristocratic lineage."
For this reason the devotees silently performed their devotional practices by worshipping the Deity in their homes, bathing in the Ganges and discussing Krsna katha; all the while praying for the descent of the Lord Krsnacandra, that He might come quickly in order to save the fallen souls by awarding them His blessings. In the midst of the scene thus described sat Adwaita Acarja, foremost of the Baisnabs, who was honoured by all. As the instructor of everyone, in terms of knowledge, devotion and renunciation, his eminent position was un eclipsed and in describing specific devotion to Sré Krsna he was as like Lord Siva himself. Whatever scriptures exist within the three worlds, he explains the essence of them all in terms of pure devotion to the lotus feet of Sré Krsna. He could interpret even the scriptures of the Mayavadis, like 'Yogavasistha,' in terms of devotion. With intense eagerness he continuously worships the Lord with offerings of Tulasi manjaris and Ganges water. The strength of his desire that Sré Krsna will advent Himself is so great that his loud cries pierce the covering of the universes and resound around within Baikuntha. When Sré Krsna hears the Acarja's loud calling He becomes submissive to such devotion and thus agrees to make His appearance.
Adwaita Acarja has come to be known as the pre-eminent chief of all the Baisnabs, due to the excellence of his rapport or communion with the Supreme Lord. Residing in Nabadwip however, surrounded by a world devoid of devotion, he felt great sadness. The people continued to remain totally engrossed in the mellows of mundane dealings, without the least desire to attain devotion to Lord Krsna through the performance of His worship. Rather they would worship Vashuli and other concocted demi goddesses with the articles meant for worship of the Supreme Lord. Even some of them would worship various yaksas with offerings of wine and flesh. The tumultuous uproar caused by their continuous revelry of dancing, singing and playing on musical instruments drowned out the only auspicious sound for them, namely the Holy Names of Sré Hari. Though these demented souls consider that they are performing pious activities meant to create an auspicious atmosphere, in reality the demigods who are capable of invoking material auspiciousness are not at all pleased by their activities, devoid as they are of any relationship with Sré Krsna. Since he could understand all of this, Adwaita was deeply troubled.
Adwaita had an extremely compassionate heart by nature and because of this sympathetic nature he deeply considered how these fallen souls might be delivered. "The only sure cure for such a diseased condition amongst the people will be if my Lord Himself makes His appearance. My name is 'Adwaita Simha', to advertise my self-aggrandisement and to indicate that I am non-different from the Lord (Maha Bisnu) Himself. However, this name will only be fulfilled if I can cause the appearance of He who gives pleasure to the inhabitants of Baikuntha. After bringing the Lord of Baikuntha here, we will dance and sing together, celebrating His appearance, and by seeing this alone the living entities will be saved from ruination!" With this resolute purpose as his aim, the Acarja would continuously worship the Lord Sré Krsna, with steadfast concentration of mind. The Lord Gaurasundar Himself has declared many times that the cause of His descent was non other than Sré Adwaita.
The devotees felt a great conflagration within themselves to see that the world had become devoid of devotion. Since no one was interested to hear Krsna katha, they would simply do kirtan, each of them alone and by this obtain a little happiness. In the early morning during the brahma muhurta, just before the sunrise, they would gather at Adwaita Acarja's house and while glorifying and discussing Sré Krsna they forgot all their distress. This was their only relief. Otherwise they simply sat alone and cried, seeing the world around them as a blazing fire. Adwaita could easilyl attract those who were Baisnabs to come into his association, but he was unable to make his message understood by those who passed their days as do ordinary animals.
"What is this sankirtan? Why should we chant Krsna's name, or dance in the ecstasy of that kirtan? What will be the benefit of that? Who is a Baisnab? We don't know (or care) about these things!" Thinking of nothing other than their hopes and aspirations for their sons and wealth, all these great atheists gather together to heckle and laugh at the Baisnabs. For this reason Adwaita was so sorrowful that he remained fasting while the other devotees breathed deep sighs.
In the evening Srévas and his other three brothers would loudly chant the Holy Names of Hari within their house. At this the atheists remarked, "Oh no! This is very dangerous! They'll cause the destruction of our whole village. If the Mohammedan rulers get wind of this then it doesn't look good for us. As it is, they are by nature very cruel and harsh in their dealings with us. They won't like this kirtan at all." Someone else chimed in, "We should drive that brahmana (Srébas) out of our village by breaking his house and throwing it in the river. For the benefit of our village he should be driven out. Otherwise the Mohammedans will simply eradicate this village from the face of the earth." 
When the devotees heard the impious heretics speaking in this way they simply cried while calling softly, "Krsna." The flames of Adwaita's anger raged so much that when he stood up he wasn't even aware that his outer cloth had fallen off.
"Hear me Srévas, Ganga das and Suklambar! I am going to personally bring Sré Krsna Himself here, within the vision of these blasphemers and godless rogues. He will personally deliver them from their wicked existence by instructing all of us regarding devotion to Himself. If I am unable to do so then I will manifest my four arms which hold the conch, lotus, club and disc. With that disc I will separate these rogues' heads from their shoulders. Only then will I be sure that Krsna is my master and I His worthy servant.
This was Adwaita's incessant mood which he continuously expressed. With this resolute purpose in mind he worshipped the lotus feet of Sré Krsna. All of the devotees became of one mind and they also worshipped Krsna's lotus feet, bathing them with their tears.
They roamed throughout Nabadwip but nowhere could they find any mention of the goals of human life, namely devotion to the Supreme Lord. Some of the devotees were so afflicted that they wanted to give up their bodies, while some simply sighed and cried while saying, "Krsna." None of them had any taste for food and therefore they hardly ate anything. They were so distressed by the behaviour of the mass of people. They had given up any pretence of enjoyment and thus concentrated their entire energy on causing the descent of the Lord.
Due to the wicked inclination of the people in general, Adwaita and the other devotees continued to pass their days in shedding tears. Vishwarupa one day exclaimed in great sadness, "I don't want to have to see these people's faces any more. I will go to the forest. In the early morning hours of the dawn, Vishwarupa would take his bath in the Ganges and then come to attend the meeting of the Baisnabs at Adwaita Bhavan.
Vishvarupa
Because Viswarupa explained the scriptures exclusively in terms of devotion to the lotus feet of Sré Krsna, Adwaita was extremely pleased and roared loudly in jubilation. Though he was engaged in worshipping the Deity while Viswarupa was discoursing on the sastra, he was so happy to hear Viswarupa's explanations that he left his puja to come and embrace Viswarupa. At this the Baisnabs cheered in ecstatic jubilation, "Hari! Hari!" In the ecstasy of that moment the devotees entirely forgot their previous moroseness and roared loudly like lions. As the devotees were disinclined to leave the company of Viswarupa to return to their homes, Viswarupa was similarly not interested to leave the association of the devotees at Adwaita's house to return to his own house.

However, when Saci Mata had finished her cooking however, she would send Nimai to fetch his older brother from Adwaita's house. When Nimai came to Adwaita Bhavan he saw the devotees all seated together discussing Krsna katha. As He addressed His older brother, intimating that it was time to come home to take his meal, the devotees glanced in that direction to see who had come found their eyes irresistably attracted by the form of Viswarupa's younger brother. They continued to relish His enchanting appearance with unblinking eyes. Every limb of His body was graced with the limit of matchless loveliness, beauty and charm. The beauty of millions of moons can not even compare with the radiance of the nails of His lotus feet. His body naked and covered with dust from playing outside, He smiled very sweetly while addressing Viswarupa, "Brother! It is the time to take your meal now. Mother is calling." At this Viswarupa would take leave of the Baisnabs and after wrapping his chaddar around his shoulders, proceed towards his home with his younger brother Nimai. The devotees would remain staring after Them, having been mesmerized by the captivating beauty of Nimai. It was as though they were all in some kind of ecstatic trance. Even they had ceased to talk about Krsna. Of course it was only natural that they should become so fascinated by seeing Nimai. Even though they might not have been conscious at the time that He was their worshipful Lord, still their minds were captured by Him. This is the business of the Lord to steal His devotees' minds away. Others of course cannot understand this.
During the course of hearing the narration of the Brahma mohana lila from Sukadeb Gosvami, Pariksit Maharaja found it very wonderful to hear how the residents of Braja had more affection for Krsna than they did for their own sons. Sukadeb Goswami explained that without the presence of the Paramatma within living beings, no one has affection for their sons, wives or friends. Rather they very quickly remove them (the bodies) from the house as soon as the Paramatma is no longer present. The real object of affection is that Paramatma, who is none other than Sré Nandanandan. This of course applies only to devotees. Others, like Kamsa, feel no affection towards Krsna because of their offences. Sugar is naturally sweet, but to them who are diseased it may taste bitter. This however is not the fault of the sugar but rather the fault of their tongues. So it is that the supremely sweet Caitanya Gosai was not recognized by anyone other than His devotees, whose minds He had captured in all respects and for all time. In this way, Baikuntha Ray Sré Biswambhar, took his older brother's hand and led him towards home, leaving the devotees at Adwaita Bhavan in a swoon of infatuation.
Adwaita Acarja thought to himself. "This is no ordinary child." To ascertain the feelings and perceptions of the other devotees (regarding this matter) he ventured to mention, "I am not sure just what kind of boy He is." To this everyone replied by praising Nimai's charming appearance.
Vishwarupa would immediately return to Adwaita's house after taking his meal. He was not interested in family life and preferred to continuously pass his time in the ecstasy of Krsna katha. What little time he passed at home was spent within the family temple of Lord Bisnu, where He engaged himself in worshipping and meditating on the form of Lord Bisnu (Salagram sila).
When Vishwarupa came to know that his mother and father were making preparations for his marriage he felt pained at heart and thought to himself, "Now I will have to renounce the world." In his mind he could find no other solution but to retreat to the forest. Thus the inevitable came to pass and Vishwarupa accepted sannyasa. The Supreme Controller Himself knows His own heart. He then came to be known in the world and "Sankararanya." Now the foremost of the Baisnabs set out on innumerable and unending paths. 
When Mother Saci and Jagannatha Misra found out that Vishwarupa had left home never to return, their hearts were practically consumed by the flames of lamentation. In the company of the other family members and acquaintances they cried very loudly, while Sré Gaura Ray Himself fainted to the ground, feeling unbearable separation from His brother. It is impossible for me to properly describe their feelings of separation. Jagannath Misra's house became inundated with an ocean of tears. When Adwaita and the other devotees came to hear this news, they were thunderstruck and similarly began to shed tears. In fact all the gentlemen and ladies of Nadia were very sad when they heard that Vishwarupa had gone away.
Jagannath and Saci's hearts were rent asunder. They simply called out "Viswarupa! Viswarupa!" As Misra Candra became overwhelmed with grief at the loss of his son, his friends tried to console him by saying, "Misraji, calm yourself! You should not feel such sorrow. By your son's action he has liberated his entire family. Thirty million members of that dynasty in which someone accepts sannyasa, receive the benediction of residing in Baikuntha. By the action of your son it is to be understood that his culture of knowledge has born fruit and thus his education has been crowned with success. What could possibly be a greater cause for rejoicing!" In this way they tried to console him, catching hold of his hands and feet. "This ornament of your family, Biswambhar, will carry on your lineage as your descendant. So what do you have to lament about? What is the need of millions of sons, for one who has this one son as his own?" Though his friends tried to solace him in this way, still Jagannath Misra's anguish raged on unabated. Whenever he would somehow or other finally become composed, the next moment he would remember the good qualities of Vishwarupa and would again lose his patience. Misra Mahasoy confronted his friends, "Please tell me,, what proof do I have that this other son will remain at home? I feel in my heart that he might also go off to follow his elder brother." Krsna gave me Vishwarupa, and now He has taken him away. Whatever Sré Krsna Candra desires is bound to take place. Though the living entity has minute independence he has no power of his own to accomplish anything. My dear Lord, I surrender my body and senses to you!"
Gradually, by fixing his mind in transcendental knowledge, Jagannath Misra, who was very wise and serene by nature, was able to rein in his emotions and make himself calm and tranquil once again. So it came to pass that Sré Vishwarupa, who is non-different from Nityananda Swarup, accepted sannyasa and left his home for good. Whoever hears this narration of Vishwarupa's acceptance of sannyasa, receives the benediction of devotion to Krsna and the noose of karma around his neck is cut down from the gallows of material existence. 
The devotees were simultaneously delighted and dejected by constantly contemplating Vishwarupa's acceptance of sannyasa. "We used to have such nice discussions of Krsna katha with Vishwarupa, but now Krsna has taken him away. Come, we shall also go to the forest. Let us not have to see the faces of these sinful rascals any more. Just how much longer can we tolerate these blasphemous rogues' sarcastic remarks. Everyone here is incessantly enamoured by the flickering waves of material enjoyment. We never get to hear the highly auspicious names of 'Krsna' from their mouths, rather we simply have to stand by helplessly and watch them drown themselves in temporary and false enjoyments. Even if we try to make them understand they still refuse to take the straight and narrow path which leads to Godhead. Rather, they are busy to increase their bondage by ridiculing us. They accost us so, "By worshipping Krsna what happiness are you getting? You have to eat by begging. Rather it seems your distress is simply increasing." The devotees decided that since these infidels are unfit to associate with, what is the point in living in their company? We should just go to the forest." Having spoken in this way they sighed deeply.
Adwaita Mahasoy tried to console them, "Just try to be patient. Great happiness is yet in store for us. I am sure of it. I am feeling such exalted ecstasy in my heart that I am sure Krsnacandra has advented Himself. If with a cheerful heart you all simply sing the name of Krsna then you will see Him here before you within a short number of days. That Krsna will perform His pastimes, taking all of you as His companions, and only then will Adwaita know that he is the pure devotee of the same Sré Krsna. Mercy as this is rarely achieved by such stalwarts as Sukadeb Goswami or Prahlad. Yet this mercy will be easily attained by such servants as all of you." 
When the devotees heard these nectarean words of Adwaita, they cried out, "Hari! Hari!" In great ecstasy their emotions once again soared in the heavenly realm of blessed delight. The Lord Gaurasundar, Who was playing with his friends, heard their loud roaring and entered the house. At this they addressed Him, "Why have you come just now, our darling?" 
Prabhu replied, "Why did you call Me?" Having said this much, He again ran outside to play with His friends. By the potency of His yogamaya none of the devotees could understand what was going on.			   [C.B. Adi 2]
Passing their days in sadness
Though the devotees remained absorbed in chanting the holy names of the Lord, the infidels who were not aware of any object in life other than the accumulation of wealth and sons, continued to taunt the Baisnabs. Whenever they heard the devotees engaged in harikirtan they would make cutting remarks in jest, "Oh let them go, they are just trying to fill up their bellies by posing as mendicant sadhus. By evading the culture of knowledge meant for ultimate liberation in Brahman, what do they possibly hope to accomplish by simply dancing in such a vain and arrogant fashion. What kind of behaviour is this? I have read the Bhagavatam but nowhere did I find any mention that one should dance like this and cry. Because of the chanting of Srévas Pandit and his three brothers during the early morning, we are unable to sleep properly. Is there no piety in chanting softly to oneself? What is the necessity of dancing, singing and shouting so loudly?" 
Those sinful rogues had nothing favourable to say whenever they saw the Baisnabs. By hearing their remarks the devotees could not help but feel afflicted, if not for themselves then for the future of such godless hypocrites. Their only shelter was the most merciful Lord, Whose compassion they entreated by calling His name softly between sobs. They tried to reassure themselves with the hope that, "We only have to tolerate this a few more days, after which time the cause of all our distress will be entirely uprooted by the appearance in this world of Sré Krsna Candra.
When the devotees came to Adwaita Acarja's house that day they mentioned to him the remarks of the immoral rogues. Adwaita flew into a rage and began his tandava dance (that Lord Siva dances at the time of the annihilation of the universe) while roaring loudly, "I will destroy them all." 
Then again he restrained himself, "No wait! My Lord, the bearer of the Sudarsan cakra is on His way here. When He arrives then we will see what happens in that place called Nadia. I will bring Krsna within the vision of everyone. Then only can I be called Adwaita (or non-duel; the same), the store of the Supreme Lord, Sré Krsna. My brothers you just have to wait a few more days before you will be able to perceive Him before you." 
By listening intently to these consoling words of the Acarja, the devotees were able to forget their tribulations and so began a roaring kirtan. The supremely auspicious name of Krsna rose up out of the midst of their sorrow, like the sun ascending Mount Sumeru, totally dissipating their sadness. They became so overwhelmed that they completely forgot the searing words of those blasphemous heretics. In this way at least a small portion of the people of Nabadwip became so thrilled with rapture that they were transported out of material existence.					  [C.B. Adi 11]
Adwaita's Dream
All glories to the friend of Nityananda who is the wealth of his life. All glories to the abode of love of Gadadhar and Adwaita. Finally Nimai Pandit journeyed to Gaya from where He returned a changed man. The devotees marvelled to see the ecstatic transformation of divine love in the person of Sré Gaurasundar. These incidents they very joyfully narrated to Sré Adwaita Acarja. By the force of his devotion Adwaita could ascertain that now the Lord was about to manifest His divinity. Still it was not possible to understand the true status of the Acarja. He tries to conceal his pre-eminent position whenever it is about to be revealed. Having received this news Adwaita became excited with delight and being completely absorbed in this moment he addressed the devotees, "My dear brothers, today I also have something very wonderful to relate to you. In the night I saw something after I had been contemplating some verses of Bhagavat gita, which I could not perfectly understand. Due to my bewilderment I was feeling uneasy and therefore remained without taking my evening meal.
In the night someone came to me and said, "Get up Acarja! Take your meal now. I am explaining those verses to you. Just take your meal and worship Me. Anyway why are you feeling upset? What you resolved to do has been successfully accomplished. All your fasting, your worship of Me, calling to Me with tears in your eyes. 'Krsna, Krsna!' With your two arms raised high in the sky, that Lord of yours Whom you promised to bring here, will reveal Himself to you now. In every house and village throughout the land the chanting of Krsna's holy names will go on incessantly. Pure devotion which is very difficult for even Lord Brahma to obtain, will by your mercy now be made available to all classes of men. All these devotees in Srévasa's house will now be able to perceive what even the demigods headed by Lord Brahma cannot see. Now you take your meal; I am going. But I will return to see if you have eaten or not." 
The mysteries of Krsna's merriment are beyond my comprehension. In which form will He reveal Himself and to whom? His older brother Vishwarupa would come to my house to give class on the Bhagavad gita and this child, with such a pleasant and beautiful appearance would come to my house also to call his elder brother. He would steal our minds away by His attractive features. I used to bless Him by saying, "May you attain devotion to the lotus feet of Sré Krsna." Then I would think, "He is the son of a well respected and aristocratic family. His grandfather is Nilambar Cakravarti. He is endowed with so many good qualities and is a great scholar. It will be very suitable if He can dedicate Himself to Sré Krsna." 
Now that I have heard His proclamation, my happiness is uncontainable and I simply request Him to bestow His blessings on one and all. May Krsna become favourable to everyone and may the entire world become enlivened by the repetition of His Holy Name, "Krsna! Krsna! Krsna!" If all this is really true then I will know it when they all come here to my house in great ecstasy. Acarjaji roared very loudly and all of the Baisnabs joyfully cheered in return, "Joy! Joy! The names of "Hari! Hari!" resounded from their mouths while the Supreme Lord Sré Krsna manifested Himself in the incarnation of His Holy Names. Someone remarked, "Nimai Pandit has become a Baisnab! Now we will perform sankirtan like we never have before." The devotees offered their obeisances to the Acarja and departed on their way while chanting the holy names of Sré Hari.				  [C.B. Adi 16]
The Prayers of the Devotee's are Answered
One day the Lord wanted to have some fun so he took Gadadhar with Him to  see Adwaita Acarja. When They arrived there They saw Adwaita engaged in worshipping Krsna with Ganga water and Tulasi leaves. Forcefully and repeatedly extending his arms in the air he made the heavens resound with the sounds of "Hari! Hari!" Sometimes he laughed and sometimes he cried, completely forgetting himself. By seeing his anger, manifested as loud roars, like those of an angry lion, one might have thought that Rudra had descended upon the earth. As soon as Sré Biswambhar saw Adwaita Acarja in that mood, He fainted dead away and fell to the ground. By the strength of his devotion, Adwaita was now fully aware of everything and so he exclaimed, "Once again I have met with the Lord of my life." He addressed Lord Biswambhar within his mind. "Now where will You go You thief. For so long you managed to keep Yourself hidden but today You happened to stray this way so I have caught You, because I am also a thief and it takes a thief to catch a thief. You cannot hide Yourself from Adwaita. Today I will rob the thief. By performing Your worship the truth will become manifest." Then Adwaita went to get the ingredients for worship. 
Shortly he returned with padya (footwash), arghya (auspicious substances for greeting a guest), acamaniya (mouthwash), etc. Then Adwaita Gosai began to worship the lotus feet of Sré Caitanya Candra. He smeared sandalwood paste on His feet and then placed nice scented flowers on them. Then he offered incense and lamps. Offering his salutations he recited this verse over and over again:
namo brahmanya-debya go brahmana hitaya ca
jagaddhitaya Krsnaya govindaya namo namah
Having finally been able to recognize the Lord of his life, Adwaita shed tears of ecstasy with which he bathed Sré Biswambhar's feet. With his hands folded before his chest he fell down like a stick at the lotus feet of Mahaprabhu. Gadadhar smiled and after biting his tongue as a gesture of humility he submitted to the Acarja, "Gosai, if you behave so respectfully to someone who is so much your junior (in age), then is that appropriate?" Adwaita simply laughed and replied, "Gadadhar! How long will it take before you realise Who this really is?" Then Gadadhar became astonished and thoughtfully remarked, "Then am I to understand that the Supreme Lord has incarnated?"

After a short while Sré Biswambhar again became externally conscious, only to find Adwaita Acarja in a completely enraptured state. Wishing to keep His true self hidden, Prabhu Biswambhar began, with folded hands, to recite prayers to the Acarja. While offering his obeisances He took the dust of Adwaita's feet and thus surrendered His body to him fully. 
"Oh most noble minded and magnanimous Sir, please bestow your favour upon Me. You should know with all certainty that I belong to you. Simply by seeing you I have become greatly fortunate. If you are merciful to me, then only will Krsna's name awaken within My mouth. You are able to sever one's bonds of material attachment. Krsna is always manifest in your heart. 
The Lord knows how to magnify the good qualities of His devotees and so encourage them. As the devotee worships the Lord, the Lord also worships the devotee. (ye yatha mam parapadyante tams tathaiva bhajamy aham). 
Adwaita thought to himself, "What is the use of Your honouring me now? I have already robbed You, You thief." Then he laughed and replied to Prabhu. "You are greater than all others to me, Biswambhar. I simply want to be able to incessantly see you and remain in the joyful excitement of Krsna katha. In fact all of the Baisnabs are desiring to see You and engage in harinam sankirtan in Your company." Prabhu was very pleased by Adwaita's words and consented with a nod of His head. Then He departed for His house.
Now Adwaita knew that the Lord had become revealed. Nevertheless, just in order to be sure of the validity of his perceptions he quickly set out for Santipur, going there unnoticed by anyone. "If He truly is my Lord, and I His servant, then undoubtedly He will bring me to His side and bind me there in transcendental love." 
Who can understand the mind of Adwaita Gosai. By his potency Sré Caitanya has descended to this world. Whosoever is not able to believe in all of these facts, will certainly and instantaneously meet with his own downfall.
[C.B. Madhya 2)
Vyasapuja
All glories, all glories to the Lord who is fully dependent on Adwaita and the other devotees. By the bestowal of devotion to His lotus feet He delivers the meek and wretched. 
One day Mahaprabhu expressed His desire before Nityananda that they hold Vyasapuja. Nityananda understood his hint and suggested they observe this ceremony at Srévas Pandit's house. Srévas was happy to accept the responsibility of arranging this function and so they all went to Srévasa's courtyard to observe the inaugural invocations which preceed the actual ceremony. 
After bolting the door from the inside they began this adhivas ceremony preliminary function exectued on the eve of a festival). Mahaprabhu became absorbed in the mood of Baladeb, His ultimate purpose being to reveal the true identity of Nityananda Prabhu. After requesting Nityananda to place the plough in His hands, He began calling for varuni (honey). At first the devotees were perplexed as to what they should do but then they got the idea of bringing Ganges water in pots, which Mahaprabhu in His ecstasy, tasted as being non-different from honey. Then all the devotees began to recite prayers and hymns to Lord Balarama. 
Now Mahaprabhu began calling out, "Nara! Nara! Nara!", which He repeated again and again while continuously rolling His head. However, no one could understand the hidden meaning of 'Nara'. Finally they asked him, "Prabhu! Who do you mean by Nara?" 
To this He replied, "That person, due to whose loud shouting I have come here. It is due to Adwaita Acarja that I have descended upon this world. Nara has brought Me here from Baikuntha. Confident that he has accomplished his task he now sits complacently in the company of Haridas. During the commencement of sankirtan I have made My appearance and now I will preach the glories of Hari at every door. Those who are intoxicated by their limited learning, wealth, aristocracy, knowledge and renunciation, as well as those who are offenders to My devotees; to those despicable persons, I'll not give love of Godhead. Otherwise I have come to distribute that which is fit only for Lord Brahma and his associates, to even the most common of commoners. When the devotees heard these words of Mahaprabhu they began to float in an ocean of ecstasy.					[C.B. Madhya 5]
The Lord Calls Adwaita
All glories, all glories to the God of Gods, Who, causing the full moon of consciousness to rise, then instils in it the search for Sré Krsna. All glories, all glories to Sré Krsna Caitanya Candra, who is the star of unlimited pastimes. All glories, all glories to His eternal and spotless fame. All glories, all glories to the Controller of all controllers, the Master of the world and the Form of pure consciousness. All glories, all glories to the dear devotees of Sré Gaurasundar and all glories to their ecstatic dancing. All glories to the life of this world, Sré Gauracandra. Please bestow Your two lotus feet in my heart. All glories to the cause of auspiciousness for the universe, Sré Biswambhar. All glories to the loving servants of Sré Gauracandra. All glories to the heart and soul of Sré Paramananda Puri and all glories to the darling of Swarup Damodar. All glories to He who is the beloved of Sré Rupa and Sanatana. All glories to the very heart and soul of Jagadish and Gopinath. All glories to the master of Govinda. My dear Lord, please bestow Your auspicious glance upon the living entities. 
Thus did Sré Gauracandra, in the company of Nityananda, begin to sport in the revelry of His sankirtan, taking His dear devotees with Him.
Now please hear of the arrival of Adwaita Acarja in Nabadwip, in the way it was revealed within the Madhya khanda. 
One day Mahaprabhu, in His ecstatic mood as the Supreme Lord, called the younger brother of Srévas Pandit and gave him an instruction which was full of nectar, being as it was the impetus for further ecstatic pastimes. "Ramai, go to Adwaita's house and inform him that I have disclosed Myself. 'He For Whom you have performed so much worship, for Whom you cried from the core of your heart and for Whom you underwent so many fasts and other austerities; that self-same Lord has now come and revealed Himself. He has come to distribute devotion to Himself. Come quickly and meet Him yourself." 
You should also tell him privately about the arrival of Nityananda and whatever else you have personally witnessed that you find noteworthy. Tell him to come here without delay, bringing his wife and the articles for performing My worship." 
Having accepted this order on his head, the younger brother of Srévas, Ramai, immediately set out for Santipur while remembering the names of the Lord, "Hari! Hari!". However, he was so overwhelmed with ecstasy that he could not recognize the path. Nevertheless, he somehow or other arrived there, the order of Sré Caitanya having carried him there by the sheer force of its momentum.
When he saw the Acarja he offered his obeisances but found he could not speak due to excessive ecstasy. By the potency of his pure devotion, Adwaita could understand that the Lord had sent for him. Even before Ramai could speak He looked at Ramai and while laughing addressed him, "I suppose the Lord has ordered you to bring me to Him." 
Ramai replied with folded hands, "You are aware of everything today. Come! Let us go quickly." 
Acarja Gosai then became so overwhelmed with joy that it was as though he forgot where he had kept his body. Who can understand the deep character of Adwaita Acarja? Though he was in knowledge of everything his mood again changed, "Now am I to understand that the Lord has manifested Himself through some human being? In which scripture is it stated that there is any incarnation in Nadiyanagar? Your brother Srévas knows of my devotion, renunciation and transcendental knowledge. I am not asking these questions lightly." 
Ramai was well acquainted with the disposition of Adwaita and therefore he simply smiled to himself and remained quiet, without giving any reply to Adwaita's inquiries. Adwaita's character was very deep and unfathomable.
Those who were pious souls, though they might not understand him, were profoundly attracted by his ways. The miscreant rascals however, found that he was a great hindrance to their way of life. Still possessed by ecstatic love, Adwaita now addressed Srévasa's brother, "Now tell me Ramai. Why is it that you have come here so unexpectedly?" 
Ramai could see that Acarjaji had made his mind peaceful in order to properly understand the full import of Mahaprabhu's message, so he again attempted to convey the Lord's order, this time with tears in his eyes. "For Whom you cried so long, for Whom you performed so much worship and for Whom you fasted so often; that Lord of yours has manifested Himself. He has come to distribute His own devotional service, and He is now calling you to come and dance with Him. Taking the six ingredients for performing His worship (water, seat, cloth, lamp, food and pan), the six articles for invoking auspiciousness (cow dung, cow urine, yogurt, milk, ghee and sugar cane), remembering the six items of bhajan (obeisances, hymns, acting only in devotional service, serving His lotus feet, remembering the same and hearing of His pastimes), as well as bringing other decorations, presents and your wife as well, you should now proceed there as per His order. Nityananda Swarup, Who is the Lord's other body and Who is dearer to you than your very life, has also arrived in Nabadwip. You know Them both very well; what shall I say further. My only interest in this is my own good fortune that will arise from seeing You all together."
Having listened carefully to these words of Ramai, Adwaita lifted up his two arms and began to cry in ecstatic love. The emotions that he was experiencing raced ahead and left his mind and body far behind, collapsed in a faint on the ground. When all those who were present saw this they became greatly amazed. After a few moments Adwaita regained his external consciousness and roared loudly, "I brought Him. I brought Him. My Lord has come. Hearing my call, He has left Baikuntha and come here." The tears sprinkled out of his eyes as he again fell to the ground. Now the Mother of the universe, the chaste wife of Adwaita, Sitadebi, also began to shed tears of ecstatic love, having heard the auspicious news of the Lord's appearance. His son Acyutananda also began to shed incessant tears of love. While the mother and her son cried together, all of the household attendants, who came to see what was the commotion, became caught up in the emotional scene and also began to cry. Who could pacify the other as everyone present had become affected by the intensity of that moment? In this way Adwaita's house became totally saturated with love of Krsna. 
As soon as he would become composed, then again another wave of ecstatic emotion would carry him off. In the exuberance of these waves of ecstasy, his body rocked back and forth incessantly. 
Adwaita asked Ramai, "What did Prabhu say to me?" 
Ramai replied, "He said to come quickly!" 
Adwaita accosted him, "Listen Ramai Pandit. He is my Lord, but I want to perceive this directly. If He reveals His opulences before me, then I will place His two lotus feet on my head. Then I will know that He is the Lord of my life. I am just speaking to you the truth of how I feel. 
Ramai submitted, "My Lord what should I say? If I have any good fortune at all, then I hope to be able to witness what you have desired. Whatever you desire, He also desires the same. It is because of you that He has incarnated Himself." 
Adwaita was pleased by Ramai's words and so finally made preparations to go there. He addressed his wife, "Quickly but carefully bring the items required for worship and let us proceed." 
His chaste wife knew the truth regarding Lord Caitanya and so she very devotedly began to collect whatever she could quickly. After various auspicious articles such as sandalwood, flowers, incense, various cloths, condensed milk, yogurt, cream, butter, camphor and pan(betel) had all been collected, Adwaita immediately set out in the company of his good wife. However he forbade Ramai to speak of his immanent arrival to anyone. "You tell Prabhu that Acarjaji didn't come." Let us see what our Lord says then. I will remain hiding in Nandan Acarja's house while you inform them that I didn't come." 
As the Lord Biswambhar is seated in everyone's heart He could easily perceive this plan of Adwaita. When He saw in His mind's eye that Acarjaji had arrived, He Himself proceeded to Thakur Pandit's (Srévasa's) house, where, by the desire of the Lord, practically all of His devotees happened to meet together at the same time. Everyone could understand that the Lord was in an enraptured state and therefore they were all apprehensively sitting very quietly. 
Suddenly the Lord roared and then He, who is the master of 330 million demigods, sat down on the throne of Lord Bisnu. Calling again and again "Nara has come, Nara has come!", He announced, "Nara wants to see some manifestation of My divinity." Nityananda could understand the Lord's intention so he swiftly brought an umbrella and held it over His head. Gadadhar could understand what he was to do and thus brought some camphor and pan for offering to the Lord. All the various devotees took up their respective duties of rendering some favourable services. 
In the midst of this scene: the Lord, seated on the throne of Lord Bisnu, being served by His loving devotees, with the chanting of hymns and prayers going on all around; Ramai enters and is noticed by all those present. The Lord signaled Ramai to remain silent and then addressed him, "Nara has sent you to test Me." 
Then again while repeating, "Nara has come!" Prabhu gently rolled his head. "Though he knows Me quite well, still he thinks he has to induce Me to act. I know that he is at Nandan Acarja's house and has sent you to examine Me. Now go and bring him here immediately. I am pleased with him and now I want to see him." 
Ramai then very joyfully returned and informed Adwaita of everything that had transpired. Floating in an ocean of ecstasy, Adwaita came before Mahaprabhu having accomplished what he set out to. From the distance, he offered Him dandabats and then along with his wife he approached the Lord, all the while reciting various prayers. 
Having finally attained those lotus feet which bestow all fearlessness, he came before the Lord, Whom he now saw decorated very wonderfully, seated at the centre of unlimited universes. His charming loveliness defeated that of 10 million Cupids and a brilliant radiance emanated from His body, which appeared as molten gold. Like the worshipful Deity of 10 million moons, He looked compassionately on Adwaita with a propitious countenance. His two arms, which scintillated with the reflection from heavenly jewels, conquered the splendour of golden pillars from the celestial kingdom. His chest was adorned with Srévatsa and the greatest of gems, the Kaustubha mani. From His ears dangled shark shaped pendants and a flower garland reached down to His knees, hung from His broad shoulders. A radiant brilliance shown all around, conquering the effulgence of 10 million expanded suns. At His lotus feet Rama debi was seated and Anantadeb stood at His head with an umbrella in his hand. It was not possible to distinguish His nails from splendiferous diamonds. Standing in the three-fold bending posture, He plays on His flute and smiles sweetly. The dazzling effulgence was so great that it was impossible to see anything but the Lord, His ornaments and His associates. The four headed Lord Brahma, the five headed Lord Siva and the six headed Karttikeya had their numerous heads bowed at His lotus feet, while Narada, Suka and the other rsis recited hymns in great awe and reverence. An exquisitely beautiful heavenly damsel, in appearance like Ganga debi, got down from a celestial chariot marked with the symbol of the shark (Capricorn) and offered her salutations at the lotus feet of the Lord. Lord Anantadeb with his thousands of mouths was chanting various prayers and hymns while brightly effulgent heavenly administrators (demigods) stood at attention in all directions. These demigods were continuously falling at the lotus feet of the Lord while repeating His name, 'Krsna''Krsna!'. Whatever demigods are known to be in existence, could all be seen bowing down in all directions at the lotus feet of the Lord. The Acarja saw them all get up and mount their various chariots, the flags of which were marked with the elephant, swan, horse, etc. The celestial pathways became almost choked as they all tried to depart simultaneously. Such an unprecedented sight was witnessed by Adwaita to his full satisfaction. Then he noticed great serpent kings, each with a hundred hoods, standing with their arms and hoods raised, reciting hymns, while tens of millions of their wives stood by with folded palms repeating the words, "Krsna! Krsna!" There was not a vacant spot anywhere within the sky or the earth. In all directions various rsis and munis were falling down to offer their obeisances. Having seen such an inconceivable display of the Lord's majestic opulence, the Acarja and his wife were completely awestruck and totally unable to speak a word.
The Lord Vishwambar's natural inclination is that He is supremely benevolent and compassionate. While gazing very mercifully upon Adwaita the Lord addressed him, "I have descended in order to fulfill your resolution, having become obliged to you due to your profuse worship of Me. I was lying down within the milk ocean, absorbed in yoga nidra, when My divine sleep was broken by your loud calls. You could not bear to see the living entities suffering and so you have brought Me here to deliver them. All of My associates who you just now saw surrounding Me, performing My worship and singing My praises, have also taken birth here in this earthly abode. This has all happened due to your will. My devotees, whose darshan is desired even by Lord Brahma and the other demigods, will now be within the vision of everyone.
When he heard these nectarean words of the Lord, Adwaita raised his two arms into the air and again began to shed tears along with his wife. "Today all the days of my life have become successful, along with my most cherished desire. My birth and all of my activities, everything is fulfilled now that I am directly perceiving Your two lotus feet. Even though one may study the four Vedas wherein the Supreme Lord is described, one still may not be able to see Him directly. However, by Your mercy, I am now seeing You standing before me. What power do I have to arouse Your causeless compassion. Other than Yourself, is there anyone else who is capable of delivering the fallen souls?" As he spoke of the Lord's qualities, Acarjaji began to float in an ocean of ecstasy.
The Lord addressed him, "Now you should perform My worship." 
Having received the order of the Lord, Adwaita began to worship the lotus feet of Sré Caitanya with intense devotion and with a jubilant mind. First he washed His feet with nicely scented water and then he covered them completely with sandalwood paste. Next he dipped Tulasi manjaris in sandalwood paste and then placed those on the top of His feet, along with arghya, (a collection of auspicious items such as rice, durba grass, flower petals, etc.) His eyes brimming with tears of love, he now offered incense and a five wicked ghee lamp, all the while reciting prayers and hymns. Finally he uttered various other praises (jay dhvani). In this way, Sré Caitanya Mahaprabhu was worshipped with the five ingredients and the sixteen ingredients.
After he had decorated Prabhu with various cloths, flower garlands and ornaments all according to the Pancaratriki viddhi, he recited one verse while offering his prostrated obeisances. 
namo brahmanya debya go brahmana hitaya ca
jagat hitaya Krsnaya govindaya namo namah" 
"Oh my Lord of the brahmanas, Oh You who cause good fortune to shine on the cows and brahmanas, I offer my obeisances to You. Oh Krsna, Oh Govinda, I offer my obeisances to You again and again." 
First Acarjaji would recite this verse, and then he would offer his obeisances, performing both activities over and over again. Finally he recited other prayers and hymns from all the various scriptures.
All glories, all glories to the Lord of all living beings, of all life itself, Sré Biswambhar. All glories, all glories to the Ocean of Mercy, Sré Gauracandra. All glories, all glories to He who makes the words of His devotees come true. All glories, all glories to Mahaprabhu, the source of all incarnations. All glories, all glories to He who is charmed by the beauty of Lakkidebi, who was born out of the ocean of nectar. All glories, all glories to He who is decorated with Srévatsa and Kaustubha. All glories, all glories to He Who has revealed the 'Hare Krsna' maha mantra. All glories, all glories to He who has accepted the pastime of performing devotion to Himself, in order to teach the fallen souls about the same. All glories, all glories to Mahaprabhu who is non-different from Anantadeb, lying in the milk ocean. You are Krsna. You are Bisnu. You are Narayana, Matsya, Kurma, Varaha and Bamon. In every age you preserve the Vedas (principles of religion). You are the life of Janaki and the destroyer of the raksasa race headed by Ravana. You have bestowed Your benedictions even on Guha, who was a lowly candala , and it was You who gave liberation to Ahalya. In order to protect Your devotee, Prahlad, You appeared as Lord Nrsimhadeb and killed his demoniac father, Hiranyakasipu. You are the crest jewel of all the demigods and the king of the brahmanas.
In Nilacala You are eating 56 offerings a day, prepared by Your devotees there. The four Vedas ramble along trying to search You out, Who nevertheless remain in hiding there. But my Lord, how will You Who are so great and such a valiant hero, keep Yourself hidden? In any case Your devotees are able to catch You and bring You out. You have advented Yourself along with the appearance of the sankirtan movement, the congregational chanting of the Holy Names of Hari. Within the unlimited universes, there is nothing but Yourself. These two lotus feet of Yours are so soft; Gauri and Sankar are continuously absorbed in meditation on the nectar of these lotus feet. Ramadebi is single mindedly engaged in undivided devotional service to these lotus feet, whose glories and fame are sung by Anantadeb with his thousands of mouths. Your lotus feet are always worshipped by Lord Brahma and the Srutis, Smrtis and Puranas are simply narrations and descriptions concerning these two lotus feet. When the heavenly regions were conquered by one of Your lotus feet, at that time Bali Maharaja realised the limit of good fortune by offering his head as a resting place for the other of Your lotus feet. From this lotus foot Gangadebi makes her descent to this world, the tremendous velocity of her falling momentum being withstood by none other that the matted locks of Lord Siva."
The intellect of Adwaita Acarja is far greater than that of ten million Brhaspatis, as is evidenced by his complete understanding of the Absolute position of Sré Caitanyadeb. His consciousness floating in the nectarean descriptions of those lotus feet, his body also took refuge there, falling down on the ground by their side. Then Sré Gauranga Ray, Who is the Supersoul dwelling within the hearts of all living entities, placed those lotus feet on the head of Adwaita Acarja. At that time the heavens resounded with the ecstatic vibrations of "Joy! Joy!" 
At this point, during the climax of these unprecedented pastimes, the devotees simply went berserk with ecstatic love. A huge commotion ensued while some called out, "Hari! Hari!" and others rolled on the ground while experiencing ecstatic symptoms. Still others slapped their arms and thighs and tied their cloths as though they were preparing for a wrestling match. Some were unable to utter a sound, their voices being choked up due to excessive emotion, while others cried very loudly. Adwaita Acarja, in the company of his wife, now felt totally fulfilled, since his previously desired object of receiving the Lord's lotus feet on his head had now been crowned with success.
Then the Lord Biswambhar instructed Adwaita, "Nara! Just dance for Me while performing My kirtan." Adwaita Acarja gave vent to his rapture, now through the medium of dance, as he had received permission from the Lord to do so. The kirtan commenced and gradually brought everyone to the stage of complete enchantment, while Adwaita danced before Sré Gauracandra. In his dancing, the mood of Adwaita would sometimes be expressed very intensely while at other times he would dance very gracefully and pleasantly like a soft summer breeze. Sometimes he would catch a bunch of grass in his teeth (personifying utter humility) and sometimes he would whirl around, and jump up only to fall on the ground and roll around. Sometimes he would sigh very heavily and then completely faint away. Whoever heard that kirtan could in no way remain patient and thus everyone began to dance in ecstasy. Finally, by the inconceivable potency of the Lord, everyone was moved towards sentiments of servatorship. Adwaita then ran to the Lord's side, but when he saw Nityananda Prabhu, he scowled and grimaced by knitting up his eyebrows, at which Nityananda Prabhu laughed in great delight. Then Adwaita also laughed and said, "Oh, good! Nitai has also come. For so many days I had been separated from you. Now that I have you in my grips, where will you go? I'll tie you up!" Sometimes he addressed Nityananda as Prabhu (My Lord) and sometimes as mataliya (a drunkard). These antics caused such great fun that Nityananda Ray, the self-same form of the Lord, expanded for the purpose of performing pastimes, laughed joyously.
As I have previously explained, the Lord Nityananda serves Sré Caitanya in manifold ways and with unbounded and unending eagerness. In one of his forms he serves the Lord by praising His glories (Ananta) and in another of His forms He serves the Lord through meditation. He is both the umbrella as well as the couch of the Lord. As a cowherd boy his songs give Krsna great pleasure. You should know that there is no difference between Nityananda and Adwaita. Those who are blessed can understand this. Whatever contention appears to exist between Them, is an inconceivable demonstration of the fun loving propensity existing in the Absolute. The actual bond of affection that exists between Them is like that which exists between Ananta deb and Shankar. Both of Them are extremely dear to Sré Krsna Caitanya. The fate of those who take sides, not understanding the apparent strife between them, criticizing one and praising the other, is simply to die needlessly.
Having witnessed the superb dancing of Adwaita, the assembled Baisnabs became overwhelmed by high waves in the ocean of ecstasy, and summarily drowned therein. Finally the Lord instructed Adwaita that he should now rest after so much ecstatic dancing. Adwaita immediately complied. 
While placing the flower garland from His own neck around the neck of Adwaita, He smilingly requested him, "Ask some boon from Me!" 
Adwaita remained silent however, and so the Lord Biswambhar again took him to task, "Ask! Go ahead, ask Me!" 
This time Adwaita replied, "What more should I ask for? Whatever I had been desiring I have received in full. Now that I have been able to dance before You, I don't think there remains any other cherished object within my heart! Is there anything remaining, now that I have been able to see Your present incarnation? What didn't I want? You Yourself know that in desiring You I was desiring everything. Now I have received everything. Is there anything that can be left out, when one has had direct darshan of Your divine form?"
Prabhu Biswambhar rolled His head and replied, "I have become visible by reason of Your desire. Now I will broadcast the chanting of My holy Names (kirtan) from door to door, that the whole world might dance in My good name. What Brahma, Siva, Narada and the others undergo great austerities to attain, such devotion as that I will now distribute freely. Mark My words." 
Adwaita now spoke up, "If You are going to distribute devotion to Yourself, then You will have to give it even to women, ordinary labourers and other ignorant fools. Except for those who are intoxicated by their learning, wealth, austerity and the like, as well as those who obstruct devotion to You and Your devotees; while those sinful wretches die a slow death in the fire of their envy, let everyone else, up to and including the candalas, dance in the ecstasy of singing Your glories." 
The Lord roared loudly in appreciation of Adwaita's request, "I accept your proposal whole-heartedly." 
The witness to the truth of the Lord's promise is the entire world, in which the lower classes and ignorant fools attained the mercy of the Lord. Even the dog eaters dance to the songs glorifying the Lord's magnanimous qualities. The high-class brahmanas like Bhattacarja and Misra and Cakravarti simply know how to criticize. Though externally they appear very exalted, studying the sastras with their cleanly shaven heads and big sikhas, their intelligence is factually ruined because they criticize Lord Nityananda and thus bring on their entire ruination.
By the potency of Sré Adwaita the world became drowned in the ocean of love of God. All this is being described from the Madhya khanda. Whatever words were spoken in pure love between Sré Caitanyadeb and Adwaita Acarja are known to Sarasvati debi, the Mother of the universe. She can manifest her presence on the tongue of whomever she likes, and, like Anantadeb, she narrates the glorious qualities of Sré Caitanyadeb continuously. What capacity do I have to say anything? I offer my obeisances at the feet of all Baisnabs. I pray that I have not committed any offence to anyone.
In this way Acarja Gosai and his wife enjoyed great ecstasy. Receiving the Lord's approval, they took up residence there in Nadiyanagar. Thus Brindaban das sings the glories of the lotus feet of Sré Krsna Caitanya and Nityanandacandra, who are his life and soul. [C.B. Madhya 6]

All glories, all glories to Sré Gaurasundar, the life of all that lives. All glories to Nityananda and Adwaita, the abodes of pure love. Taking Adwaita in their centre, the assembled Baisnabs made a tumultuous uproar of Krsna's Names, accompanied by dancing and singing.		[C.B. Madhya 7]
Sat prahariya Mahabhava / Adwaita's Dream
During the twenty-one hours when Mahaprabhu manifested His supremely transcendental divine nature, He granted various benedictions to His devotees, Srédhar, Haridas and Murari. Prabhu Vishvambhar seated on the throne of Lord Bisnu, was chewing pan while Nityananda held an umbrella over His head and an all effulgent radiance emanated in all directions. He looked towards Adwaita and smilingly began to narrate a topic known only to him. 
"Acarja! Hear Me! Remember the time I came to you in the night when you were fasting and made you eat something? Before I had come, you underwent such severe penance to bring Me here. 
While explaining Bhagavad gita, you do so only in terms of pure devotion. Who is there who can appreciate the subtleties of your intellect? When you couldn't explain one verse in the light of devotional service, without finding any fault with that verse, you instead decided to give up eating. Feeling very afflicted you laid down to fast. But then I came and forbade you to do that. I eat whatever My devotees offer Me. Therefore if you don't eat then I must also fast. If you feel any distress, even for half a moment, then that is also intolerable to Me.
Therefore I came to you in your dreams and said, "Get up! Get up! Acarja! I will explain to you the verse. You can know without a doubt, what is the proper meaning. Just get up and take your meal. There is no reason to fast. Later on I will reveal Myself to you. Now be content and get up and eat. Please mind carefully what I am speaking to you in this dream." 
In this way, Adwaita heard directly from the Lord, through the medium of a dream, about that verse that had caused some doubts in his mind. How blessed is Adwaita whose devotion to the Lord is so glorious. What can I describe about the limits of his devotion? 
The Lord addressed Adwaita, "I previously explained everything to you, but one thing that I didn't mention then, I will tell you today. This verse has been misinterpreted by those who have to adhere to the particular philosophy of their disciplic succession.
sarvatah panipadam tat sarvato' ksi-siro-mukham
sarvatah srutimal loke sarvam avrtya tisthati
The impersonalists take the word sarvatah to mean that the ultimate manifestation of the Supreme is some universal, formless, cosmic consciousness. However the actual meaning is sarvatra; the consciousness of the Supreme is manifested everywhere, in all beings, as the Supersoul. I have explained this secret meaning to you because other than you, who else is there who could grasp the significance of this explanation?" 
In this way Acarja Gosai became the secret disciple of Sré Caitanya, Who expounded all the universal truths to him. When Adwaita heard these sweet words of the Lord, which were descriptions of his thoughts, known only to him, then he forgot himself in ecstasy, having received a practical demonstration of the Lord's identity as the Supersoul. He addressed Sré Gaursundor, "What more should I say. My only credit is that You are my Lord." Acarja Gosai became so overwhelmed with ecstasy, due to the Lord's revealing all these previously hidden facts, that his external consciousness now ceased. Whoever doesn't believe in these words, will certainly fall to his own ruination. Of course, only great devotees (maha bhagavatas) can understand the explanations of Sré Adwaita Acarja, who was personally taught by Sré Caitanya.
Just as in the Vedas some points are described from various different viewpoints, in the same way, the conclusions of the Acarja are very complicated and abstruse. Who is capable of understanding his words? Please remember that He is non-different from the Supreme Controller. Just as in the autumn season the clouds send only scattered thunderstorms, so also there should be no fault attributed to the Acarja. According to what will be most beneficial for a particular time and place, he might make various commentaries.									vide[Bhag. 10.20.36]
Adwaita Acarja's only business is to serve the lotus feet of Caitanya Mahaprabhu. The proof of this, is the society of devotees, who never disrespect him. However, if anyone disregards the other devotees' words and wants to exclusively serve only Adwaita, then that will not endear one to him. Those who are conscious that Sré Caitanya, as the Supreme Controller of all secondary controllers, is the worshipful Deity of Adwaita, are the real devotees of Adwaita and he sells himself to them. Those who neglect Sré Gauracandra however, as the Master of all masters, and who worship the Acarja separately, though that service is imperishable, their labour is simply futile. Though the ten headed Ravana was devoted to Lord Siva, because he neglected Sré Raghunath (Lord Rama), it was as though that devotion itself tore off his heads. When Ravana offended Lord Rama by taking away Sita, then Siva abandoned Ravana. However this was unknown to Ravana, who continued to serve Lord Siva fruitlessly, the only result being that he along with his family members burned in the fire of their own sins. Lord Siva, being on the paramahamsa, avadhuta platform, doesn't bother to counsel anyone on the good or bad points of their endeavours, being himself beyond conceptions of good and bad.
Whoever is endowed with intelligence, will understand in his heart what is necessary to be known by him. In a similar manner it happened that some so -called followers of Adwaita, could not understand his heart and eventually came to criticize Sré Caitanyadeb Himself. In this instance Adwaita also did not say anything, as it was his nature not to do so. Because they were not reprimanded by the Acarja, they might have concluded that they were in the right and in this consciousness they died, since they were incapable of understanding the words of the Baisnabs. It is due to the mercy of Sré Caitanya only that Adwaita is a perfected soul, but they know nothing of His supreme position. Now if all of this is explained to them, they will only come to beat us. Aho! Just see the potency of maya! What more should I say to them. They don't understand that Adwaita, the chief of the devotees, is nevertheless an ornament decorating the exclusively beautiful form of his Master, Sré Gauracandra, Whom they don't accept. What I have narrated actually took place. Whoever disbelieves it will meet with his own destruction. Those whose faith increases by hearing more and more about these topics will come to realize that other than the service of Sré Caitanyadeb there exists nothing else in this world. Whoever receives the benediction of the mercy of Nityananda Mahaprabhu becomes fortunate and begins to cultivate devotion. 
Day and night Nityananda Thakur canvasses, "My brothers! All of you please see my Lord Gauracandra." Adwaita Acarja Gosai, while thinking of Sré Caitanya, cries continuously and can think of nothing else. If someone sees this but is nevertheless not moved to devotional service, then it is better not to even mention such people. By discussing them our own virtuous merit will waste away. Whoever glorifies Adwaita as the best among the Baisnabs, he himself is a Baisnab and will remain in the service of the lotus feet of Krsna, birth after birth. He is very dear to Adwaita. In essence this is also realized by his fallen servants, but too late. Whoever knows that Sré Gaurasundar is the Lord and master of everyone is treated with affection by Adwaita. These are his very own words. Don't doubt it for a minute. 
After explaining to Adwaita the purport of the verse from Bhagavat Gita, the Lord Vishvambhar again went into hiding, by disguising Himself with the mood and sentiments of devotion to Krsna.
Adwaita and Nityananda
Hari das came to Adwaita and told him, "Prabhu has sent me out to preach with Nityananda. He is so restless! How am I supposed to keep up with Him? During the rainy season there are crocodiles in the Ganges. He jumps in and swims after them trying to catch them. I am left standing on the bank yelling at the top of my lungs for him to be careful, but He pays no heed. Rather he is content to simply float on His back in the midst of those crocodiles. Then when he comes out on the bank if He sees a young boy He beats him, and the children go away crying. Then the parents quickly arrive on the scene, the father carrying a club in his hand. It's me who has to pacify them. Only after I go to touch their feet am I able to send them away. Sometimes he manages to run off with the ghee and yoghurt in the cowherds' houses and then they come and catch me and want to beat me. Whatever He does He does without thinking at all. When he sees a young girl He asks her, "Will you marry me?" Sometimes He jumps on the back of a bull and says, "I am Mahesh!" And if he sees a cow in the field he goes and milks it and drinks the milk. When I try to instruct Him by saying that He will be rebuked if He behaves like this, He simply replies, 
"What can your Adwaita do to Me? And if you threaten Me by saying that Caitanya, Who is actually the Lord Himself, will come to chastise Me, then let Him come and let us see what He will do to Me."
Hari das continued, "But I don't say anything to Lord Caitanya. Today by a stroke of luck I was able to escape with My life. There were these two drunkards lying in the path. So He began to instruct them in Krsna consciousness. Then they started shouting in anger and chased after us to beat us. Somehow my life was saved by Your mercy."
Adwaita replied laughing, "What a sight! Now if that drunkard with you should join up with those other two drunkards, then they could enjoy each others' company. After all, birds of a feather should flock together. Hari das, how can someone strict like you go around with a madman like Him? Nityananda will make everyone into drunkards. I know His character very well. Mark my words. Within two or three days he will have brought those two drunkards within our midst."
Now Adwaita got up in a fit of haughtiness, not conscious that His outer garment had dropped to the floor. "Now everyone will hear of the quality of Lord Caitanya's devotion. Just see how he dances and chants the Holy Name. Just see His Divine potencies. Tomorrow you will see Him bring those two drunkards here, and He and Nityananda (Nimai Nitai) will cause them also to dance. Either those two will become like us, or we will become like them. Come on, let us flee from here before we lose our rank in society." Haridas laughed to see the mock anger and fear of Adwaita. Now the stage was set to deliver those two drunkards.
Who can understand the words of Adwaita Acarja. Haridas prabhu understands because he is of the same mentality. These sinful rascals however, who have taken the side of Adwaita only to criticize Gadadhar Pandit, will simply die in the fire of their offences. Whatever wicked and vile wretch allies himself with one Baisnab only to find out the faults of another, simply brings on his own demise.
NOTE: These remarks refer to some incidents which involve some of the sons of Adwaita Acarja. A certain class of followers of the Acarja seek to establish that He is Bisnutattva and they even try to say that Mahaprabhu is a manifestation of Srémati Radharani. Acyutananda was a disciple of Gadadhar Pandit, but some of his brothers disrespected Pandit Goswami. After the disappearance of the Acarja they even went so far as to attack some of the followers of Pandit Goswami.
Prabhu asked Adwaita, "How do you see Me?" 
Adwaita replied, "As Sré Gokulcandra (the Moon of Gokul)." 
Then the Lord smiled, being pleased with the brilliant intelligence of the Acarja.
After delivering Jagai and Madhai, Mahaprabhu took them to His home and bolted the door. Then in the company of the internal associates of Mahaprabhu, they had an ecstatic kirtana. Afterwards they went to take bath in the Ganges. The Lord addressed the devotees, "Listen, all of you magnanimous and ecstatic devotees, let us now go to take shelter at the feet of Bhagirathi." 
Prabhu Biswambhara, Who wears a garland of forest flowers, then jumped into the water of the Jahnavi, along with His companions. They remained continuously absorbed in the ecstasy of kirtana and were behaving like restless children. Even amongst those who were elderly and accustomed to behaving with very polished and gentle manners, the symptoms of childish behaviour became manifest. This was effected by the potency of their Bisnubhakti (devotion for Lord Bisnu). During this festival of batheing which took place after the kirtana, conceptions of Master and servant retired from their minds that were so intensely absorbed in ecstasy. Prabhu was splashing water at everyone. Though they tried to splash Him back they ultimately had to retreat in defeat. Sometimes Sré Gauranga and Adwaita would splash water on Nityananda and then Hari das and Srévasa ganged up on Mukunda.
Unlimited numbers of Mahaprabhu's servants were present; Sré Garbha, Sré Sadasiva, Murari, Sréman, Purusottama, Mukunda, Sanjay, Buddhimanta Khan, Vidyanidhi, Gangadas, Jagadish, Gopinatha, Haridas, Garura, Sré Rama, Govinda, Srédhara, Krsnananda, Kasisvar, Jagadananda, Govindananda and Sré Suklambhara. How many names do I know? Later on Vedavyasa will enumerate them in full. While all of them were engaged in mock battle, some were victorious and some were defeated. 
At one point Sré Sré Gadadhar Gouranga teamed up against Sré Sré Nityananda Adwaita. When they were defeated, Nityananda splashed water with the force of a hurricane into Adwaita's eyes. Adwaita could not open His eyes for a moment and in a violent mood began to abuse Nityananda verbally, "Aha re! This drunkard has blinded Me! Where did this drunkard come from anyway! Only because Srévas Pandit actually has no caste has he dared to give this hermit shelter in his house. By His constant association now Srévas has also become a thief." 
Nityananda replied, "You are shameless. You have already been defeated in water sports, but instead of accepting defeat like a gentleman, again you are raising up your head to quarrel with Me. What is the use of that?" 
Here Sré Gauracandra interrupted, "One confrontation is not sufficient. Whoever gets the best out of three should actually be considered the victor and the other the loser."
So again they began a mock fight. In the eagerness of Their sporting they attained one body which remained situated in two places. This time in the mock battle, neither of the two could consecutively stand up against the other. After winning a round, the next time he would lose. Nityananda got an opening and very forcefully splashed water into Adwaita's eyes. Adwaita was pained and exclaimed, "You drunkard! Are you trying to become a sannyasi by killing a brahmana!? You have come from where, nobody knows, to wander around our country house to house, eating rice wherever they will feed You. Your birth, caste and lineage all remain a mystery. Who is Your father, Your mother, Your guru? As You have no identity, You exhibit Yourself as an avadhuta and thus induce others to maintain You." 
Actually, under the pretext of rebuking Him, Adwaita praised Nityananda. Thereafter Nityananda and the other devotees laughed to hear His words. This time, exhibiting even greater anger, Acarja Gosai sputtered, "I will destroy everyone, and it won't be My fault!" 
The devotees laughed even harder to see his anger, and made remarks to taunt him even further. Those who can't understand the loving mellows concealed within this mock fighting, and who criticize one and praise the other, simply add another log to their funeral pyre. Only those who are blessed with the mercy of Sré Nityananda and Gauracandra can understand the cryptic words of the Baisnabs.
After sporting with each other very enthusiastically, finally Nityananda and Adwaita embraced each other very lovingly. They had simply been behaving like madmen due to being influenced by the intoxicating mellows of Sré Gauracandra's association. 
In this way, every night the Lord would take all of His devotees for bathing in the Ganges after kirtan, and Nityananda would float on his back in the middle of the river. However, ordinary mortals weren't able to view these pastimes. Only the demigods used to watch from their hiding places. After bathing the devotees came out of the water and, climbing up the bank, chanted very loudly, "Hari! Hari!" The Lord placed garlands from His own neck on the necks of Jagai and Madhai. There is no beginning nor end to these pastimes. `Appearance' and `disappearance' are only words used in the scriptures.
Adwaita's Special Relationship With the Lord Gauracandra
One day when the Lord was dancing in kirtana, He was not able to feel any ecstasy. While looking this way and that He exclaimed, "Why am I not getting any pleasure from kirtan today? Perhaps I have committed some offence to someone?"
Acarja Gosai (Adwaita Acarja) was unable to think of Himself as anyone other than a servant and devotee of Lord Caitanya. When the Lord Biswambhara would manifest His divine opulences while sitting on the throne of Lord Bisnu, by placing His lotus feet on the heads of His devotees, then Adwaita would find Himself floating in an ocean of ecstasy. When the Lord would address Him, "Aha re? Nara! You are My servant," then Adwaita would feel very satisfied and exalted.
But who can understand the inconceivable truths about Lord Caitanya? Then the next moment He would be falling at the feet of His devotees. With a blade of grass in His teeth He cried very piteously, "Ohe Krsna! My darling! You are My life, My everything." 
The mood evoked by His crying was capable of fracturing stone. Completely forgetting His identity as the Supreme Personality of Godhead, His mood now swung to the other side of the spectrum, feeling Himself in utter submission, as a surrendered servant of the Lord. He would imploringly ask the devotees, "Have I been behaving in any peculiar or restless fashion? If I have then please tell Me. Then if I happen to do so again I hope I will die on the spot. Krsna is the wealth of My life, My darling. He is My religion, the guiding principle of My life. And you are all My brothers, dear friends and companions, birth after birth. The only purpose in life is to surrender oneself to Krsna and serve Him sincerely. If you see Me acting in any way contrary to this principle, then please fulfill your duty as My friends and make Me aware of My erring ways." 
The devotees felt some hesitation and apprehension and for that reason no one among them found it within himself to say anything. So it happened that when He gave His consent, all the devotees felt the greatest happiness and satisfaction by being able to touch His lotus feet. But when He was in the mood of servitorship, then He used to touch their feet, which caused them to feel very sorrowful. The Lord could sense their distress, and so He would simply embrace them.
When the Lord was obsessed with the sentiments of humility and submission, He used to think of Adwaita Acarja as His guru, for which reason Adwaita felt great tribulation in His heart. Not only was He bereft of the chance to serve His Lord, but on top of that the Lord Himself would come to touch Adwaita's feet. Those two feet upon which He meditated so intensely were now before Him and His only desire was to remain under their cooling shade. But during these moods if He attempted to secure His place there the Lord would make a show of anger. Still, sometimes He would secretly steal some of the pollen-like dust from the Lord's lotus feet when the Lord had fainted during a moment of excessive rapture. Adwaita would fall down like a stick at the Lord's lotus feet and wash them with His tears. Sometimes He would put the Lord's lotus feet on His head and sometimes He would worship them with different ingredients. Only Adwaita was able to behave in this way, as He was such a recipient of the Lord's mercy. Therefore He is called Adwaita (non-different), Whom the devotees respect as the most distinguished among them, "Adwaita is so fortunate and blessed." This exalted position occupied by Adwaita Simha is unknown only to the vicious and vile miscreants who are bereft of the Lord's mercy.
One day while Mahaprabhu Biswambhar was dancing, Adwaita very ecstatically followed Him from behind. When the Lord fell into a fit of ecstatic love, Adwaita inconspicuously took the dust of His lotus feet and began to smear it all over His own body. Prabhu Gaura Ray could understand Adwaita's tricks. When He got up and began to dance again He exclaimed, "Why am I feeling constrained?" No doubt there has been some offence on My part and therefore I am not feeling any happiness. Which thief has stolen something from Me? Due to being implicated in this offence I cannot dance. Whoever has taken the dust from My feet, you please tell Me. Don't be anxious about it, I just want to know."
When the devotees heard these words of the indwelling Supersoul Who resides within everyone's heart (Antaryami), they all felt some trepidation and therefore remained silent. Everyone was thinking, "If I tell Him, then what will Adwaita think of me? If I don't say anything, then it is better I die on the spot." 
Adwaita could understand everyone's plight and so with folded hands He addressed His Lord, "Please hear me Bap, (Bap is an affectionate form of address which is difficult to render in English as it can mean father or child), if You are determined to know who the thief is, even though You could not catch anyone in the act itself, then I am confessing to the crime. Please forgive Me. I promise not to do it again if it causes You any displeasure."
Prabhu Biswambhar became very angry. Under the pretence of chastising Adwaita He began to glorify His good qualities. "You have destroyed the whole world yet you don't feel the slightest remorse, neither do you think how to remedy this dire situation which You have caused. I am one of the few survivors, so now You have come to destroy Me also, and thus enjoy happiness by doing so. You have finished off some of the finest; great renunciates, sannyasis, yogis and the best of wise men. They approach You in order to make their lives successful and in return You destroy them by catching hold of their feet. That nice devotee from Mathura came to see You. Having heard of Your glories, he came here thinking that by seeing You his devotion to Lord Bisnu would increase. However, instead You brought about his ruin and loss of his long standing merit by taking the dust of his lotus feet. You are supremely merciless when it comes to annihilating someone. Whatever opportunities and facilities to attain the Lord through worship of Him that are existing within the unlimited universes, Krsna has given to You alone. Yet still You have to become a thief and also try to steal what limited merits might be available from this insignificant soul. There is not an ounce of compassion in Your mind, otherwise How is it You are prepared to destroy such a trifling and trivial person as Myself? You are a great gangster and the greatest of thieves. As far as loving dealings go, however, You have made Me very happy by Your stealing."
In this way, the Lord enumerated the wonderful qualities of Adwaita under the pretence of criticizing Him, and so brought great joy to the assembled devotees."
Anyway, if You are prepared to commit such thefts, then what am I also not capable of? Just see, today I will steal from the greatest thief Himself." As He spoke these words, Mahaprabhu caught Adwaita and recklessly plundered the dust of His feet, laughing loudly all the while. Sré Gaura Simha was very powerful and Adwaita was no match for Him. Sré Gaursundor forcibly caught His feet and rubbed them on His head. Then, while holding Adwaita's feet to His chest He cried, "See! You thief! Today I have You in My lap, in retaliation for Your numerous petty thefts. I will now take everything You have." 
Adwaita replied, "You have spoken the truth. What can I say? But how will You steal what has already been given to You? My intelligence, mind, body and my very life itself I have already surrendered to You. Now if You want to destroy all of these then who can prevent You? You are the bestower of happiness and of suffering as well. If you want to punish anyone then whose father will come to protect him? Narada and the other sages came to Dvaraka to see Your lotus feet which are their wealth and life. At that time it is seen that You take the dust of their feet. How is that, My Lord? Are we to understand that You bring on the ruination of your servants in this way, without considering what is beneficial for them or not? Anyway, let us leave this matter of taking the dust of others' feet. The main point here is this: Is there anyone who can defy Your mandate? It does not befit Your Divine position to behave like this. Moreover, it means my destruction, which it appears You are very eager to accomplish. Anyway, this body of mine belongs to You, so You can do with it as You see fit. If You want to protect it or destroy it, that depends on You. You can do as You wish."
Biswambhara replied, "You are the keeper of the storehouse of devotion. For that reason I wish to serve Your feet. If one takes the dust of Your feet and smears it on his body, then he finds himself floating in the mellows of love of Krsna. If You don't bestow devotion on one, then no one is able to attain it. At all times and places and under all circumstances You should always remember that I am Yours. Wherever You want to sell Me, then and there I am sold. Please know that I have now spoken to You the full truth of the matter."
When the devotees saw the extraordinary extent of the Lord's mercy upon Adwaita they all began to deeply reflect on the matter within themselves. "The Lord has rightly served this saintly prophet." 
"If ten million souls were to become liberated, this could not compare with even a particle of the mercy bestowed upon Sré Adwaita Gosai." 
"I think that Lord Siva himself has only received a fraction of the mercy that Sré Gauranga Ray has awarded to Adwaita." 
"If we are also actually fortunate, then in the association of devotees we also expect to be able to smear the dust of His feet all over our bodies."
While the devotees were delightfully glorifying Adwaita in this way, the sinful miscreants felt pained in their hearts due to the fault of their bad activities. Whatever the devotees spoke was totally imbued with the Absolute Truth, but those who are not inclined to regard the words of the Baisnabs, decay away and thus consume themselves.
Prabhu Biswambhar got up, while causing the heavens to resound with the vibrations, "Hari Bol! Hari Bol!" Immediately He was surrounded by His devoted followers who began to sing sweetly. Adwaita Acarja, obsessed with intense ecstasy, began to dance, forgetting everything else. Putting His hand to His beard He stormed and raged while scowling and grimacing. In this way the Lord of Santipur dances to the accompaniment of the devotees' songs "Jay Krsna Gopal Govinda Vanamali."				 [CB Madhya 13]
Transcendental Punishment of Adwaita
All glories, all glories to Mahaprabhu, Sré Gaursundor. All glories to Nityananda, Whose transcendental body is worshipful by everyone. These pastimes of the Madhya Khanda are like so many pots of nectar. By hearing these pastimes the wickedness within the heart is dispelled. Thus the Lord Biswambhar continuously performed His pastimes of sankirtan in Nabadwip, nevertheless keeping His real identity covered. When the Lord would wander about the town, the inhabitants thought that Madana (Cupid) himself had descended to the planet. By His behaviour and dealings however, the Lord appeared very arrogant, and even the staunch atheists were afraid of Him due to the force of His scholarship and learning. The class of scholars who taught grammar were called Bhattacarja. They received the highest respect, because without their assistance one could not master the Sanskrit language, which is very abstruse and the repository of all branches of knowledge. Sré Gaursundor however, being fully confident in His own scholastic abilities, gave these scholars no more importance that He gave to blades of grass. While touring about the town the Lord enjoyed His own concealed pastimes in the company of His associates and servants. 
When the impious rogues would spot Him approaching, they used to call out, "Nimai Pandit! The Mohammedan ruler is looking for You. We heard that just today he has sent an order to bring You before him. Under the cover of night You perform Your kirtan which nevertheless disturbs the people who curse You constantly. We're not joking. Really, some people just told us a little while ago. Because we are Your friends, we're telling You that the king's men are coming for You." 
Prabhu replied, "Well, I hope you are speaking the truth because actually I was hoping to be able to see the king. Though I have mastered all the scriptures at a very young age, because of My youth I am not that well known and therefore no students come to learn from Me. As of yet I haven't heard that anyone is eager to meet Me, so if there is such a person then I am also eager to meet him." The infidels then taunted Him further by saying, "But this king is a Mohammedan. He doesn't study the scriptures. We think he is more interested to hear Your kirtana."
The Lord couldn't even attribute to these villains as much importance as He did to blades of grass, and so, without replying any further to their taunts, He instead returned to His house. Having arrived there He said, "So that was our reception by the atheist rogues today. Let us have kirtan and thus forget the sadness in our hearts produced by their words." 
Then the Lord of Baikuntha began to dance, surrounded on all sides by His companions who began to sing. After a short while, He stopped and stood still, exclaiming, "Aha re! My brothers! Why am I not feeling any love in My heart today? Is it because of the words of those infidels in the town that love is not able to manifest itself, or perhaps I have disgraced all of you. If so please forgive Me and by so doing, save My life." 
Now Adwaita Mahapatra began to dance. While knitting His eyebrows He remarked, "How can there be love? Nara is lying down. I haven't received this treasure of divine love and neither has Srévas. Rather we see that the oilmen and gardeners (tili and mala, two lower castes) are Your companions now, in Your dalliance with divine love. The avadhuta Nityananda has now become the servant of Your love, while Srévas and I remain on the outside looking in. I suppose we are just not qualified to receive this love now that the avadhuta has become the keeper of the storehouse of love of God. Oh Gosai, if You don't extend any opportunity to Me to receive this divine love, then I will arrange to plunder the whole storehouse by some means or other; by extortion if necessary! Who will blame Me?"
In the madness of ecstatic love for Lord Caitanya, Acarja Gosai didn't remember what He was saying or doing. In these pastimes of the Lord, Sré Caitanya's aim was to magnify the glories of His devotees. He is prepared to be sold wherever His devotees sell Him. Now that person, who is able by the force of his devotion to sell Sré Krsna, what can we understand from the strange yet wonderful things he says. In this way Sré Gaurasundar glorifies His devotees. Who can understand the compassion present in His chastising words? Due to dejection, the Lord was cheated of the happiness of divine love while Adwaita clapped and danced in His own frolicsome way. 
This time Prabhu Biswambhar replied, not by saying anything, but instead He ran out of the house, practically knocking the door off its hinges. Nityananda and Haridas were in hot pursuit but the Lord's momentum was very intense due to the force of His mood. While considering the futility of maintaining His body which was now devoid of ecstatic love, He plunged deep into the waters of the Jahnava (Mother Ganges). Nityananda and Haridas quickly followed suit, and within a moment Nityananda had caught hold of the Lord's hair while Haridas had His lotus feet. Then they carefully brought Him to the bank. Coming out of the water, Mahaprabhu exclaimed, "Why have you brought Me back? What is the use of a life devoid of love? Why did you bring Me back?" 
Both Nityananda and Haridas were trembling severely as they thought to themselves, "What has happened today?"
Sré Gauracandra looked at Nityananda as He spoke to Him, "How is it that You caught hold of My hair?" 
Nityananda replied, "Why are You trying to harm Yourself?" 
Prabhu answered, "You are not so insensitive. You know perfectly well why." 
"My Lord, please excuse everything that has happened. You are fully capable to punish any wrongdoers. Just because of whatever happened today, You are going to give up Your body?" Feeling very sensitive and hurt, Nityananda and Haridas told Him, "Because, if You do, please remember that You will also be taking the lives of Your servants who won't be able to live without You."
Nityananda, Whose friend, wealth and very life force itself is Caitanya, became carried away by the waters of His tears of distress which flowed forcefully due to excessive love for the Lord. The Lord addressed them, "Hear Me, Nityananda and Haridas. If you tell anyone where I am, you will never see Me again. By My order you must say that you don't know where I am. I will remain in hiding here. If you tell anyone where I am, then remember; whatever happens after that will not be any fault of Mine. I have given you sufficient warning." Having given them this ultimatum, the Lord went into Nandan Acarja's house. Nityananda and Haridas had no other choice but to make a firm resolve to honour the Lord's request.
Without Mahaprabhu the devotees became filled with an intense sadness. Feeling the pangs of intense separation, they cried incessantly while remembering Sré Krsna. No one spoke a word, and their minds felt as though they were on fire. It was just as if they had been struck by lightning. The Lord of Santipur now considered that He had become a great offender. Being bitten by severe pangs of separation and languishing in longing to be able to see once again His Lord and Master, Mahaprabhu, He retired to His house where He remained fasting. All of the devotees were afflicted by intense sorrow and distraught by terrible anxiety. Since no one was unaffected and thus able to console another, they each went to their respective houses, taking with them the only desirable thing left in this world, the lotus feet of Sré Gauranga within their hearts.
The Lord came to Nandan Acarja's house and sat down upon the throne of Lord Bisnu. Nandan Acarja saw that he had been graced with the ultimate auspiciousness. While feeling intense love he fell down on the ground to offer his prostrated obeisances. He immediately brought some new cloth for the Lord to wear, and helped Him out of His wet clothes. 
He worshipped Sré Sacinan dan with the prasad remnants of Lord Bisnu: sandalwood paste, flower garlands, arghya and scents. After decorating His body with sandalwood paste, he brought pan with camphor and placed it within the Lord's mouth. The Lord very happily eats the things offered by His devotees, and so He forgot His previous anguish. Nandan Acarja had now realized the extreme limits of pious activities by supplying the Lord with pan.	
The Lord addressed him, "Please hear what I have to say, Nandan. Today you should keep Me here secretly." 
Nandan replied, "My Lord, this won't be easy. Is there any place in the world where we can keep You hidden? You cannot remain concealed within the hearts of everyone, because Your devotees find You out even there. If You could not remain hidden within the ocean of milk, then how will we hide you within the insignificant elements of this material world, of which You are the Creator and Controller?" 
The Lord laughed to hear these sweet statements of Nandan, who had realized the final limits of good fortune. The two of them spent the entire night, which passed almost as though in an instant, in the nectarean ocean of topics of Sré Krsna, and thus in this way cheated the night. When the Lord saw that a new day was beginning, He thought that since Adwaita has been sufficiently punished, He should now bestow His full favour upon Him.

Lord Caitanya told Nandan Acarja, "Go and bring Srévas Pandit here alone." Nandan quickly returned with Srévas and when Prabhu saw him He began to cry in ecstatic love. 
Prabhu told him, "Don't harbour any anxiety in your mind." With intense compassion welling up inside Him He then asked Srévas, "What is the news of Adwaita? Is He doing well?" 
Srévas replied, "You want more news? Well, Adwaita was fasting all day yesterday. All of the devotees are there, still alive, but in name only. That is, their bodies are there, but where they are is not known to me. Please make their lives worth living by giving them Your darshan. What to speak of us, even the others are suffering greatly. So how do You expect us to tolerate this separation? You are the current of our lives, which have been dedicated wholly and solely to You. Without You our lives have now come to a standstill. In Your absence everyone passed the day yesterday in misery and lamentation. So now You know the truth of it. As You have punished everyone accordingly, now You should come out of hiding and manifest Your mercy in the form of Yourself standing before them."
The supremely merciful Lord listened to the words of Srévas attentively and then proceeded to bestow His favour upon Adwaita. When He arrived at Adwaita's house and saw him lying down, the Lord fell into a faint, considering Himself to be a great offender. Feeling very self-conscious, He became obsessed by feelings of compassion and thus went to the bedside of the Acarja. While caressing Adwaita's body affectionately, He saw that it was trembling slightly. This was because He had been fasting and also as a result of being reprimanded by the Lord. Seeing Adwaita in this lamentable condition, Prabhu very mercifully spoke to Him. 
"Get up, Acarja. See! It is I, Vishvambhar!" Adwaita felt very shy and was unable to say anything. He simply thought of the Lord's lotus feet in intense love. 
Again the Lord spoke to him, "Come on. Get up, Acarja. Don't be in anxiety. Just get up and perform Your duties." 
This time Adwaita replied, "Prabhu, You have engaged Me in My duty. Whatever You say to Me is all external, and simply bolsters my false ego, instilling in me a perverted inclination. If I think Myself to be someone special as a result of the respect that is shown to Me by You, I pave my path to hell. You have bestowed upon everyone the most cherishable position as Your eternal servant, whereas I have been allocated the position of a proud and irritable old man. Thus I am held punishable for whatever misdeeds I have performed, which are nothing more that the direct result of this perverted mentality which has been instilled in Me by Yourself. You speak one way externally, but I can understand that You think in another way. Though socially I am offered respect by You, I now know that internally You think very little of Me. You are My life, My wealth, My body and My mind, as these have their only existence in You. I have surrendered everything to You. Still You give Me suffering. I can only guess that these are Your divine pastimes. My only request is that You make Me Your servant and give Me a place at Your lotus feet. Treat Me just as a king would treat the son of his maidservant."
Sré Gaursundor, after carefully listening to the words of the Acarja, now replied to Him in front of all the other Baisnabs.	
"Listen to Me, Acarja. Now I will speak the truth of this whole matter before You. Just consider My point in the light of an example similar to the one you have given."
"When the chief officer of the king approaches the king's chambers, the doorkeepers and guards request him to bring their salaries from the king in order that they might properly maintain their families. He is endowed, by the order of the king, with full authority to settle their wages. If he commits some offence however, the same hand that previously conferred upon Him the wages for disbursement, now holds the rod of chastisement above the head of that very officer himself. In the same way, Sré Krsna is the King of kings and Lord Brahma and Lord Siva are His servants, endowed with the specific duties of creation and destruction. Though He has conferred upon them very great power, if He chooses to chastise them, they will not raise any protest or try to defend themselves in any way. Lakkidebi and Lord Siva themselves are subject to Sré Krsna's chastisement, but the Lord is very compassionate by nature and is always ready to forgive their faults. Whoever is so fortunate as to be able to be punished by the Lord, is undoubtedly an eternal servant birth after birth. I myself am telling You this, that You may no longer have any doubts about it. Now get up and take Your bath. Then after performing Your daily worship accept Your meal."

Adwaita became very joyful to hear that He was the Lord's servant. With a big smile on His face He now regarded His chastisement as a source of infinite pleasure. He shouted out, "Now! Now finally I am able to proclaim Your divine mastership over Myself!" He danced in a very joyful mood while clapping His hands. By the Lord's consolation and assurance, He could now completely forget the pangs of separation that he previously felt. All of the Baisnabs were plunged into the ocean of pleasure as evinced by the smiles on the faces of Nityananda and Haridas. Only those who are terribly unfortunate cannot relish the ecstatic mellows welling forth from these descriptions of the Lord's pastimes.
The Transcendental Position of a Devotee
Even though Sré Adwaita Ray is such a great recipient of the Lord's love, by the power of maya some people try to paint an insignificant picture of His position. Because they are desirous of becoming themselves controllers, they minimize the position of a servant of the Lord, not realizing that such a benediction is conferred on one only after realizing the full limit of the Lord's mercy. Only after attaining complete emancipation from all material attachments is one eligible to become the servant of Krsna. It is the opinion of all the great acarjas, that only from the liberated position is one qualified to hear and understand the narratives of the pastimes of the Lord. All of the servants of the Lord are especially empowered with His specific energies, but at the same time if they misuse their conferred powers then they are subject to His reproach also. Some disciples who are Krsna's devotees in name only are forced by their limited understanding to spend their time in forming factions and quarrelling among themselves. You should know with all certainty that they are the victims of the greatest misfortune. Therefore, those who are really serious to remain true Baisnabs should always remain vigilant to view everything with equal vision, and not allow themselves to become biased or prejudiced, which will cause them to act with partiality. The devotion of those who have doubts that Sré Gauracandra is the Supreme Personality of Godhead is impaired and thus they are doomed to depravity. In the company of their foolish disciples who are like asses and jackals, some rascals declare themselves to be Raghunath, (Ramacandra, the Supreme Personality of Godhead).
There cannot possibly be a greater or more powerful position than that of being the servant of Sré Caitanya. Such a person has the conferred capacity for creation, maintenance and destruction. Prabhu Balaram, Who holds up all of the unlimited universes, is none other than the servant of the Lord and considers Himself to be just that. All glories, all glories to Sré Haladhar, Nityananda Ray, by Whose mercy the kirtan or glorification of Sré Caitanya springs up from the heart and showers nectar upon the ears of those who are eager to receive it. By His favour one can develop attachment to Lord Caitanya. Every word I speak is also an expression of His conferred energy upon me. My continuous hope and assurance is that the Master of my Master is Sré Gauracandra. The two Lords Sré Caitanya and Nityananda Candra are my life and soul. Brindaban das is simply trying to describe a fraction of the glories of Their lotus feet.				    [C.B. Madhya 17]
The Lila Continues
All glories, all glories to the Maintainer of the universe, the Lord of all the Baisnabs. By His own devotion, He forcibly attracts the living entities to Himself. Prabhu Biswambhar continued to enjoy His loving pastimes with His devotees, beyond the perception of the mundane conditioned souls. In the company of Nityananda and Gadadhar He Himself is very pleased to visit the devotees in their homes in order to relish their association, and their pleasure is even greater, that the Lord has come to bless their home with the dust of His lotus feet. When their own ecstasy increases upon seeing the Lord's pleasure, they then perceive that there exists in the world nothing other than Krsna and consciousness of Him. In this way their external consciousness ceases, and the sole engagement of their senses become Sré Krsna sankirtan. 
Adwaita Gosai was the most divinely intoxicated of them all. Indeed His character was so unfathomable that no one could properly understand Him. Only by the mercy of Sré Caitanya, some persons have come to know that the great devotee of Caitanya is Santipur Ray.
In pursuance of social formality and Baisnab etiquette Sré Biswambhar offered His respects to the devotees, especially to Adwaita. The Lord of Santipur, however, was very much saddened by this. Though externally He could do nothing, in his mind he thundered and roared, feeling a total lack of satisfaction by that relationship. 
"This thief is continually harassing me. Having given up His position as Master, He comes to take the dust of My feet. Because He is Supremely powerful and independent, I can say nothing. Only by the power of devotion is there some recourse for Me. Without devotion there is no hope for Me to understand how to reciprocate with the Lord. Anyway, since people call me 'Adwaita simha', I hope that ultimately I will be able to prevail over this maya. This thief Who was able to defeat Brghu Muni has now become over-confident. Like Brghu, I also have hundreds of disciples, but this time it is not My arrogance that will become exposed. I will cause such a fire of anger to well up in His body that He will come to beat Me with His own hand. The Lord has appeared to propound the doctrine of pure devotion. Therefore I will disregard these principles of devotion and cause the Lord to forget Himself in anger. He will be forced to personally come and punish Me, grabbing Me by the hair.
Adwaita enjoyed great ecstasy while contemplating what He would do, and having thus made His plan, He set out for Santipur in the company of Haridas Thakur. Under the pretext of some false excuse He took leave of Mahaprabhu so that He could come to His house. After arriving there He immediately began to hold discourses in which He explained the sutras of Vasistha that propound the doctrine of gyan. 
"Devotion to Bisnu which has no foundation in gyan is of less consequence, therefore it is knowledge that is ultimately powerful and thus the real life for everyone. Those who cannot understand the pre-eminent position of gyan are like those who lose the wealth situated in their own house and go out to the forest to search for riches. Bisnu bhakti is like a mirror and gyan is compared to the eye. If one has no eyes then what will he do with a mirror? I have studied the scriptures from beginning to end, and I have understood that gyan, knowledge, is the be-all and end-all, the ultimate goal of all the sastras."
Haridas was so well acquainted with Adwaita Acarja that when he heard these comments made by the Acarja he began to laugh very loudly. The character of Adwaita Acarja is unfathomable. Those who had sufficient merit of pious activities understood from Him the excellency of devotion but those who were sinful were not so fortunate and thus the goal of life remained unattainable for them. Prabhu Biswambhar is a wish-fulfilling desire tree Who came within the perception of mankind only due to the fixed determination of Adwaita.
One day, the Lord went out in the company of Nityananda for a stroll through Nadiyanagar. While viewing His creation, Lord Brahma took notice of this and thought to himself, "The Lord is pleased with my work." 	
In this way he considered that he had been blessed by the Lord's glance of mercy. So it appeared that two moons, Gauracandra and Nityanandacandra, were simultaneously moving together. In proportion to the individual degree of their devotion, the people could view the glories of the two Prabhus as They came and went. Meanwhile the demigods also watched These Two beautiful moons from their vantage point in the heavens, and began to praise Their glories amongst themselves. At that time the demigods thought that they must be residing on the earth, and the realm they were viewing must be heaven. By seeing these two Moons they thought themselves to be ordinary mortals while considering that the residents of that realm must be demigods. Their ultimate conclusion however, was that, "Not even in the heavens have we seen two moons simultaneously present together." Thus they began to comment amongst themselves, "One is the original moon and the other is a reflection." Another offered his opinion that, "One of them is Narayan, Who has been brought together with the moon by the arrangement of Lord Brahma." Another suggested, "As the son takes on the characteristics of the father, the other one must be the son of the moon, Budh." 
Not even from the Vedas can the form of the Lord be ascertained, therefore it is not so surprising that the demigods were thrown into illusion by seeing these magnificent forms of the two Lords. In this way Nityananda and the son of Jagannath Misra wandered about the town. Finally Biswambhar addressed Nityananda saying, "Let's go to Santipur, to Adwaita's house!" And so it came to pass that the two Lords, Who are very restless by nature and Who were in a very playful mood, set out on the path to the Acarja's house.
A Short Diversion
When they were halfway there, they came upon a village on the banks of the Ganges, named Lalita pur. In that village lived a sannyasa couple whose house was between the path and the Jahnavi (Ganga). Prabhu asked Nityananda, "Who lives here?" 
Nityananda replied, "Prabhu, this is the house of some sannyasis." 
Then the Lord replied, "Let's go see and see them, if such good fortune is ours?" 
While laughing together, the two Prabhus went to that house, and Biswambhar immediately offered His obeisances. When that sannyasi saw such an enchanting form, the son of a brahmana, His bodily limbs so beautifully constructed, and with such a bright and cheerful face, he was very satisfied and blessed the Lord, "May You attain wealth, a beautiful wife, many descendants and vast knowledge." 
The Lord replied, "Gosai, these are not blessings! Rather you should say, "May you get the mercy of Krsna". The benediction of devotion to Bisnu is immutable and imperishable. As you are a Gosai, the words which you uttered do not seem appropriate." 
The sannyasi chuckled to himself, "What we had previously heard about, today we are seeing first hand. While speaking favourable words, others take up clubs and run at the speaker to attack him. This son of a brahmana seems to be engaged in this profession. Since I was most satisfied with you, I have conferred upon You the greatest benediction, namely the attainment of wealth. Not only has he declined to accept this benediction but moreover now I am at fault." 
Now he directly addressed Prabhu, "Please hear me, o son of a brahmana. Why have you criticized the boon I have conferred upon you. Whoever has taken birth in this world but who has not enjoyed wanton sports, who has not experienced the pleasure of having a beautiful damsel by his side, who has not accumulated any wealth; what is the purpose of his having taken birth then?! Yet you become shamed to accept such a boon?! Even if you have attained devotion to Lord Bisnu, if you have no wealth then what will you eat? Please explain this to me." 
Upon hearing the words of this sannyasi, Prabhu put his hand to His forehead and laughed. In all circumstances, even by some artifice, Mahaprabhu had only one teaching to disseminate. That applied to everyone and at all times, namely that no one should desire anything in life other than pure devotion.
"Now please hear me, Sannyasi Gosai, foodstuffs come of their own accord, as a result of being engaged in one's occupational duties. We desire to enter household life in order that our wealth and family members will increase. Then why is it that nevertheless the wealth and family members die out? No one desires that he should get a fever, still sometimes the body is oppressed by fever. Now, my dear Gosai, please hear the reason behind this. Everything is due to our karma (activities). Many men are praised as being highly advanced in knowledge but who has understood this mystery? A major portion of the Vedas has been dedicated to the foolish masses by propagating the glories of the heavenly regions and how to be promoted there. Those who are supposedly successful in life have only one thought-, how to enjoy material happiness. So if the Vedas try to uplift their consciousness beginning from that stage, then what is the fault in that. By hearing that they can be blessed with wealth and sons by taking bath in the Ganges and chanting Hari nam, the common men follow blindly. Then by becoming enamoured with their desired objects they neglect to receive the real treasure of bhakti (devotion). Thus the foolish masses cannot understand the real purpose of the Vedas, and so, giving up their constitutional position of rendering devotional service to Krsna, they become immersed in sense gratification. So you see my dear Gosai, in considering the ultimate good and ultimate bad, there is no other real benediction but Krsnabhakti." 
Under the pretext of instructing that sannyasi, the Supreme instructing spiritual Master, enumerated the glories of Bhakti yoga, giving evidences from the Vedas. Whoever utters the name 'Caitanya Candra' is in truth a sincere person. The sinful wretches whose only business is to criticize others, are unable to vibrate this sound. 
After that sannyasi had heard this supreme instruction from the lotus mouth of the Lord, he laughed and then exclaimed, "I suppose this young brahmana's mind has been deranged by the effect of some evil mantras. Most probably this sannyasi who is with him (Nityananda), has instilled these wild ideas within his mind, and having made him forgetful of the real purpose of life has now induced him to travel along with him. What are the times bringing? In front of this child I now know nothing, though I have travelled throughout the world. I have been to Ayodhya, Mathura, Maya, Badarikashram, Gujarat, Kasi, Gaya, Vijoy nagari, Simhal and as many other holy places as there are. Still I could not find out what is the ultimate good and therefore my body has become useless. Now this lad who is still drinking his mothers milk has come here today to instruct me." 
Now Nityananda laughingly replied to that sannyasi, "Please hear me Gosai. You are in such a superior position that you shouldn't feel obliged to deliberate with this child. Please excuse whatever has been said up till now, by my humble request." 
When that sannyasi heard himself being praised he became very pleased. Now he was very happy to extend them an invitation to accept some foodstuffs in his house. 
Nityananda replied, "We have some urgent work for which reason we must proceed now. We'll take bath in Mother Ganges and then get something to eat along the way." 
Still that sannyasi requested him, "You can take Your bath here. Then, after eating a little something you will be refreshed and then you can continue your journey." 
Since the two Prabhus had descended to the world to deliver the sinful wretches here, they agreed to halt their journey for a while at that sannyasi's house. The fatigue of their journey was washed off in the Jahnavi (Ganges) and then they sat down to accept some fruits. 
After offering milk, mangoes, jackfruits and the like to Sré Krsna, They then began to accept that prasadam, while the sannyasi looked on. 
That sannyasi was accustomed to taking intoxicating beverages and thus by signs and gestures he tried to induce Nityananda to accept some of the same. "Please hear me Srépad! Shall I bring you some 'ananda'. It isn't often that I get such a guest as you to entertain." 
As Nityananda had similarly travelled far and wide, He was familiar with the customs of various classes of people and so He could immediately understand that this sannyasi was a boozer. 
The sannyasi again and again requested, "Shall I bring some 'ananda'?" 
Nityananda finally replied, "That will simply put me into a fighting mood!" 
Meanwhile that sannyasi's wife had been watching what was going on. By seeing the enchanting forms of those two Prabhus, like two new Cupids, her mind was entranced in meditation. But by seeing her husband's behaviour, she now prevented him, saying, "Why do you want to disturb their meal by introducing your incongruous activities?!"
Now Mahaprabhu inquired, "What 'ananda' is this sannyasi talking about?" 
Nityananda replied, "He means liquor." 
Prabhu Biswambhar then fixed His mind on the lotus feet of Lord Bisnu and after saying acaman, (rinsing His mouth) he immediately left that sannyasi's house. The two restless Lords then jumped into the Ganges and floated down the river to Santipur. 
The Lord is prepared to show his favour to a henpecked drunkard but even though one may be a follower of the Vedas, if he is blasphemous to the Lord's devotees, then his only fate is to be destroyed. Even though that sannyasi was a drunkard, addicted to cohabitation with women, the Lord went to his house, where he held some conversation with him, took rest and finally even took some foodstuffs. As a result of this, though that sannyasi may not have much hope of advancement in this life, in his next life he is assured of a better start. But there is no question of associating with the blasphemous mayavadi sannyasis, who are totally antagonistic to the principles of devotion. The proof of this was demonstrated when the Lord visited Kasi dham. 
In the final stage of His life when the Lord went to Kasi, the resident sannyasis became very happy to know that another sannyasi had arrived there, and they were very eager to meet that new sannyasi known as 'Caitanya'. They were all learned in the Vedanta, renounced, lifelong residents of Kasi and had achieved quite a name for themselves. But because of one fault, all of their good qualities and the strength of their tapasya was rendered null and void. Though they studied Vedanta, they never described anything in terms of devotion to Bisnu. Since Sré Gaursimha is the indwelling Antaryami (Supersoul), He was aware of everything. Therefore, though He was present in Kasi, He didn't reveal His presence to those Mayavadis. Instead He remained hidden within the monastery of Ramcandra Puri during His two months stay in Kasi. Actually, Mahaprabhu resided at Candrasekhar Vaidya's house, but He let it be known among the people that He was residing at Ramcandra Puri's math, so that they would not be as likely to commit the offence of gossiping as to why he was living so long at some householder's house. When there were only two days remaining until ViswarupKaur (the authorized day, half way through caturmasya, when the sannyasis can shave their head without fear of breaking the vow of caturmasya), Mahaprabhu stealthily left Kasi, unbeknown to anyone. 
Later on the other sannyasis came to know that 'Caitanya' had gone away and thus they were cheated of His darshan. Simply as a result of one offence one's entire intelligence becomes lost, and therefore none of those sannyasis could even feel any distress at not having been able to see Sré Caitanya. Rather they continued to commit offences by saying, "We were all previously householders; why has he left without saying anything to us. There were only two days remaining until 'ViswarupKaur'. Yet he has given up his prescribed duties and thus transgressed his sannyasa dharma." 
Those who are devoid of devotion have just such intelligence. Though they worshipped Lord Siva, because they were offenders and blasphemers it is highly doubtful that Lord Siva accepted their worship. Rather it is Lord Siva Himself, who will punish them due to their criticism of Lord Caitanya. Because they are offenders, the treasure of Bisnubhakti will always remain far from their reach. Lord Caitanya's mission is to deliver all the fallen souls. Nevertheless, the malicious fault finders have escaped His mercy. Whoever is unafraid of the rod of chastisement of Lord Caitanya has to suffer the punishment of Lord Yama, birth after birth. Sré Gauracandra, is incessantly praised by Lord Brahma, Lord Siva, Sré Ananta deb and the divine Mother Lakkidebi. If one is unable to develop any attachment for Him, then his sannyasa and study of Vedanta is all useless.
So it came to pass that the two Prabhus were floating in the ecstasy of their own happiness, being carried by the waves of the Jahnavi (Ganges). Mahaprabhu Biswambhar roared loudly, again and again, "I am He! I am Him! That Nara disturbed me from My rest (yoganidra) to bring Me here, and now he is preaching the glories of gyan and keeping the jewel of bhakti hidden? Today you will see directly how I will punish him fittingly. Let us see how he preserves the position of gyan yog today." 
While roaring and thundering in this way Mahaprabhu floated on the current of the Ganga. Lord Nityananda however, remained silent, simply laughing within his mind. The two Prabhus appeared like Mukunda and Sré Ananta deb in the milk ocean, as they floated on the surface of the Ganga. 
The Acarja's Plan Fructifies
Adwaita Acarja, by his prowess in bhaktiyoga, could understand that his desire was about to be fulfilled. Coming to know that the Lord is approaching with a fiery anger, he became intently absorbed in describing the super-excellence of gyan yoga. Who can understand the transcendental lilas between the Lord and His devotees. At this moment the two Lords arrived there, carried by the current of the Ganges. Sré Biswambhar, in the company of Nityananda, wore a fiery appearance as he gazed upon Adwaita, seated in the midst of an assembly, very zealously and happily propagating the bliss of cultivating knowledge. 
When Haridas saw that Prabhu had arrived, he fell down to offer his prostrated obeisances. The son of Adwaita Acarja, Acyutananda also offered his salutations and Adwaita's wife offered her namaskars within her mind, but at the same time became perplexed by seeing the fiery appearance of the Lord. 
Actually everyone became fearful to see Sré Biswambhar at this moment, glowing as though with the fire of 10 million suns. Finally He spoke to Adwaita, "Hey you! Nara! I want to ask you a question! Let's see what you have to say. Now which is more powerful, bhakti or gyan?" 
Adwaita replied, "Gyan is always in a superior position because without gyan, what will be the effect of bhakti?" 
When Sré SaciNandan heard the reply, 'gyan', He completely forgot Himself due to intense anger. Dragging Adwaita down off the wooden seat upon which he was seated and into the courtyard He began to vigorously beat him with His own hands. Though the chaste and devoted wife of Adwaita, the Mother of the universe, Sré Sita debi was in knowledge of everything, still she became anxious and began to call out, "He is an old brahmana, please don't finish him off! From where have you learned to be this contemptuous?! What do you want to do to such an old brahmana? If something happens (if he dies) then you won't easily escape the reaction." 
When Nityananda heard these words spoken by Adwaita's devoted wife he laughed loudly, but Haridas felt greatly fearful and remained fixed in chanting 'Krsna's' Name. Prabhu however, was in such a fit of anger that He didn't even hear the remonstrations of Adwaita's devoted wife. Roaring and thundering, He haughtily addressed 'Nara', "I was lying peacefully in the ocean of milk when you came to disturb My rest. You wanted to bring Me here to reveal the glories of bhakti in this world, so I agreed. Now you are trying to keep that jewel of devotion hidden and have taken to preaching the super-excellent position of knowledge (gyan)?! If you have now decided to keep My pure devotional service hidden again, then what was your purpose in bringing Me here? I cannot see any purpose in your activities. You always want to harass Me!" 
Now He finally gave up beating Adwaita and sat down in the doorway. He still continued to roar loudly however, this time revealing the truth about Himself. 
"Humph! I am the one who beat Kamsa! You know this very well. Lord Brahma, Lord Siva, Ananta Sesa and Rama debi (Lakki) are always engaged in My devotional service. It was by My cakra (disk) that that jackal who called himself Vasudeb met his end. The whole of Baranasi was consumed by the flames emanating from My cakra and it was by My arms that Ravana breathed his last. The thousand arms of Bana were cut off by My cakra and it was the same cakra that finished off Narakasur. I am the one who lifted up Girigovardhan with My left hand and I am also the one who brought the parijat flower to this earth from Indra's abode. It was I who tricked Bali Maharaj but in the end bestowed My complete mercy on him. In order to protect My dear devotee Prahlad, I ripped apart the beast Hiranyakasipu." 
In this way the Lord revealed His personal opulences while Adwaita began to float in an ocean of ecstatic love. Adwaita was totally immersed in ecstasy at having been punished by the Lord, Sré Gaursundor. He began to express his humility while clapping his hands at the same time. 
"I have been fittingly reprimanded according to the nature of my offence. Actually, Prabhu let me off lightly in correcting my debiant nature. Now I have fully understood Your divine nature and am fully at peace, having been rectified of my errant ways. The consciousness of that prabhu (myself) becomes enlivened by knowing himself to be Your servant [not by being treated as a master (prabhu)]." 
'Santipur Ray' thus danced in great happiness while revealing his innermost thoughts to his Prabhu. He knitted his eyebrows as he leapt and bounded throughout the courtyard, pouring out the emotion in his heart, "What has happened to those hymns that were sung to me by Yourself? Where has the respect gone that You had previously shown to me?! Perhaps You have mistaken me for Durvasa Muni, the remnants of whose food You smeared on Your own body. But I am not. Neither am I Bhrgu Muni, the dust of whose feet You have sportively accepted on Your chest and which has become renowned as 'Sré vatsa'. My name is Adwaita, and I am no one but a surrendered servant of Yours. Life after life I have no other desire but to accept the remnants of Your foodstuffs. By the power of these remnants I will be freed from the control of Maya. So, You have punished me deservingly; now please bestow upon me the shade of Your lotus feet." 
The Lord of Santipur (Santipur Nath) then fell down at the lotus feet of the Lord and placed them on his head. Sré Biswambhar however respectfully lifted him up and embraced him to His chest, crying all the while. Meanwhile, Nityananda Ray, Who had been following this pastime from the beginning, began to shed tears like a river, at having witnessed the unparalleled devotion of Adwaita. Haridas was so moved that he fell down on the ground crying. Adwaita's wives were crying and the son of Adwaita, Acyutananda was also crying. In fact everyone who was present there was crying. In this way, Adwaita Bhavan became super-saturated with Krsnaprema. 
Sré Biswambhar now felt very embarrassed that He had beat Adwaita the way He did. He decided to award Adwaita a boon, being very pleased by his devotion. 
"Whoever takes shelter of You, if only for the space of half a moment, even though they may be in the body of an insect, worm, a beast or a bird, and even though they may have committed hundreds of offences to Me, still I will be bound to award them My mercy." 
Adwaita Mahasoy now began to cry, after having heard this wonderful benediction conferred upon him by his most worshipful Lord. He caught hold of the Lord's lotus feet and humbly entreated Him, "What You have once uttered will never be false. Now hear my solemn vow. 'If anyone, while not showing regard for Your lotus feet, offers their devotional service to me, then that devotion will be the cause of his destruction. Whosoever has not worshipped Your lotus feet and who has no respect for You can never be counted amongst my followers. Whoever worships You; he is the source of my life. I cannot tolerate anyone who tries to transgress Your transcendental position. Though one may be my very own son or servant, if he is a Baisnab aparadhi, then I cannot even acknowledge his existence, what to speak of see his face. Having overstepped You, even though one may worship millions of demigods, those demigods will nevertheless destroy that worshipper by some pretext. I cannot say where this is described in the Vedas but there is a proof in the Puranas, concerning the death of Sudakkhin.
The Story of Sudakkhin
Sudakkin was the son of the King of Kasi. Once, after having entered into a deep meditational trance he began to worship Lord Siva. Lord Siva was very satisfied with his worship and ordered him to request his desired boon. "You will attain the object of Your desire; now perform the required incantations and sacrifices. However, if you in any way insult any devotees of Bisnu, this sacrifice will consume Your own life air." 
Though Lord Siva explained this fact to Sudakkin he couldn't understand properly. When he began the sacrifice, as per the instructions of Lord Siva, a terrifying being came out of the fire, possessing three heads, three hands and three legs. Slapping his thighs to announce his presence and readiness to carry out his assigned task he thundered, "What boon is it you want?" 
The reply came, "Burn Dvaraka to the ground!" 
This servant of Siva became very sad upon hearing these words and immediately understood that such a request could never be fulfilled. Still, as he was requested, he proceed to Dwaraka. When he came within the vicinity of Dwaraka however, Sré Krsna's Sudarshan cakra came out to drive him away. Though he fled in great fear there was no chance to escape the Supremely Powerful weapon of Lord Krsna. Finally he had to fall at the feet of Sudarshan and pray for His mercy. 
"As Durvasa could not escape from Your wrath, neither could Lord Brahma, Lord Siva nor the gods and goddesses of the 10 directions offer him any security or shelter; similarly I have also fallen within the fiery grace of a great Baisnab, namely Yourself, Sudarshan cakra. Where will I flee to my Lord? Rather You can do with me as You please. All glories, all glories to my Prabhu, of the name Sudarshan. Even the fiery energy of Lord Shankar is second to His might. All glories to the abode of Lord Krsna. All glories to the great Cakra, the foremost of the Baisnabs. All glories to He Who is personified death to the miscreants, the deliverer of the gentle." 
Sudarshan became very pleased by hearing these praises uttered by that 'Shaiva murti' and so He instructed him to return to where that prince was seated and burn him to a crisp. At this point the fearful demon, his arms flailing the sky, came back to where the son of the King of Kasi was, and disintegrated his body into ashes.
Thus we see that whoever tries to neglect You, while worshipping even Lord Siva, has simply to die in his own sacrifice. Therefore I am bound to inform that person who transgresses Your authority, that if he tries to worship me separately, then I will beat him and burn him into ashes. You are the Lord of my life, my only wealth. You are my Mother, my Father and my Friends. Whoever steps over You to offer his namaskar to me gets his head cut off by me. This is my only recourse. The King Satrajit achieved the direct darshan of the Sun god Surjadeb, who was pleased to offer him a boon and which made him famous throughout the world. But because he declined to follow Your order, he and his brother both died, while Surjadeb looked on in happiness. Though Duryodhana considered himself the disciple of Baladeb, as a result of transgressing Your authority, he had to die along with his entire dynasty. Hiranyakasipu, though he had received a benediction from Lord Brahma nevertheless had to give up his life due to animosity towards You. The ten-headed Ravana, though he worshipped Lord Siva by cutting off his heads and offering them into the fire, still had to die along with his family members for violating Your authority. You are the source of all the debs (demigods), the Master and Controller of everyone. All others, seen or unseen, are Your servants. If anyone trespasses against You, while worshipping any of Your servants, then those servants (demigods), along with devouring the offerings of that devotee, devour the devotee also. Whoever worships Lord Siva and the other demigods while infringing against You, first cuts the root of the tree and then goes to worship the leaves and twigs. You are the origin of the Vedas, the brahmanas, sacrifices and religion itself. I can never be worshipful by anyone who neglects Your worship." 
Having heard these exalted truths spoken by Adwaita, the Lord Sré Sacinandan roared very loudly. "Now everyone listen carefully to My words of truth. Whoever worships Me but transgresses against My servants, is nothing but a despicable wretch who I will cut into pieces. The worship that he offers Me burns My body like fire. If anyone criticizes the all-auspicious activities of My devotees, then, since one of My names is 'Kalpatavi' (a desire tree), I am therefore bound to deliver the fruit of such an action, namely, I destroy that person. Within all of the unlimited universes, there exists no one other than My servants. Therefore if anyone is envious of another, he simply destroys himself. You are more important to Me than My own body. If anyone oversteps You, it is not easily tolerated by Providence. Even if a sannyasi blasphemes a non-envious person then he becomes fallen and his religious activities cease to exist." 
Raising His two hands high in the air, Gauradham (the abode of Gaur) declares to the world, "Becoming free from the bad habit of censuring others, chant Krsna's name! Whoever chants in this way, free from offences, will surely be delivered by Me. There is no doubt about it." 
Transcendental Merriment
When Mahaprabhu uttered these words all of the devotees sent up a joyful roar of, "Jay! Jay! Jay!" Adwaita caught hold of the Lords lotus feet and began to cry while Prabhu picked him up and embraced him to His chest, bathing him with His tears of love.
The entire world is bathed in the divine love possessed by Adwaita. His pastimes are the subject for deep reflections. Who can understand his transcendental words? You should know for a fact that He is non-different (Adwaita) from the Supreme Controller. 
Nityananda and Adwaita then engaged in their regular ecstasy of bandying absurd words with one another. The words and activities of Lord Bisnu and His Baisnabs are incomprehensible. Only by His favour can one penetrate into the inner meaning. Those who understood enjoyed the greatest happiness. 
In this way, whatever other discussions took place between Nityananda, Adwaita, and Mahaprabhu and His followers can only be understood by Balarama, Who with his thousands of mouths sings Their glories. 
For a moment Sré Biswambhar displayed some external consciousness, when he smilingly asked Adwaita, "Have I been saying or doing anything childish?" 
To this Adwaita replied, "Not especially!" 
Then Prabhu addressed Nityananda, "Hear Me Sir. If I have been acting restlessly in any way then please forgive Me." 
Nityananda, Caitanya, Adwaita and Haridas all looked at one another and laughed. Now Biswambhar Mahaprabhu addressed the chaste and devoted wife of Adwaita, telling her, "Quickly go and cook now. After making the offering to Krsna, I will accept His prasad." 
Then in the company of Nityananda, Haridas and Adwaita, Sré Biswambhar went in a very happy mood to take His bath in the Ganga. The ecstasy They experienced there will be described in the Vedas. After returning to the house Mahaprabhu Biswambhar washed His two lotus feet and then offered His prostrated obeisances to Sré Krsna. Adwaita similarly fell down at the feet of Sré Biswambhar and Haridas fell down at the feet of Adwaita. Nityananda seeing this great fun, laughed and exclaimed, "These three appear to be a bridge, which can carry one across the material ocean of nescience. 
When the Lord got up and saw Adwaita lying with his head at His feet, He quickly moved away while repeating the words "Bisnu, Bisnu!" Nityananda took hold of Adwaita's hand and moved towards the dining room in the happiness of Sré Biswambhar's association. The three Prabhus, Biswambhar, Nityananda and Adwaita Gosai, sat down together on one side of the room. All three of them were by nature very restless in ecstatic love and especially Nityananda would often behave like a child. Haridas sat by the door where he could be seen by all. Mahamati Yogeswari Sita Thakurani, the wife of Adwaita, began to distribute the prasad, all the while uttering "Hari! Hari!" In this way the three Prabhus honoured those divine foodstuffs, consisting of rice, ghee, milk and sweet rice. 
When Nityananda Ray looked at Adwaita he laughed joyfully. These Two, (Nityananda and Adwaita) are One; they have become two in order to manifest Krsna's pastimes. When they were almost finished and only a little prasad remained on their plates, Nityananda began to behave like a little boy. While laughing ecstatically he threw rice throughout the room. Prabhu called out, "Ah Hah! What are you doing?", while Hari das simply laughed. Adwaita however, appeared as though burning with anger. 
Under the guise of this assumed anger he began to praise the glories of Nityananda, "Ah re! This Nityananda will ruin my caste. Who knows where he has come from today, or in the company of which drunkards? Though he doesn't even have a guru he advertises himself as a sannyasi, having accepted a sannyasi name. No one seems to know where his birthplace is or what his caste is. In fact no one knows anything about him except that he wanders around like a drunken and maddened elephant. He has come from the west (this implies that Nityananda had come from an area where there was intermingling between Hindus and Mohammedans, whereas Adwaita was from the east and was thus more conscious of the prestige of his caste) where he would go from house to house, eating others rice, and he has come here today in the company of one brahmana for that purpose also. Alas! Nityananda has been ruined by that drunkard at whose home he tarried today! Please believe me Haridas. This is the truth. Honest!" 
Adwaita was in such a huff that he failed to notice that his outer cloth had become loose. When he got up quickly, he was thus without it. Laughing loudly, he began to dance around the room, while clapping his hands. Sré Gaura Ray laughed heartily to see the behaviour of Adwaita while Nityananda also laughed, showing his two fingers. The anger of Adwaita was purely a matter of amusement in which old and young alike found much merriment. Temporarily They regained some external consciousness and then washed their mouths. In great ecstasy They each embraced each other, Nityananda and Adwaita, feeling great ecstatic love in doing so. 
Nityananda and Adwaita were like two hands of the Lord and thus there could not exist anything other than pure affection in their mutual dealings. What ever apparent quarrels took place between them were simply a display of Their pastimes. The pastimes of Lord Bisnu with the Baisnabs very much resembles the play of a young boy. In this way Mahaprabhu revelled in the various moods brought on by His own personal ecstasies, while engaging in His pastimes of Krsnakirtan at the temple of Sré Adwaita Acarja. Other than Prabhu Balarama, no one else is capable to understand the Lord's activities, neither does He reveal this wealth of transcendental qualities to others. Rather, by Sré Balaram's mercy, Sarasvati debi comes to know something of this storehouse of nectar, and she recites these glories while residing on the tongue of the pure in heart. 
Personally, I cannot understand anything about the sequence of these transcendental events, rather I am just trying to describe the prowess and valour of Krsna in what ever way I can, and it is due to His power only that I am able to do that much. I can only offer my obeisances at the most dear lotus feet of Sré Caitanya and at the feet of those who are very dear to those lotus feet and who hold those lotus feet to be their dearmost object of affection. I can only pray that they will forgive whatever offences I have committed in my humble attempt to complete this work. 
After causing this shower of transcendental Mercy to rain in Adwaita's house for some days, finally Prabhu set out for Nabadwip in the company of His three companions, Nityananda, Adwaita and Hari das. When They arrived at Prabhu's house, the news spread fast, "Aila Thakur! Thakur has come! The Lord has come!" Thus in great ecstasy the Baisnabs all ran there as fast as they could. 
By seeing His moon-like face the burning fire in their hearts was dissipated and so they wanted to reciprocate by bathing His lotus feet with their tears. Sré Gauracandra Mahaprabhu, Who was the life of His devotees, then returned their love by embracing each one of them. These Baisnabs were not ordinary persons, their bodily features were similar to those of the Lord and they were all highly magnanimous and liberal, the best of the Bhagavatas (devotees). They all offered their namaskars to Adwaita, by the power of whose devotion Sré Caitanya had deigned to descend to this material world. They all became as though mad, in the ecstasy of rousing a ruckus of Krsna's Names in the company of their 'Prabhu'. Sacimata began to float in an ocean of bliss, seeing that her son had returned. In the company of His wife He was making their house a virtual ocean of auspiciousness by worshipping Sré Govinda. 
The only one able to describe this is He who has thousands of mouths, the Lord Who is my life birth after birth. The difference that is inherent between the words, dvija, vipra and brahmana, is the same inherent difference between 'Nityananda' and 'Baladeb'. Whoever hears of the playful pastimes performed by the Lord at Adwaita's house becomes eligible to enter into those pastimes. 
Brindaban das is simply trying to describe a particle of the lotus feet of Sré KrsnaCaitanya and Nityananda Candra, Who are more beloved by him than his own life.									    [C.B. Madhya 19]
The Seriousness of Committing Baisnab ApaRadha
In the twenty first chapter of the Madhyalila, Sré Gaursundor delineated the dangers of committing an offence at the feet of a Baisnab in connection with the activities of Debnanda Pandit. Now in this twenty second chapter He is again stressing that even a slight offence at the feet of a pure devotee can disqualify one from obtaining the jewel of pure loving devotion to the Lord's lotus feet. 
One day Sré Gaursundor sat down on the couch of Lord Bisnu within the temple of Srévas Pandit and with His own divine lips began to enumerate His glories. He took His own Deity and the salagrama silas in His lap and announced, "I am Krsna, in the Kali yuga; I am Narayana. I am Rama, Who tamed the wild ocean and made Varuna submit to My will. I was lying in the ocean of milk, when my divine sleep (yoganidra) was broken by the loud calls of this 'Nara'. I have come to distribute loving devotion to Myself. Ah! Hah! Nara! Just ask Me for whatever boon you desire. Srévas! Just say what it is and it will be yours!" 
Nityananda and Gadadhar stood on each side of the Lord and served Him in various ways, while the Lord satisfied the innermost desires of His devotees. Finally Srévas Pandit requested Sré Gauracandra to now benedict His mother, Sré Sacidebi, with divine love. However, Mahaprabhu replied that His mother was unqualified to receive it as she was guilty of Baisnab apaRadha at the feet of a pure devotee. When Srévas requested Him to forgive that offence, Sré Biswambhar explained by describing the incident of an offence committed against Ambarish Maharaja. In that narration he explained that an offence at the feet of a Baisnab can only be forgiven by that Baisnab himself. Lord Bisnu Himself is powerless to interfere in any way. 
"As she has committed an offence at the feet of 'Nara', only if he forgives her can she get My mercy. If she takes the dust of Adwaita's lotus feet on her head, only then will I benedict her with prembhakti. 
Immediately all of the devotees went to Adwaita's house and informed him of the whole affair. As soon as Adwaita had grasped the situation he immediately thought of Lord Bisnu and exclaimed, "You want to take my life!? In whose womb my Lord has caused Himself to appear, who is my Mother, and I her son; Now she is to become the recipient of the dust of my feet?! I cannot comprehend even a fraction of her potency and glory. She is the personification of devotion to Lord Bisnu. She is the Mother of the universe. How is it that you all have dared to utter such words as I heard you speak just now? Though the word 'ai' (mother) is a material sound vibration, still, simply by vibrating this sound (when it is used to indicate Sré Saci debi) one's material miseries disappear. She, who is the Mother Ganges is this same personality, there is no difference between them. Who is mother Debki? Who is Mother Yasoda? This is her." 
By speaking of the glories of Lord Caitanya's mother, Acarja Gosai became so emotionally enraptured that he fell into a faint and his external consciousness receded far within. Saci Mata understood that now was her chance, so she came from outside the room and took some of the dust from the Acarja's feet and placed it on her head. 
Lord Caitanya's Mother was a param vaisnavi, the very personification of the Lords energy. Just try to imagine the personal prowess of one who can contain the Supreme Lord within her womb. When she placed the dust of the lotus feet of the Acarja on her head, she became totally enraptured and all awareness of what was happening externally was also lost to her. Those devotees who were present caused the heavens to vibrate with the sounds "Jay! Jay! Hari!!", and thus a great uproar ensued as their ecstasy mounted. By the mutual exchange of their perceptions of the wonderful qualities of Sré Saci Mata, Adwaita Acarja and Sré Viswambhar's unlimited mercy upon them, each increased the other's ecstatic love to the n'th degree." 
The Acarja had fallen in a faint, having become overwhelmed by the wonderful influence of 'Aai' (Lord Caitanya's mother). Similarly, by the influence of the ecstatic love of Adwaita, Aai (Saci Mata) has also lost her external consciousness. Due to their mutual influence upon one another both of them became totally absorbed in ecstatic love, "Hari! Hari!! Hari! Hari!!"
Prabhu Biswambhar now laughed as He sat on the throne of Lord Bisnu. He was now totally satisfied by His mothers pure devotion and told her, "Now the priceless jewel of devotion to Lord Bisnu has become yours. Your offence to Adwaita is completely obliterated." The assembled Baisnabs again filled the sky with the sounds of "Jay! Jay! Hari!", to hear the Lords pronouncement of His divine favour upon Sré Saci Mata. 
Under the pretext of chastising His Mother, the Supreme Lord, as the Supreme Instructing Spiritual Master, is cautioning everyone of the dangers of committing Baisnab apaRadha. Criticizing or blaspheming a Baisnab is as dangerous as the trident held in the hand of Lord Siva. All of the scriptures declare that such an act only harms the performer, in fact it will totally destroy him. Whoever is not prepared to accept this and who condemns or reproaches the pure in heart, will be put to his death, birth after birth, due to his great misfortune. Just consider what is our situation; if Sré Gaura Simha's Mother herself has been counted amongst the offenders. Actually if we consider these points minutely, we will see that there was no offence on her part at all, nevertheless the Lord Himself has stated that His mother was guilty of 'Baisnab apaRadha'. 
"Why do people call him Adwaita? [Non different from the Lord]. Feeling terribly displeased at heart, 'Ai' instead said that he should be called 'Dvaita' (different). I will now describe the incidents leading up to this, so please hear me very carefully. In this connection the wonderful qualities of Sré Viswarupa will also be described. 
The Personality of Vishvarupa
Viswarupa Mahasoy, was the elder brother of the Lord. He had a very dignified appearance and in fact, such a handsome young man as this is very rare within this world. He was an extremely erudite scholar but at the same time he was gentle and patient. He was actually a plenary portion of Nityananda and therefore non-different from Him. Though his explanations of the scriptures were so scholarly that there was hardly a person in Nabadwip who could understand him, still, in front of other boys his own age, he appeared to be just one of them. 
One day, Jagannath Misra was going to attend a meeting, and Viswarupa also went along. When he arrived at the assembly of those Bhattacarjas in the company of Viswarupa, everyone there was very interested in the person of Viswarupa. Being a manifestation of Nityananda Prabhu, he was very beautiful to look at, and thus he stole away the minds of all those present by his all powerful presence. 
One Bhattacarja asked him, "How far have you progressed in Your studies, my boy?" 
Viswarupa replied, "I am basically familiar with many various subjects." 
As they then assumed that he was just a neophyte, no one asked him any further questions. Misra was very hurt to see that his son was so self- conscious and so, on the pretext of having some work to do, he returned home. 
On the way he gave Viswarupa a slap, "You dunce! Instead of telling them which particular manuscript you are studying at present, what nonsense was it you said?! Everyone considered you to be a fool, and thus I have also become embarrassed and insulted." Jagannath Misra was extremely liberal minded, but now he felt very displeased with his son and returned home without paying him any further attention. 
Viswarupa decided that he should return to that assembly. After having arrived there he smilingly addressed those Bhattacarjas who were assembled there, "My father has chastised me for my inadequate reply to your question, so if you have any further questions, this time I will do my best to give a proper reply." 
One of those present laughed as he addressed Biswambhar, "Listen my son. Just give us a brief explanation of whatever it is you were studying today." 
Viswarupa, Who is none other than a plenary expansion of the Supreme Personality of Godhead Sankarshan, then explained to them one aphorism in such a way that they were all satisfied by the proofs mentioned in his arguments. 
They all commented, "Yes, you have explained that sutra very well!" 
Viswarupa replied, "Actually I have kept the real meaning from you. In accepting my first explanation you have revealed your incomplete understanding of this sutra." 
Now Viswarupa proceeded to refute everything he had previously stated and thus he established a different explanation. At this everyone present there became very much astonished. However, he again refuted that explanation and this time established his original premise but with still newer arguments. With an intellect that was unfathomable by any of those Bhattacarjas he explained that sutra in every possible way, but those Bhattacarjas who were influenced by the illusion of Bisnumaya couldn't understand the depth of his explanations. Though they praised him as being very intelligent, factually they were not capable of perceiving more that a brief glimpse of his unlimited intellect. 
In this way Viswarupa passed his days in Nabadwip, beyond the ken of common men. Those who were devoid of devotion could not appreciate his subtle qualities, being themselves in the grip of gross ignorance. The whole world was intoxicated with the wine of consuming themselves in the fire of sensual satiation. None of them could consider the auspicious qualities and glorious position of Baisnabs. Rather, their only consideration was to waste their wealth on festivals held in honour of their sons and other family members. They could care less about the worship of Sré Krsna and the religion which is dedicated to serving His lotus feet. Many renowned professors and pandits were present in Nadiya at that time, but they too knew nothing other than hair-splitting arguments. Devotion to Krsna and worship of Him, were beyond the limited realm of their mundane knowledge. Even if they would sometimes teach others from the Bhagavatam or Bhagavad Gita, they wouldn't explain anything in terms of devotion. They knew only some dry logic, which means they knew nothing. 
Vishvarupa used to wander about the town, but he was very sad that he couldn't hear the glories of Bhaktiyoga from any of the people there. Only in the person of Adwaita Simha was he able to find a compatible companion. Vishvarupa could perceive the plenary potencies of Sré Krsna present in his person. Adwaita could explain even the Jog vasistha in terms of devotion. Who was there who could understand Adwaita's profound dissertations? He was the foremost of all the Baisnabs in Nadiya at that time. 
Everywhere Vishvarupa went he only felt afflicted by various mental agonies. At Adwaita's however, everyone obtained the highest ecstatic happiness of divine love. Therefore Vishvarupa remained continually in the association of Adwaita, Who shared with him this happiness of enjoying the mellows of devotion. 
Sré Gaursundor, in the prime of His youth, His moon-like face surrounded by curling locks of black hair, was dressed in such a way as to capture the minds of everyone. His mother would tell him, "Vishvambhar! Run quickly and call Your older brother to come home." 
Vishvambhar, like a very obedient son, ran off to Adwaita's house where he arrived very quickly. There he saw Adwaita seated in the midst of all the Baisnabs, beginning with Srévas Thakur and the others. Vishvambhar addressed Vishvarupa, "Brother, it is time for your meal now. Don't be late!", He said smilingly, his charming appearance totally captivating all those present. 
Sré Vishvambhar stole away the mind of all those devotees by His enchanting form, which was perceived by them as that of an extremely beautiful child. Adwaita Acarja remained gazing at Him as though charmed by a magic spell, while the eyes of all those present remained riveted in the same direction, having totally forgotten about whatever they had been previously saying or doing. Everyday Sré Vishvambhar used to come there in this way, to call His elder brother, Vishvarup. 
Adwaita remained deep in deliberation, "By seeing this child Vishvambhar, my mind has been completely stolen away. How is it possible that anyone else but Him can capture my mind like that?" This must be my Lord (Prabhu) Who has fascinated my mind like this." 
The Lord Vishvambhar, Who resides within the heart of all living entities, could understand what Adwaita was thinking and so He immediately ran back home. Vishvarup thus remained continually in the association of Adwaita, having given up all traces of the propensity to enjoy worldly happiness, and instead passed his time in the happiness of ecstatic love. 
The wonderful and innumerable qualities of Vishwarup have been elaborately discussed in the Adikhanda. {He Who is a manifestation of the body of Nityananda}. The Supreme Mover alone can comprehend His own desires and so it came to pass that Vishvarupa accepted sannyasa. He then became known in the world as Sré Shankararanya, and this foremost of Baisnabs began to wander on the innumerable paths of this world, in order to deliver the fallen souls. 
By acceptance of the staff of a renunciant however, his Mother's heart was terribly afflicted and almost on the point of splitting in two. When she could calm herself enough to think, she considered in her mind: "It is by Adwaita's influence that my son has gone away, never to return." 
Still, she was afraid of committing any Baisnab apaRadha, and so she spoke of this to no one, somehow or other containing her grief within. Only by seeing her darling Biswambhar was she able to forget her sadness and He was always diligent to please His Mother and try to make her happy. 
Eventually however the plan of Providence began to unfold itself and the Lord's ecstatic pastimes in the company of Adwaita with it. Having relinquished the pleasure of family life and consequently the company of His wife Lakkidebi, Prabhu Biswambhar began to spend most of His time at Adwaita's house. When Sacimata now saw that her only remaining son had also given up the comforts of His home, she exclaimed, "Now Acarja Gosai has taken my other son also." 
Sacimata's Offence
As she was feeling very distressed she even went so far to say, "Who says he is Adwaita? Rather, to me the Gosai is nothing more than a great 'Dwaita'. He caused my one son, who lit up my life like the moon lights up the night, to go away, never to return, and this son also he is causing to become a madman. I have no one to look after me. No one shows any favour or even feels any sympathy for me. In the world he may be known as Adwaita (non-dual), but to me he is Dwaita maya, the illusion of dualism, because he has caused me to be implicated in the web of maya, by entangling me even further in familial affections, which have increased disproportionately due to the fire of separation." 
This was the extent of her offence and nothing more. For this reason the Lord chose not to bestow upon her the treasure of His own devotional service (bhakti). 
Now, due to all of these affairs, it may come to pass that someone might think, "One is a greater Baisnab than another. But don't be troubled. Whoever thinks so will understand the truth very soon. Using His own Mother as an example, the Supreme Instructing Guru, the Lord Himself, has cautioned us of the dangers of committing Baisnab apaRadha. Simply by the poor excuse of not understanding what is criticism or blasphemy of a Baisnab, one nevertheless circumvents the order of Sré Caitanya Simha and therefore becomes unavoidably implicated in the dire consequence. 
The Plan of the Omniscient Lord
Now please give your full attention to the words I am about to speak, which describe the original cause or reason why Sré Gauracandra spoke these words and enacted these pastimes. 
Sré Sacinandan is the knower of past, present and future. He was aware of the worship which the so-called followers of Adwaita would perform in the future, in which they would describe Adwaita as being non-different from Sré Krsna, and which is a direct affront to the conclusions of all of the Baisnabs present at that time. Whoever would reply to their wild assumptions, by saying that Adwaita was a 'param Baisnab' (great devotee), was surrounded by those sinful miscreants only to be lambasted by their verbal attacks. What's more, they can never bring Adwaita himself around to their way of thinking. They have not the power to do that. If they could have, then their arguments might carry some weight. But that day will never come. The crest jewel of all omniscience, Sré Biswambhar, was fully aware that these various and sundry philosophies and opinions would crop up. Therefore He punished His own mother and kept Adwaita and the other devotees as witnesses of this. 
Whosoever takes it upon himself to criticize a Baisnab, no matter whose follower he might be; his master has not the power to protect him. Rather, the question comes, whether or not that person whose followers constitute blasphemous rogues, has the astuteness to avoid being implicated in his disciples' offences. If he is sufficiently qualified he might succeed in avoiding the result of their actions, but if he is not then his own followers drag him down with them. Who can understand the chastisement inflicted by the Supreme Lord Himself, which in this case was directed at His own Mother, though it was meant for everyone. Then again, if anyone refers to Adwaita as a 'Baisnab', while intending to deprecate him or belittle his position, then he too will die very wonderfully. 
The Master of everyone, Sré Gauranga Sundor, Who is the Supreme Controller Maheswar, has however gone so far as to glorify one of His followers by referring to him also as an 'Iswar' (God). In all sincerity, He has addressed Sré Nityananda Swarup in this way. By the mercy of that Nityananda one can know Sré Gauracandra and by the mercy of that Nityananda, one can recognize who is a Baisnab. By the mercy of Nityananda, one gives up the bad habit of criticizing others. And by the mercy of Nityananda Prabhu one becomes imbued with devotion to Lord Bisnu. The servants of Nityananda Prabhu never criticize anyone, for their mouths are filled night and day with the praises of Sré Caitanya. While experiencing that happiness there is no room for any other words there. The devotees of Nityananda are at all times and in every way extremely careful, because the servant of Nityananda does not want to lose the wealth of his life, namely Sré Caitanya. It is not a matter of small fortune to become one of the servants of Nityananda, as they are entrusted with revealing the greatness of Sré Gauracandra to others. 
Whoever hears this narration about Vishwarupa becomes a servant of Ananta, and the life and soul of Nityananda. Nityananda and Vishwarup are non-different. Saci Mata knows this but it may be that no one else knows of it. 
The Glories of Nityananda
All glories to Nityananda the refuge and protector of Sré Gauracandra. All glories, all glories to Nityananda, who has thousands and thousands and thousands of mouths. All glories, to the Lord of Gaurdesh, Sré Nityananda Ray. Who can get the association of Lord Caitanya without Your mercy? Whoever misses the opportunity of having such a master as Nityananda, for him there can be no happiness, anywhere in his life. Will the day ever come when I will be able to see Sré Sré CaitanyaNitai Together, in the company of Their transcendental associates. The Lord of my Lord is Sré Gauranga Sundor. In this fact lies all my hope and confidence. Let me offer my obeisances at the feet of Sré Adwaita. May I always be favourably inclined to those who are dear to him. Brindaban das is simply trying to sing something of the glories of the lotus feet of Sré Krsna Caitanya and Sré Nityananda Candra, who are his life and soul.		    [C.B. Madhya 22]
Vishwarup Darshan
All glories, all glories, all glories to Sré Gaur Simha, Who is the most grave and composed personality, unperturbed by any possible or impossible occurrence. All glories, all glories to He who is the protector of the wellbehaved and righteous but Who is the Conqueror of the wicked. All glories to the son of Jagannath and Saci. All glories, all glories all glories to the most supremely pious activity of hearing and chanting His glories. All glories, all glories to the life of the bliss of the universe. All glories to the life and wealth of Haridas and Kasiswar. All glories, all glories to the Ocean of Mercy, the Friend of the fallen, the Supreme Father of everyone. May You become the Master of those who say "Your" Lord. In other words, may You also become the Lord of those that accept You are the Lord of others, though they may not have accepted You personally as their Master.
Absorbed in various ecstasies while engaged in His pastimes of sankirtan, Sré Biswambhar Ray happily passed His days in Nabadwip, continuously absorbed in ecstatic dancing and chanting. In fact it used to happen that wherever He was, whenever He would simply hear Krsna's Name uttered during kirtan, He used to fall down on the ground in a stupor. Whether in the town somewhere, or in someone's courtyard or even in the water or the woods, at that time a continuous flow of water used to come from His eyes. For this reason His friends and associates used to accompany Him at all times, in order to protect Him from any calamities since He was always susceptible to becoming overwhelmed by intense mellows of devotion. Even if for any reason someone happened to say the word 'Hari'; upon hearing this the Lord would fall down on the ground completely forgetting His own bodily existence. His body trembled, tears flowed from His eyes, and the hairs all over His body stood on end. 
In great ecstasy He would roll on the ground in the roads of the town. To witness these ecstatic transformations even once, Lord Brahma would be counted amongst the greatly fortunate, yet the common populace of Nadiya nagar was blessed to see such manifestations of divine love, again and again. Finally, when His ecstatic emotions would reach the point that He became totally unconscious, His devoted servants would gather round Him, and after having isolated Him from the cause of His ecstatic madness, they would take Him back to His residence. While holding kirtan, people sometimes closed the doors to their houses, thinking to avoid haphazardlly plunging anyone into ecstatic emotions. Still, unlimited universes overflowed with the joy produced by that sound vibration. Whatever emotions are in existence and even those that cannot properly be described by words, all of them were felt by the Lord. How can I understand by what particular mellows He was becoming overwhelmed. 
Sometimes He would say, "I am that same Madan Gopal", but then at other times He would say, "I am the eternal servant of Krsna." In this way He tempted the Mayavadi self-worshippers with a taste much higher than thinking oneself to be the Supreme, namely considering oneself as the servant of the Supreme. 
Some days He would sit quietly muttering the words "Gopi, Gopi, Gopi." At this time if He heard anyone say Krsna's name, He would become very angry and retort, "Who is this, your Krsna?! He is nothing but a great robber. He is so sly and crooked but at the same time very arrogant and audacious. I tell you, His only business is engaging in shameless and deceitful behaviour. He is the greatest of all cheats and liars. Who will worship such a person? Having been conquered by women what does He do? He finds one and cuts off her nose and ears. And just like a lowclass hunter he took the life of Bali. What benefit of mine is there in listening to the words of that thief? Whoever takes the name of Krsna should be chased away and beaten up." 
Sometimes He would simply repeat over and over again, "Gokul, Gokul", while on other days He would repeat, "Brindaban, Brindaban." On yet another day He was chanting, "Mathura, Mathura", in great happiness. But then one day he sat and drew on the ground with His nails. As He gazed intently on the threefold bending form which He had drawn in the dust, the tears from His eyes fell in torrents until the earth upon which He was sitting began to float in that inundation? Sometimes He told, "I see a great forest which is maintaining various lions, tigers and bears." He would call the night day and the day night. In this way He became charmed and and at the same time subjugated by His own intense devotion. 
While witnessing these trances of affection and ecstatic emotions exhibited by their Prabhu, the assembled devotees would catch each other by the necks and shed excessive tears. Lord Brahma intensely desires to have the darshan of such divine rapture, but it was the assembled Baisnabs of Nabadwip to whom befell this divine delight. Prabhu Biswambhar had given up residing in His own house and had now taken to continuously remaining in the homes of the Baisnabs. Whenever He engaged Himself in any external activities He did so only for the purpose of pleasing His Mother. The devotees were filled with an incessant happiness, the ecstacies of which were produced by their engagement in Krsna sankirtan. 
(The mad lion) Nityananda Matta simha wandered throughout Nadiya from one house to the next, engaged in His many pastimes. Gadadhar remained a constant companion of the Lord, while Adwaita was always engaged by the devotees in discussing Krsnakatha. 
One day, while the devotees were immersed in waves of affectionate love while chanting the Holy Names, Adwaita began to dance in the mood of the gopis. His dancing was simply the external manifestation of his intense, internal longing for the Lord of his life. Repeatedly taking bunches of grass in his teeth he fell down and rolled on the ground, overpowered by the mellows of love, while in all directions the devotees continued to sing in great jubilation. Even after having remained continuously dancing for six hours, he didn't show any signs of winding down his ecstacies, though the other devotees were evidently becoming tired. At that time they all tried to calm him down and sat down in a circle surrounding him. Finally when it appeared that he had become somewhat composed, Srévas, Ramai and the others went to take bath. In the meantime however, Adwaita's internal longing began to again increase until he was again rolling on the ground in Srévasa's courtyard. 
At this moment Sré Biswambhar, Who was busy doing something at His own house, became aware of the situation with Adwaita. The Lord, Who is always Himself gladdened by fulfilling the desires of His devotees, came to that place where Adwaita was rolling on the ground. When He noticed the intense longing that had taken possession of Adwaita, He caught him by the hands and took him into the Deity room within the temple of Bisnu by the side of Srévasa's courtyard. Bolting the door behind them He sat Adwaita down and spoke to him, "Listen to Me, Acarja! Just what do you want? Tell Me what you want Me to do?!" 
Adwaita replied, "You are the essence of all of the Vedas. I want only You. What else could I possibly desire?" 
Smiling, Prabhu told him, "I am right here in front of you. Just tell Me what you want!" 
Adwaita replied, "My Lord, You have spoken the Truth. You are the Supreme Truth of all the Vedas. Nevertheless, I wish to see something of Your divine opulences." 
The Lord then continued to encourage him, saying, "Just tell Me, what is your desire?!" 
Adwaita, "Prabhu, previously that form which You had shown to Arjuna, that form I now have a great desire to see." 
As soon as he had uttered these words, Adwaita saw before him now a chariot, surrounded on all sides by many phalanxes of soldiers who were preparing to engage in a great battle. Seated upon that chariot he saw a Beautiful Blackish Complexioned Person, with four hands holding the conchshell, disc, club and lotus flower. Then in the next instant he saw the forms of unlimited universes, the moon, the sun, great oceans, mountains, rivers and forests. He saw tens of millions of eyes, arms and faces surrounding him on all sides. Then in front of him he saw Arjuna himself, offering prayers and hymns. It was as though a great fire emanated from the mouths of those unlimited faces, into which countless wicked and sinful creatures were being forcibly attracted like insects which fly into the flame of a candle. Those sinful wretches who criticize others and bear malice towards others were being wholly and solely consumed by the intense flames emanating from the mouth of Sré Caitanya. By the mercy of his worshipful Lord, Acarja Gosai was able to see that form that none else had the power to see. 
In the ecstasy of love, Adwaita cried in affection, taking straws in his teeth and begging again and again to be counted as a servant of his Prabhu. Prabhu Nityananda Ray was at this moment very happily engaged in wandering throughout the town of Nadiya. He now became aware of the Lords transcendental manifestation; of the exhibition of His universal form. Immediately He came to that place and began to roar loudly outside the door. Biswambhar could understand that Nityananda had arrived and thus quickly moved to open the door. When Nityananda beheld that form in which unlimited universes could be seen, he fell like a rod to the earth while closing his eyes. 
Prabhu addressed him, "Rise up Nityananda! You are as dear to Me as My life. You already know everything about Me. Whoever is affectionate to You; I truly belong to him. No one is more dear to Myself than Yourself. Whoever sees any difference between You and Adwaita knows nothing of the actual facts concerning My incarnations." 
While gazing upon His beloved Nityananda and Adwaita, Sré Biswambhar began to dance within the temple of Bisnu. Roaring loudly, Sré Sacinandan, called to them again and again, "Just see! Just see!", while they both recited prayers and hymns to Him saying, "Prabhu! Prabhu!" In this way they had darshan of that Vishwarup (Universal Form), their minds filled with wonder and ecstasy. All of this fun took place within Srévasa's house, but no one else had the power to see it. 
The narration of all of these events came directly from the lotus mouth of Sré Adwaita himself. Whoever is inclined not to believe it is condemned to remain a sinful criminal. Whoever finds difficulty in declaring Sré Gauracandra to be 'Sarva Maheswar' the 'Supreme Controller of all controllers', is a sinful wretch who will eternally remain invisible to the Baisnabs. The Lord of my Lord is Sré Gaursundor . This is my eternal hope and shelter and the source of my whole existence. Thus it happened that such miraculous events took place in Nabadwip, but only the devotees came to know of this. 
Engagement in devotion, engagement in devotion, engagement in devotional service, this is the only real wealth. And what is the substance of this devotion? That by remembering Krsna's Name, tears flow from one's eyes. Whoever cries while saying 'Krsna', has actually made some connection with Krsna's Name. Though one may take birth in a materially affluent family, this is actually the sum total of so many zeros if there is no worship of Krsna's Name. But whoever hears this narration of the Lord's Vishwarup darshan can find out the real wealth of Krsnaconsciousness. Thus the Lord concluded this pastime and proceeded to His own house in the company of His devotees. 
Meanwhile, Adwaita and Nityananda remained in a state of extreme ecstasy after having had darshan of the Lord's universal form. Neither of them had returned to external consciousness and in fact they were thoroughly intoxicated by having seen those divine opulences. Sometimes they rolled in the dust of the courtyard and sometimes one would dance while the other would sing and clap his hands. In this way these two Powerful Personalities careened and staggered around in their state of divine intoxication. 
Finally, as a fitting end to a day of sportive enjoyment, they began to abuse one another verbally. Adwaita first accosted Nityananda, "Hey you drunken avadhuta, who called you to come here anyway!? And why did you have to break the door down to come in here? Is it true that some people call you a sannyasi!? I think there isn't a member of any of the castes in whose home you don't take your meal. In fact, is there anyone who will vouch for your caste? How has such a drunkard like you managed to be counted amongst our society of Baisnabs? If you don't immediately get out of here then, well, it won't be good for you." 
Nityananda now took his turn, "Aha re, Nara! I am not going anywhere! You think you're capable of beating me!? You had better be careful! I am just warning you of my prowess! Who's going to be afraid of you anyway, you old brahmana. I am the mad avadhuta, the Lord's own brother. Whereas you are just some ordinary householder with a wife and children, I am fit to tread the path of paramhamsas. If I beat you, you won't be able to say a thing. For no reason at all you are displaying this arrogant behaviour with me in boasting of your greatness before me." 
When Adwaita heard this, his anger flared up like the flames of a fire. He jumped up so quickly that his outer garment came off as he began another tirade of abuse, "Though you eat fish and meat, still you think you are a sannyasi because you go around without any clothes on. Where are your father and mother and where is your country of origin? Who can say?! Come on! Let's hear what you have to say about this. Just like a thief who breaks in someone's house and cooks so many preparations. Then if anyone comes he says, "I will eat this, I will swallow it up, I will completely devour it! Don't anybody touch anything." A real sannyasi is he who doesn't bother anyone for anything. But this self-styled sannyasi is busy eating at least three times a day in the houses of the householders. Srévas Pandit has lost his caste now, after having given shelter to this avadhuta of questionable background. Actually this avadhuta is ruining everyone's caste. Where did this drunkard come from anyway?" 
Intoxicated by the pure mellows of love of Krsna, These Two continued to abuse each other all the while. In this matter, if anyone takes sides with the one and criticizes the other, then such a person will himself be destroyed. Those who cannot understand the real import of this loving quarrel, and who thus criticize one while praising the other, must perish in the fire of the Lord's wrath. If someone, while taking the side of Adwaita, criticizes Gadadhar, then it is to be understood that such a wretch is not a real servant of Adwaita. Only one Who is an Iswar is a fit personage to strive with another Iswar. Who can understand the pastimes of the Lord Bisnu and the Baisnabs. Lord Bisnu and Baisnabs are on the same transcendental platform. However, the atheist blasphemers understand the reverse. One should see no difference between any Baisnabs. Whoever worships Krsna's lotus feet is able to cross over the ocean of material existence. Thus sings Brindaban das of the glories of the lotus feet of Sré Krsna Caitanya and Nityananda Candra, who are his life and soul.
[C.B.Madhya 24]
After Sannyasa
When the Lord instructed Candrasekhar to return to Nabadwip to inform all of the other devotees there of the news of His acceptance of sannyasa Candrasekhara fainted away in the farewell embrace of his beloved Prabhu. But upon regaining his consciousness he immediately proceeded towards Nabadwip. Arriving there he broke the news to everyone, "Prabhu has gone to the forest." 
When the devotees heard these words from the mouth of Candrasekhar they were deeply afflicted and cried in pain. Even with 10 million mouths it is not possible to describe their agony and remorse. 
Adwaita exclaimed, "On my life, please leave me." 
Even stone and wood became rent asunder by the sound of his crying. But it didn't matter for he soon fainted away, unable to bear the pain of separation. As there was no longer any life in his body, it only remained for that body to fall on the ground. 
Sacidebi remained totally inert as though she had become a lifeless doll, due to her unbearable grief. The devoted wife of the Lord as well as the other devoted wives of the Baisnabs all fell to the ground, their breasts heaving between sobs. 
Adwaita regained his consciousness and thought out loud, "So what else is there to be done in this life, now that such a person as He was has left me. Today I will enter the Ganges, but I had better do it at night when there won't be anyone around to prevent me." 
All of the devotees were plunged into intense anxiety brought about by feelings of separation from their Prabhu. When there was no way that they could retain their mental equilibrium they only thought how they might give up their bodies. Though they were all by nature very equipoised personalities, no one was capable of consoling another at this point. 
As they were all seriously and certainly contemplating relinquishing their material bodies, a voice from the sky came to solace them, "Adwaita! All of you there! Please don't let yourselves be drowned by these fierce waves of distress. Worship your Lord Krsna Candra with a happy mind. The Lord of your lives will return to you within two to four days. Forget this idea of giving up your bodies. You will be able to enjoy sporting pastimes with the Lord, just as before." 
When they heard these words from the sky they decided to give up their plans for suicide. Instead they all surrounded Mother Saci and remained continuously absorbed in chanting the glorious qualities of Sré Gaursundor. 
Their Lives Restored
When Adwaita saw that Prabhu had arrived at his home, he fell down like a staff at the Lord's lotus feet. Shedding tears of ecstasy he firmly grasped Prabhu's lotus feet with his hands and would not let go. With his tears he then bathed those two lotus feet. Prabhu slowly lifted Adwaita up with His two lotus arms and embraced him to His chest. Adwaita Acarja was now floating in the waters of the Lord's tears of love. Unable to bear such ecstasy he again fell in a swoon at the Lords lotus feet. After some time the Lord composed Himself and sat down. 
Now waves upon waves of supreme ecstasy mounted within Adwaita Bhavan. The son of Adwaita, whose name was Acyutananda, was shining with effulgence, clothed only by the four directions. By some inconceivable influence he was supremely learned, even as an infant, and was thus a competent and greatly fortunate son of the Acarja. As he could understand that the Lord had arrived, he moved towards the Lord's lotus feet, smiling all the while very radiantly. When the Lord saw the child at His lotus feet, though his body was covered with dust He picked up Acyuta and placed him in his lap. Prabhu addressed him, "Acyuta. Acarjaji is my father, so that makes you and I brothers." 
Acyuta replied, "According to the Will of Providence You are the friend of all living entities and according to the words of the Vedas You are the Father of everyone." 
The Lord and the devotees laughed to hear his words, but everyone was amazed that such words could come from such a small child. "We don't know who this transcendental personality might be!" 
Just then Nityananda arrived from Nabadwip with Sacimata and the other devotees. Then the Lord began to dance while the devotees began to sing. "Chant! Chant!" the Lord roared like a great thunder cloud. 
Nityananda caught hold of Adwaita and began to wander around while Adwaita stealthily took the dust of Nityananda's lotus feet. Tears, shivering, shaking, trembling, horripilation, hairs standing on end, loud roaring, louder laughter, and the unprecedented postures and poses which became manifested at that time defy description. What a sweet movement of so many feet; what a glorious movement of so many hands. How can I possibly put into words the honeylike mellows that dripped from the desire tree of love of Krsna. In great ecstasy arms were upraised to the roar of "Hari! Hari!" The devotees were drowning in uttermost ecstasy to see the unprecedented dancing of the Lord, imbued fully with the mellows of devotion. 
They had lost their Prabhu, but now such a Lord as He had returned to them. Due to intense ecstasy no one was externally conscious of anything. In great jubilation they surrounded the Lord and continued to dance in ecstasy. Somebody fell on top of another while someone else caught hold of him. One caught hold of the others neck and cried while somebody said something to someone else. Yet no one could understand anything of what was going on other than that a great flood of love of God was inundating Adwaita Bhavan. 
The Lord of Baikuntha was dancing with His associates, which was an unprecedented event on this planet earth. The only sound that could be distinguished was, "Hari bol! Hari bol Bhai! Chant the holy names my brothers!" Only the thousandheaded Ananta (Nityananda Prabhu), could fully understand the import of what was going on. The Lord Himself caught hold of everyone and embraced them in great love. Having been embraced by the Lord of Baikuntha the devotees were going mad with ecstasy. Again and again they roared liked lions, "Hari! Hari!"; their madness increasing more and more. 
Basumati debi (the earth) began to quake due to the movements of the dancing feet of the Lord of Baikuntha and His associates. The impetuous and reckless Nityananda began to dance in front of the Lord, his body dazzling with effulgence. Adwaita was also dancing in ecstasy and roared very loudly while the devotees caught hold of the feet of whomever they could. The same bliss that was previously manifest at Nabadwip, the same dancing, singing and sporting pastimes were again manifest this day at Adwaita Bhavan. 
After some time Sré Gaursundor sat down on the throne of Lord Bisnu while under the influence of His own emotions. All the devotees surrounded Him on all sides with their palms folded as the Lord began to reveal some truths about Himself: "I am Krsna, I am Ram, I am Narayan. I am Matsya, Kurma, Varaha and Bamon. I am Buddha, Kalki, Yama; I am Haladhar. I am Prisnigarbha, Hayagriva and Maheswara. I am Nilacala Candra, Kapil and Nrsimha. Whatever seen or unseen is a bumblebee at My lotus feet. My fame and qualities are sung throughout the Vedas. Unlimited universes exist in order to serve Me. I am eternal time in the absence of My devotees. All difficulties become destroyed by remembrance of Me. I rescued Draupadi from the disgrace of being shamed and it was I who delivered the Pandavas from the burning house of lac. I protected Shankar by destroying Brkasura and it was I Who delivered My servant Rajendra. I came to save Prahlad and I also protected the cowherds of Vrndaban. It was I who churned the ocean into nectar and Who then cheated the asuras and preserved the debs. I killed the oppressor of My devotees Kamsa, and I also destroyed that Ravana and left him without any descendants. It was I Who lifted up Govardhan hill with My left hand and Myself also Who punished Kaliyanag. 
In Satya yuga I preach the religion of tapasya (austerities) and in Treta yuga I advent Myself for the propagation of sacrifice. In Dwapara yuga I incarnate to teach the process of puja (Deity worship). Even the Vedas do not know of all of My incarnations. At present I have come for the purpose of kirtan. I have incarnated at the inception of this kirtan in order to display My topmost pastimes of loving devotion. All of the Vedas and Puranas wish to take shelter of Me, but I continuously reside in the homes of My devotees. But for My devotees there is no one to be found who is comparable to Me. Devotees are My mothers, fathers, friends, sons and brothers. Even though I am totally independent and act without depending on anyone, still it is My nature to become subjugated by My devotees. All of you are present with Me birth after birth, and it is for you only that I incarnate Myself. I never remain without your association, not even for the space of half-a-moment. You should all know this to be the Absolute Truth.
In this way the Lord very mercifully revealed the Truth to them, which made the devotees cry in ecstasy. Again and again they fell down to offer their dandavats, rose up to offer their supplications and again fell down, all the while crying. The ecstatic emotions that flowed in everyone's heart that day at Adwaita Bhavan were the same as they had previously experienced in Nabadwip. All the devotees' desires were fulfilled and their grief was completely annulled. The Lord knows how to destroy the distress of His devotees. How is it that those who are suffering are not prepared to worship such a Lord as Gauracandra Mahasoy, Who is an Ocean of Compassion. He doesn't see the faults of His devotees but accepts only their good qualities. 
After a short while the Hero of everyone concealed His divine opulences. Regaining His external consciousness He remained tranquil. Now the Lord went to bathe in the Ganges and in the company of His devotees enjoyed sporting pastimes in the waters of the Jahnavi. After finishing His bath He returned with the devotees to Adwaita's house. First He circumambulated and watered Tulasi debi and then circumambulated the temple of Bisnu and paid His obeisances. After that He sat down to take prasad with His devotees. 
Prabhu sat in the middle with Nityananda and all of the devotees sat surrounding Them in great jubilation. The Lord looked very beautiful, His body besmeared with candan and His face blossoming like a lotus flower. With the devotees accepting prasad all in a big circle around the two Lords, the scene reminded one of Rama and Krsna, having a picnic with Their cowherd boyfriends. The Lord reminded everyone of this and continued to accept prasad, smiling very happily all the while. 
Who has the power to describe these pastimes. Only by His mercy is one able to convey something of these transcendental events to another. As soon as Prabhu got up to wash His hands the devotees plundered the remnants of His prasadam. Even elderly, well-behaved and courteous gentlemen were now behaving like impetuous children. By the power of devotion to Bisnu one becomes thus transformed. Whatever pious and fortunate persons hear these narrations are blessed with the association of the Supreme Lord, Sré Gauracandra. 
Again the devotees were reunited with their Prabhu, again the Lord exhibited His transcendental opulence during sankirtan and again the Lord took prasad in the company of His devotees. Whoever hears of this procures the supreme wealth of devotion. Thus Brindaban das sings the glories of the lotus feet of Sré Krsna Caitanya and Nityananda Candra, Who are his life and soul.											 [C.B. Antya 1]
Adwaita Bhavan Revisted
From Adwaita Bhavan the Lord proceeded gradually towards Purusottam Ksetra, Sré Nilacala. There He delivered Sarvabhauma Bhattacarja and also had some pastimes with Paramananda Puri. 
While going to Brindaban he stopped at Ramakeli where his plans were changed and so began the return journey to Jagannath Puri. On the way He again came to Santipur, to Adwaita Bhavan. Mahaprabhu arrived there just after Acyutananda had corrected his father regarding the relationship between Mahaprabhu and Keshava Bharati. Adwaita was thoroughly overwhelmed by contemplating the glories of his glorious son and so the atmosphere was pervaded by this supreme satisfaction. At this very auspicious moment Sré Gaursundor, along with His associates, advented Himself in the midst of this transcendental scene at Adwaita Bhavan. 
As soon as Adwaita saw his most worshipful Deity and the Lord of his life, he fell down on the ground to offer his obeisances. He roared very loudly, "Hari! Hari!", while forgeting entirely his own bodily existence, having been completely carried away by the ecstasy of this moment. 
All of the ladies present began to yodel, raising a hue and cry to exclaim that a joyous tidal wave of ananda was breaking at the shore of Adwaita Bhavan. Prabhu came forward to embrace Adwaita and bathed him with His tears of love. Acarja Gosai took the Lord's lotus feet and held them to his chest, all the while crying in such ecstasy that his external consciousness receded far away. In all directions the devotees began to drown in their own tears of ecstasy. What astonishing love and affection they felt for each other cannot possibly be described in words. Adwaita managed to compose himself long enough to humbly offer the Lord a sitting place. The Lord looked very beautiful, sitting on that first-class asana, surrounded by His transcendental associates. Nityananda and Adwaita embraced one another, both of them feeling supreme delight to see one another again. Then all of the devotees offered their namaskaras to Adwaita while he in turn embraced them all in great loving affection. This churning of the ocean of ecstasy that took place at this time cannot possibly be described by anyone other than Vedavyasa himself. 
After a few moments Adwaita's son Acyutananda came to offer his obeisances at the Lotus feet of the Lord. Prabhu took him in His lap and bathed his body with tears of affection. He could not release Acyutananda from His embrace and thus Acyuta entered into the body of the Lord. When the devotees saw this display of ultimate mercy on Acyutananda, they all began to shed tears of ecstasy. There was not one amongst the associates of Mahaprabhu to whom Acyutananda was not 'the apple of their eye'. To Nityananda Svarup he was non-different from His own life air and his relationship with Gadadhar was that he was his most predominant disciple. These are the glories of the most highly qualified Adwaitanandan. As was the father, so was the son; so it was only fitting that the two of them should come together. 
In this way Adwaita, in the company of the other devotees, drowned himself in ecstasy, having gotten back the Lord of his life once again. For a few days the Lord satisfied the desires of Adwaita by remaining at his home, absorbed in His pastimes of kirtan. Adwaita was in such a fit of ecstasy by having his own Prabhu in his own home that he couldn't even understand himself, how much and from which quarter that ecstasy was coming. 
As soon as he could compose himself a little, the high-souled and magnanimous Adwaita immediately sent some devotees along with a palanquin to bring Lord Caitanya's mother. They subsequently arrived in Nabadwip and narrated to Saci Mata the auspicious news of the day, proposing at the same time that she get ready to go as soon as possible. 
The Glories of Sré Saci Mata
Sré Sacimata however, was totally immersed in the ocean of the mellows of loving devotion. She was not aware of whatever she said or heard. She saw some people standing before her and so she asked them, "Tell me something of what is going on in Mathura. How are Ram and Krsna doing there? And what worldly affairs is that sinful rascal Kamsa at present preoccupied with? What is that thief Akrura up to? Do you know that he came here and stole my Rama and Krsna? I heard that that sinful wretch Kamsa has finally died. Is it true that the king of Mathura has again become Ugrasena?" 
Sometimes she would call out, "Rama! Krsna! Come and milk the cows right away. I am going out for selling the milk now." She took a stick in her hands and ran very quickly this way and that. "Catch him! Catch him! That butter thief is getting away. No! No, don't run away. Today I won't bind you up." 
In these totally enraptured states she would speak and even run about in this way. Sometimes when she would see someone before her she would tell them, "Come on, let's go to take bath in the Yamuna." Sometimes she used to cry very loudly, the sound of which would melt one's heart. A relentless shower of tears fell from her two eyes and the sound of her voice, made worse by her piteous and pleading tones, was enough to split wood and stones. Sometimes in her meditation she would see Krsna directly before her and then she laughed very loudly, forgetting herself in happiness. Such was her astonishing laughter, an expression of the highest and greatest ecstatic happiness, which would go on unabated for 2 prahars (6 hours). Sometimes she would faint in her ecstasies and for a period of 3 hours there wasn't even a hint of movement or expression in her body. Sometimes her body would quake violently, as though the earth had fallen down violently. There is no comparison in the matter of how she would become totally absorbed in Sré Krsna. In fact there is no one else in which such unbounded love can be found. As much love and devotion as Lord Gauracandra Himself had for the transcendental Form of the Lord, He has also bestowed upon His mother. Therefore, who can possibly describe her ecstatic transformations. Such were the ways in which Lord Caitanya's Mother floated in the waves of ecstatic love, day and night, in the greatest of happiness. Whenever she would obtain a few moments of external consciousness, she utilized that time to worship Lord Bisnu. Thus it was that Sacimata was in the thralls of remembrance of Sré Krsna when this auspicious news reached her ears. 
"Sré Gaursundor has arrived at Santipur. Our dear Mother, please come with us quickly and you can see Him just now." When Lord Caitanya's Mother heard this exciting news she became very satisfied, in fact it is not possible to describe the limits of her happiness at that moment. When this news was also heard by the other devotees of Nabadwip, their minds became filled with ecstatic love. Ganga das Pandit, who was very dear to the Lord, then brought the Lords Mother along with him at that very moment. Sré Murari Gupta and the other dear devotees of Lord Caitanya also accompanied Saci Mata on her journey to Santipur. Within a very short space of time she arrived at the home of Adwaita Acarja and this news was immediately conveyed to Sré Gaursundor. As soon as Prabhu Sré Gaursundor saw His Mother, He fell down on the ground from some distance, in order to offer His dandavats. 
Again and again He circumambulated her and then again offered His dandavats while reciting some slokas: "You are the Mother of the universe, fully imbued with single-minded devotion. I speak of your eternal, real nature, completely unaffected by any material qualities. If your auspicious glance falls on any living entity then that soul, with all his inclinations and propensities, becomes firmly attached to Krsna. You are the personification of devotion to Bisnu, and you are the supreme power from which everything is manifested. You are Ganga, Debki, Yasoda and Debhuti. You are Prsni, Anasuya, Kausalya and Aditi. Whatever I see has had its birth from you, you are the Maintainer and eventually everything merges into you. Who is competent to say anything regarding your potency and influence. The hearts of all living beings is your sitting place." 
In this way the Lord recited hymns and prayers while falling down on the ground to offer His dandavats, thus personally demonstrating what is the eternal religion. Other than the Supreme Lord Himself, who else is able to accommodate such feelings of devotion to one's father, mother and guru. His whole body became wet from the tears coursing down from His eyes, as he recited another verse, offering His salutations with great esteem. Sacimata however, upon seeing the face of her beloved Gauranga, remained in supreme ecstasy, as though totally inert. She appeared to be an artificial doll, so the Lord of Baikuntha continued to eagerly offer His hymns of praise. 
"Whatever devotion to Krsna I possess is only and solely due to your mercy. Tens of millions of your servants and maidservants are more dear to Me than My own life. Whoever remembers you only once, will never be implicated within the confines of material attachments. The water of the Ganges and Tulasi purify everything, but even they become blessed by your touch. It is not within my power to repay the love with which you reared Me in My infancy and childhood, even as you continue to do so now. The only retribution for the heaps of affection you shower upon me at every moment, is your own virtuous qualities." In this way the Lord praised His mother to His full satisfaction and the Baisnabs who were listening floated in the ocean of ecstasy. 
Lord Caitanya's mother knew that He was an incarnation of Narayana and that he could speak in any way He pleased, whenever and wherever He was inspired to do so. After having remained silent for so long, finally she simply remarked, "Who is there who is sufficiently qualified to understand Your words? Just as a lifeless body floating in the ocean is compelled to go wherever the current carries it, so also the living entities in this ocean of material existence are found to act as Your illusory potency causes them to act. I have only this to say in response to Your statements. Your opinion and Your perception or way of seeing things is the ultimate and perfect reality. If You want to offer prayers, circumambulate or offer Your obeisances (to me), still I can only understand whatever You desire me to (understand)." 
The devotees now began to roar with ecstasy at hearing these words of wisdom from Sré Saci Mata. Who can possibly trace out the limits of devotion in her from whose abdomen Lord Sré Gauracandra incarnated Himself. 
Though the word for mother, Ai, (pronounced, `I') is a material sound vibration, if anyone utters this word while referring to the mother of Sré Caitanya Mahaprabhu, then he will find that by the power and influence of that utterance all his material sufferings diminish to nil. The Lord saw that His Mother was now totally contented, and by the influence of her mood the devotees were also in complete ecstasy, without a trace of external consciousness. 
Actually, it is beyond the ability of ordinary mortals to describe the multitude of ecstacies and heaps of happiness that continued to build one upon another. Nityananda Prabhu, upon perceiving the peaceful and propitiated state of Mother Saci, became himself maddened with ecstatic love which caused him to throw himself into an ocean of happiness where he floated, full of joy. Acarja Gosai began to recite hymns and prayers from the Bhagavatam while continuously offering his dandavats to her. Haridas, Murari, Sré Garbha, Narayan, Jagadish, Gopinath and the other devotees became as though merged in one, the boundaries of their consciousness having been dissolved by ecstatic emotions which were produced from the pleasure they perceived within Saci Mata. Whoever reads or hears of these loving exchanges between Aai and Nimai (Lord Caitanya's Mother and Lord Caitanya) will undoubtedly obtain the great treasure of Krsnaprem. 
Adwaita humbly approached Prabhu and asked Him if it would be alright with Him if His mother offered Him alms for this day, "The greatly fortunate Aai, would cook for You today." Confident of His reply she was already happily on her way to the kitchen. Carried on waves of love for her most worshipful Deity, Sré GauracandraNarayana, she cooked such a multitude of vegetable preparations; things which we don't even know the names of. As she knew that Prabhu is very fond of sak (green leafy vegetables), she cooked at least twenty varieties of sak. She knew ten to twenty different ways to prepare each vegetable alone and so it was with great expertise and her heart full of happiness that she prepared within such a short time a great multitude of vegetables, which she now carried in and placed in the dining area. After placing tulasi manjaris on top of all the preparations she arranged them around a very beautiful asana which was placed in the middle. Mahaprabhu came in accompanied by His associates to honour the prasad, and when He saw the rice and vegetables arranged so artistically around that asana He fell down to offer His obeisances like a golden pillar toppled to the ground. 
Rising up He exclaimed, "It isn't even necessary to eat the prasad, simply by looking at it one becomes liberated from material existence. To describe this cooking is very easy, `By simply smelling the flavour of this rice one attains devotion to the lotus feet of Sré Krsna. I can understand that the family members of Krsna, taking Him in their midst, have all accepted these transcendental foodstuffs." 
While speaking in this way He circumambulated the prasad and then sat down in its midst to accept some of it. Taking permission first from Sré Gauranga Narahari, all the devotees sat down around Him on all sides, in order to have darshan of His meal. While the King of Baikuntha accepted His meal His fortunate mother looked on, her eyes filled to the brim with the merriment of that moment. The Lord tried each and every one of those vegetable preparations to His great delight, but in this instance the most fortunate ones of all were those very vegetables themselves, which Prabhu again and again accepted into Himself. Seeing His great affection for green leafy vegetables (sak), the Lord's followers smiled satisfactorily. 
Prabhu also smiled and in between bites began to proclaim the glories of sak to the assembled devotees, "This sak is called `Acyuta', by eating which one gets attachment to Krsna. By eating `Patal', `Bastuk' and `Kal' sak, one gets the association of Baisnabs birth after birth. By eating `Salinea' and `Helanca' sak one becomes freed from diseases and ultimately attains Krsna bhakti. While honouring and glorifying that prasad the Lord's bodily hairs stood on end. The ecstasy that was experienced this day while the Lord took His meal is known by the Lord of a thousand faces. The glories of the Supreme Lord are ceaselessly vibrated by his thousands of tongues. Thus the original expansion of the Supreme Being Ananta deb sings these glories since time immemorial. Sré Anantadeb has appeared in Kaliyuga as `Avadhuta Ray' (Sré Nityananda Prabhu) and by his order I have been engaged in summarily describing these eternal pastimes. Not only myself but many munis and sages, the foremost of which is Sré Vedavyasa, have been describing these pastimes since the previous ages. Whoever hears or reads these descriptions becomes released from the bondage of ignorance, the fetters of which are not easily loosened. 
Thus it was with great merriment and delight that Mahaprabhu accepted His meal that day in the home of Adwaita Acarja. After washing His hands and mouth He went and seated Himself. As soon as the Lord was seated the devotees dove at the mahamaha prasad, the remnants of Prabhu's meal. 
Someone exclaimed, "What claim do brahmanas have here? I am a sudra; these remnants are befitting to be accepted by me." 
Then the remark came, "I am not a brahmana." 
While this discussion was going on others would just grab something and bolt. Then came the challenge, "Actually sudras are not eligible to accept these remnants (bhagavat prasad). Just try to understand which of these conclusions is correct by consulting the sastras." 
Another devotee chimed in, "I don't want any remnants, I just want the banana leaf," which remark brought the response, "I'm the one who always throws the banana leaves away, you all are simply trying to 'lord it over' here, without considering your respective positions. [Because I have already eaten from this and because I am a sudra, this has become the remnants of a sudra, which everyone knows are not fit for brahmanas to accept. So please don't harass me any further to give you any of this.] 
In this way the devotees bantered about, enjoying ecstatic excitement while trying to taste the nectar of the Supreme Lord's lotus lips. Who could not but become greedy to obtain some of Sacimata's cooking, especially after it had been tasted by Sré Gaursundor.

Murari Gupta

After the devotees had enjoyed themselves to the fullest by accepting their meals, they went before the Lord. Seeing Him seated very gracefully, His devoted followers sat down all around Him. When the Lord saw Murari Gupta seated before Him, He smiled slightly and addressed him, "My dear Gupta, please recite before us the verses which you have composed which describe the Personality of Godhead, Sré Raghavendra." 
Murari was very pleased to receive this order from the Master of all the universes and so he began to recite those slokas, gradually becoming totally immersed in ecstatic love for his most worshipful Deity.
"I eternally worship the lotus feet of the Supreme Spiritual Preceptor of all the three worlds, Sré Ramacandra, in front of Whom is situated the best of the wielders of the bow, Whose bodily complexion is like molten gold; Who is continually absorbed in the service of His older brother, the very form of Sré Ananta Sesa, beautifully decorated with the finest ornaments, namely Sré Laxman. 
I eternally worship the lotus feet of the Supreme Spiritual Preceptor of all the three worlds, Sré Ramacandra, Who very mercifully rid the Dandak forest of those polluted and defiling raksasas, Khar, Trisira and Kabandha, along with their families, and Who then formed an alliance and close comradeship with Sugriva after assassinating Bali." 
In this way Murari recited those eight verses and in accordance with the Lord's order then began to explain them. "Birth after birth I worship the lotus feet of the Supreme Spiritual Preceptor, Sré Raghunandan, Whose bodily complexion is the colour of blades of grass. He is the Supreme Master of the Military sciences based on Archery, the all-yielding desire tree who fulfils the desires of His devotees beyond their utmost expectations, smilingly seated on a jewel encrusted throne, where seated on his left is the Divine Mother Sré Janakidebi. Standing before Him is His younger brother, the great wielder of the bow, Sré Laxmana, whose bodily effulgence is like that of molten gold and who is beautifully decorated with golden ornaments. Sré Ananta Himself has appeared as the younger brother of Ram, namely Sré Laxman, in order to render confidential service to the Supreme Personality of Godhead, Sré Raghunandana. 
On His two sides Bharat and Satrughna are fanning him with camaras, while the monkey chiefs assembled in the foreground sing the glories of His piety and heroic deeds. May I ever be absorbed in the chanting of the glorious character of He who bestowed His friendship even on the candala, Guha. Taking the order of His guru (father) on His head, He renounced His opulent kingdom to take to life in the forest, where He engaged Himself in activities for the benefit of the pious and saintly persons. After having firstly removed Bali, Sré Ramacandra bestowed the kingdom of Kishkindya on Sugriva, whose very intimate friend He remained out of His unlimited mercy. To the lotus feet of that most merciful Lord, the Preceptor of all the three worlds, Who is the deliverer of Ahalya, I offer my adoration."

NOTE: Ahalya was the first created woman, the primal beauty bestowed upon the sage Gautama by Lord Brahma. She was cursed by her husband to turn into stone after her seduction by Indra who had become infatuated with her beauty. When Gautama was somewhat pacified by learning that she was beguiled by Indra's trick of impersonating Gautam, he (Gautam) modified the curse by stating that when that stone would be touched by the lotus feet of Lord Rama then she would be delivered from the stone. At this time he also modified his curse against Indra by transforming the vaginas all over his body into eyes.

With Laxman as His companion, He crossed the impassable ocean filled with threatening waves and fierce aquatics, by engaging the monkey warriors in building a bridge across it. I worship the lotus feet of He Who exterminated Ravana along with his sinful sons, those who were unconquerable even by Lord Indra. 
By Sré Ramacandra's mercy the virtuous Vibhisana became the King of Lanka, even though he was not inclined to accept this position. Even the barbarians listen with intent faith and respect to the narrations of the activities of Sré Raghavendra, Whose lotus feet I continually adore. 
He was always vigilant with His bow in hand, to trample down all sorts of vicious villains, yet He remained always diligent to protect and maintain the citizens as though they were His own children. By His mercy, all of the residents of Ayodhya became the residents of Baikuntha, even in their self-same bodies. 
The naked ascetic Maheswara remains continually absorbed in the nectarean mellows of His Holy Name. The Goddess of fortune Rama debi serves His lotus feet constantly, He whose glories are sung in the Vedas as `Param Brahma Jagannatha'. I adore the lotus feet of the Master of all masters, Sré Raghavendra Swami." 
In this way Murari recited these eight slokas of his own composition, nectarean narrations of the glories of his worshipful Deity, Sré Ramacandra. 
Sré Gaursundar became so pleased by hearing these verses that He placed His lotus feet on the head of Murari Gupta. "Hear Me Oh Gupta! By My mercy you may receive the benediction of being the servant of Lord Rama, birth after birth, without any opposition whatsoever. Whoever takes shelter of you for even a moment, will certainly attain shelter at the lotus feet of Sré Rama. 
Hearing this benediction of Lord Caitanya upon Murari Gupta, the devotees began to roar in ecstatic love, causing the heavens to tremble. Thus Sré Gaursimha enjoys joyful pastimes in the company of his devotees, who hover about the nectar of His lotus feet, like so many intoxicated bumblebees. 
Gopal Capal arrives at Adwaita Bhavan
Just at this time one leper entered and came before Prabhu. While offering his prostrated obeisances he began to cry piteously. Raising up his two arms with visible discomfort he continued his heart rending cry, sunk in the depths of despair and grief. 
He addressed Prabhu, "You are the Incarnation of Compassion, come to deliver this world. Your appearance here is like the rising sun. It is Your nature to feel distress upon seeing the suffering of others and therefore I have come before You. I am being tortured by leprosy and in this fire I am dying a slow death. Please tell me how I can be delivered from this affliction? 
After quietly allowing the leper to finish his supplication Mahaprabhu exploded in a rage and storm of anger. "Get rid of this sinful wretch! Get him out of my sight! Simply by seeing you others become infected by sinful reaction. Even a very pious, religious gentleman, by seeing your face will undoubtedly have to suffer some sorrow on that very day itself. You are the blasphemer of Baisnabs, a depraved and sinful wretch. This is the root cause of all your sufferings. But don't think this is the end of it. There is much more in store for you, you evil wretch. If you can't even tolerate this, then how will you fare in Kumbhipaka (one of the divisions of hell)? 
The world becomes purified when the name of a Baisnab is uttered. Lord Brahma and the other demigods sing the praises of the glorious character of the Baisnabs. By worshipping a Baisnab one can attain the unattainable, inconceivable Personality of Godhead, Sré Krsna Himself. In fact there is no worship higher than the worship of Baisnabs. They are produced directly from the bodies of Ananta Sesa, Lakki debi (Rama), Lord Siva and Lord Brahma; and as stated in the Bhagavatam there is no one more dear to Krsna than the Baisnabs. 
"My Dear Uddhava, even my son Brahma, my self-same form Lord Siva, my brother Sankarshan and even my wife Lakkidebi are not as dear to Me as you (My devotee). In fact My own body is not as dear to Me as you are."
[Bhag. 11.14.15]
Whoever abuses a Baisnab must certainly suffer in birth, death and throughout his life. Though such a person may even be endowed with the opulences of learning, birth in an aristocratic family and religious penance, they will all be rendered futile by his profligate and malicious habit of speaking ill of Baisnabs. Even if he offers worship to the Supreme Lord, Krsna never accepts the offerings of such a vile and wicked wretch. 
The earth becomes honoured when the Baisnabs dance upon her surface. By raising their arms while dancing, even inauspiciousness in the heavenly planets is dispelled. Simply by the sight of a Baisnab sins are destroyed in all the ten directions. 
The character of such a saintly devotee as Srévas Pandit was maligned by such a sinful wretch, namely you. This slight inconvenience you are experiencing (leprosy) is nothing. Your real punishment awaits you in the court of Jamraj. Your face is not fit to be seen by Me. Now go from here! I can do nothing to alleviate your suffering. You fully deserve every bit of this." 
Upon hearing this reply from Mahaprabhu, the leper was extremely distressed. Taking a straw in his teeth he very reluctantly submitted his case once again. "Because I am a fool and don't know anything I have rushed into a place where angels dare to tread. Now my future is very dark. Due to my wanton foolishness I committed the offence of blaspheming a Baisnab and now I have rightly received the proper punishment. You are the Supreme Controller. It is the nature of saintly persons that they always desire that the distressed might be delivered. Therefore who is more qualified than Yourself to at least consider what possible path might benefit me at least to some extent. Saintly persons show their mercy even to sinful criminals like myself. I have taken shelter of You. If You neglect me then who will help me? No one! You are in knowledge of whatever possible process of atonement there might be. Please tell me how I might atone for my offence. Oh You Who are the Father of everyone! I have been fittingly punished for my mistake. 
Prabhu replied, "Oh is that so?! Where is it written that if one commits Baisnab apaRadha he becomes stricken with leprosy? For the time being you are just getting a taste. Your real torture will begin in the hands of the servants of Jamraj. There are thousands of different grades of tortures which the inhabitants of the hellish region are waiting to inflict upon the blasphemers of Baisnabs. Again and again you will be able to relish such suffering. 
Listen leper! Go to Srévas Pandit's house and immediately fall down at his feet. The offence which you have committed was directed against him. Only by his mercy can you be pardoned. Wherever the thorn enters, there it remains. If a thorn goes in your foot does it come out your shoulder?"

NOTE: As a thorn is used to remove another thorn from one's foot, similarly only an act of submission to the one that has been offended can remove the offence committed against him.

"So now I have told you the means for your deliverance. If Srévas forgives you then your distress will be mitigated. His intellect is highly purified so if you go to him he will surely forgive everything you have done. Just as surely as the plow follows the oxen to which it is yoked." 
When the devotees heard these words of eternal truth from Prabhu, they began to roar in ecstasy. The leper offered his prostrated obeisances and went immediately to Srévas Pandit's house. There the mercy of Srévas Thakur was bestowed upon him and he became free from his offences. Thus the injury resulting from Baisnab apaRadha was fully described by the Lord of Baikuntha himself (Sré Baikuntha Raj). Therefore whoever commits blasphemy at the feet of a Baisnab will most definitely be punished by Sré Caitanya Narayana Himself. 
Whoever, upon seeing some Baisnabs mutually abusing one another, thinks that it is some ordinary argument does not understand the real nature of their altercation, which is that it is produced from the desire to satisfy Sré Krsna. Therefore even Krsna becomes curious and is attracted by their dispute. Just as in the case with Satyabhama and Rukmini. Whenever they would exchange reproachful words there would remain, in the highest interest, complete harmony, because their ultimate aim was one, namely to please Krsna. Only externally there appears to be some difference. Similarly, two Baisnabs may appear to be having some difference of opinion but this difference is actually generated by Caitanya Gosai Himself. Now if anyone takes the side of one, and criticizes the others then such a one simply causes his own end.
If one serves the Lord with one hand and gives Him grief with the other, then will this bring happiness to Him? The devotees are the bodily limbs of the Lord but only those who are endowed with great forbearance and wisdom can understand this. Worship Krsna and the Baisnabs alike, without seeing any difference between them! Whoever worships the lotus feet of Krsna becomes delivered from the ocean of material existence. Whoever sings the glories of Krsna and His devotees and whoever listens to these virtuous narrations; both of them remain completely free from the tendency to commit Baisnab apaRadha. 
While in Santipur, Sré Gaursundar thus continued to enjoy ecstatic mellows in the company of His associates while staying at the temple of Sré Adwaita Acarja.
Madhavendra Puri's Festival
Now it happened by Providential chance that the worshipful appearance day of Sré Madhavendra Puri was fast approaching. Though there is actually no distinction between Adwaita and Madhavendra, still Adwaita Gosai is known as the disciple of Sré Madhavendra Puri. 
Sré Gaursundor was present in the body of Madhavendra Puri. Really it is the Absolute Truth that He continually sports there. Madhavendra Puri's devotion to Lord Bisnu is beyond description. By the mercy of Krsna he was always imbued with the complete potencies of the Lord. Now please hear, with full attention, the auspicious narration of how Adwaita became the disciple of Madhavendra Puri. 
During the period before the advent of Sré Caitanya, the world was completely devoid of devotion to Lord Bisnu. Even at that time however, Sré Madhavendra continually floated in the ocean of happiness of Love of God, by the special mercy of Sré Caitanya. The ecstatic symptoms of horripilation (hair standing on end), tears, trembling, loud roaring, thundering, ecstatic laughter and perspiration were incessantly present in his body. His mind remained always absorbed in meditation on Sré Govind deb and thus his external consciousness was so withdrawn that he was not even aware of himself or what he was doing. During his travels he would move along the path automatically, his mind simply absorbed in the supreme ecstasies of dancing and loudly calling out the names of Hari. Sometimes he would fall down in a faint of ecstatic trance and for six to nine hours there would not remain even a trace of external consciousness in his body. During feelings of extreme separation he would sometimes cry intensely as though the Ganges river herself was flowing from his eyes. At these times he would say very strange and marvellous things. Sometimes, due to being absorbed in the mellows of ecstatic love, he would laugh very loudly and for a moment he would not notice that his outer garment had fallen off. In this way the ecstatic Madhavendra sukhi passed his days in the happiness of Krsna consciousness. But at the same time he was very sad to see that the mass of people in general were devoid of devotion. By continually considering what could possibly bring about their ultimate welfare, he concluded that Sré Krsna Himself would have to appear. 
His constant travels to the places connected with Krsna's pastimes and his absorption in Krsna sankirtan, day and night, were beyond the understanding of the common man. The ordinary people whose only business was Dharma and Karma, knew of no other religious engagement but staying up at night and reciting Mangal Candi Giti (Songs and prayers to goddess Durga). The only gods they knew were Sasthi, a female deity presiding over children's welfare and Bishari, (goddess Manasa), whom they worshipped with great confidence and arrogance. Their innermost cherished desires were that their wealth and family descendants would simply go on increasing. To realize these ends some were even prepared to worship demons with offerings of meat and wine. If any travelling minstrels came to sing songs glorifying the deeds of heroic kings and others whose goal of life was material enjoyment, then the people would be in ecstasy and would stay up the whole night to hear these songs. The only source of their real piety was that during the time of bathing they would utter Govinda and Pundarikaksa. Their conception was that only at this time, during the ritual purity of their bath, were they permitted to utter these names. At any other time, to take the name of Krsna they considered to be an offence. 
Who is a Baisnab? What is sankirtan? Why should one dance for the pleasure of Krsna and why do those who do so, cry so much? All of these matters where completely beyond them due to having been subjugated by Bisnu maya (the external potency of the Lord). 
The whole world was as though bound in the depths of the darkness of ignorance. Seeing this situation, Sré Madhab Puri was very sad and would not speak with those materialists, not even for half a moment. Then if he were to engage in conversation with the (Mayavadi) sannyasis he found that they referred to themselves as `Narayana'. He therefore avoided conversations with them also, feeling sadness for their miserable predicament. In actuality he could find no place where discussions took place on pure devotional service to the Supreme Lord Sré Krsna. Amongst those spiritualists who had achieved some renown either as yogis, jnanis, renunciants or ascetics, there was also a dearth of discussions on the glories of being a servant of Sré Krsna. 
The learned and scholarly professors of the day simply raised hair splitting arguments in their explanations of the sastras. None of them had any faith in or affection for the personal conception of the Supreme Godhead, Sré Krsna. Having seen and heard these symptoms of the present godless age, Sré Madhav Puri retreated to the forest where he took up his residence. 
He thought to himself, "Why am I wandering about amongst all of these people in search of some other Baisnabs? Especially when I haven't heard the name of any Baisnab within this world at the present moment. Therefore, the best thing is to give up the world and go to the forest, where I won't have to see all of these people. In any case the forest is definitely better than this; at least there I won't have to associate with any non-Baisnabs." 
As his mind was absorbed in these anxieties and afflictions, he happened, by the will of the Supreme Lord, to meet with Adwaita Acarja. The Acarja was also in a state of great sorrow, having seen the world to be devoid of devotional service to the Supreme Lord. Nevertheless, as a result of having been blessed with the mercy of Krsna, Sré Adwaita Simha was steadfast in his attempts to preach the glories of devotional service to the Supreme Lord, at all times and places. 
He continuously engaged himself in explaining the imports of the sastras according to devotional service; the Bhagavatam and Bhagavad Gita as they are, without any interpretation or word jugglery. While Adwaita was occupied in this way, Madhabendra Mahasoy appeared at the door of his house. When Adwaita saw within the transcendental body of Puri Mahasoy the symptoms of a Baisnab, he immediately fell to the ground to offer his prostrated obeisances. Madhavendra in turn picked him up and embraced him to his chest, sprinkling him with tears of ecstatic love. Then the both of them became so absorbed in the mellows of Krsna Katha that they forgot the existence of even their own bodies.
The ecstatic transformations which took place within the body of Sré Madhav Puri are not susceptible to verbal description. Simply upon seeing a dark rain cloud he would immediately fall unconscious. Whenever he would happen to hear Krsna's Name he would roar loudly while within the space of only a moment thousands of Krsna's different forms and pastimes manifested themselves before him. Adwaita Mahasoy was extremely delighted to behold the prosperous condition of Sré Puripad's devotion to Lord Bisnu and thus he approached him for receiving instructions regarding devotional service. In this way the meeting of Adwaita and Madhavendra took place. 

By the actions of Divine destiny it came to pass that the highly auspicious and worshipful day celebrating the appearance in this world of Sré Madhavendra Puri was now at hand. Taking note of this Adwaita Acarja very jubilantly dedicated everything and everyone present in his house for this happy occasion. He was extremely satisfied that this auspicious day had graced them at this very auspicious time (when Mahaprabhu was present in his house) and so he began to prepare and arrange everything so that this function might be observed with great pomp and eclat. When Sré Gaursundar and His associates came to know of the appearance of this pious day, They became very, very happy. In order to properly observe this special day, Adwaita collected an endless number of articles with which to perform the puja. All of these ingredients began to pour in from all directions. No one could understand who had brought what or from where. The devotees were all eager to express their gratitude and affection to Sré Madhavendra Puri and thus they all accepted a task of service to perform which was fitting and appropriate for themselves. Sacimata accepted charge of the kitchen and the other Baisnab ladies present all came into help her. 
Nityananda Prabhu Himself was very pleased to accept the task of performing the puja. One devotee exclaimed, "I'll grind the sandalwood paste," while another offered, "I'll string flower garlands." Someone else said, "My duty will be to bring water." Another said, "My responsibility will be to clean the puja area." Then one devotee very enthusiastically announced that, "My service will be to wash the feet of all the Baisnabs." 
Someone began to make flags while others hung a canopy overhead. Someone took charge of the store room and supplied whatever was needed to the other devotees. A number of devotees began a melodious kirtan while others joined in by dancing. During the kirtan, some devotees would interject, "Hari! Hari!" while others blew on conchshells and played gongs. Many devotees were engaged in the worship services which were to be performed while others gave directions on what was to be done when. In this way, all the devotees became absorbed in the ecstasy of that auspicious day, by accepting some devotional service, according to their individual inclinations. 
In all directions a great tumult arose as the sounds of the Holy Names of Hari combined with other sounds such as, "Eat this! Drink this! Try some of this prasad! Give me some!", filling the air to the exclusion of any other sound vibration. The sound of the kirtan grew to immense proportions as the devotees joined in with mrdangas, kartals, gongs and conchshells. In great ecstasy the devotees completely lost external consciousness as Adwaita Bhavan became transformed into Sré Baikuntha Dham. 
Sré Gaurcandra was extremely pleased to see what a great arrangement had been made as He joyfully walked around to see the great quantity of materials which had been collected for the festival. At one place He saw rice enough to fill two to four rooms full. Wood (for cooking) had been stacked row upon row until it resembled in appearance a mountain. Five rooms had been filled with earthen pots and dishes for cooking while another two to four rooms were filled with mugh dahl. He saw another five to seven rooms filled with a variety of cloths, and in another place ten to twelve rooms filled with banana leaves. About two to four rooms were filled with flat rice and there must have been a few thousand bunches of bananas. Its hard to say just how many coconut, betel nuts and pan leaves had been amassed. 
"Where had it all come from?!!" There was no limit to the rooms full of portals, eggplants, banana stems, potatoes, spinach and man kachu. Thousands and thousands of pots were filled with milk and joghurt. Condensed milk, sugar cane, sprouted mugh dahl, oil, salt, ghee, water pots Prabhu saw everything though it was unlimited. Yet how much can I write down?! In His heart Prabhu was totally amazed to see such an extraordinary collection of so many ingredients and therefore He remarked, "This is not the property of any ordinary human being. Rather I think that this `Acarja' must be none other than `Mahesh' (Lord Siva) Himself. Is it possible for any ordinary man to possess such wealth? These riches are most probably the possessions of Mahadeb. Now I have understood that the Acarja is an incarnation of Mahesh." 
In this way the Lord carried on, laughing as He spoke. Mahaprabhu was speaking the real truth concerning Adwaita Acarja, while alluding to another external pretext. Those who were endowed with sufficient pious activities very ecstatically accepted these truths. To those however who heeded these words with disregard and a want of confidence, Adwaita appeared as an incarnation of fire. The soothing and cooling effect of Adwaita's association was like that of ten million moons, yet those who were adverse to Sré Caitanya perceived him as the universal conflagration at the end of the world. 
If, due to sufficient accumulation of piety one says the name Siva, without even knowledge of the real truth concerning the personality of Siva, still the name itself is such that the person immediately becomes purified of his sinful reactions. In the Vedic scriptures and the Bhagavat, this truth has been delineated. If however, someone feels distress upon hearing the name `Siva' then he is said to be floating in an ocean of inauspiciousness. [Bhag. 4.4.14] If, simply in the course of conversing one happens to vibrate the two syllables, Siva, only once, then all kinds of sins of mankind become very quickly destroyed. His (Lord Siva's) authority is inviolable, His glories are supremely pure yet you bear enmity towards the very personification of auspiciousness itself, Lord Siva. Alas, you are none other than the personification of inauspiciousness. Sré Krsna Himself has stated, "That person who neglects the worship of Siva!? Why does he then worship Me? Lord Siva is very dear to Me! Therefore, how can such a person who is irreverent to him, possibly attain bhakti to Me? How can the sinful rascal who is spiteful towards Baisnabs; who refuses to duly perform the worship of My dear devotee Lord Siva, possibly attain devotion to Me?" Therefore one should first of all worship Lord Krsna and then with His prasadam one should affectionately worship Lord Siva. By doing so, all the demigods are worshipped. 
"First of all one should worship the Cause of all causes, the Supreme Personality of Godhead, Sré Krsna and then one should worship the best of the debs, Mahesvara. Thereafter it is proper to worship, with great devotion, the other various demigods."[Skanda Puran] 
In pursuance of these hints given by Sré Caitanya Candra, the saintly persons have indicated Adwaita to be such a one as Lord Siva himself. Those who are stupid and foolish try to argue this point. Unable to penetrate the illusory potency of Adwaita, their only recourse is to die. 
How much can I write about? Having seen this quantity of collected ingredients, Prabhu was very delighted and continued to praise the Acarja incessantly. After having seen all that had been collected together there, Prabhu came once again to the place where sankirtan was being held. As soon as He arrived there, all the devotees were transported into the highest ecstasy. I cannot say who danced and who sang and who played what instruments. I don't know who ran in which direction, being moved by intense ecstasy. All I can say is that they all made a loud uproar of the glories of the Holy Names of Hari. I can't hear anything else but, "Bol Bol, Bolo Hari Bol!!" All of those Baisnabs were decorated with sandalwood pulp and their beautiful chests were filled with flower garlands. All of them were the chief associates of Prabhu, and thus all of them danced and chanted in ecstasy before Him. In intense bliss the sounds of Sré Hari Sankirtan rose up in the sky; the sound vibration which purifies unlimited universes. 
Nityananda who is very robust and strong, was totally immersed in the ecstasy of happiness. Thus He danced very excessively in the mood of a young child. Acarja Gosai had become so completely absorbed in ecstatic love that he danced on and on, without any stopping. Thakur Haridas also danced as much as anyone else, moved as he was to exalted rapture. 
Now Mahaprabhu Sré Gaursundar danced, as no one else had, in unlimited and very special ways. First He made all of them dance, and then He also finally danced with them. The devotees made a circle dance with Mahaprabhu Sré Sacinandan dancing in the middle. After dancing and singing away the whole day in this way, Mahaprabhu finally sat down with His devotees. Then Adwaita Acarja begged permission to serve prasad and immediately made all arrangements to do so. 
Mahaprabhu sat down to take prasad in the middle of the courtyard, with His devotees surrounding Him on all sides. The devotees were so many stars, with Prabhu rising up amongst them like the light of ten million moons. 
Excellent rice with a great variety of vegetables and cakes and puddings had been prepared by Sacimata for the worship of Madhavendra Puri, and now Mahaprabhu along with His devotees would honour the prasadam while discussing the glories of Sré Madhab Puri between mouthfuls. 
Prabhu said, "By respecting maha prasad on this auspicious day honouring Madhavendra Puri, one will certainly get devotion to Govinda." After the Lord had enjoyed great fun accepting mahaprasad with His devotees He got up to wash His hands. Then Adwaita came before Him with first class flower garlands and celestial smelling sandalwood pulp. But Prabhu very affectionately presented these articles first of all to Nityananda Swarup and then to each and all of the other devotees present there. Having received the prasadam of the Lord from His own hand, the devotees' minds became filled with the highest happiness and they very loudly chanted the Holy Names of Hari. 
I don't know how to describe the ecstatic happiness of that moment. There was no limit to the ecstasy of Adwaita, who had the Lord of Baikuntha present in his own house. How much competence does a mortal man have to describe these pastimes of the Lord? Who can possibly describe, in even ten million years, the pastimes in only one day of Sré Caitanya. Just as a bird finds no end to the sky but can fly only as far as it has the strength to, similarly, there is no end to the glorious fame of Sré Caitanya. As much as He has empowered me, to that extant I am singing of His glories. Just as a puppeteer causes wooden dolls to dance, so in the same way, Sré Gauracandra causes me to speak. I am not sure of the sequence or succession of these events; when they took place in the calendar year. I am simply trying to describe Sré Caitanya's glories; somehow or other, by fair means or foul. I offer my obeisances to the feet of all of the Baisnabs, pleading that there might not be any offences on my part in this matter. Whoever hears these auspicious narrations will most certainly obtain the treasure of wealth, namely love of Krsna. Thus Brndaban das sings of the lotus feet of Sré Krsna Caitanya and Nityananda Candra, Who are his life and soul.
[C.B. Antya 4]
In Jagannath Puri
Having enjoyed the candan yatra utsab on their arrival in Puri the devotees now proceeded to their respective residences. All of the Baisnab ladies of Nabadwip still remembered well what vegetable preparations Nimai was fond of in His youth. As they were all the expansions of Sré Lakki debi, they were very expert in cooking. So it was that in great love for their worshipful Lord they would prepare His favourite dishes. Prabhu relished their offerings, His own heart full as it was with love for them. 
The Luncheon Invitation
One day, the noble minded and magnanimous Sré Adwaita Simha requested Prabhu, "Please accept your meal here today. I will personally cook a handful of rice for You. In this way my hand will become blessed by being engaged in Your service." 
Prabhu replied, "Whoever eats foodstuffs offered by you must by all means attain devotion to Krsna. Acarja, Your foodstuffs are my life source. Whatever you serve is eaten by Krsna Himself. Whatever is cooked and offered to Krsna by you; I am ready to go there and beg in order to receive some of that prasad." 
When Adwaita heard these words, spoken in great affection by the Lord to His devotee, he began to float in an ocean of ecstasy. He came back to his quarters in a very pleasant state of mind and began to collect the ingredients for cooking. Adwaita's chaste wife, who was an expansion of Lakkidebi, very joyfully began her work. 
All of the items most dear to Mahaprabhu, which she had brought from Gaur desh (Bengal), she now brought out from their place of storage. Adwaita Mahasoy himself sat down to do the cooking after first installing Sré Caitanya Candra in his heart. His devoted wife began to prepare the vegetables, cutting and arranging them to make as many preparations as her heart desired. "I know that green leafy vegetables are very dear to the Lord," she thought, and so she prepared about ten different kinds of spinach for cooking. 
While the Acarja cooked she did everything else and in this way the two of them were floating in an ocean of joy. Adwaita addressed his wife, "Listen Krsnadas's mother! I was just thinking of something. As we are preparing a number of preparations, how will Prabhu accept them all? If He comes in the company of the other sannyasis I know He won't eat anything. Prabhu generally expects them to come with Him when He goes for accepting alms. They are also dependent on Him due to His great affection in taking them in His company." 
Then he thought to himself, "The only way our efforts will be successful, is if He comes alone. Only then will I be able to feed Him properly. But how will this desire of mine ever be fulfilled?" In this way he contemplated as he cooked for Prabhu. 
The Lord was engaged in chanting the Holy Name while maintaining a count of the number of Names completed, when it occurred to His mind that it was time to complete His midday duties. All of those sannyasis who were accustomed to accept alms with the Lord, immediately thereafter set out with Him for the purpose of receiving their midday meal. 
All of a sudden however, an unforeseen rain storm began and so it appeared as though Debraja (Indra) was trying to abort Adwaita's luncheon invitation. Hail began to fall and make a clattering sound as it hit the roofs of the houses. The wind blew fiercely and there was no end to the rain. It became dark in all directions from the dust blowing outside so that no one could even find their way home. In such a storm as this who could maintain any calm or tranquillity? They couldn't find which way to go, or with whom. 
Adwaita remained engaged in cooking since where he was the storm only slightly reared its head. Amongst those sannyasis who were with Prabhu none of them could trace out who had gone in which direction and with whom? 
Meanwhile Sré Adwaita Simha finished cooking and after cleaning the kitchen, arranged the rice and vegetables neatly there. There were also separate pots of ghee, yoghurt, milk, cream, butter, cakes, puddings and various kinds of sweets, with sandesa and bananas. He put tulasi manjaris on top of all the different preparations and sat down in meditation to bring Sré Gaurahari. In his mind's eye he saw that Prabhu had arrived alone. 
In actuality Gauracandra had really come there alone, according to Adwaita's desire. In the happiness of divine love, while chanting "Hare Krsna Hare Krsna", He appeared in front of Adwaita. With reverence Adwaita offered his obeisances at Prabhu's lotus feet and offered Him a sitting place. Upon noticing that the Lord was not accompanied by anyone, he became overwhelmed with joy. 
Along with his wife he very excitedly began to serve Gaur Hari. After first washing Prabhu's feet they smeared sandalwood paste on His limbs and then fanned His body. Then the Lord sat down to take prasad and Adwaita served Him. As many of the vegetable preparations which Adwaita lovingly offered Him, the Lord accepted out of His great love for the Acarja. A small portion of each preparation however He left on His plate. 
He smiled and explained to Adwaita, "You know why I'm leaving some of each vegetable preparation? Because I want to know at the end how many different ones I have eaten. Listen, Acarja! Where did you learn to cook so many different preparations? I think I have never before eaten sak (spinach) like this. You have prepared such a variety of things!" 
Prabhu ate as much prasad as Adwaita gave Him, thus He is known as Bhaktavanchakalpataru. [Sré Gauranga Ray the wish-fulfilling desire tree of His devotees]. Yoghurt, milk, ghee, cream, sandesh, though such an unlimited amount of prasad was given to Him, still He accepted it all. Thus Sré Caitanya Bhagavan took His meal and by so doing completely fulfilled the desires of Sré Adwaita Simha. 
When the Lord's meal was complete Adwaita began to praise Lord Indra. "Today Indra, I have witnessed your compassion and I even think that you are a Baisnab. From today I will offer you flowers and Ganges water. Today Indra, you have purchased me!" 
Prabhu asked him, "How is it you're so taken with Lord Indra's glories today? Come on tell Me!" 
Adwaita replied," Just please take Your prasad. There won't be any benefit for You in hearing about this." 
Now the Lord accosted him, "Why do you try to hide the truth Acarja?! That rainstorm was your work! There was no indication of a storm, yet unexpectedly, all of a sudden, a torrent of rain and hailstones fell to the earth amidst a great storm. By your desire this calamity has occurred and you have also directly perceived that you were the cause of it. Now for which purpose you have accomplished this through Lord Indra, that also I will inform you of. You thought that if I take My meal in the company of the other sannyasis, I won't eat anything. Therefore, if I were to come alone you would be able to feed me everything to your hearts content. Thus you have created this calamity by your own mandate, so that those sannyasis should be prevented from coming here. Indra is simply the one who carried out the decree, one of your personified energies. The good fortune belongs to him; that he has some devotion to You. To those who are so fully dependent on Krsna and whose resolution is so steadfast that they are prepared to make demands of Him, to such devotees Krsna is always personally present. When it is seen that Sré Krsnacandra Himself follows what they say, then what is it that this insignificant rainstorm took place. At the time of death, He whose order is accepted by Jamraj (the Lord of death) on his head; the shelter of Whose feet is desired by the masters of yogis and munis; by remembrance of Whom all obstacles are obliterated; to such a one as You, what is so wonderful about the appearance of this rainstorm?. Who is there in this world who knows You?
If You show Your mercy to anyone, only then can he grasp the fruit of devotion." 
Adwaita submitted his reply to the Lord, "You are very affectionate to Your servitor. In my body, mind and words, the only source of strength is my devotion to You, and due to that, I am always like a lion. Please bless me by never forsaking me." In this way, the two Prabhus enjoyed the nectar of each others words and thus this luncheon ended on an especially sweet note. 
All of these words spoken by Adwaita are the Absolute Truth, and should not be taken otherwise. Whoever does not feel any happiness by hearing these words of Adwaita is none other than a vile, despicable wretch, unfit even to be seen by Adwaita. It was as though Sré Hari and Shankardeb were delighting in hearing each others words of wisdom, but those who are ignorant, materialistic fools cannot understand this in any respect. If one of Them is seen disagreeable, then They both must be seen this way, as They are both inseparable. As are Hari and Hara, so are Caitanya and Adwaita.
Adwaita continually says all of these things in the hope of delivering the world, being kind-hearted as he is. Who however, can understand the words of Him who is non-different from the Supreme Controller.
Whoever hears these narrations with devotion, attains Krsnabhakti and meets with prosperity wherever he goes. Having thus fulfilled the desires of Adwaita Simha, Sré Caitanya Bhagavan returned to His residence.
Who Can Hide the Sun?
One day, Adwaita, who was overwhelmed with transcendental excitement, addressed all of the devotees, "Hear me, my brothers. All of you gather round. Today we should fill our mouths with the kirtan of Sré Caitanya Ray. Today we won't sing of any other incarnation, but rather of the resting place of all avatars, Sré Caitanya Gosai, Who has delivered the entire universe. For us only He has descended. Due to His mercy, now wherever we go we are worshipped. He has made such a valuable treasure, Hari Nam Sankirtan, known to all. I will dance while all of you sing the glories of Sré Caitanya. If I sing like a lion, you might all get afraid." 
The devotees' fear however, was due to their apprehension that Prabhu, Who always kept His real self hidden, might get angry at this. Still, the Acarja's words were not to be overstepped. Thus they began to sing of Sré Caitanya avatar, while Adwaita Simha, who was overwhelmed with ecstatic love, danced. In all directions, they sang of the auspicious appearance of Sré Caitanya, and by hearing the Name and glories of this `new' avatar, they became paralysed by intense ecstatic emotions. 
Now Adwaita himself began to sing, describing how Lord Caitanya has liberated the entire world by His dancing. "Sré Caitanya Narayana, O Ocean of Compassion, Friend of the distressed, O Prabhu, please be merciful to me." 
By singing this verse, it was now Adwaita Simha who was increasing the prosperity of the world. Someone chanted, "Jay Jay Sré Sacinandana!" while another sang, "Jay Gauracandra Narayana! Jay Sankirtana priya! Sré Gaur Gopala! Jay Bhakta Jon priya (who is dear to the devotees) Pasandir kal (and death to the blasphemous atheists). Adwaita's dancing became totally unrestrained as everyone continued to sing Lord Caitanya's Name, Qualities and glorious Activities. 
"His bodily hairs standing on end, He sings and rolls on the ground in great happiness. Just see Caitanya avatar. He is the Hero of Baikuntha, Lord Hari, Who has descended here in the form of a brahmana, to enjoy His pastimes of congregational chanting of the Holy Names of Himself (Hari). His bodily lustre defeats that of molten gold. His form is so charming and beautiful, with His arms extending down to His knees. He has assumed the form of the best of the sannyasis, and is Himself overwhelmed by ecstatic, devotional mellows. I don't know what happiness He feels when He dances."
Now Adwaita sang a song composed by himself, "Jay Gaursundor Karunasindhu (Oh Ocean of Mercy) Jay Jay Brindabana ray (all glories to the Prince of Brindaban) Jay Jay Samprati jay (All glories to the present) Nabadwip Purandar (the Prince of Navadvip) Carankamal dehi chaya (please give me the shade of Your lotus feet)."
While meditating on the lotus feet of Sré Gauranga, Adwaita continued dancing as the devotees sang such sweet kirtans. Hearing these verses in glorification of the `new' avatar, the devotees were elated with joy and let loose with roars of "Hari!! Hari!!" The unprecedented ecstasy of that kirtan can only be described by Nityananda Prabhu Himself. 
Having heard the intense and penetrating sounds of the kirtan, the Crest jewel of all sannyasis, arrived on the scene. When the devotees saw Mahaprabhu, their delight knew no bounds and this surpassed even that ecstasy in which they were presently immersed. They continued to sing as Adwaita danced in great joy. They were in such ecstasy that no one felt any fear of Prabhu. Rather, they continued to sing in His presence. 
Prabhu however, was continually absorbed in the mood of servitorship and so thought of Himself as Krsna das (the servant of Krsna). He wouldn't refer to Himself in any other way. No one had the capacity to refer to Him in His presence as Krsna (the Supreme Lord) but instead only as das (servant). Now however, they had become inspired by Adwaita, and so fearlessly sang of Caitanya Sré Hari.
When Prabhu heard in their kirtan glorification of Himself, the Crest jewel of all renunciants felt very embarrassed. Therefore, the Supreme Personality of Godhead, Bhagavan, because He had accepted the position of instructing spiritual master, left that place after having remained only a moment or two, and turned back to His residence. 
In spite of this, none of the devotees felt any fear in their hearts even now, rather they began to sing all the more. They were in such ecstasy that they had no longer any external consciousness. All of them saw, as they sang, that Prabhu was in their midst. By singing the glories of Sré Caitanya, they had become completely intoxicated. Those who were sufficiently pious felt great happiness to hear that kirtan, but those who were wicked and sinful felt disturbed. What is the use of being a brahmacari or sannyasi if one doesn't feel delighted to hear the glories of Sré Caitanya?
In this way the devotees spent their time in the ecstasy of Sré Hari Sankirtan. Whoever hears or reads of these ecstatic pastimes becomes eligible to enter into this association and also feel the ecstasy of Hari kirtan.
Still continuing their kirtan and dancing, the devotees came to see Prabhu. The Lord however, was lying down because He had become disaffected by hearing His own kirtan. 
The virtuous Govinda informed Him, "All the Baisnabs have arrived at Your door," to which Prabhu replied that He might let them in. Seeing that Prabhu was lying down and would not look towards any of them, all the devotees became somewhat afraid and began to meditate on His lotus feet. 
After a few moments however, Prabhu Sré Bhaktabatsal (Who is very affectionate to His devotees) sat up and addressed them, "Lo, all you Baisnabs. Oh most liberal Srénivas Pandit, what have you done today with all this avatar business? Giving up Krsna's Name and Krsna's Kirtan, what were you singing? Please try to make Me understand this." 
The great orator Srénivas replied, "Gosai! The living entities have no free will or independence of their own. They do as the Supreme Controller causes them to and thus have I done today." 
Prabhu asked him, "You are all very learned scholars. That which is meant to remain hidden; why do you want to now broadcast to everyone?" 
In answer to this question of Prabhu's, Srévas smiled to himself and lifted up his hand to cover the sun. 
Prabhu asked him, "Which means what? Please just speak your mind and explain to me in detail!" 
Srévas replied, "I covered the sun with my hand. But can anyone ever, at any time, cover the sun with his hand? In the same way, it is not possible to keep You hidden. Even if the sun is ever covered by anyone's hand, still it will never, at any time, be possible to keep You hidden. He Who could not remain hidden within the ocean of milk, will remain hidden within this world of people? From the Himalayan mountains to Setubandha, Your glories have filled every place up to the horizon. The whole universe has become filled with the sound of kirtan in glorification of You. How many people can You punish in this instance? The Supreme Lord always tries to Himself glorify and see that His devotees are glorified by others. At what a strange time have I happened to come to Your door today."
Just then, thousands and thousands of people came from having darshan of Lord Jagannatha, wanting to see Prabhu. Some of them were from Tripura, some from Cattagram (Chittagong), some from places we have never even heard of. Some were from Sré Hattiya (Sylhet) and some from Bangadesh. Thousands and thousands of them were engaged in kirtan describing the avatar of Sré Caitanya. 
"Jay jay Sré Krsna Caitanya banamali, jay jay nija bhakti ras kutuholi (Who is eager to enjoy devotion to Himself), jay jay param sannyasi rupdhani, jay jay sankirtan lampat murari (Who specifically has a craving for engaging in kirtan), jay jay dvija raj baikuntha bihari, jay jay sarba jagater upakari (Who has benefited the entire universe), jay Krsna Caitanya Sré Gaura nandan!"
In this way they danced and chanted in ecstasy. 
Srévas asked the Lord, "Prabhu! Now what will You do? The whole world is singing! Where will You hide? Have we taught them this? All of these people? In this way, the whole world is singing. Though You are unseen and unmanifest, O Lord, due to Your compassion, You become present before the living entities. You keep Yourself hidden, and again You reveal Yourself. Only those who have received Your favour know this fact."
Prabhu now spoke, "I know that you have revealed all of this by your own endeavours. I have heard from others what you tell them. Listen Pandit, I have caught up with you, don't try to evade Me. Anyway, today I have learned how it is that you are fully endowed with your own personal energies." 
The Lord always tries to increase the victorious and glorious position of the devotees. This is the verdict of the vedas and Bhagavat. 
Gaura Ray smilingly bade farewell to all of the Baisnabs who then returned to their residences. So it was that Caitanya Deb Sré BhaktaBatsal was made synonymous with Krsna and His glories were sung as such.
A Warning
The chief devotees, such as Nityananda and Adwaita would say, `Sré Krsna Caitanya Bhagavan'. But that does not mean now that we can now jump over their heads and decide on our own to call anyone Krsna. Then our position becomes very unfortunate. All of the signs and symptoms of Sré Krsna are known very well. He is reclining on Ananta Sesa, served by Lakki Debi, and on His chest is the sign of Srévatsa. He is adorned with the Kaustubha gem, and He rides on His carrier, Garura. The Ganga flows from no other lotus foot than His own. It is not possible to see these attributes in anyone other than Sré Caitanya. This is the conclusion of the Vedic scriptures and the Baisnabs. Whoever appreciates the words of these Baisnabs, must naturally succeed in his endeavours wherever he goes. In this way, Mahaprabhu Sré Gaurasundar, continually enjoys pastimes in the company of His devotees.
Adwaita's Mercy upon Rupa and Sanatan
All of the devotees were sitting, surrounding Prabhu in such a way that the scene appeared very beautiful, like the moon situated on the horizon. The Lord of Baikuntha, the Crest jewel of the renunciates, sat in their midst continually discussing Krsna katha and vibrating loudly the holy names of Hari!
Just at this time two greatly fortunate persons came into His presence, two brothers, Sakar Mallik and Rupa. Sré Caitanya Gosai bestowed His merciful gaze upon them, yet they remained at some distance, falling to the ground like two statues. With straw held between their teeth, they plaintively addressed Him, "Joy Joy Mahaprabhu, Sré Krsna Caitanya,(by Whose mercy everyone has now become very fortunate). Joy dina batsal jagat hitakari (Who is affectionate to the distressed and the benefactor of the universe), Joy Joy param sannyasi rupa dhani, Joy Joy sarba adi madhya anta (All glories to He Who has assumed the most beautiful and auspicious form as the youngest, but topmost of the sannyasis; who is the beginning, middle and end of everything).
Becoming Himself an incarnation of a Baisnab, He has delivered the entire world by distributing devotion to Himself. But, Prabhu, how is it that I haven't been saved? Am I not within this world too? Since my birth I am infatuated with worldly enjoyment. I didn't worship Your lotus feet, which would have been in my own self-interest. I didn't associate with Your devotees, neither I engaged in kirtan, nor even heard the kirtan of Sré Hari. By making me the minister of the king, You have cheated me. Still, why have You allowed me to take birth in the human species, an opportunity that even the demigods desire? In spite of giving me such a birth as this, still You have deceived me. Now, please be affectionate and show Your mercy upon me. At present my only shelter is the trees and Your Holy Name. Whoever is dear to You and can give You to others, I wish to become the receptacle for his remnants, outside his door." 
In this way the two brothers, Rupa and Sanatana offered their prayers, while Prabhu Caitanya Gosai listened. 
Feeling very sympathetic and favourably disposed towards them, Prabhu bestowed His merciful glance on those two brothers and addressed them thus, "You two brothers have transgressed the limits of good fortune. You have managed to break the fetters of material bondage and escape into freedom. The whole world is caught up in worldly bondage, yet you two have managed to get free. Now, if you desire loving devotion to the Supreme Lord, you have simply to catch hold of the feet of Adwaita. Sré Adwaita Mahasaya is the store-keeper of devotion. By his mercy one can obtain Krsnabhakti." 
Having heard this instruction from Prabhu, these two great souls offered their dandavats at the feet of Adwaita, while entreating him, "Joy Joy Sré Adwaita patitapavana (deliverer of the fallen), please deliver us, the fallen souls."
Prabhu spoke to Adwaita, "Hear Me, Oh hear Me, Acarja Gosai. In Kali yuga there is no one more renounced than these two. Having renounced royal happiness, they now reside in Mathura with only a torn quilt and a water pot and the nectar of Krsna's Names. Being affectionately disposed, please bestow upon them Krsna bhakti, so that birth after birth they may never forget Krsna again. You are the store-keeper of bhakti. If you don't help them, then where else can Krsna bhakti, Krsna bhaktas and Krsna Himself be obtained?
Adwaita replied, "Prabhu, You are the bestower of everything. If you give the order, then only am I capable of doing anything. By the order of the proprietor, the store-keeper distributes goods. As far as I have anything to say in the matter, may loving devotion always manifest itself in the body, mind and words of these two." When Prabhu heard these compassionate words of Adwaita, He loudly resounded with the transcendental vibration, "Hari! Hari!"
Prabhu addressed Dabir Khas, "Now you have received Krsnaprem bhakti. This devotion to Sré Krsna you have received by the mercy of Adwaita; therefore, you can understand that he is fully imbued with Krsna's potencies. After remaining here for some days and taking darshan of the lotus face of Sré Jagannatha, you two brothers should go to Mathura and continue to reside there. To the people of those western lands, who are heavily influenced by the modes of passion and ignorance, you should distribute the mellows of devotion. I will also come there to have darshan of Mathura mandal so you should keep one solitary place for Me to reside when I come there."
(To Rupa's elder brother) "You can give up the name Sakar Mallik. From now on, you will be known as Sanatana avadhuta." Thus to this day these two brothers, by the mercy of Sré Caitanya, are renowned as Rupa and Sanatana. Whatever fame, liberality, magnanimity, or purity of devotion was attained by His devotee, Sré Caitanya Candra would take great pride in proclaiming that. Whether it was the glories of Nityananda or Adwaita or any of His other dear devotees, Caitanya Prabhu was always very satisfied to be able to publicize some news about His devotees. He would characterize His devotees as the personification or incarnation of eternal truths and devotional qualities or as expansions of His own inseparable energies. Their transcendental realizations, their purity of worship, all of their glories, Caitanya Prabhu expressively stated.
The Glories of Adwaita
One day, Prabhu was seated in a very good mood, surrounded on all sides by His devotees like Adwaita and Srévas. He asked Srévas Pandit concerning Adwaita, "Srévas! Please tell Me. Just what kind of Baisnab do you think Adwaita is?" 
After thinking to himself for a few moments, Srévas Mahasoy replied, "I think we can compare him to Sukadeb Goswami or Prahlad." 
By hearing this answer, Prabhu made a display of false anger and came to beat Srévas in the way that a father affectionately instructs his son. In this mood He gave Srévas a slap. "What did you say? What did you say, Pandit Srévas?! Our Nara is being compared with Suka and Prahlad? Suka is known as a `mukta' purusa, (not as a bhakta), a liberated soul. Why he is only a boy of a few years before Nara. Such a statement you have made concerning my Nara, Srévas! Today you have really upset me." Thus saying, He took a stick in His hand and came at Srévas. Adwaita Mahasoy got up and respectfully and humbly caught hold of Prabhu's hand. 
"Bap! The father teaches his son by showing mercy. Who can there be within the three worlds who is the object of Your anger?" Adwaita's words had their effect and Prabhu threw off His anger. Inspired by ecstatic emotions, He began to profusely praise him (Adwaita). 
"All of you are like my children, therefore I cannot maintain any anger against you. Who is there who knows my Nara, who brought Me here after breaking My sleep (yoga nidra)?! Oh Srévas Mahasoy! You have remained submissive to My Nara and thus you have put these boys like Suka and others in his company. However, you should know that they all come after Nara. Because of Adwaita, I have incarnated Myself here. His loud cries pierced My ears while I was lying within the ocean of milk, and thus I woke up."
Srévas was by nature very affectionate towards Adwaita. Hearing Prabhu's statements made him feel very joyful, yet externally he showed great fear and his body trembled as he spoke, "I have made a great offence. Please excuse me, My Lord. Only You know the real truths regarding Adwaita and only if You make them known to us can we, your servants, know them also. Today is very auspicious for me as I have become greatly fortunate. You have taught me the truth and made me realize the essence of that. By hearing your words of veneration, which have actually imparted something of divinity to the subject which we are discussing, my mental strength and determination have greatly increased. From today my resolve is steadfast; even if I see Adwaita with a Yavana woman or with a wine bottle in his hand, still I will offer my devotion to him. This I have spoken before You, my Lord, the full truth and nothing else but." The Lord was very pleased to hear Srévasa's statements and so the three of them sat down together and the mood was practically as happy as it was before all this discussion started.
All of these discussions are very mysterious, but one who listens attentively must certainly get the association of Krsna by all means. According to the degree of one's influence and devotion, he may be compared to others. The all-omniscient Prabhu Gaura Ray however, knows everyone; and specifically knows with how much sincerity they worship Him. As it is not possible to know Lord Bisnu through the Vedas, similarly, I have not been able to learn the truth about Baisnabs.
Prabhu's Affection for Adwaita
On another day, Prabhu was seated in a happy mood when Adwaita arrived before Him. After offering his obeisances he sat down and Sré Gaurahari cheerfully asked him, "Tell me Acarja, from where are you coming, and on what business?" 
Adwaita replied, "I have come, from seeing Lord Jagannatha to see You." 
Prabhu, "So, you have seen Lord Jagannatha's lotus face, but tell Me, what else did you do?" 
Adwaita, "After taking darshan, I circumambulated the temple five or seven times." 
When Prabhu heard mention of `circumambulation', he laughed while remarking, "You have lost! You are defeated!" 
Acarja replied, "What do I have to lose? Anyway, first show how I have lost, then it can be said that You have defeated me." 
Prabhu, "What you have lost I will tell you. Listen! As you were engaged in circumambulation of the Deity; during the time that you were behind Lord Jagannath, you couldn't see Him. However, when I am having darshan, My eyes don't stray anywhere from His lotus face. Which way is right (south); which way is left; what is a circumambulation; I don't see anything but His lotus face." 
Adwaita folded his hands in supplication and replied, "In this way, I am prepared to lose everything in Your association. But it should be known to be the Truth, that within these three worlds there is no one but You Who has the right to say what You have just stated. You are the Master (of devotion), the only One Who has the full right in this domain. As far as this (devotion) goes, I am completely defeated by You."
The Baisnabs present Who heard this discussion laughed and raised an auspicious ruckus of "Hari! Hari!" In this way the Lord performed His various pastimes, always showering great affection on Adwaita.

Sri Sri Pundarik Biddanidhi Bilas
Sri Caitanya Deb, Who is adept in the art of dancing, is the crest jewel produced from the churning of the ocean of all wonderful and auspicious qualities. Though I am completely unqualified and without any means to acquire such a rare gem, Providence has nevertheless placed in my hand this remarkable touchstone, which can fulfill all desires.
All glories to Sri Gaursundor, the Life of all that lives. All glories to Sri Nityananda and Sri Adwaita, the abodes of pure love. All glories to Sri Jagadananda and Sri Pundarik Biddanidhi, who are very intimately connected with Sri Gauranga Ray, Who is their life and soul.
Sri Biddanidhi, known by the name Pundarik, is the dearmost of Sri Krsna. The tract of land in the east, called Catigram, became most fortunate when the Lord caused the blessed descent of Sri Pundarik Biddanidhi there.
Now please hear the description of Sri Biddanidhi's arrival in Nabadwip. When the Lord Sri Gaursundor began to manifest His pastimes as the Supreme Personality of Godhead in Nadiya, He felt sad to see that Sri Biddanidhi was not present, and thus he sighed very deeply.

One day, after engaging in His ecstatic pastimes of dancing in the circle of devotees absorbed in the congregational chanting of the holy names of Sri Krsna, He seated Himself and while shedding profuse tears, called at the top of His voice, "Pundarik!, Father!"
"Pundarik is My father, My dearmost friend. When will I see him again?!"
Such a recipient of the Lord's affection was Sri Biddanidhi and thus did the Lord reveal this fact to His devotees. Crying and crying, He called again and again for Pundarik but none of the devotees could understand Who He was calling? They thought that Pundarikaksa is a name of Krsna, so He must be feeling separation from Krsna and calling to Him. But then again hearing the name Biddanidhi, they thought that He must be calling one of His dear devotees. However none of them was familiar with a devotee by that name.
When the Lord regained His external consciousness they submissively inquired, "Please just tell us for whom are you crying? We will become blessed to make the acquaintance of such a devotee as dear to You as he must be. Where is he from and what are his activities? Please tell us the truth of this matter."
The Lord replied, "You are all very fortunate in desiring to hear about this particular devotee. His characteristics are exceptionally wonderful. Simply by hearing his name the worlds become purified. He covers his real self in the guise of an enjoyer of worldly pleasures and thus no one can recognize that he is a Baisnab.
The place of his birth is known as Catigram. He is a learned scholar and brahmana and in the execution of his religious duties he is highly esteemed by all classes of men. He remains continually floating in the ocean of devotion to Sri Krsna which is evidenced by the ecstatic symptoms in his body-, tears in the eyes, quaking and horripilation (standing on end of the hairs of the body). It is seen that he doesn't take bath in the Ganges due to fear of touching Mother Ganges with his feet, but he regularly takes darshan of the Ganges at night, just to purify himself. To see the indecent activities of the people in general, while taking their baths in Mother Ganges (rinsing their mouths in the water, brushing their teeth and combing their hair) causes him much pain. For this reason he makes it his regular practice to only go to the Ganges at night. Before performing worship of his Deities he sips some Ganges water for purification, and only after first doing so will he engage in Their service. Thus by his activities scholars are made to understand the actual process of religion. As well as having his estate in Catigram, he also has a house here in Nabadwip , on the banks of the Ganges. He is coming here very soon and thus you will get the chance to meet him. At first glance no one can recognize him and they suppose him to be a materialistic sense enjoyer. I however, am very restless for want of his association. Therefore all of you please attract him here by your minds' desire."
While talking of the super-excellent qualities of His devotee, Sri Gaursundor became absorbed in ecstatic love and again began to shed incessant tears, all the while calling, "Pundarik! Father!"
Who but the omniscient Lord Himself can fully know the hearts of His devotees and knowing such, He wept very loudly, feeling separation from Sri Pundarik Biddanidhi.

Being forcibly attracted by his Lord, Sri Biddanidhi thought to come to Nabadwip. With a large retinue of brahmanas, disciples and servants, as well as a vast stock of personal possessions, he thus began the journey.
Arriving in Nabadwip he kept his real self concealed under the guise of an enjoyer of worldly pleasures. Except for Mukunda, no one in the Baisnab community could understand who he was. Since Mukunda's birthplace was also at Catigram and as he was previously acquainted with Sri Biddanidhi, he was aware of the actual situation. Realizing that Premnidhi had come, Sri Gaursundor could not contain His joy. Nevertheless, He did not disclose to anyone the real truth and therefore the Baisnabs could not recognize Sri Pundarik, thinking him to be like a sense enjoyer. Only the two brothers from Catigram, Sri Mukunda and Basudeb Datta, knew to some extent of the exalted state of his devotion and depths of his ecstatic emotions.
Pandit Gadadhar was extremely dear to Mukunda, who always remained as his companion. Coming to see him one day, Mukunda related the latest news, "Today one very extraordinary Baisnab has arrived in Nabadwip. Listen to me carefully. As I know you are very much interested to have the association of Baisnabs, today I will introduce you to one of the most exceptional amongst them, and I only ask in return that you will always remember me as your servant."
Hearing this cheerful news Gadadhar was delighted and they set out immediately, taking the name, "Krsna, Krsna!"
They very quickly arrived at Biddanidhi's house where he was seated in the midst of many persons. Gadadhar paid his obeisance and was in turn seated and offered a cordial reception.
Sri Pundarik inquired from Mukunda, "What is this nice boy's name and where is he from? By the effulgence in his person his devotion to Lord Bisnu is evident, and such a pleasant demeanour and bearing he has."
Mukunda replied, "His name is Gadadhar, and his father's name is Sri Madhab Misra, but by dint of his good fortune he is averse to family life since his very childhood. He is the object of affection of all the Baisnabs. He treads very strictly the path of devotion and prefers to keep company only with devotees. Hearing your name, he has come to meet you."
Having received this introduction Sri Biddanidhi was very pleased and he made every effort to extend a warm welcome to his guests.
Sri Pundarik Biddanidhi looked very elegant, resembling in appearance a prince crowned with victory. He was seated on an excellent bedstead, stained deep vermilion and embellished with brass filigree. Above the bed were three fancy, coloured canopies and the bedsheets were of the finest cloth. On all sides he was surrounded by pillows covered with first-class silken cloths. Five to seven water pots of various sizes and with decorated spouts were placed here and there. Sitting on the bed next to him was an ornamented brass box containing pan leaves, betel nuts and spices for chewing, and on each side, on the floor, were two brass spittoons. Seeing in the mirror that his lips had become red from chewing pan, he laughed. Standing behind him on both sides were two servants holding beautiful peacock fans, who fanned him all the while. His forehead was decorated with tilok made from gopi candan mixed with sandalwood and a red dot adorning the centre. What can I say about the care with which his hair was dressed, the scent of oil of myrobalan (amalaki) was pervading the entire room. Actually it was due to the potency of his devotion that his body appeared like another Cupid, but those who could not recognize his real self thought him to be like a prince. In the front of the room was a swing in which one could lie down, as though it was a bed. Really, his behaviour was just like that of a worldly pleasure seeker.
Upon seeing that this personality was enjoying himself as though he was a demigod, Gadadhar felt some doubts arise within himself. Since Gadadhar was unattached to material life practically from the time of his birth, he was quite apprehensive towards Biddanidhi Mahasoy.
"What a fitting Baisnab is this, all dressed up to enjoy the pleasures of worldly life; enjoying the finest in life in such excellent accommodations, and with his hair perfumed so sweetly! Hearing about him from Mukunda I naturally felt some admiration but upon seeing him, whatever I previously felt has now vanished."
Mukunda could understand very well what Gadadhar was thinking to himself and therefore he decided to reveal the actual personality of Sri Biddanidhi. Gadadhar was especially favoured by Krsna, Who is Master over illusion, in that the truth of all matters was made known to him, thus he was also always free from misconceptions (illusion).
Mukunda was a very accomplished singer of Krsna's glories and so he proceeded to narrate the glories of devotion in a very sweet voice. Reciting some verses, he described that, "Putana was a cruel and fiendish demoness who delighted in drinking the blood of young children. Smearing deadly poison on her breasts she came to kill the Lord, Who in turn accepted her as His mother. Only the dull-headed persons will not worship such an all-merciful Lord as this."
"Alas, how shall I take shelter of One more merciful than He, Who granted the position of mother to a she-demon (Putana) although she was unfaithful and had prepared deadly poison to be sucked from her breast"
(Bhag. 3.2.23)
"Putana was always hankering for the blood of human children, and with that desire she came to kill Krsna, but because she offered her breast to the Lord, she attained the greatest achievement."			(Bhag. 10.6.35)
Simply by hearing this much description of the glories of the path of devotional service, Sri Biddanidhi began to shed tears. An unprecedented shower of tears began to flow from his eyes as though Mother Ganges had again advented herself. All of the ecstatic symptoms, tears in the eyes, shivering, perspiration, fainting, horripilation and loud roaring were present in his body simultaneously. In a thundering voice he cried, "Say more! Say more!"
Not being able to contain himself he fell to the ground and as his legs trashed about all of the articles in the room were broken to pieces. What happened to that excellent bedstead, those pan and betel nuts. Where did all the water pots go? Where have those fine bedsheets fallen to, being kicked and dragged to the floor? Maddened by ecstatic love his fine clothes have been torn in two. What happened to his hair which was so exquisitely dressed and perfumed? Everything has fallen into the dust on the floor and become muddy by the shedding of incessant tears.
"Krsna is my Lord, He is my life, He is everything to me. Still he treats me as though I was simply stone or wood!!" In a loud voice Sri Pundarik repented, "Such an infinitely merciful Lord as this still chooses to deprive me of His mercy!!"
Rolling here and there on the ground, all the while crying very loudly, all of the articles in the room were knocked down and fell to the ground broken. All those present began to consider, "His bones will be pulverized if this continues much longer."
Such were the transformations produced in his body due to ecstatic emotions. Although ten men tried to hold him, still they could not. His clothes, the bedding, waterpots, spittoons, all of his possessions were reduced to nothing by the furious movement of his legs. Though all the servants tried to restrain him, they were forced to retreat in the face of such overwhelming ecstasy. In this way the transformations and manifestations of his ecstatic love competed with one another for some time until finally his emotions reached the level at which external consciousness ceases to exist. At that time there was not even the faintest expression in his body. He had drowned himself in the ocean of ecstatic love.
Having seen all of this Gadadhar became completely stunned and astonished. Feeling quite perplexed he began to wonder, "I have disrespected such an extraordinarily high-souled saintly person as this! As I came here with good intentions how have such inauspicious circumstances fallen upon me?"
Feeling extremely indebted to and pleased with Mukunda, Gadadhar embraced him. As Mukunda was being sprinkled by the tears of ecstatic love falling from Gadadhar's eyes, Gadadhar spoke to him, "Mukunda, you have treated me as a true friend. By your mercy I have been so fortunate as to witness such uncommon devotion as that possessed by Biddanidhi Bhattacarja. Can any other Baisnab like this exist elsewhere within the three worlds? The whole universe becomes purified in the presence of such rare devotion as this. I was heading into a critically dangerous position, but by your bringing me here today, I have been able to avoid that pitfall. Seeing Sri Biddanidhi Mahasoy dressed as a sense enjoyer, I supposed that he was a materialistic devotee. But you were able to understand my mind and therefore you so kindly caused his devotion to dawn, just as the sun rises in the east in the morning. As long as I continue to make mistakes you should always remain diligent to point out to me the errors in my thinking. All those who take up this path of devotion accept a spiritual guide. But I have not as yet accepted anyone as my preceptor. I should get myself initiated by this great personality. If I can do that then the fault of whatever contempt I felt will be reduced."

In this way Gadadhar revealed his desire to Mukunda to accept Sri Pundarik Biddanidhi as his guru. Mukunda was very happy to hear this proposal and commended his idea again and again.
After six hours Sri Premnidhi regained his consciousness and seated himself, feeling perfectly calm and composed. Gadadhar Pandit could not restrain the flood of tears from his eyes and thus his whole body became wet. Biddanidhi Mahasoy was very pleased and embraced Gadadhar, accepting him as his own heart and soul.
Gadadhar remained very reverential and submissive as Mukunda expressed his (Gadadhar's) heart's desire to Premnidhi, "Seeing that in demeanour you had assumed a position almost like that of a god, Gadadhar found some fault in his mind. But now he wishes to rectify his mistake by accepting initiation from your good self. He is a devotee of Lord Bisnu. He is very materially detached and since his childhood he is very mature in his thinking, unlike most young boys who frivolously waste their time playing. He also comes from a good family; his father being Sri Madhab Misra. Since childhood he is a constant companion of our Lord Sri Gaursundor. I think that there is no one other than yourself as fit to be his guru, nor anyone like him as fit to be your disciple. Considering when is an auspicious day, you can decide when to initiate him with the appropriate mantra in the service of your worshipful Deity."
Hearing these words of Mukunda, Pundarik Biddanidhi smiled and said, "Providence has awarded me a rare gem in the person of Gadadhar. Certainly I will accept him as my disciple. To get such a disciple as he is the result of many life times accumulation of good fortune. On the next twelfth day of the bright fortnight there is an auspicious conjunction in the constellations. On that day his desire will be fulfilled."
Gadadhar was very happy to hear this. With a large smile on his face he offered his obeisances to Premnidhi Mahasoy, and after taking leave of Mukunda, came to see Sri Gaura Ray. Sri Bishwambhar felt unlimited joy within Himself to hear the news of the arrival of Premnidhi.

That night, Sri Biddanidhi came alone and unnoticed to see Mahaprabhu. Upon seeing the Lord of his life, before he was even able to offer his dandabats, he fell unconscious to the ground.
Regaining consciousness after a few moments, he began to curse himself roaring very loudly, "Krsna, You are my life and soul, my only own, my father. But seeing that I am sinful You only give me sorrow. He Who is the father of all the worlds has delivered every living entity within the universe. But You have deprived me alone of Your mercy."
Though none of the devotees present were acquainted with Sri Biddanidhi, upon hearing his sorrowful lament, they also began to cry. Sri Biswambhar, Who is very affectionate to His devotees, reverentially picked Premnidhi up and embraced him.
Saying, "Pundarik! My father!", the Lord began to cry. "Today I have seen again the object of my vision."
Now all of the devotees could understand that the Pundarik Biddanidhi for whom the Lord had previously cried, had now arrived, and as such they all continued to shed tears of happiness. This scene was so touching that I am unable to properly describe it.
Holding Pundarik to His chest, Sri Gaursundor continued to sprinkle his body with the tears of His love. Knowing him to be one of the dearmost servitors of the Lord, the other devotees looked upon him with affection and awe, accepting him now as their very own. The Lord could not release His arms and continued to hold Premnidhi tightly to his chest and as such it appeared that the two bodies had become one. Sri Gaursundor remained motionless for one prahar (three hours) after which time He regained His external consciousness and called out, "Hari! Today I have attained the fulfilment of my innermost heart's desire."
Mahaprabhu brought Premnidhi amongst all the other devotees and they performed together congregational chanting of the names of Sri Hari. Then, to introduce him to all the Baisnabs, Mahaprabhu announced, "His title is Pundarik Biddanidhi, and he has been dispatched by Providence to distribute to the inhabitants of this universe, loving devotion to the supreme Lord Krsna."
Continuing to describe Premnidhi's wonderful qualities in this way, Sri Gaursundor called out loudly, "Hari!", raising His two arms in the sky as he did so. "Today is such an auspicious day for me as I knew it would be. When I awoke this morning I could see Premnidhi face to face."
By this time Premnidhi had gradually regained his external consciousness. Recognizing the Lord he offered his obeisances, first to Mahaprabhu and then to Adwaita Acarja also. Thereafter he greeted all the other devotees in a manner befitting his relationship with them. The devotees all merged in bliss to see such a devotee as Premnidhi Pundarik. Actually, only Byasdeb is qualified to describe the sentiments of loving devotion which appeared at that moment. 
Thereafter, Gadadhar came forward to solicit the order of Mahaprabhu, to take initiation from Sri Pundarik. He confessed, "Not understanding his incomprehensible nature, there was some disregard towards him in my mind. Now I wish to become his disciple. Certainly the guru will tolerate the faults of his disciple."
Mahaprabhu was quite satisfied to hear Gadadhar's proposal and so told him, "Do it quickly! Do It quickly!"
In this way Gadadhar became the initiated disciple of Sri Pundarik Biddanidhi, thus to his own infinite satisfaction. What more can I say about the glories of Sri Pundarik Premnidhi? Can there be any limit of devotion in one who has Gadadhar Pandit as his disciple?
Thus I have tried to describe something about Sri Biddanidhi. In doing so I have one desire to fulfill, which is that I may one day see him. These two, Pundarik and Gadadhar; being so dear to Sri Krsna Caitanya, are each one supremely qualified in relationship to each other (guru to disciple and disciple to guru). Whoever recites or hears of the meeting of Pundarik and Gadadhar will receive the treasure of Love of God. Thus sings Brindaban das of the glories of Sri Krsna Caitanya and Nityananda Candra.  [C.B.Madhya 7]
Sri Sri Pundarik Biddanidhi Bilas / Part two
All glories, all glories to Sri Gaurcandra, Who is non-different from the Supreme Personality of Godhead, Sri Narayan, Who bears the mark of Sribatsa on His chest. All glories to the Son of Mother Saci, Who eternally embodies the principles of eternal religion. All glories to Gauranga Gopal, to Whom the congregational chanting of the name of Sri Hari is so dear. All glories to He Who is so dear to the gentle and refined folk and all glories to this morbid, malignant, vile and vicious Kali (because it is in this age that Mahaprabhu has appeared). All glories to Sri Gauranga in the midst of His family of loving devotees. Whoever hears the pastimes of Sri Caitanya Candra attains unalloyed devotion to His lotus feet. In the form of a sannyasi, He appears as the hero of Baikuntha, sporting with His followers in ecstatic pastimes.

One day, Sri Gadadhardeb came to Mahaprabhu to tell Him of some difficulty he was having concerning the mantra he had received from his guru at the time of initiation. "As a result of repeating this mantra to someone, I am no longer able to meditate on it properly as I did before. Again You should give me the mantra so that its clear expression will naturally be reawakened, and my mind can again become calm and happy."
To this Mahaprabhu replied, "Gadadhar, take heed, you are treading on dangerous ground. As you have your guru, to accept the mantra from Me would be an offence to your Gurudeb. It is a fact that this mantra invigorates and sustains our soul, but as long as you have your gurudeb you cannot expect to solve this problem by transgressing his authority in this matter."
Gadadhar however implored Him, "But he is not here now. In his stead You can do the needful."
Mahaprabhu replied, "Your guru is Sri Biddanidhi. Why are you being unfaithful? Providence can very easily arrange that you meet him again soon."
The omniscient Lord, Who is completely aware of everything continued, "Sri Biddanidhi will come to Orissa very soon. In fact, he should be here within ten days or so. I am always thinking of Sri Biddanidhi and he is coming here just to see Me. Now however I can understand that he is actually being attracted here by your desire."
When Sri Biddanidhi arrived in Puri, the Lord, by His omniscience was internally aware of this, and as soon as He became conscious of this fact, He came out to meet him. Seeing Sri Biddanidhi He began to laugh, saying, "Father has come! Father has come!"
Premnidhi became overwhelmed in ecstatic love, as his heart began to overflow with loving mellows. The Supreme Lord, Sri Gaurcandra, Who is very affectionate to His devotees, clasped Premnidhi to his chest and began to cry. At that time, the devotees who surrounded them on all sides also began to cry, but this crying was actually a genuine manifestation of the real form of happiness in Baikuntha. Upon seeing Premnidhi, the love and affection of the devotees for him increased continually, moment upon moment.
Swarup Damodar was previously acquainted with Premnidhi as his intimate friend. In the presence of Mahaprabhu they were delighted to see each other once again. Each one wanted to take the dust of the feet of the other, so quite a scuffle ensued as they each tried to simultaneously catch the feet of one another, but at the same time trying to avoid the capture of their own feet. Neither one was successful in his attempts since they were both quite strong, but they nevertheless caused everyone to laugh as Sri Gauranga Himself took great pleasure in their sporting activities. As they all gradually regained their external consciousness, Mahaprabhu requested Sri Biddanidhi, "You should remain at Nilacal for some time."
Hearing these words Premnidhi was very satisfied and considered himself very fortunate to be able to stay near Mahaprabhu. In great love, Sri Gadadhar at this time again accepted initiation from his Gurudeb in the mantra of his worshipful Deity.
What more can I say about the glories of Sri Premnidhi? Can there be any limit of ecstatic love in the Guru of Gadadhar Pandit? His glories are sung by Murari and Hari das, and by Adwaita and Srinibas. In fact there is not any devotee who does not praise him. With their bodies, mind and words they always eulogize him. There is not the slightest hint of self-conceit or vanity in him. I cannot understand the extent to which the Lord Sri Caitanya has showered His mercy on him.

I should now like to write of something which I have heard directly from the lotus mouth of Sri Gadadhar, concerning how dear Premnidhi was to Sri Krsna.
Near His own residence Mahaprabhu arranged for Sri Biddanidhi's accommodation at Jameshwar, on the shore of the ocean. Sri Premnidhi was extremely dear to Swarup Damodar, and the two of them used to go together to take darshan of Lord Jagannath. They were both on the same level of advancement in Krsna consciousness and thus their mutual exchange of nectarean topics on the mellows of Krsna's pastimes was very tasty and relishable.
By and by, it was announced that the festival of Oran sasthi would be observed, during which time Lord Jagannath puts on His new clothes. On this day the Lord is dressed in new, starched garments. As the Lord desires to be served so His servants serve Him.

As a great tumultuous sound produced by the blowing of conches and the beating of seven different types of drums resounded from within the temple, Sri Gaursundor arrived along with His devotees to observe the festival. The new clothes which are offered to the Lord on this day are used by Him until the end of the month of Magh (Jan-Feb). Floating in an ocean of ecstatic love, Mahaprabhu and His associates saw the Lord dressed in various new garments which He continued to wear up until the end of the night.
Lord Caitanya Himself is the worshipper as well as the worshipped (Lord Jagannath). Without His mercy, who can understand His mind? In the form of a sannyasi He worships Himself (Lord Jagannath) with devotion.
Fine silken cloths of various colours (white, yellow and blue) and embroidered with pearls and gold adorned the Lord's blackish body. He was also decorated with various ornaments such as bangles, necklaces and a crown, all fashioned out of flowers. After performing His worship with the sixteen different articles (sandalwood, flowers, incense, lamps, etc.), He was offered a wide variety of foodstuffs.
Mahaprabhu returned to His residence after observing the festival, all the while feeling great joy. Taking leave of His devotees, He began to contemplate His own bliss in the seclusion of His room. All the devotees then returned to their respective quarters. Sri Biddanidhi and Swarup Damodar enjoyed some friendly discussion as they proceeded along the way to their residence.

Sri Biddanidhi was doubtful as to why Lord Jagannath had been dressed in starched garments, and so he inquired from Swarup Damodara on this point, "As knowledge of the scriptures is current in this part of the world, I am perplexed as to why starched clothes which have not first been washed were offered to the Lord?"
Swarup Damodar replied, "This is simply custom here. Why do you consider this to be such an important point? You should not see any fault in this. Just because one is conversant with all scriptural rules and regulations doesn't mean that he will follow them at all times and in every way or manner. This festival has been observed in this way for a very long time. If it is contrary to the Lord's desire then why hasn't the king put a stop to it?"
Sri Biddanidhi continued, "That's alright, the independent Supreme Lord can do whatever He pleases. But why should His servitors think that they can do likewise? The priest who offers the puja; the pujari who dresses the Deity; the superintendent of the temple; the bearers; how is it that they are all handling this cloth which is impure? Lord Jagannath is the Supreme Personality of Godhead; everything is possible for Him. But does that mean that others should imitate Him? After touching starched cloth, only by washing one's hands do they become purified. If all of these servitors are supposed to be conscientious in their duties, then why don't they do that? The king's ministers are simply dull-headed if they don't consider these things. I suppose the king also wears starched cloths on his head?"
Swarup Damodar replied, "My dear brother, please hear me. As far as I can understand, there is no fault in the observance of this festival. Lord Jagannath is an incarnation of the Supreme, Absolute Being. He is under no obligation to consider what are the prescriptions and edicts of the scriptures."
Biddanidhi continued, "That is not my point. I accept that Lord Jagannath is in every way the Supreme, Absolute Being, and there can be no fault in Him even if He does cross over some of the regulations and prohibitions of the scriptures. But has everyone else also become situated on the Absolute plane just by living in Nilacal? Why have they also rejected the codes of standard behaviour? I think that everyone here must have become an incarnation of the Supreme, Absolute Being (Brahman)!"

In this way the conversation proceeded as they walked along the path, joking and laughing at the faults in the conduct of the servants of Lord Jagannath. No one knows the influence of all these servitors, but Krsna knows, based on their attachment to Him. Sometimes Krsna causes His servitors to commit some mistake, but thereafter He Himself rectifies the mistake, because by nature His heart is full of compassion. Therefore it was actually Krsna who caused this erroneous thinking in the mind of Biddanidhi and it was Krsna Who rectified the situation by His unlimited mercy.
Now please hear about how He very wonderfully accomplished that.
The two friends (Swarup Damodar and Pundarik Biddanidhi) joked with one another in this way and then, as they each had some service to render to Krsna, they parted company and returned to their respective residences.
After completing his duties, Sri Biddanidhi retired for the evening. Prabhu Caitanya Gosai, Who knows everything, took the form of Lord Jagannath and went to pay a visit to Premnidhi, in the land of dreams.
There, Biddanidhi Mahasoy saw that Lord Jagannath and Lord Balaram were very triumphantly approaching him. Lord Jagannath, Who was in a very angry mood, caught hold of Sri Biddanidhi and slapped him in the face. Then the two brothers teamed up and began to slap him on both of his cheeks. They slapped him so hard that Their fingers and his cheeks became swollen.
Feeling afflicted Biddanidhi began to call out, "Krsna save me! Please forgive my offence!" Saying this he fell at Their lotus feet, "What offence have I committed for which you are beating me so, Gosai?"
The Lord replied, "There is no limit to your offences. Neither I nor my servants are designated by any particular caste, therefore We are not subject to any of the creeds or deeds which are meant for other classes of men. You know all of this but nevertheless you continue to harp on the same point. You are so persistent in trying to disgrace My servitors and thus attach some stigma to their lineage. If you want to save your own face you had better return to your own country right away. The way in which I have ordained that My festival should be observed you consider to be against the scriptures. Saying that I am the Supreme, Absolute Being, but then criticizing My servitors you find some fault in the starched clothes that were offered to Me."
Feeling very fearful Biddanidhi began to cry and clasped his head to the Lord's lotus feet, "I'm sorry. I didn't mean to hurt anyone. Please forgive the offences of this sinner, my Lord. You have properly punished that mouth which laughed at Your servants. Today is the most auspicious day for me. You have made me the most fortunate person by slapping my face with Your lotus hands."
The Lord replied, "Because I consider you also to be My dear devotee, I have shown you this special favour."
Just to show Their love for him, the Two Brothers, Ram and Hari, came to see Pundarik Biddanidhi in his dreams.

Seeing this dream, Biddanidhi woke up. Feeling that his cheeks were still smarting, he began to laugh. By the slaps of the Lord's lotus hands his cheeks were quite swollen. Seeing this he said, "This is very good. This is wonderful. Because I committed some offence the Lord has very kindly rectified that by punishing me. Actually the punishment I received is light, considering the weight of my offence."

Just see the exalted position of Sri Biddanidhi. He has received the topmost limit of the Lord's mercy. The Lord never beat His own son Pradyumna like this, not even for the purpose of instructing others. Sitadebi, Rukmini, Satyabhama, not even the Lord's near and dear ones have received such favour. Though of course the Lord sometimes personally chastises the miscreants, never before has it been seen that He bestowed His mercy in the form of punishment awarded in a dream. Even if someone is punished for his sins or gains some wealth in a dream, when he wakes up he sees that there is nothing. Instead of awarding chastisement in a dream, if the Lord were to have punished that person openly, then others would also come to know of his crime. Therefore there cannot be anyone more fortunate than that person who has received such mercy as to have been chastised like this. In a dream the non-devotees cannot say anything, whereas if they had been present, they would have passed their judgement. These Jabans (Mohammedans), who are accustomed to slander and tease others, get no opportunity to carry out their activities in dreams. What to speak of the Jabans, even the virtuous brahmanas, if they find fault with a devotee, will simply subject themselves, as well as that devotee, to further grief. The non-devotees and sinners are deprived of the benefits of instructions imparted in dreams. Whoever the Lord instructs in a dream should know that he is the most fortunate person, but at the same time he can remain humble since others won't know what has transpired. Thus it happened that in a dream the Supreme Lord Himself came to punish Sri Premnidhi by beating him. When Premnidhi awoke in the early morning he felt how swollen his cheeks had become!

Everyday Swarup Damodar would come to Sri Biddanidhi's house and then the two of them would go to take darshan of Lord Jagannath. As on every day Swarup Damodar arrived that morning and asked Premnidhi, "You always go with me to see Lord Jagannath, why are you still lying in bed?!"
Biddanidhi replied, "Come inside. I'll tell you everything. Just come here and sit down."
Swarup Damodar came in and saw that Premnidhi's two cheeks were quite swollen and bore imprints of very large fingers.
Damodar Swarup inquired, "What is this? Your cheeks are so swollen. Are you in pain!?"
Biddanidhi Mahasoy, laughed as he replied, "Swarup! Today all my doubts have been destroyed. Remember how I criticized the use of starched clothes in Lord Jagannath's worship? Just see the reaction to that offence in my two cheeks. In a dream, Lord Jagannath and Lord Balaram came to me, and for almost an hour They beat me severely, without any rest.
They asked me, "Do you have anything more to say about Our new clothes?" Berating me in this fashion, They both continued to slap my face. As They beat me the rings on Their fingers struck me, but I could not make any proper reply. In my present embarrassment I don't want to meet anybody. When the swelling goes down then I'll be able to go out again. I think that this is not fit to speak of to anyone else but I nevertheless feel in my heart that I am very fortunate. I have received a fitting punishment for my offence. If it weren't for this act of the Lord's mercy I would have fallen into hell.
Swarup Damodar was elated to hear this description of the Lord's affection for his friend. As someone feels jubilant to see that his friend has acquired some possession, similarly Swarup Damodar delighted in his friend's good fortune and the two of them laughed together in great joy.

Damodar Swarup told him, "My dear brother, I have never heard that the Lord personally comes in a dream to chastise someone, but I am seeing that He does when I look at you."

Thus the two friends felt supremely satisfied. In their discussions of the mellows of Krsna's pastimes they forgot whether it was night or day. By the influence of Pundarik Biddanidhi's devotion Sri Gaurcandra called him Father. Out of fear of touching Mother Ganges with his feet he does not bathe in her waters but regularly comes to see her and sips her water for purification. Taking this devotee's name the Lord Gauranga would shed incessant tears, crying all the while, "Pundarik! Father!" Whoever hears of the wonderful character of Pundarik Biddanidhi will undoubtedly attain the shelter of the lotus feet of Sri Krsna. Thus sings Brindaban das of the glories of Sri Krsna Caitanya and Nityananda Candra. Here also ends the Sri Caitanya Bhagavat 								[Antyalila Chap. 10]

There is a very nice temple at the birthplace of Sri Pundarik Biddanidhi managed by the devotees of Caitanya Cultural Society  (ISKCON). Catigram is now known as Cattagram or Chittagong (British pronunciation). From the city of Chittagong one has to go to Hatajari and from there to the village of Mekhala. There is a small temple there at least five hundred years old which is said to be the bhajan kutir of Biddanidhi Mahasoy.

Sri Gadadhar Pandit Goswami
Sri Gadadhar was the constant companion of Mahaprabhu from the time of their childhood. The most consistent opinion regarding his birthplace is that he was born in the village Belitigram, within the District of Cattigram, in the present country of Bangladesh. Another opinion is that his family hailed from Baliati, within Dhaka district (also Bangladesh). His father's name was Sri Madhab Misra and his mother's name Sri Ratnabatidebi. 
Sri Madhab Misra was a pandit in the court of the King of Kandi, Maharaj Surasena. It is the opinion of some that this king brought Gadadhar from Belitigram to Bharatpur (near Kandi). In any case Bharatpur is the Sripat of Sri Pandit Gosvami and his nephew and disciple, Sri Nayanananda Thakur. The worship of a Bhagavad Gita, written in Gadadhar's own hand, and a Deity of Sri Gopinathji, worn by Gadadhar around his neck, are both being nicely preserved here by the descendants of Nayanananda Thakur.

In Nabadwip they lived very near the house of Sri Jagannath Misra in Mayapur. Ratnabatidebi thought of Sacidebi as her own sister, and always used to visit her.

During their childhood, Sri Gaura Hari and Gadadhar would play together, sometimes at Mahaprabhu's house and sometimes at Gadadhar's house. They both studied together at the same school. Gadadhar however, was a few years younger than Nimai. Nimai couldn't remain without Gadadhar even for a moment and Gadadhar as well could not bear to be separated from Nimai. 

In the Gaur ganoddesa dipika, it is described, "That person who in Braja was the daughter of Sri Brishbhanu Raja, namely Srimati Radharani, is now celebrated as Sri Gadadhar Pandit.
"Previously, She Who was the embodiment of love, the Queen of Brindaban, Sri Radha, has now become the most beloved of Sri Gauranga (Gaur Ballabha), Sri Gadadhar Pandit."
Sri Swarup Damodar has described him as-, the Lakki of Braja. "Who was previously the most dear Lakki (Goddess of Fortune ) of Syamsundor, is now Sri Gadadhar Pandit, the wealth of love of Gauracandra."
Srimati Lalita Debi has become famous as Anuradha, the most devoted follower of Srimati Radhika. Consequently Lalita has also entered into the body of Gadadhar Pandit. This has been described in the third act of Caitanya Candrodoy Natak, fifty-first verse, "This God of the Earth Sri Gadadhar, appears just like the dearest sakhi of Sri Radha, Lalita debi."
This seems reasonable to some devotees since Dhrubananda Brahmacari (one of the principal disciples of Gadadhar) is also said to be the self-same form of Lalita."					  (Gaurganoddesh dipika / Kavi Karnapur)

Sri Gaursundor is Krsna, but in the mood of Radharani. Therefore, Gadadhar, though he is Radharani, is the avesh of Lalita. That is, the mood and sentiments of Lalita, in consoling and offering advice to Srimati Radhika, take possession of Gadadhar so that he can help the Lord relish ecstatic mellows. Just as the Name, Form, Qualities and Pastimes of Sri Krsna are non-different from Himself, similarly the mood and sentiments of Sri Lalitadebi are also non-different than her very self.

Svarupa Damodara has written in his diary:
avani sura bavah Sri Panditakhyo jatindrah |
sa khalo bhavati Radha Srila Gauravataro ||
"During the incarnation of Sri Gauranga, Radharani has descended to this world as the best of the munis, Who is known by the appellation Pandit. 

Sri Vasudeb Ghosh Thakur has written:
Agam agocar gora akhil brahmapar, bed upar, najane pasandi mati bhor ||
Nitya nityananda Caitanya Gobinda Pandit Gadadhar Radhe |
Caitanya yugalrup kebol raser kup abatar sadasib sadhe ||
Antare nabghana bahire gaura tanu yugalrup parkash |
Kahe Basudeb Ghosh yugal bhajan base janame janame rahu ash ||
"Lord Gaursundor, Who is beyond the purview of the scriptures, beyond the entire Brahman and above even the Bedas, can never be known by the atheists whose intelligence is dull. Lord Nityananda is His eternal self. Lord Caitanya is Lord Govinda Himself and Pandit Gadadhar is none other than Sri Radha. The Divine Couple, Who are present in Sri Caitanya, are a well of loving mellows (rasa). Adwaita Acarja (Sadasib) has prayed for His descent. Within He is blackish but of a golden hue without, the direct manifestation of the Divine Couple."
Thus Basudeb Ghosh sings of the beauty of this Divine Couple, Sri GadaiGauranga, in Whose worship he has been completely subjugated. He prays that he will desire to serve them birth after birth."

In Sri Caitanya caritamrta we find:
Panditer bhab mudra kahan na jay | gadadhar pran nath nam hoila jay ||
pandit prabhur prasad kahan na jay | gadair gauranga boli jareloke gay || 
"The ecstatic emotions and expressions of Pandit Gadadhar are not possible to describe. Another name of Lord Gauranga is the Lord of the life of Gadadhar. Who can understand what mercy the Lord has bestowed upon Gadadhar? His glories are sung by everyone as the Gauranga of Gadai."
[C.C.Antya 7/163-64] 

During the time when Sri Isvar Puri was present for a few months in Nabadwip at the house of Sri Gopinath Acarja, he taught Gadadhar from the book he had composed, Sri Krsna Lilamrta.

Gadadhar was always fond of solitude and from his very childhood was the picture of patience, serenity and renunciation. During the time of His precocious youth, Nimai Pandit however, would ask his fellow students meaningless, fallacious questions in logic. Gadadhar was not especially fond of this pastime, and therefore sometimes used to remain at a distance from Nimai. But Nimai wouldn't allow him to get away. He would tell him, "Gadadhar! In a very short time I'll become such a Baisnab that Lord Brahma and Lord Siva themselves will come to My door."

One day while the Lord of Baikuntha was absorbed in His pastimes of scholarship He happened to meet Gadadhar. Catching hold of Gadadhar with His two arms, Prabhu smiled and inquired from him, "You are a student of logic, so please impart some of your knowledge to Me."
Gadadhar replied, "Ask me."(whatever you please) 
Prabhu requested, "Tell me what the symptoms of mukti (liberation) are?"
Gadadhar explained the symptoms according to the explanations given in the scriptures but Prabhu was not satisfied. "You couldn't explain correctly", He said.
Gadadhar, "According to sastra, the first symptom of the manifestation of mukti is the elimination of all kinds of suffering."
The Lord of Sarasvati debi however, pointed out some faults in this explanation.
There simply doesn't exist any sophist who can match wits with Him. Since there is no one who is qualified to speak with Him Gadadhar concluded that the only way to save himself was to flee away. Prabhu told him, "Gadadhar! Today you may go home. Tomorrow you can come when I let you know."
So Gadadhar went home after first offering his namaskars.

Sri Gadadhar Pandit was very affectionate towards Mukunda Datta. Whenever any Baisnab came to Nabadwip, Mukunda would inform Gadadhar and they would both go to have darshan.
One time Pundarik Bidyanidhi came from Cattagram to Nabadwip so Mukunda invited Gadadhar to come along and meet him. Gadadhar was very excited to meet such a Baisnab and thus the two of them happily set out together to take advantage of sadhusanga with this newcomer to Nabadwip.
However, when Gadadhar saw that Pundarik Bidyanidhi dressed and acted like a wealthy materialist, he lost whatever reverence he had previously felt before meeting him. Gadadhar thought to himself, "How can a Baisnab look and act as if he is so addicted to sense enjoyment?"
Nevertheless, Mukunda knew the real character of Pundarik Bidyanidhi and could as well sense the doubts in the mind of Gadadhar Pandit. To reveal the real nature of Bidyanadhi Mahasoy he now recited some slokas from the Srimad Bhagavatam in a very sweet voice. Pundarik Bidyanidhi, hearing the beautiful recitation of these verses glorifying devotion, began to cry in a fit of ecstasy while calling out, "Krsna!, Krsna!", At last he finally fainted dead away on the floor.
Gadadhar now felt very remorseful in his mind. He thought to himself, "Because I have ignorantly considered this highly advanced soul to be an ordinary materialist, a great offence has been committed by me! In order that I might be saved from the reaction of this offence, I think the only solution is to accept initiation from him."
Gadadhar submitted his proposal to Mukunda, who in turn presented it to Pundarik Bidyanidhi with a full account of the Pandit's high qualifications. Hearing this proposal, Pundarik became very happy. "Providence has bestowed upon me a great jewel; certainly I will accept him. You shouldn't have any doubt about that. It is the result of many lifetimes of good fortune that one gets a disciple like this."
On an auspicious day, Sri Gadadhar Pandit received the divine mantra from Pundarik Bidyanidhi.								[C.B. Madhya 7]
Sri Caitanya Mahaprabhu, upon going to Gaya Dham, first began to manifest symptoms of Krsnaprema. There He enacted the pastime of accepting the shelter of Sri Isvar Puri and after returning to His house He now began to lead a new life. Day and night He remained totally immersed in the ocean of love of Krsna. Upon seeing this unprecedented shower of tears of love for Krsna, Gadadhar also began to cry in ecstatic love. From this time Gadadhar Pandit was always at Mahaprabhu's side.

In the courtyard of Sribas Thakur was one Kunda flower tree which was as though a kalpa briksa tree. No matter how many Baisnabs came there in the morning to pick flowers, they couldn't exhaust the seemingly unlimited supply of flowers which this tree provided.
One morning, while Gadadhar, Gopinath, Ramai and Sribas Thakur were picking flowers, Sriman Pandit arrived there smiling radiantly. When they asked him the cause of his great happiness he narrated to them some incidents concerning the ecstatic transformations which had come to possess Nimai Pandit, after His return from Gaya. The Baisnabs were very enlivened to hear this news and thus filled the sky with the vibrations of "Hari! Hari!"
Sriman Pandit then went on to inform them that when Prabhu had regained His external consciousness He requested that the following day all the Baisnabs would meet together at Suklambar's house.
Having received this news, Gadadhar immediately proceeded to Suklambar Brahmacari's house. He was very eager to witness what he had just heard a description of. With this in mind he hid himself within Suklambar's house. Shortly Sadasib, Murari, Sriman, Suklambar and all the other Baisnabs arrived there.
Just then the king of the brahmanas, Dwijaraj Bishwambhar appeared on the scene. The Baisnabs all greeted Him but He was not in external consciousness. Upon seeing all the Baisnabs He began to recite a verse describing the symptoms of devotion.
"I had obtained the object of my life, but now where has He gone?!"
While calling out in such fashion he embraced one pillar within Suklambar's house and then fell to the ground. Due to the intensity of the Lord's emotions, that pillar broke and fell to the ground with Prabhu, as he called out, "Where is Krsna?!"
Lying there on the floor, His hair scattered, the other devotees also faded and sank down to the ground while within the house, Gadadhar fainted dead away. Who can say who fell first or in which direction since no one was any longer conscious of themselves as a separate living being. They had all fainted in the ecstasy of love of Krsna while Jahnabi debi (Mother Ganges) smiled, looking on in astonishment.
Upon attaining external consciousness Sri Biswambhar cried excessively while repeating, "Krsna! Oh Krsna! My Master, where have You gone?!"
Saying this much He again fell to the ground. In the ecstasy of love of Krsna Prabhu Sacinandan cried His eyes out, surrounded by the devotees who also could not restrain their tears. Though He fell to the ground again and again, no marks or bruises appeared on His body. Being totally absorbed in His own inner pleasure, He was not aware of any kind of external pleasure or pain. From within the ocean of tears the sound of Krsna kirtan gradually built itself up into a roaring tumult, as Suklambar Bhavan became immersed in a flood of ecstatic love.
Sri Biswambhar steadied Himself for a moment and sat up, but the shower of ecstasy continued to pour incessantly. Hearing the sound of crying coming from within the house Prabhu inquired, "Who is within the room?"
Suklambar replied, "Your Gadadhar."
Gadadhar was sitting with his head hanging down and crying, which sight pleased Sri Bishwambhar very much. Prabhu called to him, "Gadadhar! Is that you?! The emblem of virtuous piety. From your childhood you have been steadfastly dedicated and devoted to Krsna. My life however has been wasted in futile pursuits. Then, just when I received that priceless treasure, by chance I again lost Him."
Though His body is worshipful by everyone, it now became covered with dust as He fell down and rolled on the ground while sobbing and uttering such piteous remarks. In the happiness of this torment of feelings in separation from Krsna (grievances of His heart), the space of the entire day elapsed as though it was the passing away of only a moment. Partially regaining some external consciousness the Lord begged to take leave, while Gadadhar, Sadasib, Sriman Pandit and Suklambar could simply look on in astonishment. Everyone was so amazed that at first they couldn't say anything, but gradually they began to comment to each other about what had transpired there that day.

Everyday the Lord would engage in kirtan with His devotees and in this way experience ecstatic love. The transformations which took place in His body can only properly be described by Ananta Sesh Himself.
He pleaded with everyone, "Where can I go to find that darling Who plays His flute so sweetly (Murali Badan)?" Saying this much He sighed deeply and began to cry. After calming Himself He requested His devotees, "Please hear the cause of My distress. There is no end to My suffering because of this. Even after obtaining He Who is dearer to Me than My own life (Kanhaiya), I lost Him again." Being entreated in this way the devotees gathered around to hear His story.

"There is a village named Kanai Natsala. When I was returning from Gaya I happened to come to that place. One very beautiful young boy, as dark as a tamal tree, with beautiful locks of hair, curling around his ears and eyebrows and wearing a necklace of new gunja berries (hard, red berries with a black spot on one end); His appearance totally captivated My mind. Gayly coloured peacock feathers adorned His head and the jewels and gemstones on His body gleamed and glittered so much that I couldn't even fix my gaze in His direction. In His hand was a very beautiful flute which was capable of bewildering the greatest ascetics. His lotus feet were adorned with jewelled ankle bracelets and His arms, which were decorated with jewelled ornaments defeated the beauty of blue sapphire pillars. His chest was adorned with the mark of Sribatsa, as well as necklaces of jewels like the Kaustubha. How can I possibly describe the beauty of the yellow cloth which He was wearing? His ears were decorated with shark-shaped pendants, enhanced by the beauty of His eyes, like the petals of a lotus flower. He came before me smiling so charmingly, but then after embracing me He fled away, to where I do not know."
Sri Gaursundor was speaking in such a way that only those who have been blessed by His mercy can understand what He is saying. Speaking in this way He called out, "Ha Krsna!" and hen fainted and fell to the floor.
The devotees picked Him up while chanting "Krsna! Krsna!" and brushed the dust off His body. He tried to calm Himself but it was no use.
"Where is Krsna?! Where is He!!?, He pleaded with tears in His eyes.
For a moment He became still, having regained the gentle nature which was previously His normal disposition. The devotees were delighted beyond satiation to hear of the devotional ecstacies of Sri Biswambhar. They addressed Him, "We cannot even imagine what pious credit we have accumulated to get such association as Yours. How fortunate we have actually become is beyond expression. For those who have attained Your association; what is Baikuntha to them?! Even by a brief moment of Your association one can receive the fruit of devotion to Krsna. We now belong to You. You are our Maintainer. Having become our Hero as such, please engage in Your pastimes of sankirtan. Our bodies had been burned by the words of the atheists. Now, by the waters of love, flowing from your eyes, please appease us and cool our scorched souls.
Prabhu was very satisfied by their words and thus encouraged and consoled them to the best of His ability. Then He, Who had become Himself as like a mad lion, returned to His own home.
Upon returning home however, His behaviour was not resolved. He remained continually obsessed and possessed by the appearance of ever newer waves of ecstatic love. The streams of ecstasy which flowed from His eyes were as like the appearance of the Ganges river. His only words were, "Where is Krsna?! Where is Krsna?!" No matter what anyone said to Him, this was His only reply. Whenever and whichever devotee came to see Him, He simply pleaded with them in between sobs, "Where has Krsna gone to?!" Then they would try to console Him as best as they could.

One day Gadadhar came to Prabhu's house in a happy mood, bringing with him some tambul (pan & betel) for Sri Gaursundor. As he came into the Lord's presence, Prabhu asked him in an exuberance of emotion, "Where is that darling, dark-complexioned boy Who wears bright and shining yellow garments?! After asking this, He began to shed tears profusely."
To see His afflicted and distressed condition was enough to rend one's heart. Gadadhar thought about what he could possibly say but nothing came to him. Finally he respectfully submitted, "Krsna is continually present in Your heart."
When Prabhu heard this He began to tear at His breast with His nails but Gadadhar quickly grabbed his hands.
Prabhu implored him, "Gadadhar! Let go of My hands. I cannot remain a moment more without seeing Krsna."
Gadadhar replied, "Just try to be a little patient and calm Yourself. Krsna will come any minute now. Please relax." Hearing this, Mahaprabhu became somewhat composed.
Sacimata was listening to all of this from a distance and so came running there. Being very pleased with Gadadhar, she declared, "Though He is just a boy, He is very intelligent. I am frightened to go before my son when He is in these moods. But Gadadhar has very cleverly pacified him." 
Sacimata told him, "Bap! You must please remain with Nimai always. If you stay with Him then I won't have to worry."				[C.B. Madhya 2]

When Mahaprabhu began His pastimes in Nabadwip, Gadadhar was his chief companion. RaiKanai (RadhaKrsna) of Braja are now sporting on the banks of the Ganga as GadaiGauranga (GadadharGauranga), and the cowherd boyfriends of Braja are assisting in Their pastimes of kirtan.
One day after roaming throughout the town of Nabadwip, Mahaprabhu came to a forest and seated Himself therein. Sitting there in that forest stimulated the remembrance of His pastimes in Braja. Mukunda began to sing the purvarag (courtship) songs in a very sweet voice while Gadadhar collected some flowers from the creepers and bushes there and after stringing a garland placed it on Prabhu's neck.
In the same manner that Srimati Radharani used to previously decorate Sri Krsna, Gadadhar similarly dressed Mahaprabhu. Some were singing beautiful songs, while others danced in a very graceful style. Sri Gaursundor took Gadadhar by the hand and seated him by His side on a dais at the base of a tree while Adwaita Acarja offered arati. Nityananda seated Himself on Prabhu's right side as Sribas Pandit decorated everyone with flower garlands. Narahari was fanning the Divine Couple with a whisk (camara) made from the tail hairs of forest cows. Suklambar decorated them all with sandalwood paste while Murari Gupta recited the premdhvani. All the while Madhab, Basudeb, Purusottam, Vijoy, and Mukunda continued to sing songs in the various ragas.

Then Prabhu closed his pastimes in Nadiya and, as per His mother's request, He took up residence at Nilacal. At this time Gadadhar also went to live there, where Prabhu engaged him in the service of Sri Tota Gopinath. Mahaprabhu would very often visit His dear friend Gadadhar and lose Himself in discussions on the topics of Sri Krsna. The temple of Sri Tota Gopinathji is located near the ocean at Jameshwar. 
When Lord Caitanya travelled to Sri Brindaban, Gadadhar could not bear to be separated from Him and wanted to go also but Mahaprabhu reminded him of his vow of Ksetra sannyasa (by which he was to remain constantly in Sri Ksetra in the service of Sri Gopinath) and somehow or other sent him back after a long struggle.								[C.C.Madhya 16]

In the seventh chapter of the Antyalila of Sri Caitanya Bhagavat, Nityananda Prabhu's return to Nilacal from Nabadwip has been described.
After meeting with Mahaprabhu, Nityananda came to have darshan of Lord Jagannath and after enjoying some ecstatic pastimes there, He came to see Gadadhar. The love and affection which Nityananda felt for Gadadhar can only be described by the Supreme Lord Himself.
Within Gadadhar's residence the enchanting figure of Gopinath was present. He appeared to be none other than the son of Nanda Maharaja Himself (Nanda Kumar); so much so that one day Lord Caitanya personally embraced Him. Even the greatest atheist forgets himself upon having darshan of Sri Gopinathji. An unlimited flow of tears came out from Lord Nityananda's eyes as he gazed upon the three-fold bending form of Sri Gopinathji, with His flute pressed to His lips.
When Gadadhar came to know that Nityananda Prabhu had arrived he left his reading of the Srimad Bhagavatam and rushed to receive him. As soon as their eyes met they began to cry as they embraced each other firmly. While mutually offering their namaskars, each began to praise the other, "Today my eyes have become purified." "Today my life has become successful."
They lost external consciousness as they began to float in the ocean of ecstatic love. Such manifestations of divine love caused those present to also shed tears of ecstasy. There was so much affection between them that they were both careful not to utter any words which might be taken by the other as unpleasant. Gadadhar had a firm resolution not to see the face of anyone who criticized Nityananda Prabhu. Pandit Gosai (Gadadhar) refused to see even those who had no love for Nityananda Swarup.
Finally they composed themselves and sat down to discuss the auspicious qualities of Sri Caitanya. Gadadhar deb requested Nityananda to take his meal there that day. Nityananda had brought from Gaurdesh very fine, white rice which was of excellent quality for Sri Gopinath. He had also brought a very beautiful coloured cloth for Gopinath. Both of these he now presented to Gadadhar. Nityananda told him, "Please cook this rice for Gopinath."
Gadadhar replied, "I have never seen before such rice as this. Have you brought this rice for Gopinath from Baikuntha? Only the Goddess of Fortune Lakkidebi, cooks such rice as this, and only Krsna is the enjoyer of such delicacies as this. Of course He is very kind in that He keeps His prasadam for His devotees."
In great happiness Gadadhar praised this rice and then went to present the new cloth to Gopinath. After putting that divine cloth on Gopinath's body he felt extremely delighted to see its beautiful appearance.
Then he went to cook for Gopinath after first going out into the garden to pick some spinach. This spinach was not planted by anyone but grew there wild. He also brought some soft new tamarind leaves and after preparing them into a paste, placed them in salt water. With these he prepared one vegetable called amla.
In this way the highly fortunate Gadadhar cooked for Lord Gopinath. Just as he brought the bhoga before Sri Gopinath to offer it, Sri Gauracandra arrived there. While repeating "Hare Krsna Krsna", He smiled brightly, in an enlivened mood.
Sri Gauracandra called out, "Gadadhar! Gadadhar!"
Gadadhar came and respectfully offered prayers at His lotus feet. Prabhu laughed and spoke to him, "Why Gadadhar! Am I not also included within this invitation to lunch? I am not different from the two of you. Even if you don't choose to give me any (prasad), I can claim that the ingredients which have been brought by Nityananda, Gopinath's prasadam and your cooking; all of these I am entitled to receive a portion of."
Gadadhar and Nityananda were charmed to hear these affectionate and merciful words spoken by the Lord and thus they were immersed in an ocean of joy.
In great satisfaction Deb Gadadhar brought the prasad of Gopinath and placed it before GauraCandra Prabhu. The entire forest garden in which Gadadhar lived became permeated with the sweet smell of that rice, to whom Mahaprabhu was reverently offering prayers again and again 
Prabhu told Gadadhar, "Make three plates and we'll all take prasad together."
Thus the Lord sat down to honour that prasad, being highly pleased with the rice brought by Nityananda Swarup. The two Prabhus sat down side by side while continuing, in great satisfaction, to praise the rice and vegetables that had been prepared by Gadadhar.
Prabhu said, "Simply the smell of this rice is sufficient to award devotion of Krsna. Don't take it otherwise. Gadadhar! Your cooking is so charming. I have never eaten spinach as good as this before. It is very wonderful that you have prepared this other vegetable preparation simply from tamarind leaves. Now I have understood that actually you are the one who does the cooking in Baikuntha. Why are you trying to hide your true identity?
In this way these three Prabhus accepted their lunch, enjoying the mellows of love while joking together. This greatly satisfied all those present. Who but the three of them can understand the affection they feel for each other? Sri Gauracandra never spoke neglectful or insulting words to anyone.
After a short while Prabhu finished His meal and the devotees then plundered His remnants after He got up to wash His hands.
Whoever hears or reads about this ecstatic luncheon that took place at Gadadhar Bhavan; what to speak of devotion to Krsna, he will attain Krsna Himself. Whoever receives the auspicious glance of Gadadhar becomes able to know something about Nityananda Swarup, and whoever feels affection for Nityananda, Gadadhar recognizes and takes into his personal company. In this way Nityananda enjoyed his sporting pastimes in Nilacala in the blissful company of Gauracandra.

These three continuously remained together, Sri Krsna Caitanya, Nityananda and Gadadhar. They all used to go to see Lord Jagannath, absorbed in intense ecstasy while performing sankirtan together. Brindaban das thus sings of the lotus feet of Sri Krsna Caitanya and Nityananda Candra, Who are his life and soul.								  [C.B.Antya 7]

Sri Gadadhar Pandit would regularly recite Srimad Bhagavatam to Sri Gaursundor and His associates.
gadadhar pandit prabhur age bosi|
pare bhagavat - sudha dhale rasi rasi||
"Gadadhar sat in front of Prabhu to recite from the Bhagavat, continuing to pour out heaps and heaps of the nectarean ambrosia of Krsna's pastimes."
[B.R.3.107]

In this way the Lord used to enjoy life in the company of Gadadhar, while listening to the Srimad Bhagavatam. Gadadhar would recite and Prabhu would exhibit the various moods and sentiments of love being described. The Lord would very attentively listen to the narrations of the life stories of Prahlad and Dhruva, hundreds and hundreds of times. Prabhu had no other occasion or opportunity to do anything other than continually speak and hear of the Name and Qualities of Sri Krsna. The Bhagavatam recitations of Gadadhar and the kirtan of Damodar Swarup; listening to these is how the Lord passes His time.

After enacting His pastimes on this planet for forty-eight years, Sri Gaursundor finally merged into the body of Sri Gopinathji the worshipful Deity of Sri Gadadhar Pandit.
nyasi siromani cesta bujhe sadhya kar ?
akasmat prithivi karila andhakar ||
pravesila ei gopinather mandire hoila adarsan, punah na aila bahire|
[B.R.8.356-357]

"Who has the ability to understand the activities of the Crest Jewel of all sannyasis? Suddenly He left this world in darkness. Entering into the temple of Sri Gopinath, He disappeared and did not come out again."

In the diary of one Orissan devotee it is described that Mahaprabhu first went missing inside the Gundica Mandira. The devotees began to comb the four directions in search of their Beloved Lord until finally, outside of Tota Gopinath Mandir at Jameswar, the outer garment of Mahaprabhu was found lying on the ground. A slight, golden hued crack which is still to be seen near the right knee of Sri Gopinathji is the spot where Mahaprabhu is said to have entered the Deity.

Just before leaving this world shrouded in darkness, Mahaprabhu consoled Gadadhar and asked him to remain for a few more days, to wait for Srinibas. "If he comes here only to find that I have left, he may very likely give up his life's breath. You should console him and teach him the Bhagavatam."
When Srinibas arrived in Puri, Gadadhar was still there but in name only. Srinibas offered his obeisances but there was no visible sign that Gadadhar was aware of his presence. Gadadhar looked like the full moon during an eclipse. His cloth was drenched from his tears. The hairs on his body stood on end as he roared very loudly. Sometimes his body trembled and appeared very frail. He hardly ate anything. Sometimes he looked very pale and tried to speak something but the words got caught in his throat. Sometimes he laughed and sometimes it seemed that his breathing had stopped. He got up and walked hither and thither lamenting all the while. He was not aware of the comings and goings of anyone.
Srinibas was astounded. He wanted to say something but he just couldn't find the courage. That day he remained there silently. The next day when he saw what he thought might be an opportunity, he spoke to Pandit Gosvami. At the sound of his voice Gadadhar regained some external consciousness.
He tried to recite the Bhagavatam for Srinibas but this filled him with so much remembrance of Mahaprabhu that he couldn't go on. He handed the manuscript to Srinibas so that he might recite something but Srinibas saw that many of the pages were illegible, the words having been smudged beyond recognition. Gadadhar explained that as he used to read, the tears of Prabhu fell on the pages and caused the ink to run. Now it was not possible to read many of the words. He went on to say that he was encouraged by Srinibas's association, after practically having drowned himself in his tears of separation from Mahaprabhu, so if Srinibas would bring another copy of the Bhagavatam from Bengal, then Gadadhar would try his best to instruct him at that time. By the time Srinibas had returned however, Gadadhar had already left this world. 

The appearance of Sri Gadadhar Pandit Gosvami is on the amabasya (new moon) of the month of Boisakh and his disappearance is on the amabasya in the month of Jyestha.
smara gaura-gadadhara keli kalam | bhava gaura-gadadhara paksa caram || srnu gaura-gadadhara caru katham | bhaja godruma-kanon kunja-vidhum  ||
"Remember GaurGadadhara during the time of Their pastimes. Meditate on GaurGadadhar, the Divine Couple, the par-excellence of beauty. Hear beautiful discussions on the topics of GaurGadadhar, and worship Them in the forest grove of Godrum, bathed in the light of the moon."
[Srila Bhaktivinoda Thakur]
Acyutananda was one of the chief disciples of Gadadhar.
Gadadhar regularly engaged in the service of offering Prabhu tambula (pan).

Srila Sribas Pandit
Srila Brindaban das Thakur, the Byasdeb of Sri Gaursundor's pastimes, has sung the praises of Sribas Pandit in this way, "It was in Sribas Pandit's house that Sri Caitanya enacted His pastimes of sankirtana. Those four brothers (Sribas, Sri Ram, Sripati and Srinidhi) were continuously engaged in singing the names of Sri Krsna. They worshipped Sri Krsna and bathed in the Ganges thrice daily."

These four brothers previously lived in the district of Sri Hatta. Later on they came to reside on the banks of the Ganges. There they regularly used to attend the assembly of devotees who gathered at Sri Adwaita Acarja's house to hear the Srimad Bhagavatam and engage in congregational chanting of the Holy Names. Gradually the brothers became very close friends of Sri Jagannath Misra, with whom they would chant and listen to the Bhagavatam.
In all matters Sribas was the leader of the four brothers. By the strength of his devotion, he could understand that Sri Krsna was going to appear in the house of Jagannath Misra.

Sribas Pandit, Sri Ram Pandit and Sri Candrasekhardeb are worshipful throughout the tree worlds. Along with Murari Gupta, a physician who was expert at curing the disease of material existence, all of these Baisnabs advented themselves at Sri Hatta. Sribas Pandit's wife's name was Sri Malinidebi. She was a very close friend of Sri Sacidebi and was always very helpful to her.

Seeing the wretched state of the fallen living entities in Kali yug, the devotees began to plaintively pray to the Lord for their deliverance. Krsna hears the call of His devotees. On the full moon day in tho month of Falgun, in the year 1407 (Christian era 1486), the Lord incarnated Himself. With His appearance there was the simultaneous dawning of all-auspiciousness within the world as it became filled with Harinam. Just as Sri Adwaita Acarja, from Santipur, could understand that the Lord had appeared, similarly, Sribas and some of the other devotees of Nabadwip also understood.

Since previously Malinidebi was engaged in attending upon Sacidebi, Sribas and Jagannath Misra came to her at this time and hinted that she was especially needed now.
As long as the Lord chooses not to reveal Himself, no one can possibly recognize Him. Therefore, even though from His childhood the Lord exhibited many supernatural abilities, still, due to His deluding potency, the devotees could not fully understand His true nature. Their hearts were simply filled with parental affection for Him, without a trace of awe or reverence. Sribas and Malini gave Sacidebi and Jagannath much advice how to raise their new son. Sribas and Malini were just like a mother and father to Sri Gaursundor.

Sometimes Nimai Pandit would ask fallacious questions in logic to the Pandit but Sribas, fearing the useless expenditure of false words, would flee away. Sometimes when the Baisnabs would go to the Ganga to discuss Krsna katha and take their baths, they would see Nimai Pandit sitting with his students in the distance. They would remark what a shame it was that someone who was endowed with such wonderful qualities as He, simply engaged Himself in the false pursuit of material knowledge. They all prayed to Krsna that He might become a devotee and by tasting the mellows of devotional service become mad for Krsna. Then they might be blessed to enjoy His association.
The omniscient Lord understood their hearts and so, whenever He would see Sribas or the others He used to offer His namaskar. 

One day Prabhu was walking along the King's path accompanied by five or seven of his students. He was dressed in very fine cloths of yellow colour, appearing like another Krsna. His lips were stained red from chewing tambul (pan). By seeing His lotus face, more beautiful than ten million moons, the people would remark, "Is this the personification of Cupid?!"
His forehead was decorated with tilok and he held some books in his hands. Simply by seeing His lotus eyes all sins are destroyed. His nature was very fickle and restless as He approached, in the company of His students, swinging His arms as He strode on the path.
By chance Sribas Pandit happened to be coming the other way. When he saw Prabhu, he laughed cheerfully. Prabhu offered His namaskar to the Pandit to which the liberal Sribas replied, "May you live long!"
Still smiling Sribas asked Him, "Tell me, where are you going, Oh crest jewel of the vain and arrogant?! Without worshipping Krsna, just what do you expect to accomplish, passing the time as you do? How is it that day and night you are simply absorbed in this teaching profession? Why do people study? In order to know Krsna! If by scholarship one doesn't gain devotion to Sri Krsna, then how will that learning help him? It becomes simply a tedious endeavour which in the end is nothing but a waste of time. If you have actually learned something then begin your worship of Sri Krsna now. Make haste. This is the purpose of your life.? Please don't uselessly waste your time in these vain pursuits. You have studied so much. Now use your knowledge to worship Krsna."
The Lord smiled as He replied, "Hear me Pandit. By your mercy that most certainly will come to pass. If you are all kind enough to me, then definitely I'll attain devotion to Sri Krsna's lotus feet."
Saying this much He proceeded towards the banks of the Ganga in His light hearted mood, accompanied by His students.

Shortly thereafter Mahaprabhu journeyed to Gaya where He performed the pastimes of accepting initiation from Sri Isvar Puri. Thus gradually, He began to take up His real work of distributing loving devotion to Sri Krsna.

One day (now in the Madhya lila), after Prabhu's return from Gaya, Sribas Pandit came to Saci Mata's house. Prabhu attentively rose up and offered His namaskar. By seeing a devotee, Prabhu's devotional sentiments increased. His bodily hairs stood on end, tears flowed from His eyes and His body trembled. The appearance of these symptoms was now happening on an increasingly regular basis. A few days earlier, after coming to know of the devotees' sufferings due to misbehaviour of the infidels and atheists, Prabhu flew into a rage, roaring loudly, "I'll destroy them all! I am He! I am He!"
Sometimes laughing, sometimes crying, sometimes falling in a faint onto the floor, sometimes he even came at Lakkidebi as though He was going to beat her. Saci Mata became very worried thinking that He was being attacked by some (mental) disease. 
Saci Mata knew no other emotion but love for her Nimai. Due to being greatly worried for His welfare, she spoke of His behaviour to everyone, hoping that they might be able to offer an explanation or even a remedy. "Providence took away my husband and my eldest son as well. The only thing remaining is this one son. And now, what is happening to his mind, I cannot understand. Sometimes he laughs; sometimes cries; sometimes he falls unconscious to the floor. He speaks out loud to Himself about what ever is going on in His mind. Sometimes He says, "I'll tear the heads off of those sinful atheists." Sometimes He climbs up in a tree and sits on a branch. Sitting there with His eyes closed, sometimes He falls to the earth. He gnashes His teeth and slaps His thighs as though He is getting ready for a wrestling match. While rolling on the ground He remains silent. 
The common people who knew nothing of ecstatic transformations brought on by advanced states of Krsna consciousness, suspected that His life airs were disturbed and suggested to His mother that she bind Him up. Those who, after hearing Saci Ma's description of the situation came to see for themselves, ended up running away but nevertheless laughing at Biswambhar's uncommon behaviour. Then they ran back to get Mother Saci and bring her to safety.
"His life airs have become disoriented. Thakurani, I can't even understand why you are asking. Why it is obvious! His nervous system has become morbidly affected (insanity). You should bind his two feet and keep him in the house. Feed him only coconut water so that the madness in him won't get any strength."
Another remarked, "This disease won't be cured by any ordinary medicine. If you apply Siva ghee then the bad airs will be driven out. Apply Bisnu oil and Narayan oil on his head and then bathe him. He'll get back his normal consciousness as soon as the tempest within him is calmed.
Sacidebi, the Mother of the universe, is extremely liberal. She accepted whatever she was told. Due to being gravely worried she was in a great dilemma as to what to do, but finally resolved that her only shelter was the lotus feet of Gobinda. Therein she now took shelter with her body, mind and words. She sent someone to inform Sribas and the other Baisnabs.
Seeing Sribas, Prabhu once again became overpowered by ecstatic emotions. When Sribas entered Prabhu was circumambulating Tulasi Debi but upon seeing Sribas He fainted to the floor. After getting back His consciousness He began to cry and His body shook severely. He couldn't regain His composure.
Sribas was astounded and thought to himself, "These are the symptoms of intense devotion. Who has described this as insanity?"
Finally Prabhu managed to calm Himself enough to ask, "What do you think Pandit? What has happened to Me? Some say that I have become mad and should be tied up. Pandit! What does your heart say concerning my situation?"
Sribas laughed, "This is a very good disease. I wish I could be attacked by this disease. I see nothing in your physical state but the symptoms of deep devotion. This is the sign that Krsna has bestowed His mercy on You."
When Prabhu heard these words of Sribasa's He became very happy and embraced him. "Everyone was saying that I have become mad, but now you have completely reassured Me. Today My life has become successful. If you would have told that I was mad, then I would have entered deep into the waters of the Ganga this very day."
Sribas replied, "The communion that you are experiencing with Krsna through intense devotion, is highly sought after by Lord Brahma, Lord Siva and the four Kumaras. Now we will all sit down together and perform kirtan. Whoever refuses to chant will then be recognized as the madman, sinful rascal that he is."
Srinibas then addressed Mother Saci, "Whatever distress you were feeling can now be completely forgotten. This has nothing to do with madness or disturbed life airs but is rather a manifestation of deep devotion for Lord Krsna. I have told you the truth of this matter but you should also know that others won't be able to understand this. Therefore don't speak of this to outsiders if you wish to see some further mysteries of Sri Krsna." 
Having spoken thus, Sribas set out for his own home while Saci Mata basked in relief from knowing that her son wasn't mad. Still, she was somewhat worried lest he should leave home. In the back of her mind this was always a source of great fear.

These four brothers (Sribas, SriRam, Sripati and Sri Nidhi) continuously engaged in the chanting of Krsna's Holy Names. Three times a day they would bathe in the Ganga and worship Sri Krsna. Beginning every evening they would loudly sing Krsna kirtan on into the night. At this their atheistic neighbours would complain, "Have they gone mad or are they simply intoxicated? This brahman (Sribas Pandit) will be the cause of the destruction of this village. We also can't even sleep at night after taking our meals. If the Mohammedan ruler, who is a very harsh and violent person, comes to hear of this then it will simply spell out calamity for Nadiya. We should break this brahman's house and drive him out from here, throwing him into the river. If we can remove him then it will be very auspicious for this village. Otherwise the Mohammedans will swallow us all up.

Every evening the devotees used to come to Prabhu's house to hear Krsna katha and listen to kirtan. Mukunda began to recite some verses about the excellence of devotion in his exceptionally sweet voice. At this the crest jewel of the brahmanas became overwhelmed by ecstatic love. Roaring loudly, "Hari bol boli!" He began to behave as though highly intoxicated, falling down again and again. No one was able to hold Him steady. Sometimes He panicked as though in great fear, sometimes He laughed in a carefree mood, while His body trembled violently, perspiring heavily. His bodily hairs stood on end as He continued to roar loudly. All of the various ecstatic emotions made their appearance simultaneously in His transcendental body. The devotees had never before seen such an unprecedented display of ecstatic devotion and thus they sang out in great jubilation. There was no checking the intensity of love which the Supreme Lord was now experiencing. In this way the whole night passed as though in the twinkling of an eye.
With the appearance of morning Prabhu regained His external consciousness. In this way Sri Sacinandan continuously performed kirtan in His house and thus began the sacrifice for the dispensation of this age. At the same time the distress that the devotees were previously undergoing was now destroyed at the root. Sri Sacinandan called out, "Hari bol boli!" to the delight of everyone, except the atheists who now could not sleep at night.
At this, those averse and cursed, unfortunate souls became very angry that one of their most dear preoccupations (namely sleep) was now being hindered. They cursed to themselves, "What is this new mania which is obsessing everyone. We cannot even sleep at night. This loud chanting will simply make Gosai (the Supreme Lord) angry. They'll simply get themselves into trouble by these tricks."
Another ranted, "They have given up the pursuit of knowledge as the path to liberation, simply to become a bunch of impudent upstarts. Who knows what this chanting is all about! This trouble was begun by Sribas and those other brahmanas. Those four brothers, for the purpose of begging some food, cry out "Krsna! Krsna!" as though they have become obsessed. Is there no piety in chanting silently to oneself? Why do they have to shout so loudly?"
Someone else objected, "My brother! This is the beginning of the end! By the madness of this Sribas, our country will be destroyed. I heard everything at the chief justice's office. The king has ordered that two boats be sent here. Having heard of this special kind of kirtan going on in Nadiya, the king has ordered to put a stop to it and seize the offenders. If Sribas and his followers, in the process of fleeing away, happen to come into our house, then we'll also be implicated. I told you before that we should throw his house into the Ganga but you thought I was just being talkative and took my words in a joking mood. Now you will see the end because it is just in sight."
Another nonsense retorted, "Why should we be put into jeopardy?! If that Sribas comes here I'll tie him up and turn him over to whatever authorities come to get him."
In this way the rumours spread that the King's boats were going to be sent to capture the Baisnabs. When these rumours reached the society of Baisnabs, they checked their fear by remembering Gobinda. "Whatever Krsnacandra desires to happen will be the best for everyone. As long as He is our protector then who is that faithless, despicable wretch who has anything to fear?!"
Sribas was extremely open minded. When he heard those rumours he considered that they might be true. Sri Gauracandra, Who knew the hearts of His devotees, could understand that in some of their minds there was a slight appearance of fear due to the fact that the Jabanas (Mohammedans) were in charge of the government. The devotees were as yet unaware that He had incarnated Himself, so Sri Sacinandan decided to let some of them know.
He continued to wander about completely undaunted, like the most beautiful Cupid, unequaled anywhere within the three worlds. Sweetly scented sandalwood paste was smeared all over His body. His lips were pinkish from chewing pan like the early morning sky during the sunrise. His eyes were very beautiful like the petals of a lotus flower. His beautiful moonlike face was framed by locks of curly hair. The sacred thread which hung from His shoulder complemented His captivating form, which was dressed in excellent garments. In a sporting mood He headed towards the banks of the Bhagirathi (Ganga). To see Him the pious people felt very joyful.
The atheists however became very morose and displeased. They were astonished by His behaviour. "Though He has naturally heard all of the rumours, still He wanders around so boldly, like a rajkumar (prince)".
Another protested, "My brother, don't worry. I have understood the situation. Whatever you are seeing is simply an artifice, part of their plan to flee away."
Sri Biswambhar simply gazed at the lovely scene by the banks of the Ganga, watching Her waters flowing along peacefully. He saw a group of cows grazing on the fresh green grass which was growing on the banks of the river. They made the sounds, "Hamba!" as they came down to drink the waters of the Ganga. Some of the younger calves ran hither and thither their tails raised in the air. Some of them fought with each other, some simply lay on the ground peacefully chewing their cud, while others went to drink water. Seeing this idyllic scene Prabhu began to thunder and roar, "I am Him!! I am Him!"
While repeating this over and over He ran to Sribasa's house. With a menacing shout He challenged, "What are you doing Sribasiya?!"
He began to kick again and again at the door of the room in which Sribas was worshipping Lord Nrsimhadeb. "Who are you worshipping? Who are you meditating on?! He whom you are worshipping you can now see present before you!"
Sribas saw a fire blazing and thus his meditation was broken. As he began to look in all directions he finally spotted Sri Biswambhar seated in the birasan (seated on His haunches). In His four hands He held the conchshell, disc, club and lotus flower. He continued to roar exactly like a mad lion, while slapping His side under His left armpit. Sribas began to tremble at this terrific scene and he became stunned, unable to express anything.
Prabhu called to him, "A re (Oh he) Srinibas. After so long still you couldn't understand that I have appeared?! Due to your loud kirtan and Nara's (Adwaita's) loud roaring I have given up Baikuntha, and come here along with my family members. You are sitting here unconcerned, as though you don't know Me and that Nara has run off to Santipur to avoid Me. I have come to deliver the pious and annihilate the miscreants. You have nothing to worry about. Just recite some hymns to Me!"
Srinibas began to cry in ecstatic love at seeing his Prabhu (Lord). All the fear in his heart was dispelled and he was now assured and in complete confidence. His body was thrilled with joy as he stood with his palms folded ready to offer prayers. Because Sribas Pandit was naturally a very great devotee he took full advantage of this opportunity to glorify the Lord. He began by reciting from the Bhagavatam, from the prayers offered by Lord Brahma after he had become bewildered and stolen Krsna's cows and cowherd boyfriends. 
"My eternally worshipful Lord and Master. Your bodily complexion is the colour of a new rain cloud and Your yellow garments appear like lightning. Your face is so beautifully decorated with earrings made from gunja berries and a peacock feather adorns Your head as a crown. Around Your neck is a garland of forest flowers and in Your hand is a ball of rice moistened with yogurt. You carry a cane horn and flute, sometimes in Your hands and sometimes tucked into Your belt. All of these transcendental attributes of Yours reciprocally enhances and are enhanced by Your personal beauty to unlimited degrees. Your two lotus feet are so soft. You are the son of the king of the cowherds Sri Nanda Baba. I offer my salutations to You.
My salutations at the feet of Sri Biswambhar.
My salutations at the feet of Sri Sacinandan.
My salutations at the feet of the disciple of Ganga das.
My salutations at the feet of the son of Jagannath Misra, the beauty of Whose face defeats the simultaneous presence of ten million moons. You are non-different from that cowherd boy carrying a lump of foodstuffs in His hand; Whose glories are proclaimed throughout the Bedas, the same Nanda kumar. I offer my salutations at Your lotus feet. 
You are Bisnu, You are Krsna and You are Jaggeswar as well. The chief of all holy tirthas namely Srimati Ganga debi, is the water which washes Your lotus feet. You are the life of Janaki, You are Narasimha. Lord Brahma, Lord Siva and the other demigods and goddesses are as bees hovering at your lotus feet. You are what is to be known by the Bedas, You are that same Narayan. You are the one Who came to trick Bali, taking the form of a dwarf brahmana. You are Hayagriva; You are the life of the universe. You are Nilacal Candra (Lord Jagannath), the cause of everything. Who is there who is not defeated by Your maya. Kamala (Lakki) does not fully know You, though she is with You constantly. Your associates, friends, brothers and He Who serves You in all ways, Sri Ananta deb, all have to obey Your power of illusion (maya), what to speak of anyone else. You had lulled me from the truth by this false disguise as a householder and thus without recognizing You my life was about to be lost through negligence. By so many tricks of your maya You tried to cheat me. but I am not afraid of that. Hear me PranNath (Lord of my life), at last You have revealed Your true self before me. Today all my sorrows have been destroyed.
Today my day has come. Today my birth and all of my activities have been crowned with success. Today the picture of my future prosperity looks very bright. Today my previous ancestors have all been delivered. Today my place of residence has been blessed. Today there is no estimating the good fortune of my eyes. He Who I am now seeing standing before me; His lotus feet are served by the Goddess of Fortune, Ramadebi.

As he continued, Pandit Sribas became overwhelmed with ecstatic love and let go with a deep sigh as he raised his two arms in the air. He began to roll on the ground unable to contain his delight at having seen such an unprecedented manifestation of the glories of Sri Gaurcandra. What an uncommon and strange delight had taken possession of his body. This best of the brahmanas was now drowning in the ocean of ecstasy.
Prabhu smiled to hear Sribasa's prayers and thus wanted to bestow His grace upon him. "Let your wife, sons and whoever else is within your house see My Divine Form. Bring them here and with your wife, worship My lotus feet and ask any benediction that your mind desires. 
Having received this order from the Lord, Sribas went to quickly bring his family members. Whatever flowers were there for the purpose of worshipping Lord Bisnu, he brought and placed at the lotus feet of Mahaprabhu. Then he worshipped those two lotus feet with sandalwood paste, flowers, incense and lamps and shed tears of ecstasy along with his wife. In the company of his brothers, their wives, servants and maidservants, Sribas fell at those two lotus feet and plaintively entreated the Lord's mercy.
Prabhu Biswambhar then very affectionately placed His two lotus feet on the head of His most dear Sribas. He imperceptibly stroked everyone's head and laughed while pronouncing this benediction, "May your minds and hearts reside in Me."
Then while roaring very loudly Sri Biswambhar addressed Sribas, "Ohe Srinibas! Are you feeling some fear? I have heard that the king has sent his boats to apprehend you? Every living entity in the universe has been sent here by Me alone, in order that they might try to fulfill their desires. If I inspire the king from within his heart to capture anyone, then he will give the order to do so. Otherwise, if he tries to act independently and instructs anyone to apprehend the Baisnabs, then I know how to deal with him. I will be the first one to get in the boat and in this way I will be brought before the king. Then do you think the king will be able to remain on his throne after seeing Me? I'll make him so bewildered that he'll fall off his throne. Even if that doesn't happen and he asks Me some questions, then you know what I'll do?
I'll tell him, "Listen to Me, Oh king! Do you know what is truth and what is falsity? Bring your religious preceptors, all the mullahs and kajis you can find; bring them all here. Bring your elephants, horses and whatever other animals and birds you can find. Then you order those kajis (religious leaders) to speak from your sastras (Koran) and make everyone cry. If they cannot do as such, then I will perform a pastime to reveal Myself to the king. You wish to prohibit sankirtan as per the kajis advice, but now you have seen how far they are capable. (They couldn't arouse anyone's emotions). Now, feast your eyes on what I am about to do."
Saying this I will catch hold of one mad elephant and bring him there. Then I will also bring other elephants, horses, deers and birds and assemble them all together. By repeating "Krsna! Krsna!" I will then make all of them cry. All of the kings men and the king himself will all be drenched in their own tears by the time I am finished chanting the Holy Names of "Krsna!"
Now you might be doubting the practically of My words. So just see before you this young girl who is your niece."
Present there was the daughter of one of Sribasa's brothers, Narayani. She is well known even today throughout Baisnab society as Narayani, who received the remnants of Mahaprabhu's prasadam. Sri GaurangaCandra, Who is within the hearts of everyone told her, "Narayani! Chant Krsna's name and cry!"
That little girl of only four years then became wild as though intoxicated. As if in a delirious frenzy she began to cry out, "Ha Krsna! Ha Krsna!", as tears coursed down her body. Her consciousness gradually receded until she fell into the lap of Mother Earth, the ground all around her having become soaked by her tears.
Seeing little Narayani totally agitated in ecstatic love, Sribasa's wife and even the household servants also began to shed tears of love. The courtyard of Sribas took on a very beautiful appearance, being decorated with ecstatic love for Krsna.
Prabhu Biswambhar laughed, "So have your fears been dispelled or not?!"
The eloquent Sribas, who was aware of all the truths, flapped his arms and replied, "When in Your form as Eternal Time (Kala), You bring about the destruction of all that You had previously created, at that time I feel no fear by chanting Your Holy Names, so what should I fear now, while You are present in my house?!" Saying this much he became overwhelmed with ecstatic love.

He, Whose darshan is searched for throughout the four Bedas was personally seen by Sribas Pandit, along with his family members, including the servants and maidservants. What more can I say about the extremely liberal character of Sribas Pandit, by the dust of whose feet the world is purified. As Krsna appeared in Basudeb's house but performed His pastimes in the house of Nanda Baba, similarly this incarnation took place in Jagannath Misra's house, but his pastimes are performed in the house of Sribas Pandit. 
Pandit Sribas was very dear to all the Baisnabs. Whoever came to his house felt very joyful. By serving the Baisnabs one certainly becomes qualified to see Krsna by their mercy.
Prabhu Biswambhar forbade Sribas to speak of any of these incidents to anyone. Regaining His external consciousness he felt somewhat ashamed and so went to His house after consoling Sribas. Whoever hears these prayers offered by Sribas to Mahaprabhu, will easily become Krsna das, the servant of Krsna.

One day, in an ecstatic mood, Lord Gauranga entered Sribasa's house asking, "Sribas, whom do you worship? Whom do you meditate upon? Now with your own two eyes, see that person standing before you."
Saying this, Mahaprabhu entered the Deity room within Sribasa's home temple and sat down on the simhasan of Lord Bisnu, revealing His own four armed form, holding the conch, disc, club and lotus flower. Seeing this form, Sribas was totally stupefied.
Sri Gaursundor then said, "Due to being called by your sankirtan and the loud roaring of Sri Adwaita Acarja, I have left Baikuntha and have descended upon this mortal world, accompanied by My eternal associates. I will destroy the miscreants and deliver the pious. Now, without fear, you can chant my glories."
Hearing these words of His Lord, which dispelled all fear, Sribas fell on the ground, offering his obeisances. 
Then he began to recite hymns in praise of the Lord. "My obeisances at the lotus feet of the support of the entire universe, Biswambhar, Whose bodily colour is like that of a newly arrived rain cloud and Whose garments are the colour of a thunderbolt. My obeisances at the lotus feet of the Son of Saci, who is bedecked with ornaments of peacock feathers and a garland of red beads (gunja). My obeisances at the lotus feet of the pupil of Ganga das, the beauty of whose lotus face conquers that of ten million moons. My obeisances at Your lotus feet, You who carry a buffalo horn, stick and flute. The four Bedas have proclaimed You to be the son of Nanda. Unto You my dear Lord, my obeisances I offer again and again."
"Today my birth, my activities, my everything has become successful. Today my very existence has been crowned with the greatest auspiciousness. Today the race of my forefathers has finally born fruit, and my house, which was also their house, has become blessed. Today the great fortune of my eyes is completely beyond calculation, because I have been able to see that person whose lotus feet are served by the goddess of fortune, Lakkidebi".
[C.B.Madhya 2]
At this time Sri Gaursundor began His lila as the yugavatar, at the house of Sribas Pandit. Having been reunited with Sri Nityananda Prabhu He started congregational chanting of the Lord's Holy Names in the courtyard of Sribasa's house. Nityananda Prabhu took up His residence there also at that time.

Sri Malinidebi served Nityananda as though He were her own son. Sri Nityananda was actually Sri Baladeb Himself, and in His pastimes as Lord Nityananda He behaved somewhat like a madman. He was always overwhelmed by love of Krsna, and was not aware of the state of His outward dress or ornaments.
Nityananda remained in Sribas Thakur's house, continually absorbed in his mood of boyhood pastimes. When taking His meal He didn't lift His hand to put the food in His mouth, rather Malini fed Him with her own hand. Sribas Pandit's chaste wife could understand Nityananda's position and thus she served Him as though she was His mother and He her son.

One day Prabhu sat down together with Sribas and began to discuss Krsna katha with him. Prabhu Biswambhar examined the Pandit, "Why are you letting that abadhut stay in your house for so long? No one knows his family lineage or in which dynasty He is coming. In My opinion you are being extremely liberal in this matter. If you wish to maintain your own family heritage and your position in society, then you had better get rid of that abadhut as soon as possible."
Sribas smiled slightly, "Prabhu, why are you testing me like this. Whoever worships You even for one day only; that person is as dear to me as my own life! Nityananda is non-different from You. He is Your body. I have proof of this. If Nityananda keeps companionship with a drunken Muhammadan woman and in this way spoils my good reputation, my wealth, even my life; still I won't think about Him otherwise. This is my honest opinion."
When Prabhu heard these words of Sribas He roared loudly and climbed on his chest. "What are you saying Pandit?! You have this much faith in Nityananda?! How is it you have understood the confidential position of My Nityananda?! You have pleased Me so much. Now I must give you a boon. If the Goddess of Fortune, Lakkidebi, goes begging throughout the town, still there won't be a trace of poverty in your house. Everyone in your house, including the cat and dog, will be blessed with firm devotion to Me. I have entrusted Nityananda to you. Take care of Him and serve Him nicely!
Prabhu then returned to His home while Nityananda wandered around Nadiya nagar.										 [C.B.Madhya 8]

Prabhu Biswambhar used to tour around the town every day in the company of His devoted followers. One day, taking Thakur Pandit (Sribas) with Him, Bishwambhar Gaura Hari set out for His daily stroll. As they approached one edge of town where the wine makers lived, the scent of freshly prepared wine entered Prabhu Biswambhar's two nostrils. By that scent He was reminded of Baruni beverage and by that stimulation in ecstatic love the Son of Saci took on the mood and characteristics of Balaram. Losing external consciousness He began to roar loudly, "Come on! Let's go!"
Again and again He requested, "Sribas!? Come on! Let's go!"
Sribas however caught hold of His lotus feet to prevent Him from going.
Prabhu retaliated, "Sribas! Do I have to follow these prohibitions?!"
Still Sribas restricted Him from going. Sribas replied, "You are the Father of the universe. If You become worn out then who will protect us?! Whoever criticizes You, not understanding Your pastimes, will have nothing to look forward to but death, after suffering life after life. You are the personification of religion for all time, the eternal Master. Who will be able to understand this pastime of Yours? If You go into those wine makers' homes, then I will enter into the waters of the Ganges."
The Lord doesn't infringe upon the resolve of His devotees. Therefore He smiled to hear Sribasa's words and replied, "That which you do not desire is not capable of being performed by me. I don't want to make your words false." He was forced to check His mood as Balaram and therefore slowly proceeded along the main road.
Those winemakers who were living there had by this time of day already consumed a sizeable quantity of their liquor and were therefore quite plastered. Seeing Sri Biswambhar they began to call, "Hari! Hari!"
Someone remarked, "Nimai Pandit! Have you heard him sing?! He really gets high sometimes and then can he dance!"
Another one began to clap his hands and chant, "Hari! Hari!" while dancing. The other ones proceeded behind him in great hilarity and jubilation. "Hari bol! Hari bol! Joy Narayan!" they chanted in ecstasy as they danced along the road. This is the effect of having darsan of Bisnu and the Baisnabs, that the sky became filled with the transcendental vibrations of the Holy Names.
Sri Biswambhar laughed to see the activities of those drunkards while Sribas began to shed tears of ecstatic love, moved as he was by the influence of Lord Caitanya. Whoever has been so fortunate to see the incarnation of Sri Caitanya Candra, whether he be a drunkard or whatever, I offer my salutations to him.
Thus bestowing His merciful glance upon those winemakers, Sri Biswambhar proceeded along the high road (king's path).

All glories, all glories to Sri Krsna Caitanya, the treasure house of all good qualities. All glories to Sri Biswambhar. All glories to the Prime Dispenser of Destiny for those in material existence. All glories, all glories to Nityananda, the dearest of the King of the Brahmanas. All glories, all glories to the society of devotees of Sri Caitanya. 

Thus did Sri Biswambhar exhibit His sporting pastimes in Nabadwip, but not everyone was able to perceive him. Daily the ecstasy increased in Nabadwip Puri, as the Hero of Baikuntha Sri Biswambhar danced in delight with His dearmost, Nityananda, and enjoyed, within the society of His devotees, the nectar of His Holy Names.
Every evening sankirtan would be held but only devotees were granted entrance therein. The potencies of Biswambhar were so extensive that no one was able to find any limit wherein they might make some transgression. 
At a distance, five or ten people would congregate to find fault with the activities of the devotees, thus paving their path to Jamraja's house.
Someone remarked, "What kind of Baisnabs do we find in Kali yug? Just see, their only business is to fill their bellies!"
Another chimed in, "The only solution to this affliction is to bind their bands and feet and throw them in the river."
Another said, "My brothers! Know this for certain. Nimai Pandit has spoiled this village of ours!"
They tried to induce fear in the devotees as an artifice to gain entrance to the kirtan, but for those whose fortune is lacking no amount of cleverness will suffice. Prabhu Saci Nandan performed sankirtan and thus purified the consciousness of this universe. Those who were not allowed to view these wonderful pastimes were left to regret their unfortunate position. Breathing heavy sighs they lamented their wretchedness.
Some of these poor souls would approach the devotees and beg for help to gain admittance. The Lord's servants however knew that Prabhu was all knowing and therefore they were afraid to bring any unwanted persons there.
One brahmacari resided in Nabadwip, who was very renounced and a great saint, uninjurious to anyone. He subsisted only on milk, without taking any other foodstuff. 
Prabhu would begin kirtan only after first bolting the door, so that no non-devotees could enter there. That brahmana however, would everyday request Sribas Thakur that he might see the ecstatic dancing of the Lord.
"If you would be merciful to me only once, and admit me inside, then I could see the Pandit's dancing. Let this be the success of my eyes and my life as well." In this way he would express his longings.
Finally one day Sribas told him, "I know that you have always led a pious life; that you properly practice brahmacarja and take only fruits as your foodstuffs. I don't know of any sin whatsoever within your body. You are entitled to see, I think. However it is not the order of the Lord that just anyone can go there, so you can just remain in hiding. This is the best advice I can give you." So he took that brahmana with him and concealed him behind a screen.
The Lord of the fourteen worlds danced, His most fortunate associates surrounding Him on all sides. "Krsna Ram Mukunda Murari Banamali!", they all sang together in great eagerness. Nityananda caught hold of Gadadhar and danced around the courtyard while Adwaita Simha ran in all directions in great ecstasy. They were all so absorbed in the joy of this pleasure that none of them were externally conscious of anything other than the dancing of the Hero of Baikuntha. Other than the sounds of "Hari bol! Hari bol! Hari bol!", nothing else could be heard in any direction. Tears, trembling, deep roaring, horripilation; who can describe the ecstatic transformations which took place in Sri Biswambhar's body.
However the crest jewel of all omniscience could understand that that particular brahmana had been concealed in hiding. Prabhu Biswambhar stopped the kirtan and exclaimed, "Why is it that today ecstatic love has not come to give us its shelter. I suspect that some outsider has come within our midst. I can't understand fully what is going on here so please let me know the truth of this matter."
Sribas became somewhat fearful and offered his reply, "Prabhu! No atheists have come here. Only there is one brahmacari who is a very qualified brahman. He drinks only milk and is a sinless person. He has great esteem for You and was very eager to see Your dancing. He is remaining here concealed from sight. This You may know to be the confirmed truth of the matter. 
Having heard this reply Biswambhar exploded in anger, "Out! Out! Take him out right this minute! What capacity has been bestowed upon him to see My dancing? Simply by drinking milk one attains devotion to Me?!"
Prabhu raised up His two arms and pointing His finger exclaimed, "By drinking milk one will never be able to attain Me! If the keeper of a crematorium takes shelter of Me then I am his, and he is Mine. Know this for certain. If even a sannyasi has no dependence on Me, then he is not Mine! This is the simple truth. What austerities were performed by Gajendra, Hanuman and the Gopas of Braja!? Please tell Me this! (Nothing) Then how did they attain Me?! Even demons undergo austerities! What is that?! Unless one takes shelter of Me, then he cannot cross over the ocean of material existence. By drinking milk one cannot attain Me! I will pulverize everyone. Just prepare yourselves to see this here and now!
That brahmacari became very afraid to hear all of this and so he came out from his hiding place. He reflected within himself on the situation at hand, being as he was of an equipoised nature. "My fortune is inestimable considering what I have just seen. And in addition to that I have also been chastised fittingly according to my offence. What wonderful dancing I have seen today! What a fantastic kirtan!
One who is actually a servant thinks in this way. He easily tolerates misfortune and even the direct punishment of the Lord, knowing that he deserves even worse due to past sinful activities. He never feels enmity towards the Lord as a result of being reprimanded. As he was thinking this over he proceeded towards the door, accepting his fate, whatever it may be.
Prabhu Biswambhar, Who is the indwelling Supersoul, could understand the heart of that brahmana and so the Ocean of Compassion called him to come near Him. Placing His two lotus feet on the brahmanas head He addressed him, "Don't simply rely on tapasya as your means of perfection. You should know that devotion to Bisnu is the topmost and the only means of true perfection." 
The brahmana cried tears of ecstasy while constantly remembering the all merciful and compassionate nature of the Lord. The devotees all became very pleased to see this charming sight and while roaring loudly, "Hari! Hari!" they fell to the ground like golden sticks, offering their dandabats. Whoever faithfully listens to these pastimes of pleasantry will undoubtedly meet with Prabhu Gauracandra. 
Thus having bestowed His mercy on that brahmacari, the Lord became again absorbed in His ecstatic pastimes of dancing. I offer my obeisances to the feet of that brahmana who had the intelligence to accept the chastisement of Sri Caitanya.									[C.B.Madhya 23]

After the Lord's ecstatic dancing He would sometimes go to bathe in the Ganga and at other times the devotees would bathe Him within the courtyard of Sribasa's house.
There was a maidservant in Sribas Thakur's house named Duhkhi, who as long as the Lord danced would continue to fetch water from the Ganga. Sometimes she would stop for awhile and watch the Lord's ecstatic dancing, her eyes filled with tears, and then she would go to bring more Ganges water which was stored in rows of pots. When Sri Sacinandan saw these he became very pleased.
One day He inquired from Sribas, "Who brings this water every day?" Sribas replied, "Prabhu! Duhkhi brings this water."
Prabhu replied, "From today she will be called Sukhi. This name Duhkhi is not fitting for one who is a source of continuous happiness for Me."
[NOTE: Duhkhi means sadness, whereas Sukhi means happiness.]
Thus the Lord indicated that those who serve the Lord and the Lord's devotees are not duhkhi (sad); rather, they are sukhi (happy).
The devotees then began to cry in ecstatic love, having heard these words of kindness and compassion from the Lord's lotus mouth. Everyone then began to call her Sukhi, as per the Lord's instructions and Sribas no longer thought of her as a maidservant, but as a devotee. If one serves the Lord in love, then he can receive Krsna. Not simply by shaving one's head does he avoid the punishment of Jamraj. One's aristocratic birth, handsome physical appearance, wealth or education are no consideration. Krsna is satisfied if someone worships Him with love. Whatever truths have been described in the Bedas and Bhagavat, Sri Gaursundor Himself personally demonstrated directly before the eyes of His devotees. The mercy of Mahaprabhu which Duhkhi received due to her activities as a maidservant, is never even glimpsed by those who are vainly proud.
How can I possibly describe the glories and great fortune of Sribas Thakur, the good fortune of whose servants and maidservants is without limit.

One evening, Sri Gaursundor, accompanied by His associates, was engaged in chanting and dancing at the house of Sribas Thakur when one of Sribas Thakur's sons passed away after having suffered the effects of some disease.
Within the inner apartment of his house, the women began to wail in lamentation at the boy's untimely death. Sribas Pandit, who was outside in the courtyard, understood some tragedy must have taken place. He quickly entered the house only to find that his son had passed on to the next world.
As he was a very grave devotee and completely conversant in the science of the Absolute Truth, he was able to console the women in their grief.
"You are all aware of Krsna's glories, so please restrain yourselves and don't cry. Whoever during his last moment hears the Lord's Holy Name, even though he might be the greatest sinner, attains Krsna's abode. And that incomparably wonderful Lord, He whose glories are sung by all His servants up to and including Lord Brahma, is now personally dancing in the courtyard of your house. At this auspicious moment if someone leaves for the next world, then what could there possibly be lamentable in this? This moment is so auspicious that it is sure this boy has successfully completed his journey from this world. Is there anything to be lamented at in this? His good fortune is completely assured. I can understand that whatever part I have played in this is also crowned with success."
If you can't restrain your emotions due to familial affection then at least wait for some time before you cry your eyes out for the one you love. At least for the present, so that no one comes to hear of this, lest the ecstasy that the Lord is experiencing from dancing becomes broken. The Supreme Lord of Gokul Himself, Sri Gaursundor, is performing sankirtan accompanied by His devotees in this house.
If, due to your wailing, the Lord's external consciousness is aroused and the happiness that He is experiencing from dancing in ecstasy during sankirtan is disturbed, then I will just this minute jump into the Ganges and thus give up my own life.
Not a blade of grass moves unless by Krsna's will. To see in this happiness or distress, or knowledge or ignorance is simply imagination. Know that whatever Krsna wills is good, and so, giving up your own selfish desires, become free from confusion and unnecessary botheration. Krsna is giving and Krsna is taking away, and it is Krsna alone Who is maintaining everyone. Someone He protects and someone He destroys, all according to His will. If someone contemplates something contrary to Krsna's will, then as a result of His desire He gets only torment. Giving up all lamentation, simply hear Krsna's name, and thus pass through all difficulties feeling great happiness. Then your desires will actually be fulfilled."
At these words of Sribas everyone regained their composure, while Sribas returned to Prabhu's kirtan. As he joined in the ecstasy of sankirtan his joy increased moment upon moment. This is the greatness of Srinibas Pandit and is one limit of the glories of Lord Caitanya's associates.
The women also, leaving the dead body, came to hear the kirtan of Mahaprabhu. Sri Gauracandra danced according to His own feelings of happiness and then gradually brought the kirtan to a close. The devotees came to know by succession that Sribasa's son had made his departure for Baikuntha. Therefore they felt sad within themselves but none of them expressed this externally. 
When everyone was at last leaving to take rest, the crest jewel of all-omniscience, Sri Gaursundor then enquired amongst them, "Today I am feeling somewhat strange, as though some great sorrow has overtaken the Pandit's house."
The pandit replied, "What possible unhappiness could there be in that person's house where Your divinely blissful countenance is seen?"
"Sribas! Why wasn't I feeling bliss in kirtan today? What inauspicious thing transpired in your house?"
Sribas answered, "My Lord, You are Yourself all auspicious. Where You are present, no sorrow can be found anywhere!"
The other devotees however then informed the Lord of the death of Sribasa's son.

Hearing this news, Gaura Raya cried out, "Alas, what a tragic event. Why didn't you tell me of this unfortunate news before?"
"Sribas was afraid of disturbing Your ecstatic mood and therefore didn't reveal this news to anyone. It has now been seven and a half hours, so if You give the order we can perform the necessary ceremonies just now.
"I will explain," Sribas Pandit replied. "I couldn't tolerate disturbing You while You were enjoying sankirtan. If one of my sons dies, what sorrow is there in that for me? If we all die while seeing You, that would actually be a matter of great happiness. On the other hand, if You would have to stop dancing, then perhaps I would have died. My Lord, this was the danger that I feared, and thus I didn't tell you at the time."
Having heard this surprising narration of the miraculous nature of Sribas, Prabhu could only reply, "Govinda! Govinda! How will I ever be able to give up such association?", as He began to cry. "Due to infatuation of love for Me, he didn't even lament the death of his own son! How can I give up such association as this?!" The Lord continued to cry, and the devotees began to worry within, having heard Him speak of leaving them.
Saying this much He continued to cry. The devotees however were plunged into thought about the meaning of these words. "Because of this why should He have to give up anyone's association? There's no telling what calamity might occur at any time!"
When the devotees saw that the Lord had regained His composure they took Him with them to perform the last rites of the deceased child. Prabhu then addressed the dead child, "What is the reason for your sudden departure from Sribasa's house?"
The child replied, "Prabhu. Whatever has been foreordained by You must take place. Who has the power to do otherwise?" 
The devotees stared in total astonishment to hear the dead child speaking to Mahaprabhu. The child continued, "As many days as I was predestined to enjoy life in this body have been completed. Now that the law has been served I am unable to remain any longer. I must proceed on towards the fulfilment of the next decree (ordinance) which is now incumbent upon me. My Lord, I have taken birth and died repeatedly. But this time, at the time of death, I passed away quite happily, having taken darshan of Your beautiful face. Please bless me that I won't forget you. Prabhu! Who is the father of anyone and who is the son? Everyone must enjoy or suffer the results of his own activities. I had the good fortune to remain in Sribasa's house for this long. Now however, my destiny has come to carry me on to my next destination. I offer my obeisances at Your lotus feet and as well at the feet of Your associates." Thereafter the body of that child again became silent. Such are the interesting activities of Sri Gauranga Ray.
Having heard the wonderful and uncommon words of the dead child, the devotees floated in the ocean of bliss. The lamentation and affliction which were previously felt by the family members of Sribas had now retreated far away. Becoming agitated by the symptoms of ecstatic love Sribas along with his family members caught hold of the Lord's lotus feet and began to cry tears of happiness.
"Birth after birth You are our Father, Mother, son and Master. Please let us never forget your lotus feet. Wherever we might take birth, may our loving devotion for You remain." Thus the four brothers offered these plaintive words at the Lord's lotus feet while the other devotees cried very loudly.
Prabhu said, "Hear Me Sribas Pandit! You are aware of the ins and outs of this material world. What power does material grief due to familial ties have over you? Those who see you as an ordinary family man however, are not so fortunate. Myself and Nityananda are your two sons. Therefore there is no reason for you to feel any more pain in your heart."
The devotees shook the skies with their loud shouts of happiness at having heard these compassionate words of the Lord. Proving the statements of sastra, Their Lordships GauraNityananda became deeply indebted to Sribas due to his great love for and service to Them.
They began kirtan as they accompanied the Lord to the banks of the Ganga, where He had brought the boy to perform his last rites. Then they all took their baths and departed each for his own house, all the while chanting Krsna's Names. By this time Sribas and his family members were totally overwhelmed by everything that had happened.
Whoever hears the narration of these profound pastimes of Sri Caitanya will certainly obtain the greatest treasure of love for Krsna. May my obeisances remain at the feet of Sribas Thakur whose two sons are Gauracandra and Nityananda.										[C.B.Madhya 25]

After Mahaprabhu took sannyas, Sribas Pandit came to live at Kumarhatta. Every year he would go with His brothers to see Mahaprabhu at Puri. He also regularly came to see Sri Sacimata in Nabadwip and would spend a few days there during those times.
Mahaprabhu came from Nilacal to see His mother and the river Ganges. After celebrating the festival in honour of Madhabendra Puripad at Adwaita Acarja's house, Prabhu also came to see Sribas Pandit at his house in Kumar Hatta.
Sribas was absorbed in trance during his worship of Sri Krsna when the object of his meditation suddenly arrived there before his eyes. He fell down on the ground to offer his dandabats and then placed the Lord's lotus feet on his chest all the while crying very loudly and heaving deep sighs.
Sri Gaursundor embraced Sribas to His chest and shed tears of love which fell on Sribasa's body as his other family members arrived on the scene, their arms raised and crying tears of happiness.
Sribas brought a first-class seat on his head for the lotus eyed Lord to sit on. The chaste ladies made sounds of jubilation and rejoicing as the others engaged in kirtan. Sribas Bhavan became saturated with the ecstasy of Krsna Prem.
Purandor Acarja, Basudeb Datta, Sivananda Sen and the other devotees now arrived with tears in their eyes and the Lord affectionately embraced them. Then the Lord of Baikuntha began to dance in ecstasy while celebrating the qualities of Basudeb Datta, Sribas and his brother Ramai, who were His very dear devotees.

One day as Prabhu was seated with Sribas in a solitary place, He asked him, "I see that you never go out anywhere. How do you make ends meet?"
Sribas replied, "Prabhu! My heart is not inspired to go anywhere. This is the only answer I have for You!"
Prabhu inquired, "But you have a very large family. How will they carry on?"
Sribas replied, "Whatever one is destined to receive he gets, by some means or other."
Prabhu continued, "Have you taken up the renounced order (sannyas)?!"
Sribas, "No. I am not capable of doing that."
Prabhu, "You won't take sannyas, neither will you go to anyone for receiving charity. I don't understand your words or how you are to maintain your family members? These days if you don't go anywhere then not even a farthing will come your way. In that predicament if I come to your house, then what will you do?"
Sribas replied as he clapped his hands, "One. Two. Three."
Prabhu, "What is the meaning of this and the clapping of your hands?"
Sribas, "I am firm in my conviction, that if after three days of fasting still nothing is there to eat, then I will bind a water pot to my neck and enter the waters of Mother Ganges."
When SaciNandan heard this reply He roared loudly and stood up, "What have you uttered Pandit Sribas?! Will such a thing ever come to pass?! Even if it is ever seen that Lakkidebi, the Goddess of Fortune, ever goes out begging, still there will never even be a chance of there being any poverty in your house. Have you forgotten Sribas, what I myself have stated in Bhagavad Gita?!
"Whoever thinks of Me exclusively, I bring whatever he needs, carrying the articles on My own head. Whoever thinks of Me doesn't have to go to anyone's door. Rather all perfections come to him of their own accord. Religion, economic development, sense gratification and liberation come to him automatically. But My servant doesn't want these things neither does he accept them. My servants are protected by My sudarshan cakra. Even the final debstation cannot affect them in the least.			    [Gita 9.22]
Those who think of my servants are also supported and maintained by Me. The servants of My servants are most dear to Me. They very easily attain Me. This you can be sure of. Why should those who are directly supported and maintained by Me, waste time in worrying where their foodstuffs and clothing will come from. Simply remain in the happiness of your home Sribas. Whatever you require will come to your door of its own accord.
I have bestowed My benediction on both Adwaita Acarja and your good self that neither of you will become afflicted by the infirmities of old age.
Sri Gaursundor called Ram pandit (Ramai), "Hear Me Ram! This is My decision. You should always serve your older brother Sribas, knowing him to be as good as the Supreme Lord Himself. This is My order to you. You belong to Me Sri Ram Pandit; your very life force belongs to Me. Never, at any time should you give up the service of Sribas."
SriRam and Sribas were overjoyed to hear these words of Prabhu, and thus all of their desires were fulfilled.
What can I say about the liberal character of Sribas Thakur? Simply by remembering him all the three worlds become purified. In this way Sri Gauranga Ray performed His pastimes within the temple of Srinibas, and remained there according to his wishes. Sribas and his family members were floating in the ocean of ecstasy to see the Lord present in their house.

Sribas Pandit, along with his three brothers, eternally serve Sri Gaursundor. He is the incarnation of Narada Muni and accompanied Mahaprabhu in all of His Nabadwip lilas.
Across the Ganges from Halisahar (the present name of the village of Kumarhatta), there is a town of the name Chuchura. Located here are some very beautiful Deities of Sri Sri NitaiGauranga. At present the seb puja is being carried on by Debnanda Gauriya Matha. But originally this temple was called Sribas Mahaprabhu Mandir. There is therefore a strong possibility that these are the worshipful Deities of Sribas Pandit. The temple is at present named Uddharan Gauriya Math. It is near Chaumatha , close to the Ghori Mor intersection where the town clock stands. There is a rail station at Chuchura (Chinsura) on the Bandel-Nabadwip line. Chuchura may also be reached by ferry from Halisahar on the other side of the Ganga, where Caitanya Doba, the birthplace of Sri Isvar Puri, is located.

Malini Debi

The Supreme Lord's pastimes in Nabadwip, which comprise the Madhya lila are like an unending festival of frolic, fun and merriment. The most fortunate Sribas witnesses all this fun while sitting within his own house. Because he sincerely serves the Lord with all his soul, he and his family members are graced with the vision of the Lord's greatest revelations of ecstatic love.

Nityananda resided in Sribasa's house and affectionately addressed Sribas as Bap (Father). Day and night Nityananda was internally absorbed in the mood of a cowherd boy without any other external consciousness. He used to continuously drink milk from Malini Debi's (Sribas Pandit's wife's) breast. Though her children were all grown up and there was no milk in her breast whatsoever, by his (Nityananda's) touch milk immediately flowed therefrom. These inconceivable pastimes of Nityananda were personally witnessed by Malinidebi but she spoke of this to no one, as per the instruction of Sri Caitanya.
Prabhu Biswambhar accosted him, "Listen Nityananda! Please don't display your restless behaviour here in Sribasa's house lest it lead to any conflict."
At hearing these remarks Nityananda remembered the Supreme Lord by uttering His name, "Krsna!" and replied, "I never act in such a way that You will be able to say that I am sensationalistic. You don't love anyone half as much as You love yourself!"
Biswambhar, "I know you very well."
Nityananda, "All right! So exactly what are my faults?"
Sri Gauracandra laughed as He replied, "The foodstuffs with which you are served are cause to rain down from above by your impetuous motions."
Nityananda, "Well its not my fault if people get me excited by their own activities. Is this Your trick to arrange it so no one will feed me in their house? Then You will sit down in great happiness to eat what was originally meant for me. Is this Your motive in going about perpetrating my ill fame?!
Prabhu, "I am embarrassed by your disgraceful behaviour. For that reason I'm giving you these lessons."
Nityananda laughed, "Very good. Very good! Now that you have understood my fickle nature, You will continually instruct me with your teachings. Very good!"
Saying this much he looked at Prabhu and laughed effusively.
Nityananda was in such ecstasy that he was not externally aware of what he was doing. He took off his outer garment and binding it around his head jumped around the courtyard, laughing and laughing as he staggered this way and that. Gadadhar, Srinibas and Haridas looked on at the result of Prabhu's lesson.
Biswambhar called to him, "Now what are you doing? This is not the proper way to behave in a householder's home. You just this minute finished saying, "What do you think I am, crazy?" Now we are directly witnessing the meaning of your words."
Nityananda however had no external consciousness and was therefore unaffected by anyone's words. He was independently floating in the ocean of ecstasy. The Lord personally caught hold of him and put his dhoti on for him. This is the inconceivable nature of Nityananda, that just after promising to the Lord that he would behave, he immediately began to cavort around like a mad lion. Nityananda wouldn't take his meals unless Malini would feed him with her own hand. The chaste wife of Sribas Thakur understood Nityananda's position and so she served him like a mother serves her own child.

One day a crow flew away with a brass cup which was used in the worship of the Deity. The crow took the cup to the forest in which it stayed and when Malini debi realized that there was no way to trace its whereabouts she became very worried. Then however the crow returned, but without the cup which it had deposited in its nest. When Malini saw the empty beak of that crow she could only think of Sribas Pandit's anger when he finds out that the brass cup used to hold ghee for Krsna's puja has been lost.
She thought to herself, "When he hears what has happened there will be trouble." Thus having no other recourse she began to cry.
Just at that time Nityananda arrived there and saw Malini crying incessantly. Nityananda smiled and asked, "Why are you crying? Please tell me what is the matter and I'll set everything aright."
Malini replied, "Hear me Sripad Gosai. A crow came here and took Krsna's ghee container."
Nityananda assured her, "Mother. Don't worry. I'll get the cup. Don't cry."
Then Nityananda laughed as he addressed that crow, "Crow! Bring that cup back immediately!"
As Nityananda is seated within the heart of all living entities, who has the power to transgress his will. Having received this order the crow flew off while Malini looked on in apprehension and worry. The crow vanished away but soon returned with the brass cup in its beak and deposited it near Malinidebi. Thus Malini knows very well the influence of Nityananda.
At first Malini fainted to see this surprising event. Thereafter she stood up and offered hymns and prayers to Nityananda.
"That Person Who brought back the dead son of His guru; That Person Who maintains all the worlds; He Who can bring someone back from Jamraj's abode, what is it if such a One brings a cup back from where a crow has taken it away. The unlimited universes rest on His head yet He feels no burden or weight and maintains them by His energies. Ignorance which is existing since before the beginning of time is destroyed by the utterances of His name. What is it that He brought back a cup which had been taken by a crow? Previously as Lakkan You protected Sita debi while residing in the forest. Yet You never looked at any part of her body other than her feet. By your arrows the dynasty of Raban was annihilated. You are the same person who has retreived this cup. This is only an insignificant display of Your prowess. Previously Kalindi, the Jamuna personified, after coming to understand His glories, came to offer her prayers at the lotus feet of He by Whose energies the fourteen worlds are maintained. What is the greatness in His bringing back a cup which was taken away by a crow? Nevertheless, your activities should not be taken lightly. Whatever activities You perform are manifestations of the Absolute Truth. This is the verdict of the Bedas.
Nityananda smiled to hear her prayers but at the same instant requested her as would a small child, "I want to eat now."
Just by seeing Nityananda, milk dripped from her breasts and Nityananda would drink that. In this way the character of Nityananda is completely inconceivable. What can I possibly say to describe His greatness. His fame is known throughout the worlds.

Sri Joydeb Goswami

Sri Joydeb Gosvami was the chief pandit in the court of the king Sri Lakkon Sen. His father's name was Bhojadeb and his mothers name was Bama debi. He made his appearance at Kendubilvagram within the district of Birhum, during the 11th century.

Sri Joydeb's wife's name was Sri Paddabati. During the time that he was engaged as the chief pandit of Raja Lakkon Sen, he resided at Nabadwip on the banks of the Ganga. Also present with him were three other pandits whose names he has mentioned in Sri GitaGovinda: Sri Umapati Dhar, Acarja Sri Govardhan and Kabi Ksamapati, who were his close friends. 
Sri Caitanya Mahaprabhu used to especially relish hearing the Gita Govinda, as well as the works of Candidas, Bidyapati, Ramananda Ray and the Krsnakarnamrta by Bilvamangal Thakur. Sri Gita Govinda is full of the intimate pastimes of Sri Sri Radha Govinda and is therefore meant for those who have accumulated sufficient spiritual piety.

"For those who relish the remembrance of the pastimes of Sri Hari and who are always anxious to hear those transcendental divine narrations, these verses, sweet as honey, have been composed by Joydeb with the blessings of Mother Sarasvati." 									 [Gita Govinda]

In the Gita Govinda, while writing about the pastimes of Radharani as She repented after Krsna had gone away, Joydeb became lost in thought. Not being able to decide whether or not he should write a particular verse, he decided to first take his bath, and return to his writing later. While taking his bath, Krsna Himself personally appeared in the form of Joydeb, took his meal and then wrote down that very verse with His own hand. Then, while Paddabati was accepting her meal Joydeb returned from taking his bath in the Ganga. Paddabati was completely startled to see her husband, and Joydeb as well was very surprised to see that his wife was accepting her meal before him (which is never done by Hindu wives). Finally she explained that he had already returned from taking his bath once, taken his meal, and then gone to his room. Joydeb went to where he had been writing and saw the verse that he had been considering whether to write or not, now composed in golden letters. Dehi pada pallava mudaram. 
With tears in his eyes and voice choked up he called out to his wife, "Paddabati! You are so fortunate! You had darshan of the Supreme Lord!"

Bhaktivinod Thakur has commented that even though Sri Gauranga Deb hadn't revealed his internal pastimes at that time, within the heart of Sri Joydeb, Sri Bilvamangal, Sri Candi das and Sri Biddapati, the transcendental mood of Mahaprabhu was awakened even before He Himself actually made His appearance. 
Joydeb Gosvami also composed a book named Candraloka. His disappearance is on Paush sankranti. His worshipful Deities, Sri Sri RadhaMadhab, are being worshipped in the former temple of RadhaGovinda just outside the present city of Jaipur. 

Sri Isvar Puri

"The disciple of Madhabendra Puri, Sri Isvar Puri, is the best of the ascetic sages. As he is the self-same form of the fruit of Love of God, srngar ras (amorous, passionate, flaming love of Krsna), he is quite competent in expanding and distributing this mellow of Love of God."
(GaurGanoddeshDipika 23)
In Sri Caitanya Caritamrta Sri Krsnadas Kabiraja Gosvami has explained that the first sprout of the desire tree of devotion was manifested in the person of Sri Madhavendra Puri. That sprout developed into a sapling in the person of Sri Isvar Puri. Then, in Sri Caitanya Mahaprabhu, Who was indeed the gardener Himself, that sapling became the trunk of an enormous tree, the desire tree of devotion.						   [C.C.Adi 9.10-11]

"Sri Isvar Puri appeared in this world on the full moon day of the month of Jyestha. He served very faithfully his guru, Sri Madhabendra Puri, especially during the end of Sri Puripada's life."	    [C.C. Antya 8.26]

While travelling to various holy places Sri Isvar Puri once came to Nabadwip, but dressed in such a way that no one would notice him. This noble-minded and respectable gentleman remained continually absorbed in the loving mellows of Krsna's pastimes and was therefore extremely dear to Krsna. He was a veritable ocean of compassion. No one could recognize his actual identity due to his outward dress. By the arrangement of Providence he came directly to the temple at Adwaita's house and sat down very demurely, just in front of where Adwaita Acarja was engaged in worshipping the Deity.

Though they might try to, Baisnabs cannot hide their splendourous lustre. Adwaita kept looking at Iswar Puri again and again. Finally he addressed him, "Bap! May I know who you are? I have a feeling that you are a Baisnab sannyasi." 
Iswar Puri replied, "I am a very wretched and fallen sudra, come to have the darshan of your lotus feet.

Mukunda Datta, who was also present, could understand that this was in fact a Baisnab sannyasi travelling incognito, and so he contrived to expose him. He began to sing in his very sweet voice, his heart filled with prem, about the character and nature of Sri Krsna. Immediately upon hearing this song of Mukunda's, Iswar Puri fell to earth as though the contents of his heart had spilled there. There was no cessation of the tears flowing from his eyes as this shower of love of God increased in intensity, unrestrained by any external consideration or social convention. 
Adwaita quickly got up and rushed forward to pick him up and hold him in his lap, showering his body now with his own tears. There was no checking this flood of love of Krsna which continued to expand unabated. Mukunda was very delighted by all this and so recited another verse in his very high and melodious voice. An incomparable joy took possession of all of the Baisnabas present as they witnessed these ecstatic transformations due to excessive love of God. Subsequently they all came to recognize this great soul as Sri Iswar Puri, the dearmost disciple of Madhabendra Puri. Seeing his intense love for Sri Krsna they remembered the Holy Names of the Lord, "Hari! Hari!"
In this way Sri Iswar Puri wandered about in Nabadwip, beyond the range of perception of the general mass of people who could not recognize him.

One day as Sri Gaursundor was returning home after having conducted his classes, he happened to meet, by the arrangement of Providence, Sri Iswar Puri. 
Seeing his very dear servant, Prabhu first offered his salutations. The attractive features of Sri Gaursundor were beyond description and he was the receptacle of many uncommon qualities and characteristics. No one could understand the mystery of his person yet they were all in great awe of him.
Iswar Puri became as though mesmerized while looking at the transcendental body of Mahaprabhu. All of the symptoms of a siddhapurush (high-souled saintly person) were present in his body which appeared so solemn and sedate. 
Iswar Puri addressed him, "Ohe Biprabor! What is your name, Oh best of the brahmanas? Which manuscript are you teaching from and what subject are you studying? Where do you live?" 
Mahaprabhu very humbly offered His namaskar while some of his disciples replied to Sri Puripad's inquiry that this was the famous, "Nimai Pandit".
Puripad interjected, "You are he!" He was so delighted to make the acquaintance of this person whom he had heard so much about.

Mahaprabhu came forward and bowing his head, humbly requested, "Sripad, please come with Me to My house and be My guest for lunch."
Isvar Puri thought to himself, "What a pleasant demeanour He has!" 
As though charmed by some mantra he quietly came along with the Pandit to His home. Arriving there, Mahaprabhu personally washed his feet, while in the Deity room, Saci Mata offered the various preparations that she had prepared for the Lord. Then Mahaprabhu served that prasadam to Sri Isvar Puri and afterwards honoured his remnants.
As Sri Puripad was seated within the temple of Lord Bisnu he began to speak about Sri Krsna which caused him to become totally distracted. The Lord was very satisfied to see this but was nevertheless forced to restrain himself from revealing his own true nature in view of the fallen condition of the people of this world.

Sri Iswar Puri remained in Nabadvip for a few months, staying in the home of Gopinath Acarja. Everyone was very pleased to see him and the Lord Himself used to come every day to visit him.

Gadadhar Pandit was very affectionately loved by all of the Baisnabs whose eyes became wet with tears of love simply by the sight of him. Since his childhood he was very indifferent towards worldly life. Iswar Puri very soon became similarly attached to Gadadhar by the bonds of strong affection. He wanted to teach Gadadhar from one book that he had compiled, entitled Krsna lilamrita.

After completing his classes and his own lessons Nimai Pandit would come every evening to offer his salutations to Sri Puripad. Iswar Puri was always extremely pleased to see Prabhu. Even though he couldn't recognize Him as his worshipful Lord, still he felt very glad to see Him.

One evening he smilingly requested the young Pandit, "You are a very learned scholar. I have compiled one short biography about Sri Krsna. I will recite it before you and you can point out to me any mistakes or errors that you notice. I would be very pleased if you would have time to do this."
Prabhu replied, "If anyone sees any fault in a devotee's description of Krsna then that person is simply a sinful wretch. However a devotee may express his poetic feelings, certainly Krsna is very much pleased. A fool may say "Bisnay", whereas a sober and learned person will say, "Bisnave", though the meaning, unto Lord Bisnu, is understood by our Hero in both instances and so He accepts both the offerings. 
murkho vadati visnay dhiro vadati visnave
ubhayostu samam punyam bhavagrahi janardana
Krsna is Bhabagrahi Janardana or One Who accepts the mood of the worshipper and not necessarily the articles offered.
Whoever sees any fault simply sees his own faults; Krsna is very much pleased by whatever a devotee may describe. Therefore, who but some plucky upstart will criticize what has been composed by you under the influence of intense love for Krsna."
Iswar Puri heard the Lord's answer as though his entire body was being sprinkled with drops of nectar. Laughing gently he reassured Him, "It will be no fault of yours if you simply point out wherever some mistakes might have occurred." In this way the Lord used to enjoy some discussions with Sri Iswar Puri each day for an hour or two.

One day while hearing a narration of Sri Puripad's book Prabhu smiled while pointing out one mistake, "This verb has not been conjugated properly." Saying thus he then set out for His own house.
Iswar Puri was also learned in all of the sastras and took great delight in considering all the fine points of philosophy and wisdom. He now began to analyze this grammatical point from various perspectives and so came up with an unlimited number of conclusions. 
On another day when Nimai Pandit was present there he explained to Him all of these conclusions. The Lord was very pleased to hear his explanation and therefore left it at that, taking great delight in His servant's victory. It is the conclusion of all the scriptures that the Supreme Lord always acts in such a way that His devotee is glorified.
In this way Iswar Puripad passed some days with Sri Gauracandra in the happiness of deliberations and discussions on the mellows of education and learning. Gradually however the devotional mellows in his heart made him feel somewhat restless and so he set out on his travels, purifying the holy places and wherever else he came to.

Whoever hears the auspicious narrations of the glorious character of Sri Iswar Puri is granted as his place of residence the shelter of the shade of the lotus feet of the Lord. The great wealth of love of Krsna which was present within the body of Sri Madhabendra Puri was all very happily bestowed by him upon his disciple, Sri Iswar Puri. Having received such love from his guru by the mercy of Krsna, he wandered about very peaceably without any contention in his life. 

Thus Brindaban das sings the glories of the lotus feet of Sri Krsna Caitanya and Nityananda Candra, Who are the Lords of his life.
[C.B.Adi Chap.11]
After passing some days in Nadiya, Isvar Puri continued his tour of the holy places. Meanwhile Mahaprabhu decided to bring His pastimes of learning to a close. Now He desired to reveal His true Self and establish the religion of the age by distributing love of Godhead through the chanting of His Holy Names. So He came to Gaya, ostensibly to offer pinda for His departed father and forefathers, but really to meet Sri Isvar Puri, who happened to also be in Gaya at this time.
After having offered pinda at the various holy shrines, Mahaprabhu finally came to the place where the lotus footprints of Sri Bisnu are enshrined. While taking darshan and hearing the glories of this holy place, Mahaprabhu fainted and fell to the ground overwhelmed by ecstatic love. 
By the arrangement of Providence, just then Sri Isvar Puri happened to come to that spot and learned from Sri Candrashekar Acarja what had transpired. After a short time Mahaprabhu regained His consciousness, and upon seeing Isvar Puri He got up to offer His obeisances. Sri Isvar Puri embraced Him and the two of them were drenched by each others tears of love.
Mahaprabhu addressed Isvar Puri, "My journey to Gaya is now successful just by My seeing your lotus feet. If one offers pinda at this holy place then his forefathers become delivered. But simply by seeing you, tens of millions of forefathers get liberation. Therefore your presence is even more auspicious than that of this holy tirtha. All of the holy tirthas pray for the dust of your lotus feet. Therefore, O Puripada, I am praying at your lotus feet that you ferry me across the ocean of material existence and to cause me to drink the nectar from Krsna's lotus feet." 
Srila Isvara Puri replied, "Please hear me Panditji, I have understood that You are an incarnation of the Supreme Lord. This morning I saw a very auspicious dream and now that dream has actually materialized. From the first day I saw you at Nabadwip, I have always thought of You. I get such pleasure by seeing You, as much pleasure as I get by seeing Krsna." 
Hearing this, Mahaprabhu smiled and bowing his head replied, "This is my great fortune." 

On another day Mahaprabhu approached Sri Isvar Puri and requested that he initiate Him with the divine mantra. "My mind is becoming very restless in lieu of this (initiation)." 
Srila Puripada very blissfully replied, "What to speak of mantras, I am prepared to offer You my very life." 					[C.B.Adi 17.10]

Thereafter Srila Isvar Puri initiated Mahaprabhu with the divine mantra. 
One morning Isvar Puri came to where Mahaprabhu was staying. Extremely pleased to see him, Mahaprabhu offered His obeisances and invited him to stay for lunch. Isvar Puri replied, "Being able to accept foodstuffs from Your hand is a matter of great fortune for me." 
Mahaprabhu Himself cooked and then very carefully served His guru the prasadam. Afterwards He smeared sandalwood paste on his body and put a garland of flowers around his neck. Thus the Supreme Lord Himself taught how one should serve his guru. Without serving the great devotees, it is not possible to receive love of Godhead. Service to the guru is the door to devotion. 

On his return from Gaya, Mahaprabhu came by way of Kumarhatta, the birthplace of His guru. As he began to roll on the ground in ecstasy there, the ground became wet with His tears. Finally He collected some dust from that holy place and bound it in the corner of his upper garment, saying, "This dust is as dear to me as My life." Then he set out for Nabadwip. 

The birthplace of Srila Isvar Puri is located within the present town of Halisahar, near the Kanchrapara rail station, on the Sealdah-Krsnanagar line. One should get down at Kanchrapara station and then proceed by rickshaw to Caitanya Doba. Doba means pond, which is what was created when many followers of Caitanya Mahaprabhu, following in His footsteps, came here and collected earth from the birthplace of Srila Isvar Puri. 

Thereafter Mahaprabhu accepted sannyasa and by the order of His mother came to live at Jagannath Puri. By this time Isvar Puri had already left this world. He sent two of his disciples, Sri Govinda and Kasisvar brahmacari to serve the Lord at Nilacal. 

In the Gaur Ganoddesh Dipika it is described that the older brother of Lord Caitanya, Biswarup, who is none other than the incarnation of Lord Sankarshan, refused to marry and instead accepted sannyasa. After installing His effulgence within Iswar Puri, He made his disappearance.
Nityananda Prabhu, famous as the Avadhut, is directly the incarnation of the potency of that Lord Sankarshan. Though Biswarupa is eternal,
when he disappeared from this planet all of his potencies took shelter 
within the avadhut, Lord Nityananda. 

Sri Haridas Thakur

All glories, all glories to the friend of the fallen, Sri Gaursundor. All glories to the husband of Lakki debi. He is the Supreme Controller of everyone. All glories to He who descends on this earth to protect His devotees. All glories to His pastimes of sankirtan, the Truth for all time. All glories, all glories to Sri Gauranga in the company of His devotees. By hearing the topics concerning Lord Caitanya (Caitanya katha) one attains genuine devotion.

The pastimes of the Adikhanda are like streams of nectar, in which are contained the playful sports of Sri Gauranga, Who bewilders all living entities everywhere. 
Thus the hero of Baikuntha, as a householder and the best of the brahmanas, continued to instruct His students though He descended to reveal loving devotion to the Lord. He left this purpose for the time being. This is His independent nature.

The entire world, at that time, was entirely devoid of real piety or any spiritual culture. Rather, everyone was affectionately engaged in the trifling and insignificant mellows of worldly affairs. Even those who sometimes taught BhagavadGita and Srimad Bhagavatam, never themselves realized the importance of sankirtan and therefore, could not divulge this truth to others. 
Only a handful of devotees would meet together, where in each others company they sang the Lord's kirtan while clapping their hands. Even at that, they became the brunt of so much joking; 
"What do they hope to accomplish by yelling so loudly? I am that same Supreme Spirit! That is to say, the Supreme Being, that Supremely pure Entity is within me. Why do they think they are calling to Hari. I think this is simply a trick, the real purpose of which is to beg something to eat. We should break their houses and throw them away."
In this way, the inhabitants of Nadiya raised these points of 'reason' amongst themselves. The devotees, however, felt quite sad to hear these abusive remarks. They sought out some gentle and respectable persons to whom they could pour out their woes and receive in turn some amelioration, but nowhere were such persons to be found. Thus they saw this world as a great void and had no other recourse but to simply call out, "Ha Krsna!", while immersed in this vast, shoreless sea of sadness.

Just at this time, Sri Haridas arrived there, his form bearing the full manifestation of devotion to Lord Krsna. Now please hear the narrations of Haridas Thakur's wonderful qualities, which will certainly enable you to attain Krsna by all means and in every respect.

Haridas Thakur appeared in the village of Buron which auspicious good fortune caused that region to be illuminated by the light of Sri Krsna sankirtan. From his very birth he was very deeply devoted to the Holy Names of Sri Krsna. [Buron is in the present district of Satkira, Bangladesh, which was previously a subdivision of Khulna.]

After remaining there for some days, he eventually came to the bank of the river Ganges and remained there at Fulia, near Santipura. Acarja Gosai was in total ecstasy to get his association and roared very loudly, there being no bounds to the bliss he felt. Thus it came to pass that in the company of Adwaitadeba, Haridas spent his time floating in the waves of the ocean of the nectarean mellows of Govinda's Name, Form, Qualities, Pastimes and Service.
[Many people have the mistaken conception that Haridas was exclusively engaged in the chanting of the names of Hari and therefore had not entered into relishing the mellows connected with the loving pastimes of Govinda. The mundane illusionists haven't yet understood that the Name itself is the wish-fulfilling gem and embodied form of rasa (loving mellows). By the power of uttering the Name, one can taste the mellows of devotion to Krsna; it is not possible to do so by any other practice or method. The connoisseur of the Name, Thakur Haridas, is therefore the best of the most eminent of teachers in the matter of showing how to enter into an understanding of the rasasastras (scriptures dealing with the topic of rasa or loving mellows). The emotionally-minded, mundane illusionists, by reason of their offences to the Name, become obsessed with material mellows and therefore never obtain even a trace of information about the transcendental mellows of the Name.]

Haridas thus wandered on the banks of the Ganga, incessantly absorbed with great eagerness in the loud chanting of the Holy Names.
He was the foremost of those who are disgusted with material pleasures and whose only fulfilment is through the Name, which graced the splendour of his most fortunate mouth by taking up residence there. Never for even a moment did he feel any apathy or indifference towards Govinda's Name. By the mellows of devotion, he continually expressed his ecstatic moods in different ways. Sometimes he would begin to dance on his own and sometimes he would make sounds which resembled those of a mad lion. Sometimes he cried very loudly and sometimes he laughed even louder. Sometimes his voice thundered with menacing shouts and sometimes he remained collapsed on the ground, fallen in a faint of ecstatic love. Sometimes he made supernatural sounds; calling to some unearthly abode, and then explained those eulogies in such elevated speech. Tears, standing of the bodily hairs on end, laughing, fainting and perspiration; all of the transformations due to loving devotion to Sri Krsna would exhibit their playful pastimes in his body the moment he began to dance. 
The mundane fruitive workers are very zealous to observe the state of their physical bodily health, and so they get averted from the culture of Krsna consciousness. Whereas the opposite occurs in the case of the devotees who are always ready to render some service to the Personality of Godhead. Namely the ecstatic symptoms are visible within their bodies while they engage in excessive and intense dancing. Even the outright atheists were awed to see Thakur Haridas, his body drenched by the flow of ecstasy emanating from his eyes, and they actually obtained great happiness in doing so. Even Lord Brahma and Lord Siva were made very eager to see the strange yet wonderful symptoms of horripilation in the body of Haridas; thrilled with ecstatic rapture, all of his bodily hairs standing on end. The residents of the village of Fulia, many of whom were brahmanas, became overwhelmed by the sight of Haridas and immediately placed their full faith and confidence in him. Thus Prabhu Haridas remained there and engaged in his pastimes of bathing in the Ganga, after which he wandered about, loudly chanting Hari Nam. Gradually word began to spread of his glories.
The Malicious Muslims
When the local Kaji came to know of all this he began to burn with malice and went to the Mulukpati, the administrative head of the province, and narrated to him all about the activities of Haridas.
"There is a Muslim in this area who has taken up the Hindu religion. I think it would be wise to have him brought here for judgement."
The Mulukpati, who was just as sinful as the Kaji, very quickly had Haridas brought there. But what to speak of the Muslims; by the mercy of Sri Krsna, Haridas Mahasoy was not afraid of even eternal time, beyond which there is nothing else as fearful. While uttering "Krsna, Krsna" he immediately set off with his captors and subsequently came into the presence of the Muluk pati. The local inhabitants, having experienced great happiness and excitement at having obtained Haridas within their midsts, were now transported into dire straights and became thoroughly morose at the thought of what might happen to him at the hands of the Yavanas.
News spread far and wide about the arrest of Haridas Thakur. When the inhabitants of the jail, many of whom were respectable gentlemen harassed by the Mohammedans, came to find out that Haridas would be coming amongst them, they felt very glad within themselves.
"Haridas Mahasoy is a great Baisnab; by seeing him the affliction that we are experiencing due to being contained within this jail will be alleviated." 
Having appealed to the jail-keepers to let them see Haridas when he came, they now remained waiting and watching for his arrival. Haridas arrived just at that moment and bestowed his merciful glance on all of them while they, in turn, offered their obeisances to him.
Haridas Thakur had a very beautiful appearance. His arms were long and graceful and his eyes expanded like the petals of a lotus flower. The matchless beauty of his moonlike face had an enchanting effect on one's mind. The prisoners greeted him with great reverence and thus experienced the transformations which are concomitant with Krsna bhakti. Prabhu Haridas was very satisfied to see their devotional temperament and so he smiled very mercifully.
He addressed them, "Just remain here as you are." He laughed at his own joking words which were actually a hidden benediction. The prisoners however could not understand his abstruse words and so felt a bit dejected. Haridas therefore explained the meaning of his disguised benediction.
"Because you could not understand the meaning of this benediction that I have conferred upon you all, you are therefore feeling somewhat saddened at heart. You should however understand that it is not my inclination to behave in a vicious manner with anyone. Therefore please try to understand the import of what I have spoken.
At present I have noticed that you are all very much inclined towards Sri Krsna. So it was this that I was referring to when I said, "May you always remain like this."
You should all collectively chant the eternal Names of Sri Krsna and in this way remain absorbed in thoughts of Him. If you call out to Krsna with all your heart and entreat Him most earnestly by calling His transcendental Name then you will remain thinking of Him and will no longer be conscious of the oppression and maliciousness which is being vented against the citizens of this land by the present regime. If you go out into the world only to become absorbed once again in worldly affairs, then what will be the value of that. Due to association with wicked persons you will forget everything about what you are now experiencing. Love of Krsna does not take place if one remains addicted to worldliness. You can know for certain that Krsna remains at a distance from the materialistic senseenjoyers. It is a very troublesome affair for the mind once one enters into worldly life. He becomes entangled in the web of maya; eternal time in the form of wife and sons comes to engage him. By the grace of Providence, a fortunate and virtuous soul happens to get the association of a sadhu and thus he gradually gives up his obsession with worldly matters and takes to the worship of Sri Krsna.
Now if such a fortunate soul again associates with materialists, then he will again become implicated in offensive activity. This is the nature of worldly life. Just try to understand the essence of what I am saying. My blessing was not that you should remain prisoners here but that you should remain absorbed day and night in the chanting of the holy Names of Hari and thus forget entirely about worldly existence. Only as a pretence I blessed you in that way. Don't trouble yourselves about it for even half a second and thus become depressed. What to speak of all of you, I am favourably disposed towards all living entities. I only desire that they should attain steadfast devotion to Krsna. Don't worry. Within two or three days you will all be released from here. I can say this without any reservation. Wherever you remain in worldly life, or if you live here and there without any fixed place of residence, wherever and in whatever condition of life you remain please be careful not to ever lose this understanding of life which I have imparted to you today." 
After putting those prisoners on this auspicious path the search for Sri Krsna, Haridas came before the Muslim ruler. 
The Mohammedan Governor was captivated to see Haridas's lustrous appearance and so he very respectfully offered him a sitting place. The Governor personally began to question him, "Why, my dear brother! How is it that you have become inclined in this way. Just exactly what are your intentions? Just see how fortunate you are to have been born as a Mohammedan. Then why do you behave with your body and mind as though you were a Hindu. As Muslims we don't take our meals with Hindus or even eat in their presence but you have given up our tradition though you were born in a very reputable Muslim family. If you transgress the duties of the religion that you have inherited by birth only to take up some other practices, then how do you expect to get salvation in the afterlife? The only respite for you now is to recite the Kalma (prayers from the Koran). This will absolve you from the sinful reactions of your debiation from the customary duties and rites of a Mohammedan, which you have unknowingly committed."
Haridas simply smiled to hear the Nawab's words which were nothing but the lure of illusion. He exclaimed, "Aho Bisnumaya! Just see the power of illusion of Lord Bisnu!"
He then replied to him in very sweet speech, "Hear me Bap! There is only one Lord of the Universe, the Master and Proprietor of everyone else. The Hindus and Mohammedans know Him by different names but in the highest interest, from the transcendental viewpoint He is one. This is the version of both the Koran and the Puranas. He is the One Supremely pure, eternal Reality, indivisible and imperishable, without beginning or end, Who is full in Himself and Who is seated within everyone's heart. The totality of living entities, existing within all the worlds, are inspired individually within their hearts by the Supreme Lord, Who causes them to act in different ways. Throughout the entire world, the people of all regions praise His Holy Names and Qualities according to the view of their scriptures. The Supreme Lord accepts the mood of everyone. If anyone shows malice towards another's religion he is actually showing his malice to the Lord Himself, Who is worshipped by that religion. Since He is One, then one becomes envious of the same Supreme Lord that he himself is worshipping. At present I am acting as I have been inspired by that same Supreme Lord. It is sometimes seen that though one is born as a Hindu in a brahmana family, out of his own desire he becomes a Mohammedan. What do the Hindus do to such a person? A man suffers the good or bad results of his own activity. How does it befit me to beat someone who has already killed himself? Is this a matter of righteousness or the means to attain religious merit? My dear Sir, you simply decide. If I am guilty of any crime, then feel free to punish me."
Those Mohammedans were very satisfied to hear Haridas Thakur's statements, which were undeniably based on the truth. Amongst them, only that sinful Kaji requested the Governor, "He should be punished!" 
The nature of a bad apple is that it spoils the whole bunch. Thus it was that the vile and wicked Kaji poisoned the others present there and so stained the honour of the whole Mohammedan race.
"Let him admit his mistake and again recite from his own scriptures, otherwise he must be punished fittingly." 
The Governor pleaded with Haridas, "My brother! There is nothing to worry about if you will just recite from your own scripture. Otherwise the Kaji's men will beat you severely. Eventually they'll force you to accede, so why unnecessarily should you suffer and also lower your dignity?"
Haridas replied, "The Supreme Lord alone is the Prime Mover. No one can do anything outside of His sanction. Whatever proportionate result is due to one as the consequence of his offences, is awarded by the Supreme Lord Himself. Know this to be a fact, that He alone is dispensing His will. If my body is cut into pieces and even if the life force leaves that body, still I will not give up the chanting of Hari Nam."
When the Mohammedan Governor heard Haridas issue such a powerful statement, He looked at the Kaji and inquired, "What should we do with him?"
The Kaji replied, "He should be bound in chains and then drug through the twenty-two different market places of this kingdom where he is to be severely beaten until death. I can find no other judgement as fitting as this. If after being beaten throughout twenty-two market places, he remains alive, then I will know that the words of the wise men of this country are true."
Calling the bailiff and his footmen the Kaji shouted at them angrily, "In this way he should be beaten, so that his life cannot possibly remain. This is the only means of deliverance for a Muslim who has become a Hindu."
The Governor, who was also sinful by nature, ordered the guards to carry out the instructions of the sinful Kaji. Then those wicked fellows came forward and caught hold of Haridas. They drug him from one bazaar to the next, and in a very angry mood beat him severely and cruelly so that he must certainly die.
Haridas Thakur was engaged in remembrance of Krsna by repeating His Holy Names. He was so much absorbed in the ecstasy of the Name that he was not aware of any physical bodily pain. 
When the good natured and upright citizens of that country saw that he was being beaten so severely they felt immense grief. Some of them remarked, "This kingdom will be desolated! Only for this reason honest people are treated in such fashion."
Some of them, in a vehement mood, cursed the king and his councillors while others got up and prepared themselves to physically attack the guards who were beating the Thakur. Someone fell down in front of those guards and while catching hold of their feet entreated them, "I'll pay you something, but please don't beat him so hard!"
Not a tinge of mercy however, could be made to awaken itself within those sinful wretches, who continued in their angry mood, to beat Haridas's body as they drug it from one bazaar to the next.
By the prasad (mercy) of Sri Krsna, Haridas felt not even a pinch of pain within his body though he was being beaten severely; just as Prahlad, who was similarly tortured by the demoniac associates of his father, felt no distress whatsoever, in spite of their torturing. This is the version of all the scriptures. What to speak of Haridas, even ordinary persons who remember him (Haridas), and his exceptional quality of forbearance, can get relief from all their sufferings. 
The only anguish Haridas felt was for the vicious culprits who were beating him. "Krsna! Please show some kindness upon these creatures. There is no offence on their part on account of the injury they are trying to inflict upon me."
Though they continued to beat him tenaciously, so that the life force might leave his body, Haridas showed no signs of feeling any pain, due to the absence of his external consciousness. Those Mohammedans were totally astonished and thought to themselves, "Is it possible for any ordinary human being to remain alive even after such a beating as this. Generally people give up their bodies after being beaten in only two or three bazaars. Now we have beaten this fellow in twenty-two market places, yet he still remains alive. Not only he doesn't die but I have sometimes noticed that he is even smiling occasionally. Is he some kind of holy man or what!?" In this way they considered within their minds.
They now addressed him, "Ohe Haridas! You will be the cause of the destruction of all of us! (Now you will be the death of US!) Though we have beaten you so much, still you don't die. Now the Kaji will take our lives for having failed in our duty.
Haridas smiled as he replied to them, "If there will be some difficulty for you in my remaining alive, then I suppose I'll just have to die. Now see for yourselves!" So saying, Haridas entered into a deep trance, or state of internal consciousness. He was endowed with full potencies and so he could render his body completely motionless, without even a sign of breathing.
Again those Mohammedans were totally amazed as they carried his body to the door of the Muluk pati (Muslim Governor) and threw it there on the ground. The Governor ordered them to take the body away and bury it but the Kaji protested, "No, then he will eventually achieve final beatitude. Though he had taken a high birth he has nevertheless engaged in abominable activities. Therefore he should be dealt with in a befitting manner. If he is buried then he will have an auspicious afterlife. Rather, his body should be thrown into the Ganges so that he will suffer perpetually."
When they heard the instructions of the Kaji those sinful Muslim miscreants went to pick up Haridas's body but found that his body had become immovable. While Haridas was absorbed in the ecstasy of deep meditation, Sri Viswambhar had entered into Haridas's body, the result being that his body had now become so heavy that it was not within the power of anyone there to move it, not even a fraction of an inch. Though they were all very strongly built and pushed and pulled from all directions, Prabhu Haridas's body was totally paralyzed and now appeared as though a pillar in a great hall. Totally drowned in the ocean of the pure ecstasy of Krsna consciousness, there was no manifestation whatsoever of any external consciousness in his body. He was not at all conscious of where he was, where was the sky, the earth or the Ganga. Due to the influence of Krsna bhakti, the same capacity for remembrance of Krsna that was observed in Prahlad Maharaja was also now evident in the person of Haridas Thakur. He was not aware of anything other than the presence of Sri Gauracandra within his heart. 
Just as Hanuman, in order to show proper respect to the brahmastra weapon released against him by Indrajit, allowed himself to be bound, so also Haridas allowed himself to be beaten, in order to instruct the people of the world about tolerance and forbearance. "If, as the result of unending misery the life force leaves my body, still I will not give up the chanting of the Holy Names." With Sri Govinda Himself as his protector, who has it within their power to violate the transcendental existence of Haridas Thakur? If one simply remembers Thakur Haridas, all of his own sorrows and suffering are rendered null and void. So what can we understand about the transcendental position of Haridas Thakur? [In other words, if by simply remembering Haridas Thakur one gets free from grief, then we can just imagine his transcendental position and total absence of anguish.]
Verily, Haridas is a controller of this universe due to his exalted position as the foremost follower of Sri Caitanya Candra. Such it happened that as his body floated in the waters of the Ganga, his external consciousness returned in a flash, due to the influence of the will of the Supreme Lord. Having become again externally aware, Haridas Mahasoy came to the banks of the river and got up out of the water, feeling himself to be thrilled with ecstatic symptoms. This is how he returned to his residence at Fulia nagar, chanting the Holy Names very loudly all the time. 
When those Mohammedans came to know of his extraordinary prowess they gave up their feeling of malicious enviousness and their minds were purified. They considered Haridas to be a great Holy man. Thus by offering their salutations they obtained deliverance.
When Haridas saw that Mohammedan Governor again he smiled very mercifully at him to which the Governor humbly replied with folded hands, "Now I have become fortunate enough to know what a great saint you are! You are fixed in the knowledge of the all-pervasiveness of the Supreme, and everyone and everything's existence in Him. Fortified by your total conviction on this point you have now become possessed of His transcendental qualities. Previously whatever yogis or jnanis I had met I found simply to be big talkers; not actually possessed of any perfection; neither were they liberated from material conditioning. All of the mystic perfections however, are very wonderfully displayed in your body. I came here just to meet you. Mahasoy! Please forgive all of my crimes and offences. You are fully equipoised and for you no one is a friend or enemy. Actually there is no one in the three worlds who is competent to know you. Please feel free to wander anywhere you like within the lands under my jurisdiction and thus make this country auspicious by gracing it with your holy presence. I hope that you will once again take up solitary residence in your cave on the banks of the Ganga. According to your desire you can stay anywhere you like. Whatsoever you may desire, please at all times and places feel free to act accordingly."
What to speak of pious and honest men, by seeing the lotus feet of Haridas Thakur even the Mohammedans forgot their own independent existence and became devoted to him. At first this sinful man had summoned up such intense anger, in order that Haridas might be beaten, and now he was offering prayers at his feet, considering him to be a great saintly person. Haridas mercifully bestowed upon him his merciful glance and then proceeded towards his residence at Fulia.
While loudly chanting the Holy Names Haridas arrived at an assembly of the local brahmanas. When they saw him they felt extremely happy, and began to chant loudly, "Hari! Hari!" 
To this Haridas responded by dancing in great ecstasy as he gradually became overcome by strange yet wonderful symptoms, such as weeping, trembling, laughing, fainting, erection of the hairs of the body and loud roaring. In an unlimited progression these ecstatic symptoms swept over him, engulfing him in the mellows of ecstatic love and causing him to slip and tumble down to the ground. The brahmanas were floating in an ocean of ecstasy to see such symptoms of intense love. Haridas calmed himself for a moment and sat down with those brahmanas who were also seated in a circle around him.
Haridas addressed them, "Hear me Oh Brahmanas! Please do not feel any affliction on my behalf. It is only due to the fact that I allowed words of blasphemy of the Supreme Lord to enter my ears that He saw fit to chastise me. It is very good for me, and I am very happy that I got by with such a token punishment, in spite of the severity of my sin. Actually the hell known as kumbhipaka is prescribed for those who listen to condemnation of the Supreme Lord Bisnu, a substantial amount of which I have heard with these sinful ears of mine. Now that I have been fittingly punished by Him, I only hope that I never commit such sins again."
So it came to pass that Haridas enjoyed great fun while fearlessly chanting and dancing in the midst of those pious brahmanas. Those Mahommedans who had tried to inflict pain on Thakur Haridas were totally desolated, along with their families, within a number of days.
Living with a snake
Haridas remained in a solitary, hollowed-out hole within the earth at the base of a tree, there on the banks of the Ganga. Here he remembered the Holy Names of Sri Hari at all hours of the day and night. That hole (cave) within the earth became a residence in Baikuntha for him as he chanted the Holy Names 300,000 times daily. 

[This cave still exists near Fulia, on the banks of the Ganga. One can reach Fulia by train from Santipur. From there it is a short ricksaw ride to the cave.]
There was however a great, poisonous snake who also lived within that same hole, within the roots of the tree, and who was a great source of anxiety to all other living creatures. Whoever came by to talk with Haridas could not remain there due to experiencing a burning sensation produced by the poison of that snake. Everyone noticed it, but Haridas was not even slightly aware of any such sensation.
Once some of those brahmanas were discussing amongst each other as to why there might be such a source of vexation within Haridas's ashram. Some physicians from that locality then came to find out the cause to be the presence of a snake there.
One of them remarked, "At the base of this hole lives a great snake whose poison creates such a burning sensation that no one else can remain here. Haridas, I'm speaking to you with all certainty. Please leave this place and come to live somewhere else. It is not right to live with snakes. All of us are dependent on you and therefore we are requesting you to abandon this dangerous situation."
They all came to him, individually and in groups, requesting him to take shelter elsewhere, this place having become unfit for his habitation.
Haridas replied to them, "I have been living here for many days but I never noticed the scent of any poisonous fumes here. Since you are all aggrieved at this and none of you can tolerate it, then I will leave from here tomorrow. My dear sirs, if there really is a snake here, then either he or I, one of the two of us will leave here by tomorrow. This is nothing worth worrying about. Now let us hear something about Krsna."

Then something very miraculous happened as they engaged in Krsnakirtan. When that serpent who was living there heard that Haridas was going to leave that place he decided that he should himself leave. So at the beginning of sunset, within the sight of everyone, he slowly slithered out from the inner recesses of that hole and left there for another place. Such an exceedingly wonderful snake it was, very dangerous looking yet beautiful with many different colours: yellow, blue, white and red. When those brahmanas saw the large jewel on his head blazing forth light, they became very afraid and remembered Krsna by chanting His Holy Name, "Krsna! Krsna!" 
When however they saw that the snake was gone and there was no more any burning sensation there, then they were very pleased. Their devotion to Haridas increased all that much more; to see his overwhelming spiritual power.
Just see the amazing influence of Haridas Thakur! The snake immediately left that place simply on the strength of his words. Simply by seeing Haridas Thakur one becomes free from the bondage of ignorance. Even Krsna Himself is not prepared to infringe upon the Thakur's words.

There is another very interesting incident which I ask you to listen to with rapt attention, the glories of Haridas Thakur as revealed by the king of the snakes Himself.
The appearance of the king of the snakes, Sri Anantadeb
One day at the home of a well-to-do gentleman, a snake charmer appeared on the scene and began to dance in a variety of fashions. Under the influence of the various mantras he chanted, his associates played the mrdunga and kartals and sang very loudly in a circle around him. 
Just at that moment Haridas Thakur happened to arrive there and stood off to one side to watch the dancing of that snake charmer. By the power of those mantras, the king of the snakes, Vasuki himself, entered within the body of that snake charmer and began to dance in great eagerness. His associates now began to sing in a melody which portrayed the unlimited compassion and kindness of the pastimes of Sri Krsna, in subduing and dancing on the heads of the Kaliya serpent. 
When Haridas heard the glories of his worshipful Lord being sung, he fainted to the ground where he remained without exhibiting any symptoms of life, even that he was still breathing. After some time however, he got back his consciousness at which point he got up from the ground and roared very loudly. Then he began to dance in great ecstasy. The snake charmer could perceive that Haridas was possessed by an ecstatic trance of love of God and so stood off to one side. Haridas began to roll on the ground while manifesting the ecstatic symptoms of horripilation, tears in the eyes and trembling of the body. He wept loudly while remaining totally absorbed in the Lord's wonderful qualities which he now remembered as a result of hearing the songs of the snake charmer and his troupe. All those present surrounded Haridas and sang in ecstatic joy while Haridas danced. The snake charmer respectfully remained off to one side and watched their fun. Haridas remained possessed by this ecstatic trance for some moments but when he again became externally aware, the snake charmer resumed his dancing. 
The people gathered there had become thoroughly delighted to see his trance of ecstatic love. Wherever they saw the impression of his footprints in the earth they picked up the dust from that spot and smeared it on their bodies in great eagerness.
Now one very pretentious brahmana who was present there, began to consider that he would also dance, as he said to himself, "I have understood that these stupid and boorish villagers will give respect to any ordinary fellow if he dances." Thinking in this way he stumbled to the ground as though he was benumbed. 
The moment he fell down there where the snakecharmer was dancing, that snakecharmer began to beat him, in a very angry mood. On the sides, on the back, everywhere, even on his head, the lashes of the cane showed no mercy, and there was no escape. That brahmana was completely shattered by the lashes of his cane. Calling out, "Bap! Bap!" he had no other recourse but to flee the wrath of the snakecharmer. Then the snakecharmer could continue to dance to his complete self-satisfaction, though the onlookers who had gathered there were thoroughly amazed, as they wondered within themselves what had just happened.
Finally their curiosity prompted them to ask him, as they continued to stand off to one side while he danced, "Why did you beat that brahmana, and why, when Haridas was dancing did you remain respectfully at some distance?"
Sri Anantadeb, Who was present in the body of the snakecharmer at that moment, replied to their questions as follows, "What you have asked about is a very mysterious matter and though it is actually indescribable I will certainly tell you all about it. When all of you showed such regard to Haridas due to his absorption in ecstatic love, that deceitful brahmana, whose heart was burning with jealousy, feigned as though he had fainted and so fell to the ground in a tumble. Can someone interrupt the happiness I was feeling through dancing, simply on the strength of their enviousness? Because he had the audacity to try to falsely imitate the Thakur, I punished him appropriately. Simply so that others might see him as a great devotee, he has behaved in this way. Just to gain some cheap adoration by making one's position prominent among the people, such deceitful rogues engage in religious activities. Such arrogant fools have no love or affection for Krsna. Only if one is sincere in his motives can he obtain devotion to Krsna. What you saw at first, the dancing of Haridas, is sufficient to release one from material bondage. When Haridas dances, Krsna Himself dances, and so the whole universe becomes purified to see that dancing. It is very fitting that he should be known as Haridas, since Krsna is in fact continuously present in his heart. He is compassionate and affectionate to all living entities and acts only for their benefit. In every birth he descends with the Lord. He is completely free from any offences to Lord Bisnu or the Baisnabs. Even in dreams it cannot be seen that he goes astray in any way. Whoever gets his association for only half a moment, must necessarily also get shelter at the lotus feet of Krsna. Even Lord Brahma and Lord Siva always cherish a desire to have the association of such devotees as Haridas. Just to show the insignificant position of high birth or caste, he has taken his birth in a lower substrata of society, all by the order of the Lord. This is the verdict of the scriptures-, "Even though one takes his birth in a lower caste family, if he is a devotee of Bisnu then he is worshipful. If one takes his birth in an aristocratic family but does not worship Krsna, then what has such a birth accomplished; other than causing one to sink into hellish existence?" 
Just in order to bear testimony to these utterances of the Vedas, Haridas Thakur accepted birth in a low caste family."

NOTE:[Except for a few moghul invaders the indigenous population of Bengal were all originally Hindu or followers of Sanatana Dharma. Amongst the lower castes especially, it was seen to be somewhat of an advantage to convert to Mohammedism (Islam) since the government at that time was in the hands of the Muslims.]

Sri Haridas Thakur is an eternally liberated associate of the Lord. The associates of the Lord are worshipful wherever they make their appearance. As Prahlad appeared in a family of demons and Hanuman appeared as a monkey, similarly Haridas appeared amongst the lower castes. The demigods desire to touch the transcendental body of Haridas and Mother Ganges herself longs for the moment when he will immerse his body in her waters. What to speak of touching him, simply by seeing him the fetters of material bondage of the fallen conditional living entities are cut asunder. If one sees someone who has taken shelter of Haridas Thakur, that in itself is sufficient to free one from material bondage. Even if one speaks of the glories of Haridas Thakur with a hundred mouths for a hundred years he will not be able to reach their limit. All of you are blessed. Because of your appreciation of this transcendental personality, Haridas Thakur, something concerning his wonderful qualities has issued forth from my mouth. Simply by saying his name, Haridas, one will be promoted to Krsna's abode.
Having spoken thus, the King of the serpents, Sri Anantadeb, Who was speaking through the mouth of that snake charmer, now fell silent. The virtuous gentleman who had gathered there were very satisfied by his reply to their questions and returned to their homes in a happy mood.
Such are the glories of Haridas Thakur, as have been previously stated by the serpent devotee. Everyone now felt especially affectionate towards Haridas, after being pleased to hear about him from the mouth of that `serpent' (Sri Ananta).

In this way Haridas Thakur remained absorbed in service to Sri Nam Prabhu, though the common people could not understand anything since Sri Gauracandra had not as yet revealed the glories of devotional service. In all directions and amongst all persons, devotion to Lord Bisnu was highly conspicuous due to its complete absence. Neither did they know of the aims and purpose of performing kirtan. Nowhere had Bisnu bhakti manifested itself and consequently people simply joked about the Baisnabs. What few devotees who were there would simply meet together in secret and sing the names of Krsna while clapping their hands. Even at that the wicked persons became very angry, straining at the reins of their non-existent patience, "These brahmanas will destroy the kingdom! They'll cause a famine! Simply for the purpose of begging something to eat these emotionally unstable people perform kirtan, trying to deceive us by their tricks. Gosai (the Supreme Lord) is resting for these four months (caturmasya, the period when Lord Hari lies down). Calling His name in this loud fashion will be a source of disturbance. If He is awakened He'll be very angry. Then there will be famine. Have no doubt. It will not be otherwise.!"
Someone else said, "If the price of food goes up then I'll go and give them a good thumping on the back of the neck."
Another one chimed in, "On Ekadasi one can stay up all night and loudly chant the names of Govinda but what is accomplished by chanting like this every day?"
In this way the downright atheists and the materialistic karmis, who were situated midstream, ranted and raved about the activities of the devotees. The devotees naturally felt somewhat afflicted to hear these comments but did not give up the chanting of Hari Nam. Haridas also felt very sad within his heart to hear the people slight devotional service in this way. Still, he continued to fill his mouth with the loud chanting of the Lord's Holy Names. The wicked and sinful rascals however could not tolerate to hear this loud chanting of Hari sankirtan.
The Rascal Brahmana
One rascal brahmana from the village known as Harinadi, became very angry upon seeing Haridas and addressed him as follows, "Oye Haridas! What kind of behaviour of yours is this? What is your motive in calling out these names as you do? Rather you should chant silently to yourself. This will be the proper observance of religious duty. What scriptures state that one should call out these names as such? Where have you learned to do like this? Come on, tell us. This is an assembly of scholars. We will all be interested to hear."
Haridas replied, "The fundamental truths concerning this matter, namely the glories of Hari Nam, I think are very well known to all of you. Whatever I am saying or will say I have heard about in fact from all of you. If one chants loudly then the religious merit that accrues to him is a hundred times more than if one simply chants to himself. The scriptures do not attribute any fault to such chanting rather they describe it as a virtuous attribute.
uccaih (uccasvarena) grhitam nam sata gunam bhavet
"If one chants loudly the result is a hundred times greater."
[C.B.Adi16.274]
The brahmana inquired, "By loud chanting the religious merit becomes a hundred times greater? What is the cause of this?"
Haridas replied, "Please hear me, sir. The truths regarding this subject matter are discussed in the Vedas and Bhagavatam."
All of the scriptures ran to take shelter in Haridas's mouth, as he began to explain these matters in the happiness of Krsna consciousness.
"Listen Oh brahmana! Whoever in fact hears Krsna Nam, be he beast, bird or a worm, goes to the supreme abode of the Lord, Sri Baikuntha. Since the kirtan of He Whose Name purifies all those who hear along with the chanter himself, then what more can be said about someone who becomes purified by the direct touch of Your lotus feet. He will naturally be able to purify all others in every way."							[Bhag.10.34.17]
The birds, beasts and insects cannot chant on their own, but if they hear the Holy Names then they are delivered. If one chants to himself he delivers himself only, but if one chants loudly then he renders the greatest benefit to others. Therefore the scriptures have explained that if one chants loudly the result is a hundred times greater.
"He who chants loudly is indeed a hundred times greater than he who chants to himself, for the one who chants to himself purifies himself, whereas the loud chanter purifies himself as well as the others who hear such loud chanting."					    [Prahlad Maharaja / Naradiya Purana]

"Thus we see in the Puranas that one who chants loudly is a hundred times better than one who chants to himself. Listen! Oh Vipra, with your full attention to the reason behind this. If I chant to myself then I am myself nourished by this. But by the loud chanting of Govinda's Names any creature who hears is liberated. Though they have tongues, living entities other than human beings cannot produce the sound that comes by uttering Krsna's names. If they can be delivered from an otherwise useless birth then please tell me what could possibly be the fault in such an activity? Someone is interested only in maintaining himself while another supports and nourishes thousands. Between the two, who is superior? This you can understand yourself if you just consider the matter. This is the effective intention of chanting loudly."

Having heard the words of Haridas, that brahmana began to speak very rudely and in an angry mood, "So, all of you have seen before you this, our Haridas. How, at every step, he has destroyed the path of knowledge as we know it. It is stated in the scriptures that at the end of the Kali yuga sudras will comment on the sastras. Why at the end?! I am seeing it just now! In this way you have revealed your real self. Simply to enjoy nice foodstuffs you wander from house to house. If this explanation given by you is not correct, then I will cut off your nose and your ears."
Having heard the words of this despicable and mean-minded brahmana Haridas smiled slightly and replied, "Hari!" 
He had nothing more to say then this and so departed from there, all the while singing loudly the Lord's Holy Names. The other members of that assembly, who were also of an evil disposition, remained silent rather than give a proper reply to the heinous remarks of that so-called brahmana. Therefore they also received a share of the sinful reaction inherent in his remarks. Actually they were all raksasas (demoniac); brahmanas in name only; fitting recipients of the tortures meted out by Jamaraj. In this age of ignorance and quarrel (Kali yuga) the raksasas take birth in brahmana families to perpetrate their malicious and malevolent mischief against the virtuous and pious.
"Having taking shelter of the Kali yuga, Raksasas take their births in brahmana families to continue their business of oppressing the rare devotees who are followers of the Sruti (the Lord's instruction).
Baraha Purana (Lord Siva speaking)
The religious scriptures prohibit one from touching, listening to or offering ones salutations to such so-called brahmanas.
"It is needless to say more on this matter; yet all of these brahmanas, who are not Baisnabs, should not, even by mistake, be spoken to or touched."
(Lord Siva / Padma Purana)
"As one should never look upon a dog-eating candala, so also it is never proper to see a brahmana who is not a Baisnab. Whatever caste or class he may take his birth in, a Baisnab is the guru of brahmanas and is the purifier of all the three worlds."						 [Padma Purana]
One's piety decays away simply by talking to a non-Baisnab brahmana.

Within a matter of days that despicable brahmana contracted a serious disease by which his nose became infected and ulcerous and eventually dropped off. As he had threatened Haridas Thakur, Krsna instead awarded the same punishment to him.

Nabadwip Pastimes
Haridas sadly called out, "Krsna! Krsna!" while breathing a deep sigh to see that the world was so absorbed in materialistic consciousness. For so many days he had been desiring to see another devotee and so he came to Nabadwip Puri. When the devotees saw Haridas, their minds were transported to the outer limits of ecstasy. Acarja Gosai (Adwaita Acarja) kept Haridas with himself and looked after him with more care than he did his own life. He would offer the first prasadam to Haridas Thakur (which is to be offered only to high class brahmanas) after performing Pitr sraddha (worship of his forefathers). All of the Baisnabs were very affectionate to Haridas and showed him very much respect.
This gave the atheists more to talk about and so they continued to tease and torment the devotees with their snide remarks. The devotees in turn mutually discussed this situation amongst themselves. Their only shelter was the Gita and Bhagavat (Srimad Bhagavatam) upon which they based all of their discussions.

At the time when Sri Caitanya Mahaprabhu displayed His divine opulences by manifesting His identity as the Supreme Personality of Godhead in the courtyard of Sribas Pandit's house, He called his dear devotees to His side, one by one.
"Haridas! When those Mohammedans were beating you I was ready to destroy them with My Sudarshan Cakra, but as you were praying for their welfare I was unable to do anything. Therefore I accepted their blows on My own body. Just see, the scars are still here on My body."			[C.B.Madhya 10]
Seeing those marks Haridas fainted in ecstatic love. Regaining his consciousness he began to praise the Lord of his life, "O Lord Viswambhar, Master of the universe, please have mercy on this sinner, who has fallen at Your feet. I have no good qualities and am a vile wretch, rejected by all classes of men. How can I describe Your divine character?"
[C.B. Mad 20]???

Thakur Haridas was present during most of the Lord's pastimes in Nadia, and when the Lord went to Jagannath Puri, Haridas also went and took up residence there. Everyday, after attending Lord Jagannath's mongol aroti, Lord Caitanya would come to see Haridas Thakur and would bring him some of Lord Jagannath's prasadam. When Sri Sanatana Goswami and Sri Rupa Goswami would come from Brindaban to Puri they used to stay with Haridas Thakur. Haridas, in order to maintain the etiquette, would not go near Lord Jagannath's temple but would offer his obeisances to the Cakra on top of the temple, from a distance. As he was considered to be a Mohammedan by birth, his presence in the temple would be objectionable to those who were caste conscious.

Haridas Thakur lived for some time at Benapol, which is within Jessore district, Bangladesh. Every day and night he would chant three hundred thousand Holy Names. Mahamaya debi took initiation in the maha mantra from Haridas Thakur and Caitanya Mahaprabhu appointed him as the acarja of the Holy Name. His departure from this world, in the presence of Caitanya Mahaprabhu, is fully described by Sri Krsna das Kabiraj Gosvami in the Antya lila of Sri CaitanyaCaritamrta.

Whoever hears or recites this narration (about Haridas Thakur) will obtain shelter at the lotus feet of the Supreme Lord, Gauracandra.

Brindaban das thus sings the glories of the lotus feet of Sri Krsna Caitanya and Nityananda Candra, Who are his life and soul.	   [C.B.Adi 16]

’Ri Murari Gupta Thakur
"An expert physician by the name Murari Gupta could cure people of their disease of material existence. Along with many other Baisnabs, such as Adwaita Acarja, Sen Sibananda, Jagannath Misra and Nilambar Cakravarti, he also appeared in Srihatta.							 [C.B.Adi 2.35]

Sribas Pandit, Candrasekhar Acarja and Sri Murari Gupta Thakur were all from Srihatta (Sylhet). Murari Gupta came from there to live in Nabadwip, near the home of Jagannath Misra. He was a few years older than Caitanya Mahaprabhu. Murari Gupta, Kamalakanta and Sri Krsnananda all used to study together with Nimai Pandit.
Nimai used to like to debate on disputations in logical fallacy but no one could defeat him; rather he could defeat all of them put together. Finally, being exasperated by the keen and penetrating quality of His intelligence, Murari Gupta would resort to slinging mud, until finally they were all pushing one another back and forth as they came to the Ganges to take their bath. There arose such a hue and cry at the ghat that the ladies couldn't fill their water pots because the water had become so muddy. Neither the brahmanas could properly take their bath. In this way Sri Gaursundor would play with his friends on the banks of the Ganges.			    [C.B.Adi 8]

When they entered the school of Ganga Das Pandit, Nimai immediately became first in the class, having attained the highest marks. Then all of the other students were forced to accept defeat. Murari Gupta however would neither accept defeat, nor would he engage in logical debate. Therefore Nimai became angry and told him, "You are a doctor; what is the use of your studying these subjects? Your business is to collect leaves & creepers to heal the sick. Grammatical science is very abstruse. You won't find anything in it to help you in dealing with mucus, bile and dyspepsia."
Hearing this challenge, Murari was pricked and became angry within, but he didn't exhibit his anger. He simply gazed peacefully at Nimai. Nimai's divine form was so enchanting and the touch of his lotus soft hands so pacifying that no one became agitated by his dealings.

At that time, Nimai had just began his studies in grammar. Therefore Murari began to discuss rhetoric with Him, but he still could not defeat him. Completely astonished, he thought to himself, "Is it possible that such scholarship is found in ordinary mortals. He must be some kind of divine personage. Not one student in Nabadwip has been able to defeat him in argument."
Though they used to sometimes argue together, still they would go together in a friendly mood to take bath in Mother Ganges.

When Mahaprabhu returned from Gaya and began to manifest symptoms of ecstatic love, Murari Gupta became intensely devoted to Him. To see Mahaprabhu crying in ecstatic love at the house of Suklambar Pandit he became struck with wonder.

Sri Murari Gupta used to worship Sri Sri Sita Ram. One day, Mahaprabhu suddenly arrived st Murari Gupta's house. Roaring in the mood of Baraha Deb he picked up a water pot in His teeth, while Murari Gupta fell down on the floor to offer Him dandabats, being dumbstruck with wonder at seeing this divine form.
Mahaprabhu said, "Murari! Just sing some hymns in my praise."
Then Murari recited some slokas which pleased Mahaprabhu very much. He happily addressed him, "Murari! I am just speaking this truth to you. I am the essence of all scriptures. I have come to engage in Harinam sankirtan Myself, as well as to induce others also to chant My Holy Names. I cannot tolerate malice towards my devotee. If someone tries to harm my devotee, even if he is my son I will tear off his head. The proof of this is Narakasur."
After telling Murari so many secret things about Himself, Mahaprabhu then returned home.

During the time when Mahaprabhu exhibited for 21 hours His transcendental existence as the Supreme Personality of Godhead, He was calling His dearest devotees and bestowing various blessings on them.
He next called Murari, "Murari! For so many days you couldn't recognize who I am? Just see My divine form.
Then Murari saw Mahaprabhu as His most worshipful Deity, Lord Raghunath, Whose transcendental body was the colour of green grass. Sitting in the Birasan, His legs folded beneath His body, and holding a great bow in His hand, Lakkan and Janaki were seated on each side of Him. In all directions the chiefs of the monkeys were reciting prayers and hymns. Then when he saw himself amongst those monkeys in his original form, he fainted straight away.
Mahaprabhu called him, "Murari! Get up! Just see My divine form. Have you forgotten who set Rabana's Lanka on fire? It was you, Hanuman! Get up and gaze on the form of Lakkan, who is the very embodiment of your life. Offer your obeisances to that one for whose sadness you cried so much (Sita debi)."
Hearing Mahaprabhu's voice Murari regained his consciousness. When he saw that form again he repeatedly offered his dandabats while crying in ecstatic love. When the devotees saw this divine display of the Lord's infinite mercy towards Murari, they filled the sky with the sounds of "Hari! Hari!".

One evening, Mahaprabhu and Nityananda Prabhu were sitting in the courtyard of Sribas Pandit when Murari Gupta arrived there. First he offered his obeisances to Mahaprabhu and then to Nityananda Prabhu.
Mahaprabhu told him, "Murari! You have made a mistake. You offered your obeisances in the opposite order."
Murari, "Prabhu! As you have inspired me, so I have done." 
Mahaprabhu, "Alright. Go home now and later you will be able to understand everything."
Murari Gupta went to his house and had his meal. Then he lay down to take rest.
That night he saw in his dream the chief of the Mahabhagawats, Lord Nityananda, his cloth tied in the fashion of a wrestler, walking along majestically with the gait of an elephant. Above his head was a great, many-headed serpent. In his hands were a plow and club. Nityananda Prabhu appeared just as Balaram. Following behind, with a peacock feather on his head, was Sri Bishwambhar.							[C.B.Mad.20.14]
Lord Nityananda is none other than Haladhar, the manifestation of Anantadeb, and the greatest devotee.
Now Murari could understand Who is greater. Smiling sweetly, Mahaprabhu called him, "Murari! Now have you understood? If you breach proper conduct, then how does it look?"
From the depth of his dream, with tears in his eyes, Murari began to call out, "Nityananda! Nityananda!"
This somewhat alarmed his wife who, callig out, "Krsna! Krsna!" then woke him up. Now Murari Gupta could understand the greatness of Nityananda Prabhu's position. It is He Who reveals Lord Gauranga. Without His mercy one cannot get the mercy of Lord Caitanya.

On another day, Murari Gupta came to Sribas's courtyard where he saw Mahaprabhu seated very regally on a decorated sitting place, being served by his various devotees. Gadadhar was offering pan and betel nuts that Mahaprabhu chewed very happily, while Narahari fanned Him with a camara. Murari Gupta offered his obeisances and Prabhu offered him some of the remnants of the chewed betel. This Murari placed in his mouth and then wiped his hand on his head.
Mahaprabhu told him, "Murari! My orts has touched your body!"
Murari replied, "Today my entire body has become purified."

The prasadam of the Lord is completely non-material. His self, His name, His prasadam, all are non-different. If anyone thinks that His prasadam has become offal, by being in contact with His mouth, then this is a great aparadh. The mouths of ordinary human beings are considered unclean but this doesn't apply to the supremely pure Personality of Godhead.

Having received the tambul (pan and betel) prasad of Mahaprabhu, Murari became intoxicated with love of Godhead and arrived at his house in this condition. His devoted wife, seeing that her husband had returned home, spread an asan on the floor and seated him. Then she brought a plate of prasadam and placed it before him.
Murari, who was still in an ecstatic mood, was forming the rice in his hand into a ball and saying, "Eat! Eat!" This continued for some time untill there were quite a few of these balls of rice around him on the ground.
His wife could understand what was going on and thus requested her husband, "Swamin! That's enough! Don't give (Him) any more, now you eat something."
So Murari, still under the influence of ecstatic love, ate a little and then lay down to take rest.

In the morning Mahaprabhu came to Murari's house and began to call him.
Murari answered, "Krsna! Krsna!" and quickly got up from bed. Coming to the door he saw his worshipful friend, Bishwambhar. After offering his obeisances he inquired as to what had brought the Lord to his house so early in the morning.
Mahaprabhu replied, "Murari! You forgot already?
Last night, all the while saying, "Eat! Eat!" you fed Me so much rice with ghee. If you offer me, then how can I refuse? But eating rice with so much ghee I have gotten indigestion. Now give me some medicine!"
Murari felt very sorry to hear this, but Mahaprabhu immediately told him, "Murari! By eating your nice rice I got indigestion. The medicine for that is your water."									[C.B.Mad.20.69]
Seeing a lota of water which was sitting there, Mahaprabhu began to drink it up.
Murari exclaimed, "Prabhu! I am a fallen, low-class person. The water in my house is not fit for You."
(Generally at that time, brahmanas would not accept water or foodstuffs from the houses of non-brahmanas). However the Lord is known as Bhakta Batsal, Who is very affectionate to His devotees. He accepts foodstuffs in the house of His devotee. Submissive to their love for Him, He is happy to remain in whatever condition they keep Him. Whatever they feed Him, He accepts very happily. Whatever they like, He likes. In this way the Lord enacted so many pastimes with His dear devotee, Hanuman (or Garur (the bird carrier of Lord Bisnu), according to the opinion of some others).

One day Murari Gupta began to reflect, "If I can leave my body in the Lord's presence then that will be very good."
For this purpose he fashioned a large dagger and hid it in his house. But the Supreme Lord Sri Caitanya, Who is totally omniscient, immediately came to his house and called him, "Murari!, I have so many pastimes to complete in your company. If you go away then how will I go on? I know everything."
Murari caught hold of the Lord's feet and began to cry. Mahaprabhu consoled him and after explaining to him many things He returned to His own house.
Murari Gupta was present with the Lord during all of his pastimes in Nadiya Nagar.

Every year when the devotees went to Puri, Murari Gupta would go along with his wife. They used to take many preparations of foodstuffs to offer to the Lord.
"This was brought by Basudeb Datta and this by Murari Gupta! This was brought by Buddhimanta Khan. Just see all these various preparations!"
[C.C.Antya lila]
There has been a temple constructed by Gauriya Math, in memory of Murari Gupta Thakur, near Ballal dighi in Sridham Mayapur.

disappearance?

Candrasekhar Acarjaratna
Sré Candrasekhar Deb or Candrasekhar Acarjaratna was the uncle of Mahaprabhu, the husband of the sister of His mother. His mother's sister's name was Srémati Sarbajaya Debi.
According to Gaur ganoddesh dipika, he was one of the nine Nidhis.
Along with other residents of Sré Hatta he came to live at Nabadwip, near the house of Jagannath Misra, in anticipation of the Lord's appearance, for which they had all been praying.
Candrasekhar and his wife were often present in the home of Jagannath Misra and Sacidebi since the time of the birth of their child Nimai and took part in his upbringing. Sometimes they would take Nimai with them to their house. As they had no children of their own, they considered Nimai to be their own son. After the disappearance of Jagannath Misra, Candrasekhar accepted the responsibility of looking after the family. Sacimata would always consult with him before undertaking any important activity. Later on, Sré Gaursundor used to hold congregational chanting at Candrasekhar's house as well as in Srébas Pandit's courtyard. 

One day Sré Gaursundor expressed his desire to put on a play at Candrasekhar's house. Just before sunset all the devotees gathered at Acarjaratna's house. No one had ever before anticipated such happiness at the prospect of witnessing a dramatic performance. Adwaita Acarja, Srévas Pandit, Hari das Thakur and Candrasekhar Acarja each appeared in various guises and acted out their parts on the stage with Sré Gaura Hari. Sacimata was present along with Bisnupriya.
Sré Gaursundor entered the stage dressed as Lakkidebi. Everyone was stunned by His appearance and thought that the goddess Herself had descended from Baikunthanagar.
Sacimata inquired, "Is this the goddess Lakkidebi herself?"
Acarjaratna's wife replied, "Can't you recognize your son Nimai?"
Startled, Sacimata wondered, "That's my Nimai? No it couldn't be."
For some days Mahaprabhu enjoyed this pastime of holding dramatic performances with his devotees and this increased their ecstasy unlimitedly.
Candrasekhar was also present during the Lord's pastime of holding a torchlit nam sankirtan procession in defiance of the Kaji. 

Amongst the thousand names of Bisnu recorded in Mahabharata is found: sannyaskrt samah nistha santi parayanah.
Eventually the time came for the Lord to enact this pastime. It was as though the ocean of nectar became severely agitated by great waves. The devotees' hearts became greatly afflicted by anticipation of the pain of separation. Candrasekhar fell to the ground unconscious. As he regained his senses the earth became soaked with his tears.
Nityananda consoled him saying, "Candrasekhar, if you want to witness the further divine transcendental pastimes of the Lord, then try to get a hold of yourself. Prabhu will remain by your side, bound by your love for Him." 

Candrasekhar came to the Lord's house in the evening. Unable to bear the pangs of impending separation, he broke into tears while gazing at the serenely pure face of the Lord. Mahaprabhu could understand everything and so He got up and embraced Candrasekhar very firmly. Candrasekhar asked Him, "Are you going to plunge Nadia into darkness by going away?"
Mahaprabhu replied, "Acarjaratna, just try to be patient. I am eternally bound by your love for me. How lovingly you raised me as a child. Do you think that I will ever be able to make up this debt to you?"
As He spoke, tears welled up in His eyes. Candrasekhar caught hold of Sré Gaursundor and held Him tightly to his chest. For some time the two of them silently shed tears. Finally Mahaprabhu said, "My pastimes are meant to deliver all living beings. Even though I may accept sannyas, I'll always remain bound within the temple of your heart. Please don't be impatient. You have to perform the requisite ceremonies for my acceptance of sannyas."
Hearing these words of Mahaprabhu, Candrasekhar was a little consoled. 

As per the instructions of Mahaprabhu, Candrasekhar came quietly to Keshab Bharati's ashram. As his guardian, Candrasekhar, though his heart was splitting in two, performed the requisite rites. Then, after completing the ceremony, Mahaprabhu sent Acarjaratna back to Nabadwip. When the devotees heard from Candrasekhar what had transpired, they sent up a heart rending cry. Acarjaratna tried to console everyone and informed them of the Lord's future pastimes.									  [C.B.Antya 1]

After wandering in Rarhadesh for three days, Nityananda managed to bring Mahaprabhu to Santipur, and Candrasekhar, Sacimata and the other devotees from Nabadwip came there to meet Him. Returning to Nabadwip they spent a few months in great distress, but then came to Nilacal during the rainy season to again see the Lord of their life.
When they reached Atharanala, Mahaprabhu came to greet them and presented flower garlands from Lord Jagannath to Adwaita Acarja, Srévas Pandit and Candrasekhar. Then He embraced them all while everyone shed tears of ecstasy.
After taking up their various residences there, they all began to extend invitations to Mahaprabhu. The first was from Sita Thakurani, then Malinidebi and then Acarjaratna's wife, whom Mahaprabhu considered as non-different from his mother. She herself had cooked many preparations and those preparations which Sacimata had sent were also fed to Him with great affection.
Mahaprabhu told his aunt, "Masima, please offer my obeisances to my mother and inform her that I come to visit her every day. She thinks that she is seeing a dream but I actually come there to take my meal." 

NOTE: The main branch of Sré Caitanya Math was established at Braja Pattan, the home of Candrasekhar, by Sré Bhaktisiddhanta Saraswati Thakur.
The Drama At Candrasekhar Bhavan
All glories, all glories to the cause of all auspiciousness for the whole universe, Sré Gauracandra. Please bless me by bestowing Your two lotus feet in my heart. All glories, all glories to the Life and Soul of Nityananda, Who is the identical form of the Lord. All glories, all glories to Bhakta Batsal, Who is very affectionate to His devotees, the abodes of all good qualities. All glories, all glories to Lord Gauranga in the company of His devotees. Whoever hears discussions of His pastimes will attain devotion to His lotus feet. Thus did Biswambhar Ray remain continually absorbed in drinking the nectar of His Holy Names, while residing in Nabadwip. 

My dear brother, please give your full attention to hearing these pastimes of the Madhya khanda, when Prabhu assumed the dress and appearance of Lakkidebi and danced during a theatrical performance of the Lords Braja lila.
One day the Lord told the devotees, "Today I wish to dance, in accordance with the rules for dramatic performance."
He called Sada Siva and Buddhimanta Khan and instructed them to bring the required paraphernalia: decorations, conchshells, saris, blouses and ornaments.
"Everyone will play a part, according to his qualification. Gadadhar will play Rukmini and Brahmananda will be an old lady named Suprabhat. Nityananda will play the part of my elderly grandmother, Paurnamasi, while we will entrust Haridas to make the person of the police constable come alive within himself. Srévas will of course be Narada and Sré Ram will play the part of a young brahmana boy who has just returned home after living under the care of his guru. Today I request that Sréman Pandit will be a lamp-bearer."
Then Adwaita inquired, "Who will play the part of the hero (the leading male role)?"
To this Prabhu replied, "We will enthrone Gopinath on the simhasan. So Buddhimanta Khan, you should go quickly and bring these things that I have requested. Today I will dance as I never have before."
Having accepted this order on their heads, Sada Siva & Buddhimanta proceeded on their way, barely able to contain the eager delight welling up in their hearts. While they had gone to bring the paraphernalia, the other devotees began to construct a pavilion by suspending a canopy overhead. In the meantime Buddhimanta Khan returned with many beautiful dresses and ornaments and placed them before the Lord.
Prabhu was very satisfied in His mind that Buddhimanta had brought such a nice selection of the articles which he had requested, and so he addressed all the assembled devotees, "Today I will dance, exhibiting a feminine form, and only those who are in complete control of their senses will be qualified to witness this event. Therefore only those who have the power to control themselves will be admitted within Candrasekhar's house."
When all of the Baisnabs received the news that the Lord would dance while exhibiting the form of Lakkidebi, their eager happiness multiplied manifold in anticipation of such a wonderful event. But when the Lord announced the condition prerequisite to being allowed to watch His dancing, they felt very dejected. 

The chief of the devotees, Adwaita Acarja, came forward and while making some marks in the earth he declared, "Today I will not be able to see the Lord's dancing. Because my senses are not as yet totally conquered I shouldn't go there to attend this function."
Srévas Pandit remarked, "I'm afraid I'm in the same position."
The Lord was pleased with their humility and so, smiling slightly, He assured them, "If you don't come to see My dancing then who will I take with Me to assist Me in this pastime. Don't be anxious in the least about this matter. All of you will today be great masters of mystic yoga (maha yogesvaras) and therefore free from becoming infatuated by seeing My form as Maha Lakki."
In this way, Caitanya Gosai, to Whom no one can compare in His capacity to enjoy playful pastimes in sporting revelry, enlivened His devotees with the prospect of participating in this divine drama. Having received this order of the Lord, Adwaita, Srévas and the other devotees became elated with joy.
Thus did the Lord Biswambhara proceed to the house of Candrasekhar Acarja, in the company of his devoted followers. Sré Gaursundor's mother, Sré Saci Debi, along with her daughter-in-law, Sré Bisnupriya, also accompanied them. In fact, all of the Baisnabs of Nadia, the internal associates of the Lord, converged at Candrasekhar Bhavan to witness this wonderful event. Candrasekhar thus realised the extreme limit of good fortune in that the Lord manifested this pastime at his house.
After they had all arrived at Candrasekhar Bhavan, the Lord took His seat in the midst of everyone and instructed them all to dress themselves according to the part which each was intended to play. With his hands joined importunately, Adwaita Acarja repeatedly requested the Lord, in all humility, as to which part He was to play. 
However, Prabhu simply replied that since all the various parts to play were various manifestations of Himself, he could choose any one He wished. So the Lord of Santipur knit his eyebrows in reflection and while looking this way and that, deliberated about the part which he would play. As His external consciousness receded far away, He began to dance in unlimited ways, floating on and swimming around in the ocean of ecstasy. Then all the Baisnabs began to raise a big ruckus of Krsna's name as they became overwhelmed in the ecstasy of the moment. Mukunda began to sing in his sweet voice, "Ram Krsna bolo Hari Gopal Gobinda!

"Now enters Prabhu Hari das, wearing a loin cloth and sporting a big moustache, with a great turban adorning his head. Carrying a stick in his hand he began to caution everyone, "Hallow! Hallow my brothers! Be attentive! Today the life and soul of the universe will dance before you in the garb of Lakki debi."
With his staff in hand he began to roam all over the stage. His body thrilling with ecstasy and hairs standing on end, he became intent on awakening ecstatic love within the audience, "Krsna bhajo! Krsna sevo! Bolo Krsna nam! / Worship Krsna! Serve Krsna! Sing Krsna's name!" In a boastful mood he challenged everyone.

In reciprocation to this some members of the audience laughed while the others retorted, "Who are you? And why have you come here?"
Haridas replied, "I am the police constable of Baikuntha. In order to awaken remembrance of Krsna I wander everywhere throughout eternal time. My Lord has given up His abode in Baikuntha and come here for the purpose of distributing loving devotion, by all means and in every respect. Today He Himself will dance here in the guise of Lakkidebi and thus squander loving devotion on all of you. So be vigilant and prepare yourselves to receive it."
As he addressed the audience in this way he twisted the ends of his moustache and then began to run hither and thither on the stage, taking Murari Gupta with him. These two were the dear, devoted servants of Krsna and thus they became completely overwhelmed by ecstatic love, their bodies having become the play ground of Sré Gauracandra.

Now Srévas, who within an instant had dressed himself as Narada Muni, entered the assembly in a state of great jubilation. With a long white beard and tilak smeared over his whole body he began to glance in all directions while holding his Bina on his shoulder, and kusa grass in his other hand. Ramai Pandit entered behind him with a Kamandalu (waterpot) in his hand and spread an asan on the floor. Then Srévas sat down on that asan while the members of the audience commented that it was as though Narada Muni himself had arrived on the scene. Seeing the excellent appearance of Narada, everyone was smiling.
Adwaita Acarja however, let out a deep roar and inquired, "Who are you?! And for what reason have you come here?!"
Srévas replied, " Please hear my words. My name is Narada and my occupation is to sing the glories of Sré Krsna, as I wander throughout the material and spiritual worlds. I recently went to Baikuntha to see Lord Krsna, but I was told there that He has come to Nadiya nagar. I saw that all of the houses and gates of Baikuntha have become vacant. Neither the ladies in their houses, their husbands or families were anywhere to be seen. I couldn't bear to see Baikuntha destitute and void of any life, so I have come here searching for my Lord. Since the Lord will dance here today, after having accepted the garb of Lakkidebi, for that reason I have come here."
When all of the Baisnabs saw the perfect portrayal of Narada Muni's devotion to Krsna, rendered by Srévas, they smiled and sent forth shouts of ecstasy, " Narada Muni ki jay!!!"
Actually Srévas Pandit is non-different from Narada, being his self same form. Therefore his appearance, his speech, his character and his behaviour, exactly resembled in every way that of Narada Muni.
In the midst of all of the devoted wives of the assembled Baisnabs, the Mother of the universe, Sré Saci Mata was totally absorbed in relishing the mellows of pure love for Krsna, while watching this divine drama. At this point she asked Malini debi ( Srévas Pandit's wife), "Is that our Panditji?"
Malini replied, "That's what everyone is saying. They are positive that's who it is."
Saci Mata was the personification of devotion and by seeing Srévasa's form as Narada Muni she became completely amazed. 
In the ecstasy of that moment she fell down unconscious and there was not even a trace of a pulse beat within her body. Therefore all of the Baisnabs became very alarmed. The chaste ladies immediately gathered around her and chanted: "Krsna! Krsna!" at the base of her ear.
When the mother of Gaursundor got back her consciousness, she frantically tried to find out where the Lord of her life, Sré Gobinda had gone. Though those assembled ladies tried their hardest to restrain her fitful movements, they could not. Thus a great pandemonium had ensued, instigated by the ecstatic transformations of Sré Saci Debi. Whether they were seated within the rooms surrounding the courtyard or within the courtyard itself, everyone lost their external consciousness as they continued to shed tears of ecstatic love.

Meanwhile, within another inner apartment, the Lord and Maintainer of the universe, Prabhu Biswambhar, was becoming totally immersed in the mood and sentiments of Rukmini debi, as He dressed Himself accordingly. Finally He became so completely obsessed and possessed by her presence that He was no longer aware of any other identity. Then it became a simple matter for the daughter of Bidarbha to dress herself.
With her tears which took on the attributes of ink, she began to compose a letter (to Krishna and which was to be delivered by one brahmana). The earth itself became as though a piece of paper on which to write that letter, and her finger was as like a pen. As Sré Gaursundor began to recite those seven verses from the Bhagavatam which describe that letter by Rukminidebi, an unrestrained flow of tears began to inundate the courtyard of Chandrasekhar's house. 

Now please attentively hear those verses, which have been rendered into song and which caused the Supreme Lord, Bhagavan, to become her husband. "Oh most beautiful One, Who fascinates the whole world, Oh Acyuta, He who is imperishable and unchangeable and Who never falls down. When the nectarean words describing Your person entered through the holes of my ears, the burning fire within my body was completely extinguished. By hearing about Your wonderful qualities and Your enchanting beauty, which is the most desired object amongst all attainable goals for those who are endowed with the power to see, my immodest heart has become forcibly attached to You."								     (Bhag.10.52.37)

(To be sung in the raga, Karunyasarada) 
"By hearing of Your qualities, the fire in my body produced from the threefold sufferings of this material world, although completely unavoidable, was nevertheless extinguished. To have the darshan of Your enchanting Form is to acquire the receptacle of all the hidden treasures of the world. Those upon whom Providence has bestowed the eyes to behold such a vision, they only can relish the happiness of seeing You. When I heard descriptions of the fame and prowess of the lion of the Yadus (Yadusimha), shyness has abandoned me and I have abandoned everyone and everything else as my heart has gone off to be with You only. Even amongst sober girls of high birth, is there anyone within the world who would not worship Your lotus feet if she got the chance? What are education and learning, high birth, noble qualities, wealth, beauty, good conduct, opulent dresses, ornaments and surroundings, if You are not present? Please forgive my shamelessness, Oh prince of the Gods, but I cannot restrain my heart which has merged with Your being. So You can understand that I have chosen Your two lotus feet as my only worshipful objects and in so doing I have placed my mind, my intelligence and my very life breath at Your lotus feet as an offering. By bestowing on me the position of Your wife, please make me Your maidservant. Please let it not be my fate to have to accept that wanton and foppish Shishupal as my husband."

My master, please show Your mercy and accept me as Your wife, so that what is meant for the lion is not dragged away by some jackal. If I have in fact executed vows and penances, given in charity, worshipped the Guru, brahmanas and demigods, and specifically served the lotus feet of Sré Accuta deb, then Oh my Lord, the Foremost bearer of the club, please accept Your role as the Lord of my life! Let that Shishupal be driven out of my life forever. You are the only bridegroom I will accept. This is the only benediction I want in life. Tomorrow is the appointed day of my marriage, therefore You must come very quickly today itself, without wasting a moment. Make Your approach very quietly and remain concealed just on the outskirts of Bidarbhapur. Then, just at the last moment, when those agitated kings like Caidya (Shishupal), Salba and Jarasandha arrive with their battalions, You should kidnap me and thus exhibit to them the power of Your two arms. At that time it will be realised by everyone, that although Shishupal is very vain and boastful, he is not even fit to become Your wife. After singlehandedly slaying those rascals You can carry me off without any opposition. Now I am just submitting this plan at Your lotus feet."
The day before my wedding there is a family custom which I have to observe, when the new bride goes to the temple of Bhabani. Just at that moment when I am proceeding there, You should capture me. Please take care that my friends who will be accompanying me are not hurt during any fracas that might ensue. Otherwise I will never be forgiven. The dust of Your lotus feet is desired by the husband of Uma (Lord Siva) and the other chief demigods, in order that they might bathe their entire bodies with such a refreshing substance. If for some reason You won't be able to benedict me with that dust, then I will have to succumb to the vow I have taken, which is to relinquish my life. So I have informed You accordingly. For as many life times as I am cheated from receiving the priceless treasure of those lotus feet, for that many lifetimes I will simply die needlessly. Please hear me Oh Lotus Eyed One."
"Therefore, go at once Oh brahmana and deliver this message to Lord Krishna."

When the Baisnabs heard Prabhu speak this soliloquy, totally possessed by the mood and sentiments of Rukminidebi, they shed joyful tears in ecstatic love and smiled to see the beauty of this performance. Such was the fun and merrymaking in Candrasekhar's mandir that day, that all the four directions resounded with the Baisnabs' loud shouts of joy, "Haribol! Joy Rukmimidebi Kijay! Haribol!"
After reciting the Premdhvani, Prabhu Hari das continued to chant, "Jag, jag, jag! Wake up! Arouse yourselves! There are even greater ecstasies in store for you!"
Srévas Pandit, in the dress of Narada, began to dance, and thus the two of them awakened further ecstasies within the audience.

These joyful amusements comprised the first act, during the first prahar(three hours). Now with the beginning of the second prahar, Gadadhar made his entrance. Accompanying him was Brahmananda, in the guise of Suprabha, a prattling old woman who was his confidant and friend. Brahmananda was dressed in fine silk cloth; with a cane in his hand and carrying a basket full of fruits on his hip, he appeared just like an old grandmother.
Haridas first called to them, asking them who they were, to which Suprabha replied, "We're going to Mathura."
Then Srévas accosted them, "Whose wives are you?"
Brahmananda replied, "Why are you asking us so many questions?"
Srévas retorted, "Are you trying to deceive us?"
Then Brahmananda began to roll his head while saying, "Yes!"
At this point Ganga das inquired, "Where will you stay today?"
Brahmananda replied, "Will you give us a place?"
Ganga das, "My my! During our first meeting, when we hardly even know each other, you are making such a request so soon. This indicates that you are of loose character."
Now Adwaita piped up, "Now I don't think that was a proper thing for you to say either. Why are you trying to shame this lady, who belongs to someone else and who is fit to be your mother."
Next Adwaita addressed the two ladies, "My Master is very fond of dancing and singing. If you will dance here, He will no doubt reward you with great wealth."
Gadadhar was very pleased with Adwaita's words and so he began to dance in ecstatic love. In the guise of Ramadebi, Gadadhar's dancing produced an enchanting vision while he sang appropriate songs to accompany the theme of his dancing. Does such a person exist who will not become completely overwhelmed, who can contain his composure even after seeing the dancing of Gadadhar? It simply is not possible for anyone to restrain their tears while seeing such a river of love flowing from the eyes of Gadadhar. When that river falls to the earth she considers herself to be blessed by that celestial stream, in the same way that she is blessed by the descent of the Ganges. Gadadhar now took on the appearance of Ganga debi herself. Really, in every way he totally personified the presence of the female energy of the lord (Prakriti).
All the while Lord Caitanya was repeating again and again, "Gadadhar is my family relation from Baikuntha."
Whoever was singing or simply watching this performance, began to float in an ocean of Prema (love). By the mercy of Sré Caitanya deb their external consciousness ceased to function. 

The sounds of "Hari! Hari!" resounded throughout the heavens as the assembly of the Baisnabs lost all patience. Drowning in their tears of ecstasy, a great commotion ensued.
When Gadadhar, the son of Madhab, heard that in all directions everyone was crying in Krsna prema, he continued to dance in the dress of a gopi.
Just at this ecstatic moment, the Lord of all living entities, Sré Viswambhar, made His entrance, covered in the garb of His original potency, Yogmaya. Just in front of Him was Nityananda Prabhu, dressed as an old lady, who hobbled along bent with old age, but nevertheless floating in an ocean of ecstatic love.
All of the assembled Baisnabs who comprised the audience let loose with great roars of, "Joy! Joy!" No one however, could recognize Lord Biswambhar, dressed as He was in such an enchanting fashion. Simply they could understand that this person is following behind Nityananda Prabhu, who is playing the part of the lovely grandmother.
"Therefore this must be our Lord Himself!" By inference they thus guessed this to be Sré Gaursundor, but by appearance and dress no one could recognize Him.
They remarked, "Is this Kamala debi produced from the churning of the ocean of milk, or the companion of Raghusimha (Lord Ramacandra) Janaki debi? Or perhaps this is MahaLakki debi herself, or maybe Parvati? She might even be the very form of the fortune of Brindaban, Sré Barshabanabi. Then again, she could be Bhagirathi(Gangadebi) or maybe some beautiful woman come to show us mercy? Perhaps she is Mahamaya, the enchantress of Mahesh? 
In this way all of the spectators murmured among themselves as to the identity of this enchantress who they were not able to recognize as their dearly beloved Lord, due to the influence of illusion which acted on each of them accordingly. Even those who had seen the Lord daily from the time of His birth, didn't have even a faint recollection of Him by seeing this form. What to speak of others, even His own mother couldn't recognize Him and so she exclaimed, "Has Lakki debi Herself come to dance here?"
She who is inconceivable and unknowable, the mistress of all mysticism, was none other than Sré Hari Himself, Who had taken on His own female form, the personification of devotion.

While gazing upon this form that even Lord Shiva, in the company of Parbati, had been totally bewildered by (Mohini debi), all of the Baisnabs assembled there were able to retain their composure. This is only attributed to the favour of the Lord, with which He had promised to protect them, at the beginning of the drama. Due to the Lords mercy, which is a veritable ocean of compassion, they all saw Him as their Mother.
Having completely forgotten themselves they all began to cry tears of happiness, feeling as though their own Mothers had returned from the afterworld. In this way, Adwaita Acarja and the other devotees began to float in and swim around in the ocean of love of Krsna, produced from this captivating and enchanting vision of the Lord's female form. Meanwhile, the Mother of the universe, Viswambhar, continued to dance while singing appropriate songs to accompany the theme of His dancing.

Such were the ecstatic transformations of the Lord's emotions, that no one could definitely ascertain in which particular manifestation Lord Narayana's energy was dancing. When the Lord would remark, "Oh brahmana, has Lord Krsna come yet?", then everyone could understand that He was in the mood of the daughter of the King of Bidarbha (Rukmini). Then again when a flood of tears of joy would flow from His eyes, they could understand that He was the embodied form of Ganga debi. Some times He loudly let loose with a roar of laughter at which time His personified form of Maha Candi could be recognized. When He would dance somewhat immodestly, full of charm and expression, then He was understood to be Rebati, slightly intoxicated from drinking honey. At another time He called out to Nityananda, "Come on Grandmother let's go to Brindaban!" By this it was understood that He was in the mood of Gokulsundori (Brajasundori Radha). Then He sat with His legs tucked under His buttocks, in the Birasan, and appeared as a great mystic yogini.
As many manifestations of His feminine potency as there are within the unlimited universes, were that day exhibited by the Supreme Lord, while dressed as Rukmini debi. Under the plea of a dramatic performance, the Lord's real purpose was to disseminate the instruction that no one should censure His energies, be they internal or external, because the Lord and His potencies are non-different. Those energies described in the Vedas, as well as those which are known through popular customs and traditions of various locations, should all be revered due to their unflinching devotion to the Lord. Anyone who harbours malice towards the debs (Demigods and goddesses) causes the Lord to be sorrowful. Rather, He is pleased when He is worshipped along with His associates. Whatever the Lord Krsnacandra teaches for the benefit of His devotees, should be regarded as the truth. Only those who are sinful and unfortunate will not accept these instructions.

Thus the Lord Biswambhar, assuming the identities of His various energies, danced in such an enchanting manner, the likes of which no one had ever seen before. Whoever watched or simply heard or sang in accompaniment to the Lords dancing, was carried away by the forceful waves produced from churning the ocean of ecstatic love for Krsna. Even the tears which fell from the eyes of only one Baisnab were sufficient to inundate all those who were present there.
In this way Lord Gaurasimha danced after assuming the dress of His original potency, Yogmaya, while the black bees who were His devotees hovered around His lotus feet drinking up the honey produced therefrom. This they accomplished by witnessing these pastimes which aroused in them the highest joy.
Trembling, perspiration, horripilation and tears manifested simultaneously in the body of Caitanya Gosai, Who assumed the very form of the embodiment of devotion. The capacity to describe this event cannot but be defeated by the sidelong glances of the Lord, as He danced while catching hold of the hand of Nityananda. 

Sréman Pandit was standing in front holding a lamp, while Haridas cavorted about warning everyone to be cautious. Just then Nityananda prabhu, the original carrier of the plow, fell down unconscious upon the earth, having completely forgotten about His part as the old grandmother, while reflecting on the unprecedented pastimes which He had just witnessed. He became overwhelmed as various ecstatic symptoms began to compete with one another, until finally He remained upon the earth just as He does in His form of Ananta Sesh Nag.
When the assembled Baisnabs saw this, their ecstatic emotions became further agitated and they began to cry due to love of Krsna. Everything that happened was perpetuated by the Cause of all Causes, Sré Sacinandan.
Someone caught hold of another's neck and cried very loudly while others caught hold of someone's feet, searching for a shelter during this storm of ecstatic emotions. Others, who had attained no shelter, rolled around on the ground blown by the winds produced from their heavy breathing.
At this moment Prabhu Viswambhar, as MahaLakki took shelter in the arms of Gopinath, who seated her along side himself on the throne of Lord Bisnu. As all of the Baisnabs came forward and stood before the throne with their hands folded, Gauranga Sré Hari instructed them to recite prayers and hymns in His glorification. So the assembled devotees began to praise the Mother of the universe according to their various sentiments, while Mahaprabhu listened attentively. Some of them recited prayers to Lakki and some to Candi, dependent upon their own devotional inclinations.

"All glories to the Mother of the universe, MahaMaya, Who awards the shade of Her reddish feet to the distressful living entities. All glories, all glories to the Controller of the unlimited universes, by Whose influence religion is protected during the different ages. When Lord Brahma, Lord Bisnu and Lord Siva cannot properly describe Your glories, how can their followers possibly conceive of the limits of your greatness. You are the very Form and Identity of this universe, the reservoir of all potencies. You are Faith, Mercy, Shyness and Devotion to Lord Bisnu. All departments of learning are simply different forms of Yourself. In fact the Vedas themselves state that You are the innate potency within all of material nature. You are the Divine Mother of all living entities within all of the unlimited universes. Who can possibly describe Your true identity? You are Yourself the embodiment of the three material modes of nature which are the cause of the three worlds. Even the demigods headed by Lord Brahma cannot know You in full. You are the Shelter and Support of all existence, the Refuge of all living entities. You are material nature in its original, unaltered and dispassionate state. Though you are non-different from the Cit sakti (conscious principle) in the manifestation of this material world, You have so mercifully accepted the position of its Mother and are thus maintaining all of the living entities herein.
In the form of water You are the life of all that lives. Whoever remembers You gets freed from the intricate web of Maya. In the homes of the virtuous and pious folk You incarnate Yourself as Lakki debi, whereas in the homes of the wicked and dishonest, You manifest Yourself as eternal time. You cover and throw those demented souls into the darkness of illusion and bondage. You are the cause of creation and maintenance of the three worlds. Whoever neglects to worship You feels the pricks of Your trident (suffers the three fold miseries). As You are the well-wisher of the faithful Vaishnavas and benedict them by helping their devotion to awaken, please Dear Mother, bestow upon us the shade of Your lotus feet. If You are not merciful to us then we are sure to get caught up in unlimited desires. Then we will forget Your real position and simply will approach You as our wish-fulfiller. We don't wish to enjoy You, rather we want to serve You. Therefore, as our Mother please look after our real interests. You have accompanied us here simply to save us from ourselves. These souls, after suffering the kicks of unlimited desires are praying for deliverance. Oh Mother, please make them Your own servants and instruct them as to the real purpose of life. You are worshipful by all of the demigods including Lord Brahma. In Your manifestation of Gayatri debi You bestow intelligence within our flickering minds and thus by remembering You we are freed from dualities of illusion."

In this way, all of the Lord's principle devotees offered their hymns and prayers and so the Lord wanted to bestow upon them some benedictions. Again and again they stood up and then fell down like sticks, to offer their obeisances while reciting verses of praise all the while.
"Our dear mother, we have all taken shelter of You, please benedict us by Your glance of mercy that, with our minds steady, we can remain in the shelter of Your lotus feet."
Having thus made this final supplication, all the devotees raised their arms and began to cry in helplessness. Within the rooms surrounding the courtyard the exalted and chaste wives of the Vaishnavas all began to cry and in this way Chandrasekhar's house became filled with ecstatic joy. Due to being preoccupied with the delightful performance that night, the devotees were not externally conscious of anything else, and so were not even aware that the night had ended.
When morning, however, in her ostentatiousness began to obtrusively flash her reddish garments, they could not help but notice. When they thus realized that the Lord's dancing would now be concluded it was as though their hearts were pierced by poisonous darts. Having been very much startled by the sudden appearance of morning, they began to look this way and that while exclaiming, "The night has ended?!!" 

Their crying resounded throughout Candrasekhar's house. Even if one were to imagine the weight of the grief accumulated due to the death of ten million sons, that would not equal the sadness born within the breasts of those devotees. It was only due to Lord's compassion that they did not turn into ashes. Such was their anguish while looking towards the intrusion of the reddish eastern horizon.
While feeling greatly dejected, their only thought was that the performance might go on. Therefore Sré Gauracandra continued a little while longer. Feeling greatly depressed and distressed the devotees' only outlet was to cry. Inside the rooms the Vaishnavas good wives fell down on the floor crying, though they themselves are the Mothers of this universe, being expansions of Narayani debi Herself. Who could console another, as they were all terribly aggrieved? Ultimately their only shelter was to hold on to Saci debi's feet.
Chandrasekhar's house became transformed into an ocean of love produced from the tears of the devotees. Those tears were a manifestation of their devotion to Lord Bisnu and so it is only natural that Baisnabs cry very easily. In every life they are in knowledge of Krsna's personality.

Someone remarked, "Why has the night ended? Why has Krsna deprived us of such sublime sweet mellows?"
When Sré Sacinandan saw that in all directions the only movement was the ebb and flow of the tide of tears, He conceded to bestow His favour upon them.
As His heart began to pour out to them with the tenderness and affection that a mother feels for her sons, He simultaneously instilled in them the sentiments that young boy's feel for their mothers. Then the Lord Biswambhar, in great motherly affection, went and held each one of them very tenderly, while She fed them Her breast milk.
The Lord Himself manifested the forms of His various potencies, such as Kamala (Lakki), Parbati, Daya and MahaNarayani, the universal Mother. In this way He fulfilled His statement in the Bhagavad Gita: "I am the Father, the Grandfather, the Creator and the Mother of this world. The assembled Baisnabs, those whose great fortune is inestimable in tens of millions of lifetimes, then drank that breastmilk to their great delight. Naturally their feelings of impending separation were driven far away and they became greatly intoxicated by the mellows of pure love. All of the pastimes of the Lord are in no way affected by any limitation, including the time factor. The words appearance and disappearance are simply the utterings of the scriptures. In this way the Lord Biswambhar, Who is the controller of all the Raja's and Maharaja's, enjoyed some fun with the residents of Nadiya Nagar.

[Whatever gross and subtle bodies exist within the universes are all simply transformations of consciousness. Their distinctiveness is apparent only after transformation, which takes place according to His will. By His whims, the creation and dissolution of unlimited universes is occurring. In the same way, that Supreme Controller, whose slightest whim is instantaneous reality, desired to adorn Himself and His devotees in various roles and enact a theatrical performance of dancing. "Is it possible that any thing can take place without His will?" Therefore His appearance in these roles should not be taken as illusion or dreaming, rather, it was the greatest reality; created by Him simply for the purpose of delivering His separated parts and parcels. This is the real significance of this pastime. Whatever sinful idiots cannot understand this, call the Lord a gopi and thus, missing the whole point, simply bring on their own ruination.
The point is that the Lord is always the Bisoybigraha, the Supreme Subject. The Asroy, or supported energies, are meant to serve Him.
A baby on the lap of his mother is only capable of accepting service, not of rendering service. Until his consciousness becomes further developed, this is his only position. But even with the dawning of consciousness, most living entities become obsessed with the task of becoming Lord and master of all they survey and so it happens that accepting service remains as their only business. With this consciousness, those who profess to be somewhat religious devise some design in which the Lord becomes their order supplier. However, the Lord is eternally Prabhu, the Master, and Bhokta, the Enjoyer. Serving and carrying out orders is the function of His potencies (Shakti). Therefore those misguided souls who attempt to coerce the Lord into accepting the position of shakti, as opposed to Shaktiman, or who try to enjoy the kingdom of God without God; only become bewildered by the Lord's Bisnumaya and find in the end that their hands and feet are bound tightly with the energies which they sought to control, but which are meant for serving the Lord. All energies and potencies have their shelter and support in the Lord only. The internal energy is serving Him directly, whereas the external energy works in an opposite direction or indirect manner. To illustrate these points was the esoteric reason behind the Lord's staging of this performance.]

[Translator's Note: The internal(antaranga Shakti) is controlled by Srémati RadharänŒ, whereas the external energy (bahiranga shakti) is controlled by Durga. Though the current of the external energy flows very forcefully in this world and can pull one along even contrary to his will, if one takes proper shelter of the internal energy (Radha), then he can be carried in the opposite direction, towards the shelter of the service of Sri Shyamsundor's lotus feet.]

This dancing of the Lord and His associates as gopis, is the greatest wealth of the four Bedas. Whoever even hears of this attains Krsna bhakti (Devotion to Krsna).
Prabhu Nityananda took the role of a grandmother simply to compliment Sré Gaursundor's mood as Lakki debi. Whatever form the Lord Gauracandra takes in His unlimited pastimes, Nityananda accepts a complimentary form simply in order to assist Him. That the Lord became a gopi and Nityananda an old grandmother cannot be understood by those who have no feelings or perception. 
Only those who have been blessed by the grace of the Lord can penetrate these mysteries. Those who are unfortunate cannot realize the real identity of Nityananda Prabhu. Nityananda prabhu is the greatest jogi and the wisest sage in devotional knowledge.
"Why don't I hear any of your pert and precocious remarks now? Lord Caitanya and Nityananda are one and the same! Why anyone should say that Nityananda is not of Lord Caitanya? Even though you say such things I pray that His lotus feet remain in your heart. If after refuting all of your misguided opinions, anyone still wants to make some ill remark, then I will simply have to kick him in the head."

These narrations of the Madhyakhanda are like a waterfall of nectar for the ears. Herein the Lord Narayan Himself danced in the dress of Lakki debi.
The purpose of His dancing in the mood of the Mother of the universe was simply to impart His teachings regarding devotion. In this connection He completely fulfilled the desires of the devotees by breast-feeding them.
Thus for seven days, within the temple of Sré Acarja Ratna, the most strange and wonderful happenings continuously unfolded with such lustrous brilliancy and spiritual strength, with such a mettle and might, that the participants minds were astonished and their hearts drowned in unfathomable ecstasies. 

With curious wonder, those fortunate souls who had amassed such pious merits as enabled them to be present there, witnessed scenes which appeared like the simultaneous presence of the sun, moon and lightning, shining and sparkling, gleaming and glittering all together in one place.
Whatever outsiders came to the Acarja's house during this time found that they had not the power to open their eyes. They began to talk among themselves, "Why is it that at Candrasekhar's house we can't open our eyes?"
Then the Baisnabs would simply smile to themselves without revealing anything further. Such is the impassable, impervious and impenetrable nature of Caitanya Maya, the illusory energy of Lord Caitanya; that no one could guess the mysteries of these occurrences. In this way Sré Gauracandra enjoys His inconceivable pastimes with His associates in Nabadwip. 

Oh My brother, please hear these topics about Lord Caitanya. In the Madhyakhanda, His Divine activities and where they took place is being described. Thus Brindaban das, while singing something of the glories of the lotus feet of Sré Caitanya and Nityananda Cand, comes himself to know something of Their secrets.

 {It was in vogue at this time for eminent scholars from various countries to open their own private schools in Nadia.}
 [As Narottam das is known as Thakur Mahasoy, Srinibas as Acarja Prabhu and Raghunath das Gosvami as Das Gosvami, similarly Gadadhar Pandit is known as Pandit Gosvami].

 In those days copies of books were obtained by paying a scribe to copy all of the verses by hand.

Sri Ganga Das Pandit

My obeisances to Sri Gangadas Pandit, whose disciple is the husband of Sarasvati, the Master of the Vedas. 				  [C.B.Madhya 1.283]

After the ceremony in which Sri Gaursundor was invested with the sacred thread, He took up his studies at home, under the tutelage of his father. However, when Sri Jagannath Misra saw that his son was very eager to be admitted to an academic institution, his father took him to the house of Sri Ganga das Pandit to get Him admitted into the Pandit's tol. In Krsnalila Ganga das Pandit was the teacher of Balarama and Krsna, Sandipani Muni. 

When he saw that Jagannath Misra had come to his house, Ganga das got up to respectfully receive him and after embracing him, he very affectionately requested him to take his seat. Jagannath Misra addressed him, "I have brought my son to you. Please become his teacher and instruct him how to read and write."
Sri Ganga das Pandit replied, "Only unless one is greatly fortunate does he get the chance to instruct a child who is endowed with the symptoms of such a high-souled, saintly person. I will teach him to the best of my ability." 
Thus Jagannath Misra presented his son Nimai into the hands of Ganga das Pandit and then returned home. While looking at his new disciple, Gangadas became immersed in great happiness and kept Nimai with him just as if he was his own son.									 [C.B.Adi 8.32]

Ganga das could understand by the divine appearance and nature of this boy that he was not ordinary, and so he began to carefully instruct him. The boy Nimai had such a miraculous intellect that after hearing the sutras only once, he had completely committed them to memory. Within a few days he came to occupy the seat at the head of the class. 
Gradually it came to pass that sometimes Nimai would explain the sutras even better than his teacher. Not one amongst hundreds and hundreds of students in the tol could rival him. Ganga das understood very quickly that Nimai was his best student. Whatever pastimes the Lord enacts, He does so to the penultimate degree. Nimai would establish one conclusion, then defeat that by establishing another, and then establish the original conclusion again with better arguments. Seeing his genius the other students were simply struck with wonder and Ganga das Pandit was in total ecstasy. 
Amongst the better students of the Pandit were Sri Kamalakanta, Murari Gupta, Sri Krsnananda and others, to whom Nimai would pose many tricky questions. Their discussions would usually end up at the bathing ghat by the Ganga with loud arguments and eventually pushing and mud slinging.

After practising logic and rhetoric for some days under the tutelage of Ganga das Pandit, Sri Nimai Pandit then opened his own grammar tol by the order of His guru. His tol was held at the house of Mukunda Sanjoy, in the pavilion where they conducted Durga Puja. Day by day his students increased and even at such a young age he attained such proficiency in scholarship that everyone, including even Ganga das Pandit, was simply amazed. While He engaged in His pastimes of learning, His mother Saci Mata was very happy. 
Eventually the time came for Him to go to Gaya under the plea of offering rites for His deceased father. After being initiated by Sri Iswar Puri He returned from there a changed person. Now he explained all the sutras in relationship to Sri Krsna. But for this, he knew nothing else. Finally his students went to Ganga das Pandit to inform him of the new developments. 
That afternoon when Nimai came to offer his respects to his guru, Ganga das Pandit very affectionately blessed him, saying, "Bap Biswambhar! (Bap is an affectionate term which literally means father, but which is used loosely, even by mothers to address their sons). 
"Now hear my words. The scholarship of brahmanas is not a matter of small fortune. On both sides of your family; Nilambar Cakravartti, your maternal grandfather, and your father Jagannath Misra were both highly qualified. They weren't uneducated fools. You are also very qualified to explain the ins and outs of logic. If by giving up teaching one attains devotion, then why didn't your father and grandfather give it up? Were they not devotees? Considering all this, please continue your studies. By study one becomes a Baisnab brahman. If a brahman becomes a fool then how will he distinguish between good and bad? Reflecting on these matters you should pursue your studies and continue to teach your students nicely. On my honour I am stating this, that you might not explain things in a contrary fashion."

Nimai replied, "By your mercy, there is not a soul in Nabadwip who can defeat me in philosophical debate. Let me see which of these great pandits can refute the explanations of the sutras that I will now give. I am going to the tol to begin instructing these points just now." 
Hearing these words of Sri Gaursundor, Ganga das was pleased. Mahaprabhu took the dust of his lotus feet and went off to the tol. 

"What is left for Ganga das to accomplish; who has the Most Worshipful Person in the fourteen worlds as his disciple?" 			 [C.B.Madhya 1]

Sri Jagadish Pandit

"Sri Jagadish Pandit is the saviour of the world. He distributes the nectar of love of Krsna just like a dense mass of dark clouds in the sky distributes rainfall." 								 [C.C.Adi11.30]

Sri Jagadish Bhatta took his birth in the region of Gaihati. His father's name was Sri Kamalaksa Bhatta, who was the son of Bhatta Narayana, of Goyghar Bandyaghat. Both the mother and father of Jagadish were very devoted Bisnubhaktas. After his parents passed away he came with his wife to live on the banks of the Ganges. His wife's name was Dukhini debi. (His younger brother Mahesh also came with him to reside on the banks of the Ganga.) They built their house near the home of Jagannath Misra.

Sri Gaursundor instructed Jagadish to preach Hari Nam at Nilacal. Thus it came to pass that he took shelter of the lotus feet of Lord Jagannath. At that time he prayed at the feet of Lord Jagannath and was rewarded by obtaining a Deity of the Lotus eyed One. This Deity was carried by suspending Him from a staff, all the way from Jagannath Puri to the village of Jasora, on the banks of the Ganga near Cakdaha. This staff is also still being worshipped in the temple of Lord Jagannath at Jasora.
This temple is presently under the charge of Sri Gauriya Math, and is a rickshaw ride away from Cakdaha railway station, on the Sealdah-Krsnanagar line. Lord Caitanya and Lord Nityananda sometimes used to go to Jasora to have festivals of sankirtan. 

In the temple are Deities of Sri Jagannath Deb, Sri RadhaBallabhjiu
and Sri GaurGopal. It is said that the GaurGopal Deity was established by Sri Duhkhini Debi. The Deity is a very beautiful golden colour. 
After Lord Caitanya conducted a sankirtan festival at the home of Jagadish Pandit, He planned to go to Nilacal. Duhkhini however, could understand the Lord's mind and was thus very distressed by feelings of impending separation. Her heart was the home of very intense feelings of motherly affection (Batsalya Ras) towards Sri Gaursundor. At that time Mahaprabhu gave her this Deity and said, "I will eternally remain in your house in this form of GaurGopal." From that day this Deity of GaurGopal is being worshipped here. 

Jagadish Pandit, who was an ecstatic dancer in Gaura lila, is described in Gaur Ganoddesh Dipika as being Candrahasa, an accomplished dancer in Krsna lila. He went every year to Puri and was also present at the (Ciradoy) Danda Mahotsab at Panihati. He had a son, Sri Ramabhadra Gosvami, but their line has presently died out. Some of their descendants previously lived in the village of Dhubariya, near Jaforganj, within the District of Dhaka.
His disappearance is on the third day of the bright fortnight in the month of Paush.

In Caitanya Caritamrta there are two Jagadish Pandits mentioned. One is listed amongst the associates of Sri Caitanya [C.C.Adi 10.70-71], and the other is counted amongst the followers of Nityananda Prabhu.[C.C.Adi 11.30]
According to the opinion of Ananda das, fifth in the line of disciplic succession from Jagadish Pandit and author of Jagadish Caritra, these two Jagadish's are one and the same person. However, he has also mentioned Jagadish Pandit's identity in Braja lila as Kalabati.

On one Ekadasi day, the young Sri Gaurahari was crying incessantly. His parents told him, "First tell us what you want! We'll bring it but please don't cry."
He replied, "If you don't want me to die, then immediately go to the house of two brahmans by the names of Jagadish and Hiranya, with whom I am very pleased. They are both fasting for Ekadasi but they have prepared rice and many other preparations for offering to Lord Bisnu. If you can obtain some of that Bisnuprasad then I'll recover my health and be able to move about. If I can eat that then I'll be alright.
Hearing this impossible request of her son, Saci Mata put her hand to her head and began to lament. The neighbours laughed in amazement, "How is it that such a young child as this is aware that today is Ekadasi? Even more astonishing is that he knows that two brahmanas who live two miles away from here have prepared special offerings for Lord Bisnu today." Then the ladies told Him, "Bap Nimai, don't cry any more, we'll bring what you have requested." 
When the two brahmanas heard of the child's request they were very pleased. Both of them were very intimate friends of Jagannath Misra and they were well aware that the Supreme Personality of Godhead Sri Hari had appeared in his house. Therefore, whatever they had prepared for Lord Hari they brought before Sri Gaurahari and told Him, "Bap, Biswambhar! We have brought everything which You requested. Now please eat it in great happiness and don't cry any more." 
Bhagavan Sri Gaursundor, along with His friends, then enjoyed that feast. While doing so, He showed His transcendental BalGopal form to Jagadish and Hiranya.
His bodily lustre appearing like a fresh rain cloud, with a peacock feather adorning His head, the splendour of His beauty was reflected in the faces of the other boys in whose company He was enjoying this feast. Such a charming and beautiful sight was revealed before the eyes of Jagadish and Hiranya. Seeing this scene, the two brahmanas loudly chanted, "Hari! Hari!"
[C.B.Adi 6 & Gauranga Campu 9.20]

In Gaur ganoddesh dipika it is revealed that Jagadish and Hiranya were wives of the Vedic brahmanas in Krsna lila.

Sri Sivananda Sen
"I bow to Sivananda, who is full with divine love and whose wealth, caste and life are as the twin feet of Gaura."[Baisnab Bandana / Debkinandan das]

Sri Sivananda Sen was a very intimate servant of Sri Caitanya Mahaprabhu. Just before the rainy season (Caturmasya) he would lead the associates of Caitanya Mahaprabhu from Bengal to Puri, where they would go each year, to see the Lord. All of the expenses of this journey were born by him, Sen Sivananda.										[C.C.Adi 10.54]

Wealth and opulences are properly engaged in the service of Sri Hari, the guru and the Baisnabs. Sivananda Sen was the emblem of this in that he always used his property and possessions in this way, in the service of Sri Gauranga and His devotees. His entire family, sons and servants were all devotees of Caitanya Mahaprabhu.
His three sons, Sri Caitanya Das, Sri Ram das and Sri Karnapur das, were extremely devoted to Mahaprabhu. His two nephews, Sri Ballabh Sen and Sri Kanta Sen were also great devotees.
Sen Sivananda used to reside at Kumarhatta, which is presently known as Halisahar. The location of his worshipful Deities, Sri Sri GaurGopal is unknown at present. However, it has also been conjectured that, though his ista mantra was in fact, Sri GaurGopal, he may not have actually possessed Deities in his house to this description. In Caitanya Caritamrta, when Nrsimhananda brahmacari was making an offering of bhoga to the Deities in the home of Sivananda, Lord Jagannath was present, along with Mahaprabhu and a Deity of Nrsimhananda.
The Deities worshipped by Srinath Pandit, the guru of Kabi Karnapur, are still residing at Kalyani. This is the temple of Kesto Ray, and is located a few miles from Caitanya Doba.

In his Gaur ganoddesh dipika, the son of Sivananda, Sri Kabi Karnapur has written that the gopi in Brindaban by the name Bira duti, who was the messenger of Srimati Radharani, is presently known as Sri Sivananda Sen.

The devotees would depart for Puri one month before the Rathjatra festival and travelling by foot, they would arrive one month later.
One day, the devotees departed from Kumarhatta, as it was an auspicious day to begin a journey. At first they came to Sri Adwaita Acarja's house in Santipur. After conducting a festival there for one day, Adwaita prabhu, his wife and son accompanied the party to Mayapur where they took darshan of Caitanya Mahaprabhu's mother, Saci Mata. She was somehow or other passing her days in great separation from her son. The devotees all offered their obeisances to her and she in turn offered obeisances to the feet of Adwaita Acarja and his wife Sita Thakurani. Then, while remembering her son, she began to cry. Adwaita Acarja Prabhu and his wife consoled Saci Mata as best as they could, and then, along with the other devotees, they commenced their journey.
Though Lord Caitanya had ordered Nityananda Prabhu to preach in Bengal, he would also accompany the devotees to see Mahaprabhu. Also present were Sri Acarjaratna, Pundarik Biddanidhi, Sribas Pandit, along with his brothers and their wives, Vasudeb, Govinda and Madhab Ghosh, Murari Gupta Ojha, Sri Raghab Pandit, Sri Khandabasi Narahari, Sri Gunaraj Khan, etc.
Sen Sivananda would bring his wife and their sons and many of the other devotees as well would bring their wives. The Thakuranis (ladies) would prepare many varieties of foodstuffs, which were the favourite preparations of Mahaprabhu. Sivananda would make the arrangements for everyone's meal, as well as the paying of the tolls at the ferry gates. Wherever they would halt for the night, they held a festival of dancing and chanting of the Holy names.

Sivananda Sen knew all the paths through Orissa. One day he remained behind at the ghat to settle their account with the toll collector, while the rest of the party went ahead. After walking some distance they sat down to rest underneath a tree. Sivananda, however, was held up and not able to come right away and thus there was no arrangement for their meals.
Having walked quite some distance that day, everyone was very hungry. Nityananda began to abuse his name and was ready to curse him. "Where is that Siva? Everyone is dying of hunger but still he hasn't come. No one is arranging any prasadam. Let his son die (of hunger) as well!"
Just then Sivananda arrived. His wife went to him with tears in her eyes, "You didn't manage any prasadam and now Gosai is very angry. He has cursed your sons to die."
Sivananda replied, "Now don't you become crazy. No need to cry needlessly. Just try to get a hold of yourself."
Consoling his wife he came to where Nityananda Prabhu was and offered his dandabats. Nityananda, still in an angry mood, gave him a good kick. Sivananda felt great pleasure to get this mercy from Sripad Nityananda and immediately went to the house of one Gauriya Baisnab to arrange prasadam and a place to stay for the devotees. Then he went to bring Nityananda Prabhu there to accept prasadam with the devotees.
After they had finished their prasad, Sivananda came to offer his obeisances at Nityananda Prabhu's lotus feet. He prayed to Him, "Today in accepting me as Your servant, You punished me fittingly, according to my offence. But such is Your tenderness that under the pretence of punishment You actually awarded me such great mercy. Who within the three worlds can understand Your character? The dust of Your lotus feet is very difficult to obtain even for Lord Brahma, but even such a low, vile wretch as me received the touch of these lotus feet on his body. Today my birth and the heritage of my forefathers has become successful, and today I have received devotion to Sri Krsna, as well as the ordinary objects of attainment for human beings, religion, economic development, sense gratification and liberation."
Hearing these words of Sivananda, Nityananda Prabhu became so happy that he rose up and very lovingly embraced him.

One year Sivananda came to Puri, bringing his son, Caitanya das with him. One day Caitanya Mahaprabhu asked the child, "What is your name?"
To this the child replied, "Caitanya Das."
Mahaprabhu asked Sivananda, "What kind of name is this?"
Sivananda, "As I received inspiration in my heart, so I have chosen this name."

On another day Sivananda suggested to his son that he invite Mahaprabhu for lunch. When Caitanya das made this request Mahaprabhu accepted the affectionate invitation offered by the boy.
Sivananda, along with his wife, prepared many preparations of foodstuffs, feeling very happy in heart that Mahaprabhu would be taking his lunch at their house that day.
When Mahaprabhu arrived, Sivananda offered his obeisances and after washing Mahaprabhu's feet he seated Him for lunch. At this point Mahaprabhu told them that today's invitation has been extended by Caitanya das.
Then Caitanya das placed in front of Mahaprabhu, yogurt, limes, ginger, flower pakoras and other salty preparations, arranged very nicely. Seeing this arrangement Mahaprabhu said, "This boy understands My mind. Therefore today I am very pleased to accept his invitation."
Mahaprabhu very happily accepted this prasadam and after finishing, He called Caitanya das and gave him His remnants 			 [C.C.Antya 20]

Sri Sri Basudeb & Mukunda Datta Thakur Carit
Kabi Karnapur has written in his book, GauraGanoddeshDipika,
Braje sthitau gayakau tau madhukanthamadhuvratau |
Mukunda vasudebu tau dattau gaurangagayakau ||
"The two singers, who were previously known as Madhukantha and Madhuvrata in Braja, have taken their birth in the dynasty of Datta as Mukunda and Vasudeb, the celebrated singers of Sri Gauranga." 
In the kirtan of Sri Vasudeb Datta Thakur and Sri Mukunda Datta Thakur, Sri Sri Gaura Nityananda used to personally dance. Sri Mukunda and Vasudeb Datta were born at Cattagram in the village of Chanhara, Patiya Thana. Sri Vasudeb was the elder of the two brothers. 

When Mahaprabhu was returning from Ramkeli, after He had attempted to go to Brindaban, He met Sribas Thakur, Sri Vasudeb Datta and Sri Sivananda Sen at Kumarhatta. Receiving the news that Mahaprabhu had come to Sribas Thakur's house, Sri Sivananda Sen and Sri Vasudeb Datta Thakur came there to meet him. 
Vasudeb Datta is especially dear to the Lord and by His mercy he is acquainted with all of the truths regarding the supreme science of devotion. He is the well-wisher of the entire universe and is extremely compassionate towards all the living entities. He appreciates the good qualities and virtues of others, never seeing their faults. His dealings with the Supreme Lord and the Lord's devotees are exactly befitting his relationships with Them. He is intoxicated with the mellows of devotional service to Sri Krsna Caitanya.
Seeing Vasudeb Datta, Sri Gaursundor embraced him and shed tears for a long time. Vasudeb Datta caught hold of the Lord's lotus feet and cried very loudly. To hear the weeping of Vasudeb Datta, no one, not even dry wood or stone, can restrain his tears. No one can be found to compare with Vasudeb Datta in the estimation of his wonderful qualities. He is so dear to the Lord that the Lord Himself stated, "I belong only to Vasudeb." 
Again and again Sri Gaursundor said, "This body belongs to Vasudeb Datta. Wherever Datta likes to sell Me in that place I am sold. There is no exception to this; it is the simple truth. Whoever receives even a faint touch of his favour becomes the object of Krsna's special attention and kindness. I am simply speaking the truth. Hear Me, Oh devotees! This body belongs only to Vasudeb Datta." 
Hearing of the Lord's special mercy on Vasudeb, the assembled Baisnabs began to cheer, "Hari! Hari!" 

Every year the devotees from Bengal used to come and see Sri Caitanya Mahaprabhu at Puri during the time of the Rathayatra festival. One year, just after their arrival, the Lord met them and arranged for their accommodation. As soon as He saw Vasudeb Datta, the older brother of Mukunda Datta, He immediately became very happy. Placing His hand on Vasudeb's body, He began to speak, "Although Mukunda is My friend from childhood, I nonetheless take greater pleasure in seeing you than in seeing him." 
Vasudeb replied, "Mukunda got Your association in the beginning. As such he has taken shelter at Your lotus feet. That is his transcendental rebirth. Although Mukunda is my junior, he first received Your favour. Consequently he has become transcendentally senior to me. Besides that, You very much favoured Mukunda. Thus he is superior in all good qualities." 
The Lord said, "For your sake only, I have brought two books from South India. The books are kept with Swarup Damodar from whom you can get them copied." Vasudeb delightfully received this news.

During the period when Lord Jagannath resides at the Gundica Mandir, the Lord went there and entered into the garden. Vasudeb sang a different song under each and every tree, while Mahaprabhu danced in great ecstasy.

When the devotees were preparing to return to Bengal after having spent the four months of the rainy season with Mahaprabhu, He again began to praise His devotees as He bid them farewell. The Lord respectfully told Sivananda Sen, "Take care of Vasudeb Datta very nicely. Vasudeb Datta is very liberal. Everyday, whatever income he receives he spends. He does not keep any balance. Being a householder, he needs to save some money. Because he is not doing so, it is very difficult for him to maintain his family. Please take care of Vasudeb's family affairs. Become his manager and make the proper arrangements." 
Sri Caitanya Mahaprabhu then embraced Vasudeb Datta and began to speak of his glories as if He had a thousand mouths. When Mahaprabhu glorified him, Vasudeb immediately became embarrassed and shy. He then submitted himself, touching the Lord's lotus feet, "My dear Lord, You incarnate just to deliver all conditioned souls. I have now one petition, which I wish You would accept. My Lord, You are certainly capable of doing whatever you like, and You are indeed merciful. If You so desire You can very easily do whatever You want. My Lord, my heart breaks to see the sufferings of all conditioned souls; therefore I request You to transfer the karma of their sinful lives upon my head. Let me suffer perpetually in a hellish condition, accepting all the sinful reactions of all living beings. Please finish their diseased material life." 
When Sri Caitanya Mahaprabhu heard Vasudeb Datta's statement, His heart became very soft. Tears flowed from His eyes, and He began to tremble. In a faltering voice He began to speak as follows, "Such a statement is not at all astonishing because you are the incarnation of Prahlad Maharaja. It appears that Lord Krsna has bestowed complete mercy upon you. There is no doubt about it. Whatever a pure devotee wants from his Master, Lord Krsna doubtlessly grants, because He has no duty other than to fulfill the desires of His devotees. If you desire the deliverance of all living entities within the universe, then all of them can be delivered without your undergoing the tribulation of their sinful reactions. Krsna is not incapable, for He has all potencies. Why should He induce you to suffer the sinful reactions of other living entities? Whomsoever's welfare you desire immediately becomes a Baisnab, and Krsna delivers all Baisnabs from the reactions of their past sinful activities. "I adore the primeval Lord Govinda, Who burns up to their roots all fruitive activities of those who are imbued with devotion." (BrahmaSamhita) 
Because of your honest desire, all living entities within the universe will be delivered, for Krsna does not have to do anything to deliver all the living entities." 
In this way, Sri Caitanya Mahaprabhu described the good qualities of His devotees one after the other. He then embraced them and bade them farewell. 
Sri Mukunda Datta sakha prabhur samadhyayi |
Jahar kirttane nace caitanyanitai ||
"Sri Mukunda Datta was the class friend of Sri Caitanya Mahaprabhu. The two Lords, Sri Sri Caitanya Nitai used to dance while he sang in kirtan."

Mukunda, who was the same age as Mahaprabhu, was especially dear to Him. 
They both studied together in the same school and as well, played together at various sports. Sri Mukunda was deeply attached to Lord Krsna from his early childhood. He didn't like to listen to any songs except those glorifying Sri Krsna. He was also averse to idling away his time in ordinary gossip. 
Just to enjoy some fun with his good friend, Nimai would catch hold of Mukunda's hand whenever He would see him and say, "If you cannot give the correct answers to the questions in logic that I will pose before you, then I'll not let you go." 
Mukunda was also a student of logic, but this Nimai Pandit simply liked to debate on hypothetical issues simply for the sake of argument, whereas Mukunda preferred not to waste his time in such wrangling. Mukunda also studied literature and rhetoric, so in those subjects he would pose questions and thus try to defeat Him. But he was never able to defeat Nimai Pandit. Being regularly defeated in argument, Mukunda used to avoid Nimai out of fear, taking another path whenever he saw Him approach. Nimai however, could understand the reason for this.

amar sambhase nahi krsner kathan | 
ataeva ama dekhi kare palayan || 

"Because I don't talk about Krsna, Mukunda runs away whenever he sees Me. This small fry wants to avoid Me does he. Let us see for how long he can avoid Me? Now I will become such a Baisnab that everyone will come to My door." 

One day Nimai, upon seeing Mukunda, caught his two hands and said, "Today I'll not let you go." 
Mukunda replied, "Grammar studies are for infants. I wish to discuss rhetoric with You." 
 Nimai retorted, "Alright. Ask Me any questions you please." 
Mukunda then began to ask Him the most difficult questions in rhetoric but the all-powerful Nimai gave the correct answer every time. After refuting one argument, He would again establish the very same point. Then Nimai told Mukunda to refute His arguments and establish his own conclusions, but Mukunda was unable to do so. Mukunda then began to think how to get free from this embarrassing situation. 
He didn't have to think long however, because this Nimai Pandit, Who also resides within the hearts of all living beings, could understand his mind and told him, "All right Mukunda, you can go home for today. Tomorrow we'll again deliberate on these points." 
Mukunda, who was simply glad to get his release replied, "Very well. Tomorrow we'll meet again." 
Saying this he took the dust from Nimai's feet and began to reflect, "Is it possible for an ordinary human being to be so vastly accomplished in learning; even in subjects which he hasn't studied? If such a noble and wise person as this were to become a devotee of Krsna then I would not leave his company for the space of even half a moment."
Sri Adwaita Acarja, Sribas Pandit, as well as various other Baisnabs, all loved very much to hear Mukunda's kirtan. He used to go every day to the meeting of Baisnabs at Adwaita Acarja's house, to sing. The devotees used to roll on the ground in the ecstasy of love to hear his kirtan, which was overflowing with the mellows of devotion. Sri Adwaita Acarja used to embrace him and bathe him with his tears. When Sri Iswar Puri came to Nabadwip one time, he also became thoroughly overwhelmed with loving sentiments to hear Mukunda's kirtan, and thus everyone could understand that he was the disciple of Sri Madhavendra Puri. 

Mahaprabhu first revealed His divine rapture at Gaya Dham. Returning to His home, He was a completely changed person, continually absorbed in ecstatic love for Krsna. Whereas previously He used to spend His time wrangling over fine points in grammar and logic, now in even the rules of grammar and verbal roots He saw only the name of Krsna. 
Receiving this news the Baisnabs came to see Him. All the while crying, "Krsna! Krsna!", He wept as He hugged their necks. Everyone was stunned in amazement and simply stood speechless. But seeing the flood of tears from the Lord's eyes and hearing His plaintive crying, they also began to roll on the ground, saying, "Krsna!, Krsna!" 

In the evenings, congregational chanting of the Holy name of Krsna was held at the house of Sribas Thakur and this was attended by all of the devotees. Mukunda was the first to sing, at which Sri Gaursundor fainted and fell to the ground in a swoon of love of Krsna. All of the devotees became absorbed in ecstatic love and so they spent their time, on into the night. Thereafter, the Lord caught hold of Mukunda and began to say, "Mukunda you are so fortunate. I spent so much of my time in the false pursuit of knowledge. By not achieving the grace of Krsna, my life has been wasted."

One day, in the courtyard of Sribas Thakur's house, where Sri Gaursundor held his nocturnal school of kirtan, the Lord revealed Himself as the Supreme Personality of Godhead to His devotees. For a period of twenty-one hours, He exhibited His opulences, calling all His devotees to come to Him so that He might bless them with the fulfilment of their most cherished desire. After having called almost all of His devotees, it was noticed that Mukunda was still waiting outside. At that time Sribas Thakur felt compassion for Mukunda and approached Mahaprabhu to ask Him, "You are showering Your mercy today on even the most fallen. Why haven't You called Your favourite, Mukunda? Will You not bless him as You have blessed us?" 
Mahaprabhu replied, "That small fry. He doesn't like to talk to Me anyway." 
Sribas, "What offence has he committed?" 
Sri Gaurasundar, "Mukunda is a hypocrite. He'll never get My mercy. Sometimes he takes a straw in his teeth to show his humility and sometimes he comes with a stick to beat those who are inferior to himself." 
Sribas, "I can't understand what offence has he committed?" 
Sri Gaursundor, "When he meets with the impersonalists he agrees with their nonsense philosophy. Then again when he meets the devotees he makes a show of devotion, crying and rolling on the ground. Those who disrespect My form are as though beating me with sticks. Whereas those who worship My form make Me supremely happy. In any case, those who, taking a straw in their teeth, sometimes come to praise but then again sometimes also come to criticize; they will never get My mercy. I cannot tolerate duplicitous behaviour." 
Mukunda, upon hearing this, was heartbroken and said, "I'll not maintain this body any longer. What is the use of maintaining this body, which is full of offences?" 
Again Sribas petitioned the Lord on behalf of Mukunda but the Lord remained adamant. 
Mukunda pleaded with Sribas Thakur, "Panditji, will He never again show me His mercy?" 
This time when Sribas spoke to the Lord He replied, "If he is still in a position to receive My mercy after ten million lifetimes then I will call him." 
Hearing this Mukunda began to dance in ecstasy, singing, "Ten million lifetimes, only ten million lifetimes, and I'll again see the Lord of my life again." Dancing and dancing he began to roll on the ground in the courtyard. 
Bhakta Vatsal, Sri Gaurahari, couldn't maintain His facade of false anger any longer and His heart began to melt, seeing the love of His devotee for Himself. 
He told Sribas, "Bring Mukunda to Me quickly, his ten million lifetimes have passed. He can see Me now." 
Sribas told Mukunda, "Mukunda, calm yourself, the Lord is calling you."
But Mukunda had lost himself in ecstasy and was simply saying over and over, "I will see Him again, after ten million births, I will see Him again." His chest had become soaked with the tears falling from his eyes. Sribas saw that Mukunda was not externally aware of anything, having lost himself in the happiness of his heart. This time Sribas caught hold of him and called out, "Mukunda! Mukunda! Calm down. The Lord is calling you!" 
By the touch of Sribasa's hand, this time Mukunda heard him. 
"Panditji, what are you saying?" 
Sribas, "Prabhu is calling you." 
Mukunda, "With this sinful body how can I go to see the Lord? I have ten million lifetimes of weeping to do before I can see Him again." 
The Lord Who resides in everyone's heart could understand everything and so He came Himself to call Mukunda, "Mukunda! Come here. Just see My transcendental form!" 
Sribas caught hold of Mukunda and forcibly brought him to the Lord's lotus feet. Mukunda, who was floating in an ocean of tears, simply said, "My Lord. I am a great sinner," and then fell unconscious at the Lord's lotus feet. 
Regaining consciousness after a short while he began to roll on the ground saying, "Because my faith in devotional service is weak, I am simply fit for the rubbish pile. Without devotion what happiness can I ever hope to achieve? Duryodhana was able to see Your Universal Form, that form which is searched out through all the Vedas. Nevertheless his fate was simply to be annihilated with the rest of his family. Thus without devotion, there is no possibility of attaining real happiness."

Mukunda continued to weep loudly so Mahaprabhu lifted him up from the ground and embraced him saying, "I told you that you would only be able to see Me again after ten million lifetimes, but due to your sincere and firm faith that time has passed in the space of half a moment. You are the eternal object of My affection. There is no offence on your part. I only behaved with you like this to educate the people in general. Actually, you are fully imbued with devotion. You are My eternal servant, and I eternally dance on your tongue."
"As you are My pet favourite, may you become so to all of the great souls. Whenever and wherever I incarnate Myself, there you will be present to sing My glories." All the assembled devotees called out in ecstasy, "Hari! Hari!" to hear this loving benediction. 

"Just after accepting the order of sannyasa, Mahaprabhu instructed Mukunda to sing, saying, "Chant! Chant!" as He began to dance. In all directions the devotees responded, such that the heavens resounded with the Holy Names." 
During the time that the Lord lived in Jagannath Puri (Nilacal), Mukunda was also present with Him and continued to sing to Him. At the time of Rathjatra, Sri Basudeb Datta, Sri Gopinath and Sri Murari formed one kirtan group which was headed by Sri Mukunda. Along with Sri Kasisvar Pandit, Mukunda's body was very strong and so he used to help Kasiswar clear a path during Rathayatra, so that Mahaprabhu could have darshan of Lord Jagannath. 
Sri Mukunda Datta Thakur's disappearance is on the full moon day of the month of Jyoistha (May-June). 

Sri Bakreshwar Pandit
Sri Bakreshwar Pandit was present with Sriman Mahaprabhu during His pastimes in Nabadwip and after His acceptance of sannyas he also accompanied Him to Jagannath Puri. During the time of the Lord's residence in Puri he continued to live with Him there as well. 

Sri Bakreshwar Pandit took birth in the village of Guptipara, near Triveni. He was an especially proficient dancer and kirtaniya and could dance continuously for 72 hours. When Sri Caitanya Mahaprabhu began His pastimes in Nabadwip of congregational chanting of the Holy Names of Sri Hari, Sri Bakreshwar Pandit was an important singer and dancer in that assembly. It was by his mercy that Debananda Pandit was delivered from the wrath of Mahaprabhu. He was also present during the Lord's journey to Ramakeli. 

One evening Bakreshwar Pandit came to perform dancing and chanting of the Holy Names at the house of one devotee from Kulia, across the bank of the Ganga from Nadiya. Receiving this auspicious news Debananda proceeded there. When he saw the appearance of the symptoms of divine love in the person of Sri Bakreshwar Pandit he became charmed.
Gradually a great crowd gathered at that place and Debananda Pandit, took a cane in his hand to keep the crowd in order, so as not to obstruct the ecstatic dancing of Sri Bakreshwar Pandit. In this way, Bakreshwar Pandit performed chanting and dancing for two praharas (six hours), late into the night. 
When he finished dancing and sat down, Debananda came and offered dandabats at the lotus feet of Sri Bakreshwar Pandit, who became pleased with this service and blessed Debananda with the words, "Krsna bhakti hauk" / "May you attain devotion to Lord Sri Krsna." 
From that day devotion was awakened in the heart of Debananda by the mercy of Bakreshwar Pandit. Thereafter, when Mahaprabhu came to Nadiya to have darshan of His Mother and Mother Ganges, he bestowed His mercy on Debananda at Kulia. "Because you have served Bakreshwar I have noticed you. Bakreshwar is fully imbued with the Lord's transcendental energy, and whoever becomes devoted to him, attains to the lotus feet of Sri Krsna. His heart is the personal abode of Sri Krsna and as Sri Krsna dances, so Bakreshwar also dances. Wherever one can get the association of Bakreshwar, that place is the sum total of all Holy places and is as good as Sri Baikuntha. 

"Bakreshwar Pandit's disciple was Gopal Guru Goswami and Gopal Guru Goswami's disciple was Sri Dhyancandra Goswami. In his Dhyan Candra Paddhati, Dhyan Candra Goswami has written, "That person who was previously very expert in the arts of singing and dancing, the gopi Tungabidda, is presently renowned in the world as Bakreshwar Pandit.
In the opinion of Kabikarnapur Gosvami (Gaur ganoddesh dipika), "Who was previously a member of the Caturbyuha, Sri Aniruddha, has now become Bakreshwar Pandit. Sasirekha was also present in Bakreshwar Pandit."

Totally mad with ecstatic love, he would dance in such a way as to please the Lord Gaursundor very much. Sri Caitanya Mahaprabhu personally sang while Bakreshwar Pandit danced and thus Bakreshwar Pandit fell at the lotus feet of the Lord and spoke as follows, "Oh Most Merciful One! Oh Candramukha! Oh Moon-faced One! Please give me ten thousand Gandharbas. Let them sing as I dance and then I will be greatly happy." 
Lord Caitanya replied, "I have only one wing like you but if I had another I would fly in the sky!"

He has appeared on the fifth day of the dark fortnight of the month of Asar and he closed his pastimes in this world on the sixth day of the bright fortnight of the month Asar. 

Bakreshwar Pandit's worshipful Deities, Sri Sri RadhaKanta, Whom he worshipped in Kasi Misra's house, (also the residence of Sri Caitanya Mahaprabhu {Gambhira}), are still being worshipped there to this day. 

Sri Raghab Pandit
On his return to Nilacal from Ramakeli (after He decided not to go to Brindaban), Mahaprabhu came from Sribas Pandit's house at Kumar Hatta to Raghab Pandit's house at Panihati.					    [C.B.Antya 5.75]

When Mahaprabhu arrived at Raghab Bhavan, He remarked, "Now that I am here in Raghab Pandit's house, all the fatigue of my journey has completely left Me. The same result that one gets by immersing himself in the Ganges is achieved by coming to Raghab Pandit's house. Today we will have a festival here."

In Raghab Pandit's house, Srimati Radharani Herself cooked. Thus within a short time, with Raghab Pandit's expert assistance, many varieties of items were prepared. After the bhoga was offered to the Deity, the Two Prabhus, Sri Gauranga and Nityananda sat down to honour the prasadam.
"What excellent cooking," the Lord declared. "I never have eaten such tasteful sak as this anywhere else." Raghab Pandit knew that the Lord was very fond of green vegetables and so he would prepare many varieties of sak.
After finishing Their meal and washing Their hands, the two Lords went outside to sit down. Just then Sri Das Gadadhar arrived. He made dandabats to Mahaprabhu, Who in turn showed His mercy to Gadadhar. Then Purandar Pandit and Paramesvari das Thakur arrived. After a little while, Sri Raghunath Vaidya also came there. In great happiness Mahaprabhu discussed various matters with all of them. Gradually many devotees arrived and a great sankirtan festival began. Sri Damayanti debi, Raghab Pandit's sister, was extremely devoted to the service of Mahaprabhu, so she took advantage of this opportunity to serve the Lord to her full satisfaction.

One day Mahaprabhu told Raghab, "My second body is Nityananda. Whatever He makes me do, I do. Whatever pastimes of Mine are secret, I perform though Him. Later on you will be able to understand all of this. What is very difficult to obtain, even by the master of all mystics, you can very easily attain by the potency of Nityananda Prabhu's Name."
Having said this much, Mahaprabhu set out for Baraha Nagar. As he was leaving, he told Makardhwaj Kar, "You should serve Sri Raghab Pandit."

To the Pandit's infinite delight, Nityananda Prabhu arrived there after a few days. Raghab Pandit was spontaneously attracted to Nityananda in ecstatic love, thus his happiness soared to unknown limits by receiving Him in his home. Nityananda took up his residence there and Makaradhwaj Kar along with his family began to engage in His service. 
By the order of Nityananda Prabhu, many devotees began to assemble for a sankirtan festival. The great singer Madhab Ghosh arrived along with his two brothers, Basu Ghosh and Gobinda Ghosh. The three of them were the emperors of song. Finally Nityananda Prabhu inaugurated the sankirtan festival by beginning His ecstatic dancing and singing. Soon Raghab Pandit's house became transformed into an ocean of ecstasy.
Eventually Nityananda sat down on the bedstead and ordered the devotees to perform His abhishek. Raghab Pandit brought the necessary paraphernalia, sandalwood paste, flowers, lamps, offerings of foodstuffs and water.
To the accompaniment of ecstatic chanting and dancing, the devotees began to pour water on Nityananda Prabhu's head. Then, after he had put on fresh cloth, they began to smear sandalwood paste all over his body. A flower garland of forest flowers was placed on his neck while Raghab Pandit held an umbrella over his head. Two devotees on each side began to fan him with yak-tail whisks. All directions were filled with an uproar produced by the ecstatic emotions of the devotees which were generated by the loving glances of Nityananda Prabhu.
At that time Nityananda told Raghab, "Bring me a garland of kadamba flowers."
Raghab Pandit asked, "Prabhu, where will I get kadamba flowers? It isn't the rainy season now."
Nityananda told him, "Go and look in the garden."
Raghab Pandit went into the garden and saw a miraculous sight. On a lemon tree were many kadamba flowers in full blossom. He now became completely subdued by ecstatic love and his external consciousness receded far away. He at once picked all the flowers and strung a beautiful garland. Bringing this garland to Nityananda Prabhu, he placed it on His shoulders while the devotees roared with ecstasy. Seeing the glories of Nityananda Prabhu, the devotees were completely transported to the world of utter amazement. Then Nityananda Prabhu revealed to their eyes even further transcendental pastimes. 

At one point, as all the devotees were sitting down, the room became pervaded with the scent of a flower called Damanak.
Nityananda asked them, "Now which flower's scent do you smell?"
Everyone replied, "Damanak."
Nityananda Prabhu told them, "I will explain to you this mystery. Today Caitanya Gosai has come here from Nilacal, being attracted by your kirtan. On his transcendental body is a garland of damanak flowers, all picked from one tree. For this reason the room has been filled with the ecstasy of that scent. Simply due to your ecstatic dancing and chanting, Mahaprabhu has come here from Nilacal. Hearing His words the devotees became filled with wonder."										[C.B.Antya 5.294-97]

"While eating, while lying down to rest and while wandering about; Nityananda Prabhu spent not a single moment without the accompaniment of sankirtan."									   [C.B.Antya 5.360]

Raghab Pandit's name in Brajalila was Dhanistha.

Nandan Acarja
Nandan Acarja saw Sri Nityananda Ram, the best of the MahaBhagavatas, standing before him, His bodily effulgence shining like the rays of the sun. His body appeared very large, like the trunk of a great tree, and He was dressed in the garb of an avadhut.
Absorbed in a very grave mood and radiating perfect serenity and calmness, He incessantly repeated the name of Krsna. He is non-different from Sri Caitanya, for it is He Who is fully conscious of the position of Lord Caitanya and thus it is Nityananda Who reveals Lord Caitanya to the inhabitants of the three worlds. Occasionally he would roar very loudly while experiencing ecstatic love within Himself.
He appeared to be highly intoxicated like Balaram Himself. His lotus face was so captivating that it stole the mind away, a beauty which defeated that of ten million moons. The charming smile playing on His lips gives life to this otherwise dead and dying world. The brilliance of His teeth defeats the splendour of pearls. His wide, reddish eyes, the colour of the eastern sky in the early morning, enhance the radiance of His lotus face. His arms extend down to His knees and His chest is raised and erect. Though His lotus feet are very soft, He is a very accomplished traveller.(In those days the only means of travel was by walking or by riding in bullock carts).
Bestowing His mercy on everyone He meets, He makes them completely satisfied. Simply by hearing His sweet words one becomes free from the bondage of material activities. Nityananda Ray has now come to Nadiyapur and so the whole world raises an uproar with loud cries of joy. Who is that brazen character who will try to enumerate the glories of He who broke the sannyasa staff of Sri Gauranga? The whole universe is purified by uttering His name; He, Who delivered so many fallen fools and merchants. (Suvarna baniks) [This is in reference to the fact that Nityananda Prabhu was induced by Uddharan Datta Thakur to preach amongst the suvarna baniks (merchants) who were living in the area of Saptagram.]

Nandan Acarja was very delighted to have such a great personality in his home, and so he kept Him there and fed Him nicely. Whosoever hears of the arrival of Sri Nityananda Candra in Nabadwip, will undoubtedly be able to procure the great wealth of love of God. Jai bolihari!

Sri Biswambhar could understand that Nityananda had arrived and this filled Him with unending happiness. He would make remarks alluding to this fact, but no one could penetrate into the inner meaning of His words. "O My brothers! Within two or three days a great Mahapurush will come here."

On the very morning of Nityananda Prabhu's arrival, the Baisnabas happened to all come together at Sri Gauracandra's house, while He was engaged in worshipping Lord Bisnu. He then told them, "Today I saw a very wonderful dream. A chariot, decorated with a flag on which was emblazoned the insignia of a palm tree, came and stopped before my door. I could understand that this chariot had come to give substance to this otherwise meaningless world. Seated upon that chariot was a very powerful looking personality, carrying a great plough on His shoulder. He appeared to be restless. In His left hand He carried a cane to which was tied his waterpot. He was dressed in blue coloured garments with a turban on His head.
In his left ear hung a very dazzling earring. I thought that His mode and manners exactly resembled those of Sri Haladhar. Then that wonderful personality inquired, "Is this the house of Nimai Pandit?" At least ten or twenty times He asked this question. In the dress of a mahabadhut He appeared extremely formidable. In fact I don't think that I have seen anywhere before anyone as powerful as He. Seeing Him, I felt very much awed and so I inquired, "May I know something of Your distinguished and illustrious self?"
Then He laughed and replied, "I am Your brother. We will make each other's acquaintance tomorrow."
When I heard these words My happiness increased even further. I even began to forget My own existence, feeling that I had become the same as this wonderful visitor."
While speaking of His dream, Prabhu's external consciousness retreated far away and He began to roar very loudly again and again, totally imbued with the mood and manner of Sri Haladhar.
"Bring me My wine, bring Me liquor!", called Prabhu.
His menacing shouts were almost enough to shatter one's eardrums. Sribas tried to pacify Him, "Hear me Gosai! The liquor that you want is just by Your side. Whatever You wish to distribute to someone, he will easily obtain that."
The devotees retreated to some distance, their bodies trembling with fear, while they simply gazed with wide open eyes upon what was happening. They all thought to themselves, "There must be some explanation for all of this!"
Prabhu continued to storm in a rage, his eyes shining like the morning sky during the sunrise. His gait was unsteady as He laughed to Himself. Truly He appeared just like Sankarshan. After a few moments however, Prabhu again appeared to be situated in His normal self 
Then Murari Gupta began to explain Prabhu's dream according to his interpretation, "To me it appears that some Mahapurush has come here (to Nadiya)."
Prabhu exclaimed, "I already told you that much. I am asking you all where that distinguished person is, whom I am destined to meet. Go Hari das! Go Sribas Pandit! Go and look everywhere to see if anyone has recently arrived here."

These two stalwart Mahabhagavat devotees, in accordance with the order of the Lord, began to wander throughout Nabadwip, keeping their eyes open and their hearts filled with the joy of expectation. While they looked hither and thither, they remarked to each other, "It is my conjecture that Lord Sankarshan Himself has arrived here?"
Though they wandered around looking here and there, because they were overwhelmed with intense ecstasy, their actual inquiries amounted only to the space of half a moment and therefore bore no result. Finally, nine hours later, they returned to Prabhu only to report that they had seen no one.
They submitted at His lotus feet, "We didn't see anyone specifically possessed of any uncommon attributes, though we looked in the homes of everyone, be they Baisnab, sannyasi's, householders, or even infidels. As far as Nabadwip goes, we have looked everywhere. The only places we weren't able to search are in the nearby villages."
Sri Gauracandra simply laughed to hear their report. By some artifice He now began to intimate to them something of the mysterious and esoteric position of Nityananda.

During this incarnation, some people sing the glories of Sri Gauracandra, but when they hear mention of the name, `Nityananda', they get up and run away. This however, is likened unto those who worship Gobinda but who have no regard for Lord Sankar. Due to this sin, many will have to go to the house of Jamaraj. The incarnation of Lord Nityananda is a treasure house of many profound and concealed truths. Only those who have been shown these mysteries by Sri Caitanya are able to penetrate their hidden meaning. Those who without proper understanding criticize Nityananda Prabhu's unfathomable character, even though they may possess some devotion to Lord Bisnu, must nevertheless meet with many impediments and hindrances. Sribas and the other devotees are perfectly conversant with all of the truths regarding Him. It was only part of the pastime of the Lord, that they weren't able to find Him. After a few moments Prabhu smiled and told them, "Come along with Me and I will show you were He is."

With great exultation the devotees set out in the company of Mahaprabhu, their joyous cries of "Jay Sri Krsna!" reverberating throughout the sky. Sri Gaursundor took them directly to Nandan Acarja's house and immediately entered there.
Inside was seated a very high-souled and saintly person, Who appeared like a valuable gem stone, as radiant as ten million suns. His depth of absorption in devotional service was beyond understanding. Totally immersed in the object of His meditation, His lotus face displayed a perpetual smile. Through union in devotion Nityananda could understand that His Prabhu had arrived and so He opened His eyes while offering salutations to the Lord and His associates. The devotees remained standing in order to show proper respect, silently taking in this scene through their eyes. Mahaprabhu Biswambhar remained in front, having recognized Nityananda, the Lord of His life.
The form of Sri Biswambhar is like that of Cupid himself, adorned with heavenly scented flower garlands and first-class clothes, which are very light and soft to the touch. What is the effulgence of gold compared to the radiance emanating from His body? By seeing His beautiful face the moon himself develops a longing for such beauty. The captivating and enchanting forms of Sri Gauranga and Nityananda Ray literally steal ones mind away, as They wander throughout the town of Nadiya in the company of Their devoted followers. By seeing the radiance emanating from Their teeth one forgets about the value of pearls. By seeing Their beautiful locks of hair bound up on Their heads, one loses his consciousness all together and falls into a swoon. By seeing Their wide, expanded eyes, one can think only of lotus flowers. Their arms are long and graceful. Their chests are highly raised and adorned with very fine strands of the sacred brahminical thread. Their foreheads are decorated with beautiful lines of tilak. Though Their bodily limbs are unadorned by ornaments, still they appear very attractive. Simply by seeing the radiance emanating from the nails of Their lotus feet, one forgets entirely about the splendour of tens of millions of jewels. By seeing the laughter which emanates from Their lotus faces, one forgets all about the qualities of nectar. Thus Brindaban das sings of the lotus feet of Sri Krsna Caitanya and Nityananda Candra, Who are his life and soul.

In the Caitanya Ganoddesh Dipika of Ramai Pandit and the Gaur Ganoddesh Dipika of Balaram das, Nandan Acarja's identity in Braja lila is given as the gopi Harini.

On different occasions Sri Gaursundor and Sri Adwaita Acarja also used to hide Themselves in the house of Nandanacarja. These pastimes are narrated in the section on Adwaita Acarja.

Sri Basudeb Ghosh, Sri Madhab Ghosh And Sri Gobinda Ghosh

The three brothers, Sri Basudeb Ghosh, Sri Madhab Ghosh and Sri Govinda Ghosh were very expert singers. Sri Nityananda Prabhu Himself would dance as they sang.									   [C.B.Antya 5.259]

According to some, their maternal uncle's house was in the village of Buron (or Burangi) in Sylhet (Srihatta). Their father later took up residence at Kumarhatta. After residing there for some time, the three brothers came to live at Nabadwip. 

They were born in a family of Uttarrarhiya Kayasthas and were very intimate associates of Sri Sri NitaiGauranga. Srila Bhaktisiddhanta Sarasvati Thakur states that they are immediate expansions of Srimati Radhika's body. All three of them composed very sweet songs describing the lilas of Sri Gaursundor and Sri Krsna. They have particularly described the childhood pastimes of Gaura Hari, His sankirtan pastimes and acceptance of sannyasa, as well as descriptions of the beauty of Sri Nityananda prabhu. Basudeb Ghosh was known as the singer of Brindaban.

According to Gaurganoddeshdipika, Sri Govinda, Sri Madhab and Sri Basudeb were known in Brajalila as Kalavati, Rasollasa and Guntunga (Guntungi) Sakhis. Basudeb and Madhab were sent with Nityananda to preach in Bengal while Govinda was very satisfied to remain with Mahaprabhu at Nilacal.
[C.C.Adi 10.118]

Every year Basudeb and Madhab would come to Puri to see Mahaprabhu and perform kirtan during Rathayatra. 
Later in life they took up residence at different places. Sri Govinda lived in Agradwip, Sri Madhab in Dainhat and Sri Basudeb in Tamluk. 

There is a very well known legend about Govinda Ghosh Thakur and his Deity, Gopinath, which has been recorded by Sri Acyuta Caran Chaudhari Mahasoy as follows:
When Mahaprabhu set out for Sri Brindaban from Nilacal with His devotees, Govinda Ghosh was also present. One day, Mahaprabhu, after accepting his noon meal, extended his hand thus requesting some haritaki (dried fruit which aids in digestion). Govinda immediately ran out to bring some from the householders in the village near where they were staying. The next day when Mahaprabhu similarly extended His hand after lunch, Govinda again placed in it some haritaki. 
Mahaprabhu looked at him and inquired, as to how he was able to provide it so quickly, whereas yesterday it had required him some time to bring the haritaki. Govinda then replied that he had kept some for Mahaprabhu from yesterday.
Mahaprabhu said that since he was saving things he should remain in that village and manifest the worship of Sri Gopinathji there. As per the order of Mahaprabhu, Govinda began to worship Gopinathji, and after marrying he had a son who also assisted him in the worship of the Deity. 

However his wife, and then later on, his son also, passed on to the next world. Govinda became very sad. In a fit of anger he lay down on his bed. He didn't cook anything that day. Neither he ate anything nor did he offer anything to Gopinathji. In the night Gopinath came and began to massage Govinda's legs. Then He asked him, "I don't understand your intelligence. One of your sons dies so you decide, "What's the point in feeding the other one; let him die also." 
Govinda replied, "I don't know what you're talking about. You know I had only one son." 
"Am I not also your son? You are feeding Me and taking care of Me as your son. Now when I am dependent on you, you decide to neglect Me all together."
"Oh! So you are my son are you?! Then are you going to perform my sraddha and the offering of pinda to my forefathers. Will You do that?!"
"Yes, I can do it. Why not? So now will you give Me something to eat?"

Having heard Gopinath's reply, Govinda was very happy and got up to prepare an offering. 
To this day the Deity dresses in a plain white cloth with a white thread around His neck and with a kusa grass ring on His finger, He offers pinda on the disappearance day of Govinda Ghosh Thakur. 

Gopinathji's temple is a rickshaw ride away from Agradwip railway station on the Nabadwip-Katwa line.

In Tamluk, at the Sripat of Basudeb Ghosh Thakur, is a very beautiful Deity of Mahaprabhu, standing with His hands in an interesting mudra (pose), quite unlike any other Deity of Mahaprabhu anywhere else. In this connection, there is a local legend which is as follows.
When Basudeb Ghosh received the news of Mahaprabhu's departure from this world, he promptly proceeded to dig a hole in the ground and then he sat down inside it, to wait for his final breath. In other words this was to be his samadhi. 
Mahaprabhu however, appeared on the scene to express His disapproval of this plan. With one hand He offered His benediction and with the other indicated that Basudeb should get up out of the hole.

Tamluk can be reached by bus from the Mecheda railway station, which is on the Calcutta-Kharagpur line. One should request to get down at Jail khana mor (the intersection by the jail).

Sri Gadadhar Das Thakur

Sri Gadadhar das Thakur previously lived at Nabadwip. When the Lord went to live at Nilacal Sri Das Gadadhar also went there to be with Him. Later on Mahaprabhu sent him back with Nityananda Prabhu to preach in Bengal. 

He first stayed at Ariyadahagram, which is situated on the banks of the Ganges. Then he spent some time in Nabadwip, taking care of Saci Mata and Bisnupriya, but after their disappearance he came to live at Katwa, where Mahaprabhu had accepted sannyasa from Kesab Bharati. He was a very confidential associate of Sri Sri GauraNityananda. He is counted amongst the associates of both Nityananda and Gauranga. 

In Gaurganoddesh dipika it is stated that he is an incarnation of the effulgence of Srimati Radharani's body, as well as an expansion of Purnananda gopi, one of the sakhis of Lord Balaram. Though he was one of the associates of Nityananda Prabhu, the majority of whom were cowherd boys and thus situated in the mellow of friendship, he was always absorbed in the mood of a gopi, as per his eternal constitutional position. 

Once, as he was carrying a pot of Ganges water on his head, he called loudly, "Who wants to buy some milk?" 
Sometimes he would say, "Here is some first class yogurt. Whoever wants to buy some, please come here." 
Calling out like this, he would then laugh very loudly. 

When Mahaprabhu instructed Nityananda Prabhu to preach in Bengal, He sent Sri Ram das and Sri Gadadhar das along with Him.		  [C.C.Adi 11.13-14]

In Sri CaitanyaBhagavata, Sri Brindaban das Thakur has described the glories of Das Gadadhar in this way: 
"Nityananda Prabhu was personally present within the body of Sri Gadadhar das; such are his glories." 

One day Nityananda Prabhu came to Das Gadadhar's temple at Ariyadahagram. In the temple was a very beautiful Deity of Sri Bala Gopal, which Nityananda Prabhu carefully picked up from the altar. While holding Him against His chest, He began to dance in ecstasy. When all of the devotees saw that Gopal had taken shelter of the heart of Sri Anantadeb, they made the heavens resound with the vibrations of "Hari! Hari!" 
Nityananda Prabhu, Who was very robust and heroic, then began to roar very loudly while engaging in His ecstatic dance with Gopalji. Then Madhabananda Ghosh began to sing some songs describing Krsna's dan lila (from DankeliKaumadi). Hearing his sweet voice and the poetic descriptions of Krsna's dan lila, Nityananda exhibited all of the ecstatic symptoms within His body simultaneously, as He danced like one intoxicated. The gestures He exhibited while dancing were like flashes of lightning; His limbs moved with unparalleled grace. His expressive eye movements, His sweet smiling and eruptive laughter and the shivering and quaking of His head provided a feast for the devotees' eyes and ears. Bringing His two beautiful lotus feet together, He would then jump in such a way as to completely captivate one's mind. Whomever He looked at found themselves floating in an ocean of the mellows of love of Krsna. By His merciful glance they forgot about the existence of their physical bodies. 

The level of devotion that is sought by great yogis and munis was attained that day by the ordinary men and women of that place, as they relished the remnants of Lord Nityananda's love for Krsna. Someone as fat as an elephant, if he fasts for three days, becomes so thin and weak that he can barely walk. However, by the mercy of Nityananda Prabhu, one small child of that village didn't eat anything for one month, yet his movements and behaviour were like those of a lion. Such was the mysterious influence of Nityananda Prabhu, though no one could understand His activities, due to the Lord's yogmaya potency. Nityananda Prabhu thus enjoyed various pastimes at the temple of Gadadhar das Thakur. 

Amongst Caitanya Mahaprabhu's associates, no one wanted to go near the Mohammedan Kaji for fear that he might lose his caste. Simply by looking at the face of a Mohammedan, a Hindu would lose his name in society. Das Gadadhar however, had the power to influence the notorious Kaji and so he bestowed his merciful glance upon him. Even at their first meeting he was able to lift that Kaji beyond the limits of his caste and creed so that those limitations completely fell away. 

One day Sri Gadadhar das Thakur, intoxicated in ecstatic love while chanting the Holy Names of Hari, came to the house of the Kaji at Ariyadahagram and began to call him. 
The Kaji, in a fit of anger, came storming out of his inner apartments, but upon seeing the transcendentally serene appearance and mood of Das Gadadhar Prabhu, he became stunned. His anger softened and his expression became friendly. The Kaji inquired, "Thakur, why have you come just now?"
Das Gadadhar Thakur answered, "I should like to have a few words with you." 
"Yes, whatever you have to say, just speak up."
"Sri Sri GauraNityananda have appeared on this earth to distribute the nectar of the Holy Names to all classes of men, from the highest to the lowest, even to the most sinful, despicable persons. Why haven't you accepted this sweet treat? Why haven't you taken up the chanting of these nectarean Holy Names?"
"We'll accept it tomorrow."
"Why tomorrow?! Today you should accept. I have come here today to deliver you from the depths of ignorance and sin by the power of these Holy Names. So you please take this supremely auspicious Harinama. I will deliver you from all your sinful activities this very day."
Having listened to Gadadhar das Thakur's sweet speech, the Kaji became a little bewildered. He began to laugh and said, "Tomorrow I'll say Hari."

When he heard the two syllables ha and ri emanate from the Kaji's mouth, Das Gadadhar Thakur became overwhelmed in the happiness of ecstatic love and exclaimed, "Tomorrow?! Sir, you said Hari just now! All of your sins have flown far away. You have become supremely pure." Saying this he began to dance in ecstasy. 
The Kaji, having been purified by the transcendental vibration of Hari, took shelter at Das Gadadhar Thakur's lotus feet. In this way, Das Gadadhar Thakur delivered many sinful, wicked yavanas and other such people. 

He disappeared on the eighth day of the bright fortnight in the month of Karttik.

Gadadhar das Thakur's samadhi mandir and the samadhi of the hair of Lord Caitanya, shaven by the barber Madhu Sil when He accepted sannyasa, are interned within the same tomb near Keshab Bharati's ashram at Katwa. Sri Das Gadadhar Thakur established a temple here at the place where Mahaprabhu accepted sannyasa, and the Deity of Lord Gauranga was personally installed by him. This Deity is one of three Deities which were carved from one Neem tree, as per the order of Sriman Mahaprabhu, which he communicated one night to Narahari Sarkar Thakur and the bhaskar (deity-maker) through the medium of their dreams. The next day, when the two met and learned that they had both seen the same dream, they could understand that the Lord's instruction should be carried out immediately. The other two Deities are at Sri Khanda. There is also a Deity of Balarama (Nityananda) about half the size of Mahaprabhu. Thus the Deities here are known as Sri Sri NitaiGauranga. 

A local account of the history of this Deity of Balarama is as follows: He is said to have once been worshipped by Mineketan Ram das, who used to carry this Deity of Balaram with him wherever he went. Mineketan Ram's body was very strongly built, such that he could carry Balaram upon a simhasan mounted on his back. The simhasan itself weighed perhaps twenty kilos. When he became somewhat advanced in years and it was difficult to carry the simhasan, he entrusted the worship of his Balaram to the pujari of Lord Gauranga here. 

The original name of Katwa was Kanchon Nagar. After Mahaprabhu's acceptance of sannyasa Sacimata changed the name to Kantak Nagar. Kantak means thorn. The derivation of the name Katwa is narrated as follows. Since Mineketan Ram was a non-Bengali he used a Persian word for hair, awa. Thus the literal meaning of Katwa is "cutting hair" (Kat meaning to cut); in memory of the place where Prabhu's head was shorn of its beautiful curly locks.

The disciple of Das Gadadhar was Jadunandan Cakravarti. The present sevaits of this temple are his descendants. This is a very nice temple where many of the local people attend the arati ceremonies and classes on the devotional scriptures. There is a railway station at Katwa which is only one hour from Nabadwip. From there one should go by rickshaw to Gauranga Bari. 
Ariyadaha gram is reached from Calcutta by bus from Esplanade. The temple is referred to locally as Pat Bari.

Sri Kholabeca Sridhar Thakur
All glories to Sri Kholabeca Sridhar Thakur, who is full of compassion and tenderness. His bananas and radishes were eaten by the Lord Himself, Sri Sri Gauranga Ray.
Kholabeca Sridhar Thakur lived just on the border of Nadiya (Mayapur). He maintained himself by selling bananas, vegetables, banana leaves and cups. Whatever little income he had, fifty percent went for worship of Mother Ganges, and with the rest he somehow or other maintained himself. 
Towards the end of night, during the early morning hours (brahma muhurta), he would loudly chant Hari Nam. His atheistic Hindu neighbours who were devoid of devotion couldn't tolerate this and so used to berate him with abusive language, "This clumsy, boorish knave couldn't get enough rice to fill his belly, but it is we who have to suffer, as he keeps us awake by his loud moaning in hunger." 
Sridhar however, didn't bother with their ranting and raving. Rather, in great happiness, he simply carried out his own business. In the bazaar at Bamonpukkur he had a store. He was extremely honest and asked a fair price for his banana leaves and vegetables. He didn't like to haggle over the prices, so he simply asked a fair price to begin with. Thus saving valuable time and energy, he used it to remember the Holy Names. He didn't like to waste time speaking so much. The customers would simply hand him the correct price and take their goods in exchange. Whatever money he got from selling the various parts of the banana plant, bananas and radishes, he would use half for purchasing flowers and sweets for worship of Mother Ganges. Whatever remained he used for maintaining his household.
Sometimes, as instructed by His mother, Lord Gaursundor would come to the bazaar to purchase bananas, radishes and spinach. He used to barter with Sridhar, all the while cutting jokes. Sridhar would sell his goods at a fixed price, so Sri Gaursundor would offer half that much. Then Sridhar would get up and try to snatch away the vegetables from Sri Gaursundor's hands. But He wouldn't let go. Finally it would end up that the two of them were pulling the vegetables back and forth. Then many people would crowd around to see the fun. 
One day Mahaprabhu was haggling over the price of a banana flower with Sridhar. When Sridhar tried to snatch back the banana flower, Mahaprabhu chided him, "Why do you behave like this, My dear brother Sridhar? Some think that you are renunciant, but I know that you have so much hidden wealth. You are trying to snatch these things out of My hand, but after so many days you still don't know Who I am? I am the Father of the Ganges whom you worship. I am only telling you the truth."
Sridhar then cried, "Bisnu! Bisnu!", and put his hands over his ears. Hearing the Pandit's seeming blasphemy, he thought that perhaps Nimai had gone crazy. But Sridhar then reflected upon Sri Gaursundor's character very carefully. 
"His form is beautiful enough to bewilder Cupid himself (madanamohanarupagaurangasundara). The beautiful tilak on His forehead steals one's mind away. His dhoti looks very beautiful tied in three places and His hair is very wavy. Two things are very restless, His nature and His eyes. The white brahman thread encircling His body looks so beautiful, as though a subtle form of Ananta is residing on His body. His lips, red from chewing pan, He laughs and looks at Sridhar. Then again He takes some bananas, picking them up Himself."
As they conversed, Sri Gaursundor played with the bananas, setting them back down on the ground and then, laughing, picked them up again.
Sridhar said, "Please listen to me, Thakur! I am Your dog. So kindly forgive me. You don't have to pay anything. Take them for free!"
Mahaprabhu replied, "You are very clever, Sridhar! By selling bananas you have become quite wealthy."
Then Sridhar, as if to get rid of Him, asked, "My dear Thakur, are there no other stores in this bazaar?"
"There are so many, but what is that to Me? You are My regular supplier! Why should I give you up?"
"Yes, yes, dear Thakur, now I fall at Your feet. I am defeated by You. From today, I will give You whatever You want. You can take things for free."
"But you'll just give Me old, rotten things!"
"Dear Thakur, why should I give you bad vegetables?"
"Then it's all right. Very well, that sounds good."
After disputing in this way for a while, Mahaprabhu went home. Sridhar sat transfixed, gazing after Him, "Someday this boy will be a great liberated soul. How sweetly He speaks and what wonderful expressions He makes! Though He behaves with me in such a fickle manner, still I feel no remorse in my mind. He doesn't go to any other shop in the market but comes only to me. I am so fortunate!" 
Every day Sri Gaursundor used to eat vegetable preparations of Sridhar's banana stalks and banana flowers from his banana leaf plates and cups. "The Lord eats what is offered by His devotees. He doesn't even look at what may be offered by non-devotees even though there may be ten million varieties of preparations." 

Every day, Sri Gaursundor would go for walks and wander throughout the town with His disciples. One day He came to Sridhar's house. Sridhar knew the Lord very well, having seen Him so many times in the marketplace. Without cutting jokes with Sridhar, Gaursundor would not leave his shop. Sridhar offered Sri Gaursundor a seat.
Sitting down, Sri Gaurahari told Sridhar, "All day you chant Hari, Hari. You worship Sri Sri LakkiNarayan as well. But how is it you are so poor? You have so little to eat and your clothes are so meagre!"
"But Thakur, though I may eat little I am not fasting; and as for my clothes, whether they are few or many, still I wear something."
"My dear Sridhar, you may indeed be wearing some cloth but I see that it is patched in at least ten places. And though you live in a house, there is no thatching on the roof.
Just see, the people of Nabadwip worship Goddess Candi and Durga. They get so much material happiness from this. Isn't that so?"
"You have spoken correctly, dear Thakur. Still, everyone's days are passing the same. The king lives in a jewelled palace and eats dainty foodstuffs and wears the most excellent apparel while the birds simply live in the treetops. But tomorrow they will become equals, because everyone has to reap the results of his own activities according to the will of the Lord."
Then Mahaprabhu began to joke again. "Sridhar! I know you have so much wealth, but you are simply hiding it! I am going to tell everyone! I see how you cheat the people!"
"Thakur! You should go home now! I don't want to quarrel with You."
"Just one more thing, Sridhar. Whatever you want to give Me, please bring it now. Unless you give me something, I cannot leave here"
"Look, Pandit! I am a poor man. By selling banana stalks and bananas, I am not even able to feed myself properly. I just don't have anything suitable to give You."
"All right, let your buried riches remain hidden. For now, just give Me some banana stalks, bananas and banana flowers."
Sridhar thought to himself, "This brahman youngster might be somewhat touched in the head. If I answer back too much He might even beat me. And, because He is the son of a brahman, if He beats me, I won't be able to retaliate. Then again, I can't afford to give vegetables and bananas away to Him for free everyday. Yet because He is a brahman and thus an expansion of the Lord, whatever service I can render to Him is actually my great fortune."
Then he spoke, "You don't have to pay me anything today, Thakur. Here, take these bananas, banana stalks and banana flowers! But don't quarrel with me any more."
"If you give away nice things, my dear Sridhar, who can quarrel with you? But give nice ones. Don't give a blind cow in charity to a brahmana!" 
Thus having again enjoyed some joking words with Sridhar, Sri Gaursundor, along with His disciples, got up to leave for His house. Just as He was about to leave, he again asked Sridhar, "What do you think of Me? If you tell Me truthfully, then I'll go."
"You are the son of a brahman. An expansion of Bisnu."
"Sridhar! I'm surprised you still don't know who I am! I am a cowherd boy! The glories of your Mother Ganges are also due to Me."
"You don't even respect Mother Ganges! As people get older, they become subdued and temperate, but at Your age You are getting more and more restless. Now You had better go home. Don't fight with me any more." 
Hearing Sridhar's parting words, Sri Gaursundor laughed and went home. For as long as the Lord chooses not to reveal Himself, no one can recognize Him. 

For a few more days, Sri Gaursundor continued with His daily pastimes of learning and education. But then He went to Gayadham where His mood radically changed. By the time He returned home He was completely intoxicated with love for Krsna. He was now intensely absorbed in the moods of transcendence. The courtyard of Sribas Pandit's house was the principal place where these manifestations of divine rapture blossomed forth with the outpouring of His heart. It is not possible to describe the ecstatic transformations which occurred in His person. They gradually increased with the passage of day to night and night to day. 

One day, Mahaprabhu decided to reveal His true Self. Sitting on the throne of Lord Bisnu within Sribas Pandit's temple, He began to display His divine potencies. At that time He called His devotees, one after another, "Bring Sridhar here! Let him see My divine form. He has executed so many penances and austerities and tolerated so much trouble in order to have My darshan." 
Though it was the middle of the night, as the devotees approached Sridhar's house, they could hear him chanting the Holy Names. As they arrived, they called out, "Sridhar! Sridhar!" But he was so much absorbed in loudly chanting the Holy Names of Hari that at first he didn't hear them. After a little while he became conscious of their presence and came out of his house. Seeing their shining faces in the moonlight he asked them, "What brings you here in the middle of the night?"
"Sridhar! Hurry up! Mahaprabhu is calling you. He sent us to bring you!"
Simply to hear mention of Mahaprabhu, Sridhar fainted to the ground in a swoon of ecstatic love. The devotees picked him up and brought him to see Mahaprabhu. 
Seeing His dear devotee, Mahaprabhu called out, "Sridhar! Come here, come here! In order to get a glimpse of Me, you have performed so much worship in so many births, and in this life as well you have served Me so much. With great satisfaction have I tasted your vegetables, bananas and banana flowers, eaten with rice from your banana leaves.
Sridhar! Have you forgotten all this?! Sridhar!! Just get up and see My divine form. This form even the personified Vedas are not qualified to see." 
Sridhar very slowly got up and began to gaze at the divine form of the Lord.
tamal shyamal dekhe sei Bishwambhar|hate mohan basi dakkhine Balaram Mahajyotirmoy||
sab dekhe biddaman Kamala tambul dei hater upare|catur mukh pancamukh age stuti kore||
"He saw his Lord Biswambhar, but with a bluish bodily complexion, holding in His hand the flute and accompanied by Balaram standing on His right. Emanating from the Lord and His associates he saw an effulgence illuminating the temple. The goddess of fortune was handing Him betel and pan leaves, while Lord Brahma and Lord Siva continued to recite hymns." 
Seeing his Lord Gaursundor in His form of Syamsundor, Sridhar again fell to the ground in a swoon of love of God. By His touch, Mahaprabhu brought him back to consciousness and told him to offer hymns in praise of Himself.
Sridhar replied, "Thakur! I don't know anything."
"My dear Sridhar, whatever you say will be a hymn in praise of Me and I bless you that the goddess of learning, Mother Sarasvati, be present on your tongue."
Sridhar proclaimed, "Joy joy Mahaprabhu, joy Bisvambhar, (the Maintainer of the universe). Joy joy Nabadwip Purandar (Who is full with all beauty). Joy joy ananta brahmanda kotinath (the Lord of tens of millions of universes) Joy joy Saci punyabati garbhajat (Who took birth from the womb of the pious and chaste Saci). Joy joy bedgoppa joy dwijaraj (Who is hidden within the Bedas and is the Lord of the brahmanas). Juge juge dharmapal kari nana saj (Who comes in various forms to uphold religions during the different ages).
In this way Sridhar offered prayers for almost an hour and a half. Being very pleased, Mahaprabhu told him, "Now ask any benediction from Me."
"Thakur, I don't want any benediction. But if You want to bless me some way then this is my request,
ye brahman kari nilo mor kholapat se brahman hauk mor janma janma nath|
ye brahman mor sange karilo kondol mor prabhu hauk tar caran yugal||
"That brahman Who snatched away my banana leaves and cups, may He be my Lord birth after birth. That brahman Who would wrangle with me over the price of my bananas, may His lotus feet always be my object of worship." Having requested this blessing, Sridhar began to cry very loudly.
Seeing his tears of love, the devotees also began to cry. Mahaprabhu replied, "Sridhar! You are My servant birth after birth. I have tested you in so many ways, but I am extremely pleased with your conduct. I have become indebted to you by your service and love for Me." 
Hearing these loving words from Mahaprabhu the devotees made the sky reverberate with the sounds of "Hari! Hari!"
"Neither wealth nor followers or scholarship do they desire. Who can understand these servants of Sri Caitanya? What is the effect of learning, wealth, beauty, fame and aristocratic birth, other than to simply increase one's false ego and thus bring about one's end. What Sridhar gained, simply by selling bananas and radishes, is unattainable by the richest of men in tens of millions of ages."							 [C.B.Madhya 9]

After they left the Kaji's house Lord Caitanya brought His kirtan party by way of the neighbourhoods where the sankha vaniks (conch shell craftsmen) and the tanturays (weavers) lived, to Sridhar's house. Along the way they chanted Hari bol Mukunda Gopal Banamali . Prabhu laughed to hear everyone chanting the Holy Names of Hari. Dancing and dancing He brought them to Sridhar's house.

Sridhar lived in a broken down single room house into which Mahaprabhu disappeared. Just then Prabhu saw by the door an old iron jug, cracked and mended in so many places that even a thief wouldn't bother to steal it. The Lord was still dancing when He happened to see this broken old pitcher. In order to preach the glories of His devotees' love, Sri Saci Nandan picked up that pitcher and while dancing in the courtyard of Sridhar's house He drank, in great happiness, some water therefrom. Who has the power to prevent Him from doing so?
Sridhar called out, "I've died. I've died!"
(Which meant that, "He (Prabhu) has killed me!" ie. by implicating me in this offence).
"He has come here to my house to destroy me," said the virtuous Sridhar as he fainted to the ground.
Prabhu exclaimed, "Today My body has become purified. Today I have received devotion to Krsna's lotus feet. Just as I drank Sridhar's water I have felt Myself totally imbued, completely enriched with Bisnu bhakti."
As He spoke these words tears flowed from His eyes. Prabhu Gauranga mercifully made everyone understand, that by drinking the water of a Baisnab one attains Bisnu bhakti.
"A learned person, for the most excellent means of purifying himself of all of his sinful reactions, should go to a Baisnab and with great perseverance request him for some Bhagavat prasad (that which the said Baisnab has offered himself) or some of the remnants of that Baisnab's food. At least he should try to obtain some water which has been tasted by that Baisnab or the water which has washed his feet and drink that.
[Padma Puran / Adi 31.112]
When the devotees saw these activities and heard these words spoken by Prabhu, they began to cry in ecstatic love. Nityananda and Gadadhar fell down crying as did Adwaita and Sribas. In fact they were all crying: Hari das, Ganga das, Bakreshwar, Murari, Mukunda, Sri Candrashekhar, Gobinda, Gobindananda, Sri Garbha, Sriman, Kasisvar, Sri Jagadananda, Ram, Jagadish, Gopinath, Nandan, Suklambor, Garur. Hundreds of thousands of devotees were crying as they put their hands to their heads. "Krsna! You are the only Master for those who have no one else."
What happened that day at Sridhar's I cannot properly describe. Only I can say that ecstatic love flowed very freely and thus the entire universe became happy as the devotees continued to cry while saying, "Krsna! Krsna!" The purpose of Gaurcandra had been achieved and so He smiled.

"All of you, my brothers, just see the glories of the Lord's devotee. He Who is gracious to His faithful followers (Bhakta Batsal) has today gone to the furthermost limits in bestowing affection on His devotees. The water in that iron jug was used for washing after going to answer the calls of nature, yet the Lord very reverently drank it all. When for His transcendental purpose that Lord became thirsty, then the purifying nectar of His devotees water made itself available. To educate everyone in the value of devotion and devotees, such water as that He drank to show that in the greatest interest the things of a Baisnab are all spotless, that is, free from any contamination.
In spite of being thirsty, if someone proud and arrogant offers celestial water from a bejewelled pitcher and heavenly cushions to sit on, the Lord doesn't even look in that direction. However, those things which His servants eat, He also eats, if necessary by force, without waiting for or depending on how the proper procedures for offering foodstuffs are executed. Even those things which are not offered at all He takes. The brahmana who brought the broken rice to Dwaraka bears testimony to this. Even the remnants of his servants He sometimes comes to grab. The instance of this is when He came to taste some of the vegetables eaten by Yudhisthir when he was in the forest. The Lord's servants are His father, mother, wife and brothers. Other than His servants He has no one else. However His servants consider something to be, that is how it becomes. If they like they can even sell Krsna wherever they like. The four Bedas sing His praises as Sevak Vatsal, (One Who is affectionate to His servants). Krsna always remains manifest to His devotees. Just try to fill up your vision with this sight of the influence of a devotee. This mood of a servant makes the Lord attached to that devotee and that devotee attached to the Lord. 
Even such a slight thing as naming someone as Krsna das or Gobinda das, you are not prepared to accept?! Similarly the Lord is not prepared to accept someone as His servant who is not sufficiently fortunate. That person who for tens of millions of lifetimes has performed his occupational duties, free from envy and with a simple and sincere purpose, who night and day prays to become the servant of the Lord, is blessed and thus repeats the name of Narayan as he breathes his last. He achieves his proper destination through the waters of the Ganges and is said to be liberated, all of his material bondage having been destroyed. Those who are already liberated can be said to be Gobinda das,( the servant of Gobinda). This is the explanation given by the commentators on the scriptures. After liberation one worships Krsna in a spiritual body fit for associating with Him in His pastimes (lila).
[Bhag.10.87.21 / Sridhar Swami's commentary]
Therefore the devotee is as good as the Supreme Lord Himself. The Supreme Personality of Godhead is even prepared to be subjugated by His devotees. Nevertheless, the devotee never wants to hear himself praised. Even Lord Brahma and Siva are most pleased to consider themselves as servants of the Supreme Lord Bisnu. The earth and her husband (Dharendra) want the right to become the Lord's servant. Though they are comparable with the Lord Himself, their normal behaviour is that of a devotee and they are fond of becoming devotees.
But these other sinful rascals who call themselves God simply for the purpose of filling up their bellies are nothing more than stupid and indolent fellows really. In the company of their disciples who are like asses and foxes they announce, "I am an incarnation of Raghunath."
While inhabiting a body that is only meant to be eaten by dogs they say that they are God due to the influence of the Lord's illusory potency (Bisnumaya).
Just see the power of the Master of all masters, Gaurcandra Sri SaciNandan. Just by drinking the water of Sridhar a festival of ecstatic love was inaugurated. The three worlds cry to see the affectionate love of Bhakta Batsal as they roll about on the ground with their hair loose."

Sridhar cried while holding a piece of grass in his teeth, loudly calling out "Hari! Hari!" While tears streamed from his eyes he exclaimed, "What has He done?! The Deity of immortal beings! What water did He drink?!" Sridhar danced and cried while exclaiming, "Hai! Hai! (Oh my! Oh my!)"

Prabhu Bishwambhar with Nityananda and Gadadhar on either side of Him looked very beautiful as He continued to dance in the courtyard of Sridhar's house, He Who is the Supreme Controller of Baikuntha. His beloved and very dear devotees surrounding Him on all sides sang of the mellows of devotion.
Just see the great fortune of Sridhar, who sells banana bark. Lord Brahma and Siva cry while considering his glorious position. One cannot obtain the Supreme Lord by accumulation of wealth, followers or learning but only by devotion can one hope to charm Caitanya Gosai.			[C.B.Madhya 23]

After performing various pastimes with His devotees in Nadiya nagar, the Lord then desired to perform the pastime of accepting sannyas, in order to deliver all the living entities. The day before His departure He spent in ecstatic dancing and chanting of the Holy Names, and in the evening returned to His house, accompanied by His devotees. 
"Today how unprecedentedly beautiful Prabhu looks! Smiling so sweetly He is presenting His flower garlands to His various devotees, who are floating in oceans of bliss. Adwaita Acarja is here, Sribas Pandit, Sri Bakreswar Pandit, and here comes Sridhar with a bottle gourd (lau) in his hand to offer to Mahaprabhu."
Taking the gourd in His hand Mahaprabhu began to laugh. He thought to Himself, "How will I go to take sannyas without first eating Sridhar's bottle gourd? I can't refuse the offerings of My devotees."
He called His mother, "Ai! Sridhar has taken the trouble to bring this gourd! Cook it and offer it to Krsna."
Just at that time another devotee brought some milk so Saci Mata prepared halavah from the gourd and milk and after offering to the Deity she brought it before her son. While feeding His devotees He honoured the prasad Himself also.
"Sridhar! How can I refuse what you have brought for Me? But tell Me if you will honour My request."
"Thakur! Just say whatever it is. Why shouldn't I be able to keep Your request?"
"Then please come here to My house every day so that I can see you."

After enjoying some joking words with His devotees He instructed them to always engage in Sri Krsna sankirtana. Then He prepared to take rest. In the dead of night He left to accept sannyas.				[C.B.Madhya 28]

During the time when Mahaprabhu resided at Puri, Sridhar used to come every year with the other Bengali devotees to see Him.

In Braja lila Sridhar was Krsna's friend Madhu Mangal.

Sri Abhiram Gopal Thakur

Sré Abhiram Thakur is also known as Abhiram Gopal or as Ram das Abhiram, the favourite of Nityananda. GauraGanoddesh Dipika, verse 126, states that Sré Ram Das was formerly the cowherd boy friend of Krsna and Balaram named Srédama. 

One day, Krsna, Balarama and Their cowherd friends were playing a game of hide and seek in the forests of Braja. Then, in the middle of Their game Krsna decided to go to Nadia to enjoy His pastimes there. Taking with Him Balarama and all Their friends, He advented Himself in Nabadwip. Somehow or other He forgot Srédama, who remained in his hiding place in a cave. 
Eventually everyone assembled in Nabadwip and so the Lord began His pastimes of sankirtan. Seeing that Srédama was absent however, He become lost in thought and sometimes cried or fainted. Regaining His consciousness He called out, "Where has Srédama gone?!" 
Nityananda picked up the Lord and embraced Him. He requested, "Just tell me where Srédama is and I'll bring him." 
Prabhu replied that he was in Brindaban so Nityananda immediately went there. In the vicinity of Govardhana he was calling Srédama's name very loudly. Srédama came out of his hiding place and inquired, "What is your name and why are You calling me?" 
Nityananda introduced himself as Balarama, but Srédama had some doubt due to the different dress and appearance of Nityananda.
Nityananda spoke to him, "Can't you recognize Me?"
Srédama, "Everyone knows that ones two hands are equal. I'm going to clap my hands and start running. If you can catch me then maybe I'll believe that You're Balarama."
Then he tied his cloth tightly between his legs in the fashion of a wrestler and began to run around Govardhana Hill. Finally, after circumambulating Govardhana Hill four times at great speed, his dhuti became a little loose so he had to slow down to fix his cloth. When he turned around He saw Nityananda close behind.
Srédama, "I'm sorry I doubted You, but Your appearance in Kali Yuga had me confused. Anyway, why have You come looking for me?"
Nityananda, "Krsna has fallen unconscious (acaitanya) at not being able to see you!"
Srédama, "Where has Kanai gone to ?"
Nityananda, "I'm telling you. Just listen carefully. We have all gone to Nabadwip Puri. If you will now accompany Me there then our pastimes will be complete."
Srédama,, "No, I'm not going. I can understand that I'll have to sit in someone's womb for ten months. Besides that, all of you left me behind so what is the use of my coming now."
Nityananda, "Anyway let's go and discuss the matter with Krsna. For the time being you can come in this dress."
Srédama laughed, "O.K. But you have to carry me on your shoulders. After all that running my feet have become very heavy."
Nityananda, "If I say no then you'll advertise to everyone that I have become tired from running after you. You are the chief cowherd boy. Please try to consider the fact that I accept the happiness and distress which everyone else feels."
Hearing this Srédama submitted somewhat. "Well you and I are just the same. You know that when Krsna's side loses I sometimes carry you on my shoulders.
Nityananda, "Kanai is very much subjugated by your love. None of His pastimes are beyond your perception. All of the other cowherd boys always sing your praises. Come on. Now you should meet with Gauranga."
Srédama was somewhat convinced and went to dress himself accordingly by putting on all of his ornaments. Very quickly the two of them approached Nadiyanagar. When Sré Sacinandan saw that they had arrived He came to embrace Srédama.
At first Srédama was rather concerned to see everyone's different appearance; especially their shaved heads.
Mahaprabhu explained how in Kaliyuga it is by renunciation that people can cross over the ocean of material desires. Finally He explained that Gauralila and Krsnalila are one. "I have come this time as My own devotee in order to taste the happiness of devotional service". Now My name is Sré Krsna Caitanya and from today you will be called Abhirama.
Nityananda smiled and said, "Now we will call you (brother) Abhirama. But how will we play together if you remain so tall. As we used to play under the shade of Vamsibat, we will now play here also."
Abhiram understood His hint and made himself somewhat shorter as was fitting for Kaliyuga. Now Nityananda was happy and said that they could properly carry one another on each other's shoulders. (footnote: This pastime is a local legend amongst the present day inhabitants of Khanakhul Krsnanagar, the Srépat of Abhiram Thakur. It has also been recorded in the book "Sré Abhiram lilamrta" by his disciple, Sré Tilok Ram das.)

When Nityananda Prabhu's first child was born, Abhiram Thakur came to offer his obeisances to the child, who died on the spot. In this way, six of Nityananda's sons had to depart from this world just after taking birth. Finally a daughter, Gangadebi, was born to Nityananda Prabhu and Vasudha debi. When, after offering his obeisances to the child, Abhiram Thakur saw that the baby was unaffected, he exclaimed, "This time we haven't been deceived!" He immediately composed one hundred verses in praise of Gangadebi. When Bircandra took His birth, Abhiram again came to have darshan of the newborn child. When he saw that Bircandra was unaffected, he composed Sré Birbhadrastakam. Since Gangadebi was an incarnation of Mother Ganges herself (the Lord's own sakti), and Birbhadra an incarnation of Ksirodakasayi Bisnu, they could easily bear the force of the obeisances of Abhiram Gopal.
Since he appeared directly in this world, without taking birth even as the Supreme Personality of Godhead Himself condescends to do, Abhiram Thakur possessed an intense spiritual strength and splendour (tej), that very few could withstand the force of. If he offered his obeisances to any stone other than a salagramsila, that stone would crack.
One time, Abhiram Thakur came to Sré Khanda, wanting to meet Raghunandana Thakur, who he had heard was a very great devotee though only still a child. Mukunda das was quite aware of his reputation and so told the Thakur that Raghunandana wasn't there. Feeling extremely disappointed, Abhiram departed. 
When Raghunandana heard that Abhiram Thakur had come to meet him he ran to catch up with the Thakur. Finally he met him at Bor Danga where, after first offering obeisances they danced together in ecstasy. Raghunandan was the incarnation of Pradyumna, and so was not inconvenienced to receive the pranams of Abhiram Gopal. When Raghunandana was dancing, his nupur (ankle bracelet) came off and fell down at Akaihat, about two miles away, where Kaliya Krsna das used to do his bhajan. This nupur is still being worshipped along with Kaliya Krsna Thakura's Deity at Karui, not far from Katwa. There is a pond now at the place where the ankle bracelet fell down which is called Nupur Kund.
Gopal Guru Gosvami was also similarly tested by Abhiram Thakur when he was only a small boy living with Mahaprabhu in Puri. By the mercy of Mahaprabhu, Who invested His potency in Gopal Guru by placing His lotus footprint on the boy's forehead, the child emerged unscathed.
Abhiram Thakur's Srépat is at Khanakhul Krsnanagar. Khanakhul Krsnanagar can be reached by bus from Tarakeshwar, which is connected by train from Bandel station. It can also be reached by bus from Atapur, the Srépat of Parameshvari das Thakur.

His worshipful Deity, Sré Gopinathji, manifested Himself at Khanakhul Krsnanagar. The legend is that He appeared in a dream to Abhiram and said, "I am within the earth here. Please take Me out and worship Me." Abhiram das excavated in that place and found within the womb of the earth the all-enchanting form of Sré Gopinathji. That place were the Deity was found became known as Ram Kund. 
"In the place where Sré Gopinathji advented Himself a lake was formed, and the water contained therein was sweet as nectar. Whoever bathed in or drank that water was beside himself with ecstasy. Thereafter, this land has become famous as Ram Kund. Having heard of these divine pastimes of Sré Gopinathji an incessant flow of people descended on that place like the waters of the Ganges River."				  [BhaktiRatnakar / Taranga 4]

One day while in a state of rapture in remembrance of Sré Krsna, Abhiram Thakur, in the mood of a cowherd boy, desired to play the flute. In the madness of ecstatic love he began to search in all directions for one. Then he saw before him a large trunk of a tree which not even sixteen men could lift. Out of this he fashioned a flute and began to play it. "Ram das, one of the chief branches, was full of fraternal love of Godhead. He made a flute from a stick with sixteen knots."					[C.C.Adi 11.16]

Sré Abhiram Thakur had a celebrated whip, whose name was Joymangal. Whoever was touched with that whip had the symptoms of love of Krsna awakened within their person.
One day, Srénivas Acarja came to meet Abhiram Thakur. After touching him three times with his whip, his wife Malini debi exclaimed, "Thakur, don't beat him any more! Restrain yourself! He is just a boy. He'll become overly excited by the touch of your whip." Meanwhile, Srénivas had completely drowned in Krsna prem.

When Sré Gaursundor ordered Nityananda Prabhu to preach in Gauradesh (Bengal), he sent with him Sré Ram das, Sré Gadadhar das and others. The atheists trembled in fear at the sight of Abhiram Thakur. He was a learned scholar of the scriptures. According to the desire of Nityananda Prabhu he married. His wife's name was Sré Malinidebi. His disappearance is on the seventh day of the dark fortnight of the month of Caitra.

The descendants of the disciples of Abhiram Thakur are still living within the districts of Hugli and Bankura at Krsnanagar, Amta, Bisnupur and Kotalpur.

Gauri Das Pandit

Srila Krsna Das Kaviraj Gosvami, in describing the followers of Nityananda, has praised Gauri das Pandit in this way:
	"Gauri das Pandit's intense and very powerful love in devotional service especially empowered him with the greatest potency to deliver, as well as to receive, love of Krsna. He completely surrendered himself along with his caste distinction, his religious dictates and even the fellowship of his own family, at the lotus feet of Nityananda Prabhu. Lord Caitanya and Lord Nityananda Prabhu were the Lords of his life."
[C.C.Adi 11.26-27]

His father's name was Sri Kamsari Misra and his mother's name, Sri Kamala Debi. Together they had six sons: Damodar, Jagannath, Surja das, Gauri das, Krsna das and Nrsimha Caitanya. Amongst the twelve cowherd boys of Braj, Gauri das was Subal Sakha. 

Gauri das Pandit's temple is located across the Ganges from Santipur, in a small town called Ambika Kalna, which is within the present district of Barddhaman. His most worshipful Deities, Sri Sri GauraNityananda, Who are famous as the first manifested Deities of NitaiGauracandra on this planet, are still residing there in all Their splendour. 
There is a railway station at Ambika Kalna on the Howrah-Nabadwip rail line, four stations south of Nabadwip. One should proceed from the railway station by rickshaw to Mahaprabhu Mandir. In the temple is an old copy of the Bhagavad gita written on palm leaves, which is supposed to have been written by the hand of Mahaprabhu Himself. The sevaits have also nicely preserved an oar from a boat, which has an interesting story behind it. 

One day, the two Lords Caitanya and Nityananda came by boat from Hari Nodigram to Kalna, rowing the boat there Themselves. Lord Caitanya kept the oar in His hand as He walked along with Nityananda towards a large tamarind tree near Gauri das's house. When Gauri das came there and found his two Lords seated there underneath that tamarind tree Lord Caitanya handed him the oar, saying, "This you can use to ferry all the living entities across the ocean of material existence." This tamarind tree is also still present there in front of Gauri das's house. 

Gauri das Pandit's older brother, Surja das Sarkhela, had two daughters, Sri Vasudha and Jahnava Debi, who were given in marriage to Nityananda Prabhu. 

Near the conclusion of His Nabadwip pastimes, when Mahaprabhu desired to accept sannyasa, He came to Kalna to bid farewell to Gauri das. At that time Gauri das became extremely afflicted by separation. Hereafter is a nice song which describes what occurred at that time. 

`In the Thakur Pandit's house, Lord Gauranga was dancing ecstatically, revolving around and around, while Lord Nityananda chanted "Hari! Hari!" Gauri das, however, was crying very piteously and incessantly. 
He fell at the Lord's feet and begged Him, "Please don't ever go away from here! Just honour this one request-, stay here in Ambikanagar! This is my last submission at Your lotus feet. If You go away, surely I'll die. 
Don't try to trick me like You did the gopis, by delivering some high philosophy about Your Bhavamurti (or any other such tall talks). I must keep You here in such a way that I can see You and serve You. You Two Brothers just stay here with me; then everyone will become liberated. Again I am petitioning You, don't leave me Gaur Hari! Then I'll know that You are the deliverers of the fallen." 
Sri Gauranga Mahaprabhu replied, "Gauri das! Give up this idea. You know that what you are asking is beyond the realm of possibility. You can just serve My Deity form, for I am personally present in that Form also. You should know this to be a fact. Just accept what I am telling you as the truth." 
Hearing this, Gauri das simply let out a deep sigh and continued to cry piteously. Again the Two Brothers tried to console him but his heart refused to be pacified. 
"Dina Krsna das is praying at the lotus feet of Lord Caitanya, that these Two Brothers might remain there." Thus the Two of Them were bound by the love of Gauri das and therefore the Lord is known as Bhaktabatsal or one who is affectionate to His devotees. 

`Seeing that Gauri das was extremely distraught, Mahaprabhu spoke to him very gently, "All right, We'll stay with you. Know in all certainty that We two brothers will stay in your house." 
Consoling him in this way the two Lords came before him in the company of two Deities. Seeing the four of them standing before him, Panditji was astonished, and though tears continued to flow from his eyes, now it was not out of sadness. 
The Lord again spoke to him, "Whichever Two you choose, you can keep in your room. Whichever Two you recognise as Us, will stay with you and depend on you to feed Us. Know this to be the Truth of truths within your heart. Now please feed us for we are hungry." 
Having heard Mahaprabhu speak these words, Gauri das immediately began to cook. He fed all Four of Them sumptuously, offered them nice cloths and placed around Their necks garlands of lotus flowers. Then he offered pan and betel nuts for chewing and smeared sandalwood paste on Their bodies. By serving Them in various ways, he gradually regained his former composure and at the same time decided which Two he would keep in his house. 
Due to the Pandit's pure love, these Two Lords remained with him and asked him to feed Them when They were hungry, while the other Two went to Nilacal Puri. Gauri das Pandit served his two Lords according to Their whims and enjoyed many pastimes with Them. 
"Praying at the lotus feet of such a rare devotee as Pandit Gauri das, Dina Krsna das concludes his song." Becoming subservient to Gauri das's love, Sri Sri NitaiGauracandra accepted the Arca Vigraha Form and remained with him to enjoy sporting pastimes.

One day the two Lords smilingly spoke to Panditji, "Gauri das! Previously you were our friend, Subal. Don't you remember how we used to play and frolic, enjoying different pastimes on the banks of the Yamuna?" 
Speaking in this sweet way, suddenly they took the Forms of Krsna and Balarama. Dressed like cowherd boys, They held buffalo horns, canes and flutes in Their hands. Their heads were decorated with peacock feathers and around their necks were garlands of forest flowers. Their lotus feet were decorated with ankle bells. Gauri das also assumed his previous appearance and in this way they enjoyed some fun together. After some time, Gauri das calmed himself, and the two Lords again sat down on the simhasan.

Every day, Gauri das used to cook many varieties of vegetables and offer them to Their Lordships. He was always absorbed in Their service and never perceived his own bodily discomfort. As the years went by, gradually he attained a ripe old age. Nevertheless he continued to serve his Lordships as before, cooking many varieties of preparations for Them. 
Seeing that he was having to exert himself, to do so much cooking, one day Sri Sri Gaura Nityananda feigned anger and refused to eat. Panditji was in turn hurt by this and said, "If You get happiness by not eating, then why do You have me cook in the first place?" After saying this he became silent.
Lord Gauranga smiled and replied softly, "Your cooking is no small accomplishment. You prepare rice and so many varieties of vegetables. You won't listen if We request you not to make so much, but We can't bear to see your hard labour. Whatever you can prepare easily that would be best."
Hearing Their statement, Gauri das replied, "Anyway, whatever I have prepared today, please accept that. From tomorrow I won't feed You with so many preparations. I'll just put some sak on Your plate."
Having heard the reply of Gauri das, the two Lords laughed and began to eat. 

Sometimes Gauri das desired to decorate Their Lordships with ornaments. Coming to know of this, Sri Sri NitaiGauracandra put on various ornaments and exhibited themselves in Their full opulence. When Panditji entered the temple, he smiled with wonder, "Where did so many ornaments come from?" He was simply astonished in ecstasy. 
In this way Sri Sri Gaura Nityananda began to manifest Their opulences through various sporting pastimes in Gauri das's house.

Gauri das's dearmost disciple was Sri Hrdoyananda, the son of Vaninath Vipra and brother of Nayanananda.
One time, just before the occasion of Lord Gaursundor's birth anniversary, Gauri das went to visit some of his disciples. At the time of going he left Hrdayananda in charge of worshipping the Deities.
Hrdoyananda was in complete ecstasy to have received such a benediction; namely, the direct service of his most worshipful Lords. 
Gradually however, the appearance day of Mahaprabhu drew very near. When there were only three days remaining, Gauri das still hadn't returned home yet. Hrdoyananda deliberated for some time about what should be done and finally, being prompted on his own, he sent out invitations to all the devotees and disciples to attend a grand festival. Just after that, Gauri das returned. 
Hrdoyananda informed his gurudeb that he had written invitations and sent them to the devotees. Within himself, Gauri das was very pleased by Hrdoyananda's service, but externally he feigned great anger and said, "Even in my presence you show so much independence, sending out invitations hither and thither. Anyway, whatever this impudent upstart has done is done, but he won't be able to remain here any longer." 
Hearing this, Hrdoyananda offered his obeisances and went to sit underneath a tree on the banks of the Ganga. Shortly thereafter a rich man who was passing by in a boat hailed Hrdoyananda, and came forward wishing to make a donation. But instead of accepting the donation himself, Hrdoyananda sent him to his guru. Gauri das however, sent the man back to Hrdoyananda and told him to accept the donation and with it to hold his festival on the banks of the Ganga. As per the order of his guru, Hrdoyananda began to make the necessary preparations. Gradually, the people that he had sent invitations to began to arrive, but upon hearing that a festival was being held on the Ganges riverbank, they proceeded there first. 

In the company of the many devotees, Hrdoyananda chanted and danced ecstatically. The sankirtan was so blissful and attractive that Their Lordships Themselves, Sri Sri GauraNityananda, came to take part in the dancing and singing. Hrdoyananda was very fortunate to see all of this. 
Meanwhile, Gauri das was also holding a festival in his house. When the time came for making an offering, the pujari, Boro Ganga das Pandit, entered the Deity room only to find that there were no Deities. He immediately informed Gauri das. 
Gauri das could understand the matter very well. Smiling, he picked up a stick and proceeded towards the kirtan festival on the banks of the Ganges. Arriving there, he saw the Two Transcendental Brothers engaged in ecstatic dancing and chanting. Sri Sri NitaiGauracandra also saw Gauri das, fast approaching and in an angry mood with a stick in his hand. They therefore quickly and silently entered the temple of Hrdoyananda's heart. 
Seeing this Gauri das couldn't restrain his tears of ecstasy. He forgot his anger and ran towards Hrdoyananda with his arms outstretched. Firmly embracing him he said, "You are so fortunate! From today your name is Hrdoycaitanya."
Gauri das began to bathe him with his tears as Hrdoycaitanya fell at his lotus feet. Then Gauri das took Hrdoycaitanya and all of the devotees to his courtyard where intense chanting and dancing continued. The assembled Baisnabs filled the day and night with the vibrations of "Hari! Hari!" 
In this way the birth anniversary celebration of Gaursundor was observed. Thereafter Gauri das appointed Hrdoycaitanya as the sevait of the Deities.

His disappearance is on the thirteenth day of the bright fortnight of the month of Srabon. 
In Brindaban, on the banks of the Jamuna at a place called Dhir Samir, Gauri das Pandit's samadhi, as well as his worshipful Deities, Sri Sri ShyamRay, are still present.

Sri Sundorananda Thakur
"Sundorananda is one of the twelve Gopals, the associates of Sri Nityananda Prabhu. He was Lord Nityananda's most intimate servant. Lord Nityananda perceived the life of Brajabhumi in his company." 

His Sripat was in Maheshpur, which is within the present district of Jessore, Bangladesh. Nowadays only his birthplace can be seen there. The Deities of Sri Sri RadhaBallabh which he originally installed here have been taken to Saidabad, near Barhampur in Murshidabad. He never married but the descendants of his brother and disciples are still residing in Maheshpur. Descendants of his family also live at Mangal Dihi in Birbhum. Sundorananda was an ocean of mellows of love for Krsna. He is one of the main associates of Lord Nityananda. 

His disappearance is on the Kartik purnima. His samadhi is in Brindaban and his worshipful Deity, Sri Kalacand, now resides in the new Govindaji Mandir.
In Krsnalila he was the gopal Sudama. 

Sri Uddharan Datta Thakur
"Uddharan Datta Thakur was a highly magnanimous MahaBaisnab. He was entitled to worship the lotus feet of Nityananda Prabhu." In Braja lila he was Subahu sakha.

After remaining at Khardaha for some days, Nityananda Prabhu and His associates came to Saptagram. Saptagram was the abode of the seven rsi's and is known in this world also as Tribenighat. Previously, the seven rsis did austerities at this ghat by which they obtained the lotus feet of Gobinda. Three goddesses are present at this Tribeni sangam, namely the Jahnabi (Ganga), Jamuna and Sarasvati. This most renowned place can destroy the sinful reactions of those who simply see it. 
Nityananda Prabhu along with His associates took bath in great happiness at this very place. The temple of the most fortunate Sri Uddharan Datta was located on the banks of that very Tribenighat.
"With his body, mind and words utterly free from any falsehood, he always worshipped the lotus feet of Lord Nityananda. He was extremely fortunate in that he received the right to serve the eternal form of Nityananda. Birth after birth, Lord Nityananda is the Supreme controller, and birth after birth, Uddharan is His servant."
All of the various families of baniks (merchants by caste) were purified by the influence of Uddharan Datta, there is no doubt about it. Nityananda Prabhu descended in this world to deliver the baniks. He gave them the right to perform loving devotional service.
Nitai Cand personally wandered from door to door throughout Saptagram, chanting the Holy Names as His pastimes. In reciprocation, all the families who lived there worshipped His lotus feet and took shelter there. All the world becomes charmed to see their worship of Lord Krsna. Who can estimate the glories of Lord Nityananda who delivered these baniks, who were originally low class, mean-minded and foolish. Even in one hundred years I cannot describe the sankirtan pastimes of Nityananda Ray which He performed with His associates in Saptagram. The bliss that was previously felt in Nadiya during the Lord's pastimes of sankirtan there was again felt, in equal measure, during Prabhu Nityananda's sankirtan pastimes here."
[C.B.Antya 5]

Uddharan Datta Thakur's father's name was Srikar Datta and his mother's name, Sri Bhadrabati. Sri Uddharan Datta Thakur was the finance minister of the King of Naihati. The ruins of the king's palace can still be seen there today (in Banawaribad).
The place where Uddharan Datta Thakur lived and from where he managed the estate of the king is today known as Uddharanpur. Uddharan Datta Thakur's samadhi is located there.
Within the ruins of the king's palace at Banawaribad there is a magnificent temple where the Deities worshipped by Datta Thakur, Sri Sri NitaiGauranga and Lord Balaram, are still being worshipped.
Uddharan Datta Thakur's disappearance is on the thirteenth day of the dark fortnight of the month of Paush. There is a grand festival at this time when his Deities are brought in procession from Banawaribad to his samadhi at Uddharanpur. A large temple has been constructed next to his samadhi for the purpose of providing a place of residence for the Deities when they come there every year for this festival. After remaining there for three or four days the Deities then go back to the King's palace at Banawaribad. Banawaribad can be reached from Katwa by bus. 

A six armed Deity of Mahaprabhu (sarbhuj murti), which was the worshipful Deity of Uddharan Datta Thakur, is still present at Saptagram. To the right oof Mahaprabhu is Nityananda Prabhu and to His left Sri Gadadhar. On another simhasan is Sri Sri RadhaGobinda and below, a painting and Deity of Sri Uddharan Datta Thakur.
Sri Jahnava Mata came to Uddharan Datta's house but he was not present on this earth then. His son's name was Srinibas Datta Thakur.
Saptagram is the first station after Bandel on the Bandel-Barddhaman line. 

’Ri Purusottam Thakur
Sri Sadasib was a very respectable gentleman whose son was Sri Purusottam das. From his very birth Purusottam was deeply immersed in the service of the lotus feet of Nityananda Prabhu and always engaged in childhood pastimes with Sri Krsna."						   [C.C.Adi 11.38-9]

"Sri Sadasib Kabiraj was extremely fortunate. His son's name was Sri Purusottam das. He was never externally conscious of his material body. Nityananda Candra enacted many pastimes from within his heart."
[C.B.Antya 5.741-42]
Sri Purusottam Thakur had three main disciples, Sri Madhabacarja, Sri Jadabacarja and Debakinandan das, all of whom were born in Kulin brahman families. Madhabacarja married Nityananda Prabhu's daughter, Gangadebi. Debakinandan was the author of the book Baisnab bandana.
Purusottam Thakur's Sripat was previously at Sukhasagar. Now his Deities are at Canduriya Gram. This temple is called BasuJahnava Pat. Perhaps this is due to the fact that Kanai Thakur, the son of Purusottam, was the adopted son of Sri Jahnava.
In Braja lila Purusottam Thakur was the cowherd boy Stokakrsna, one of the twelve Gopals.
Another Purusottam, known as Nagor Purusottam or Purusottam Pandit was the cowherd boy Dama in Braja lila. He was born in Nabadwip and was extremely attached to Nityananda Prabhu, Who used to stay at his house when He would come to Nabadwip from Puri. The very name of Nityananda used to put him into an ecstatic trance.

’Ri Mahesh Pandit
"He who was previously a very munificent cowherd boy has now appeared as Mahesh Pandit. Like a madman he dances in ecstatic love, to the beat of a kettle drum, as though intoxicated .					[C.C.Adi 11.32]

According to Gaurganoddesh dipika, Mahesh Pandit was formerly MahaBahu sakha in Krsna lila. He was a companion of Nityananda Prabhu, and was present at the Danda Mahotsab held at Panihati. 

In Bhakti Ratnakar, Ninth Taranga, it is stated that when Narottam das Thakur came to visit Khardaha, he had darshan of the lotus feet of Mahesh Pandit. Brindaban das Thakur has described him as a param mahanta, due to the fact that he was very dear to Nityananda Prabhu.	   [C.B.Antya 5.744]

Mahesh Pandit's original Sripat at Sukh Sagor merged into the bed of the Ganges, but his worshipful Deities, Sri Sri NitaiGauranga, as well as his samadhi, were moved to Palpara. There is a railway station there, between Simurali and Cakdaha stations, on the Sealdah-Krsnanagar line. His disappearance day is on the thirteenth day of the bright fortnight in the month of Pausa.

Sri Paramesvari Das Thakur
Sri Paramesvari das Thakur appeared in a family of physicians. His Sripat is at Atpur. Direct bus service is available from Howrah station. It is about a two hour journey from there. Atpur was previously known as Visakhala. Sri Sri RadhaGopinath are still residing here. In front of the temple are two gigantic Bakul trees and in between them is Paramesvari Thakur's Samadhi mandir.
Sri Krsna das Kabiraj Gosvami has written, "Sri Nityananda Prabhu is the only shelter of Paramesvar das. Whoever remembers him gets devotion to Sri Krsna."											[C.C.Adi 11.29]

Sri Kabi Karnapur Gosvami has written,
namnarjunah sakha prag yo dasah paramesvarah
"Paramesvari das Thakur was previously the cowherd friend of Sri Krsna named Arjuna."								  [Gaur Ganoddesh Dipika]

Sri Brindaban das Thakur has written,
nityananda jiban paramesvar das jahar bigrahe nityananda bilas |
krsna das paramesvar das dui jon gopbhabe hoi hoi kore sarvakkon  ||
"Paramesvar is the life of Lord Nityananda and his body is the place of Nityananda Prabhu's pastimes. Krsna das and Paramesvar are always raising a wild commotion. They are always in the mood of cowherd boys."
[C.B.Antya 5.240;732]

When Jahnava Mata attended the festival at Kheturi, Paramesvar accompanied her and went to Brindaban with her as well. He installed Sri Sri RadhaGopinath at Atpur in accordance with the desire of Sri Jahnavadebi, who was personally present during the installation celebration.

One day, near Sri Rampur at Akna Mahesh (the Sripat of Kamalakar Piplai), there was a festival of namsankirtan going on within the temple of Lord Jagannath there. Paramesvar was present and was dancing in a completely God-intoxicated state.
At that time some miscreants were passing by there. Seeing a dead fox lying on the road, they picked it up and threw it into the midst of the sankirtan party.
The highly exalted Baisnabs present didn't feel any anger towards those ignorant fools, but Paramesvar felt sad to see the unfortunate condition of the poor fox. By his merciful glance he brought it back to life.
The fox was quite surprised to find himself alive and in the middle of a roaring kirtan at that. He ran out of the natmandir (kirtan hall) towards those miscreants, who were utterly bewildered and so immediately fled from the spot.

Paramesvar das Thakur accompanied the Deity of Radharani that Sri Jahnavadebi sent to Brindaban for Sri Gopinath. They travelled all the way from Bengal to Brindaban by boat.
He was the very dear servant of Sri Jahnava Mata. When Sri Narottam Thakur Mahasoy came to Khardaha, Paramesvari Thakur very carefully and in great detail described to him the path to Puri.

During the disappearance celebration of Paramesvari das, the khunti  that he used in sankirtan is placed next to his samadhi mandir.
His disappearance is on the full moon day of the month of Baisakh.

Sri Kamalakar Piplai
"Kamalakar Piplai is said to have been one of the twelve Gopals. His behaviour and love of Godhead were uncommon, and thus he is celebrated all over the world."									[C.C.Adi 11.24]

In Krsnalila, he is the cowherd boy, Mahabal.
In Sri Caitanya Bhagavat he is referred to as Kamalakanta Piplai. It is also stated in the Sripat Parjatan and Baisnab acar darpane that he was present during the Danda Mahotsab at Panihati (Sakabda 1439), and also at the festival at Kheturi, (Sakabda 1504). He was also present at the festival honouring the disappearance of Das Gadadhar at Katwa.

In the fifth chapter of the Antyalila [Caitanya Bhagavat], where Brindaban das Thakur is describing the associates of Nityananda Prabhu, he mentions that Pandit Kamalakanta was of a very fierce and unrestrained nature. Nityananda bestowed upon him the villages which constitute the subdistrict of Saptagram.

Kamalakar Piplai married later on in life. He had one daughter by the name Bidyunmala debi. It is mentioned in Nityanandabamsabistar that this daughter was later married to Sudhamaya Cattopadhyaya of Mahesh. They had a daughter at Puri, Narayani debi, who was later married to Birabhadra Gosai.

According to Baisnab acar darpana however, the son-in-law of Kamalakar is Yadunandan. 
According to the descendants of Kamalakar Piplai at Mahesh, Piplai Mahasoy's daughter's name was Radharani and Kamalakar's younger brother's daughter was named Ramadebi.

According to Sri Prasad das Adhikari, the fourteenth descendant from Kamalakar Piplai, who bases his information on the tradition handed down from generation to generation and records within the temple of Jagannath at Mahesh, Kamalakara Piplai's birthplace was Khalijuli, a village near the Sundorbon jungles. He appeared in a family of Suddhasrotriyararhisreni brahmanas, Batsya gotra, in the year 1414 Sakabda (Bengali year 899). His father was a wealthy jamidar (zamindar). His younger brother's name was Nidhi pati. 

The Deity of Jagannath was established by Dhrubananda Brahmacari and the worship was later entrusted to Kamalakar. Kamalakar was ordered in a dream to come there to worship Lord Jagannath. After he came here his brother set out in search of him and finally found him at Mahesh. He tried to persuade his brother to return with him to his home, but being unsuccessful he instead brought all the family members to Mahesh, including the family priest, Candibar Thakur. Mahesh was then a jungle, but due to the presence of Kamalakar it became a beautiful village. Piplai Mahasoy also had a son whose name was Caturbhuj. Kamalakar's daughter, Radharani was married to Kamadeb Pandit of Khardaha, according to the Adhikari family. 

According to the Baisnab acara darpan, after giving his daughter in marriage, he went to Brindaban and left his body there. 
According to the Adhikari family he passed away in 1485 Sakabda [Bengali year 970]; on the thirteenth day of the bright fortnight in the month of Caitra] at the age of 71. Where and how is not known however. There is no samadhi at Mahesh. The opinions of the Adhikari family do not tally with all the old manuscripts describing this period. There is no record in the family of his association with Nityananda Prabhu. 

The fourth descendant in the line was Rajib Locan. During his time, the financial condition of the temple was at a very low state. Therefore the worship of the Deity was not going on very nicely. However, in the Bengali year 1060, the Nawab of Dhaka donated 1185 bighas of land. At that time the village became known as Jagannathpur. It was situated three miles southwest of Mahesh. Then the finance minister of the Nawab, Gauri Caran Ray Chaudhuri of Panihati, made some changes after which there was a dispute regarding payment of taxes. He arranged that Cunakhali Pargana would pay the taxes for Jagannathpur and that property was endowed for the support of the Deity. The present temple was constructed by Nayan Cand Mallick in 1162 (which makes it 235 yrs. old). That family was from Calcutta at Pathuriya Ghat. The previous temple was on the banks of the Ganga but was destroyed due to the shifting of the river. 

The present rath (chariot) of Lord Jagannath, constructed of iron, was constructed under the patronage of Krsna Candra Babu Mahasoy in the year 1292 (105 yrs. ago). This required an expenditure of twenty thousand coins. An earlier rath had been reduced to ashes by a fire. The first rath was built by Krsna Ram Basu Dewan, from Syambazaar in Calcutta. When that became old, his son, Guru Caran Basu Dewan, made a new one. In the year 1260 that one also burned. Then his son, Kalacand Basu Ray Bahadur, again built another one. After that the present one was constructed. Lord Jagannatha's Gunja bati was built by Rangamayi Dasi Mallick in 1264. The present descendants of Kamalakar have the title Adhikar.
Kamalakar Piplai's disappearance occurred on the thirteenth day of the bright fortnight in the month of Caitra, in Brajadham.

Sri Dhananjoy Pandit

"Dhananjoy Pandit was a very rare soul. Nityananda Prabhu was always present in his heart."							   [C.B.Antya 5.733]
Amongst the twelve Gopals, he was the sakha, Basudam, in Braja lila. 

His Sripat is at Sitalgram, Mangal Kot Thana, Barddhaman district. There is a railway station at Kaichor on the metre gauge line from Katwa to Barddhaman. If one gets down at Kaichor, then it is about a twenty minute walk to the village of Sitalgram. Just next to the temple of Sri Sri Sri Gauranga Gandharbika Gopinath is a Tulasi Mancha which is said to be the Samadhi of Dhananjoy Pandit.
He was present during Mahaprabhu's sankirtana pastimes in Nabadwip.

There are two different opinions regarding his birthplace. One is that he originally hailed from Jargram in the district of Cattagram and his father and mother were Sripati Bandyopadhyay and Kalindi Debi. According to the author of Sri Gauranga Madhuri, he was born from Adideb Bacaspati and Dayamayi debi in the village of Siyanmuluk which is near Bolpur in the District of Birbhum.

As a small child he used to offer his full dandabats to Srimati Tulasi debi three times a day. At a young age he was married to one Haripriya debi but left the bonds of family life after a short time. He then set out to tour the holy places for which purpose his wealthy father sent along with him a considerable amount of money to be used for his travelling expenses. When he met Mahaprabhu however, he surrendered all of that wealth and after taking with him only a water pot, he set out on his way.
vilasi vairagi bando pandit dhananjoy |
 sarvasva prabhure diya bhand hate loy ||
I adore Dhananjoy Pandit who, in surrendering everything to Prabhu, renounced a life of luxury, taking with him only a (begging) bowl.
[BaisnabBandana]

On his way to Brindaban he stayed at Sancra Pancra for some time and therefore this place has become known as Dhananjoy Pat. On his return from Brindaban he resided at Jalandigram, (nine miles from Loknagar in Barddhaman dist.), where he established the worship of Sri Sri RadhaGovinda. His younger brother, Sanjoy, resided at Jalandigram and his descendants are still engaged in the worship of the Deities there. The son of Sanjoy was Sri Ram Kanai Thakur. Sanjoy also has a Sripat at Mulukgram (near Bolpur) in the Birbhum dist. 

The present sevaits of the temple at Sitalgram are the descendants of a disciple of Dhananjoy Pandit, Jivan Krsna, who also installed the Syam Sundor Deity, Who is now in the house of Gopal Ray Caudhuri of the same village. 
According to legend, many atheists and even robbers who resided at Sitalgram, became devotees by the influence of Sri Dhananjoy Pandit. 

Dhananjoy Pandit's disappearance is on the eighth day of the bright fortnight in the month of Karttik.

Sri Kaliya Krsna Das Thakur

Kala Krsna das was born in a Brahman family in Rarhdesh. He was a very great devotee who was very devoted to Nityananda Prabhu. In fact he didn't know anything or anyone other than Nityananda. He was one of the twelve cowherd boys, previously known as Labanga sakha.

"Kaliya Krsna das is celebrated throughout the three worlds. One can attain the lotus feet of Sri Gaurcandra simply by remembering him."
[C.B.Antya 5.740]
Kala Krsna das's Sripat is at Akaihat, adjacent to the town of Katwa. Here he installed the Deities of Sri Sri RadhaBallabhji but They have since moved to Karui, about six miles from Akaihat. The ankle bracelet of Raghunandan Thakur is also being worshipped there at Karui.
There is a local legend that the ankle bracelet of Raghunandan Thakur came off as he was dancing with Abhiram Thakur at Bor Danga, just outside of Sri Khanda, a few miles distant from Akaihat. There is a pond now where the ankle bracelet is reputed to have landed, called Nupur kund. (Nupur means ankle bracelet). 
Kala Krsna das used to perform his bhajan by the side of this pond. There is a very ancient Madhabi lata which is still growing there. The samadhi of Kala Krsna das is situated here.

Kala Krsna das was present at the disappearance festival of Das Gadadhar Prabhu which was held at Katwa.				    [Bhakti Ratna 10.409]

Kala Krsna das once went on a preaching tour to Pabna (a district within the present country of Bangladesh). Here he established another Sripat at Sonatala. There he married and had a son named Mohan das. After his son was grown up he left him there and went with his wife to Brindaban. There another son was born to them and who was named Gauranga das (also known as Brindaban das). 
Eventually Kala Krsna das sent him to join Mohan das in Sonatala. Kala Krsna das had a Deity made in the likeness of Govinda Deb Who was named Sri Kalacand. This Deity he also sent with Gauranga das.

The disappearance festival of Kala Krsna das is held at Akaihat on the twelfth day of the dark fortnight in the month of Caitra and in Sonatala on the twelfth day of the dark fortnight in the month of Agrahayon.

There are different opinions regarding whether or not this is the same Kala Krsna das who accompanied Mahaprabhu to South India or not.

Sri Saranga Murari Thakur
Sri Saranga Murari Thakur used to reside at Modadrumadwip (Mamgachi), where his Deities of Sri Sri RadhaGopinath are still present. There is also a Bakul tree there which is existing since the time of Saranga Thakur. There is a local legend concerning this tree which is as follows.

One day when Mahaprabhu came there, He noticed that the Bakul tree in the courtyard of Saranga's temple was dying. So he asked, "Saranga! This Bakul tree is dying! What are you going to do?"
Saranga Thakur replied, "Other than Your mercy Prabhu, I don't see any hope for this tree, or for any of the rest of us for that matter."
Then Mahaprabhu embraced that tree, which has remained healthy to this day and is now very immense.

Saranga Thakur had resolved that he would not accept any disciples. However, once when Mahaprabhu was returning home with Sribas Pandit after chastising Debananda Pandit, He passed by Saranga Deb and inquired from him, "Saranga! Why don't you accept any disciples?"
Saranga replied, "I haven't found any one qualified."
Prabhu told him, "Whoever you accept will automatically become qualified."
Saranga, "Since You are requesting me, then the first person I see tomorrow I will accept as my disciple.
In the early morning of the next day he went to take his bath in the Ganges when, by chance, a dead body came and touched his feet as he entered the water. Picking up this body he said, "Who are you? Get up."
Mahaprabhu, Who is the witness of everything, called out, "Saranga! Say the mantra in his ear!"
Then when Saranga said the mantra into the ear of that dead child, the body became conscious. He said, "My name is Murari. I am your servant. Please bestow your mercy upon me."
On the day when this boy was to be invested with the sacred thread he was by chance bitten by a snake and died. As he was only a boy, the custom was not to burn the body but rather to place it on a raft of banana trees and float it down the Ganga.
When his parents received the news that their child was alive, they came there to take him home. But Murari declined to accompany them to his former home. He told them, "I will remain in the service of he who has given me my life again, for I am indebted to him."

Brindaban das Thakur has described the disciple of Saranga Thakur, Murari Caitanya das, as follows: "There was no external consciousness present in Caitanya das's transcendental body. He would enter into the forest just to chase tigers. Sometimes he would jump on the back of a tiger, who by his influence remained inert. At other times he would put a python on his lap and play with it in great delight. It was by the mercy of Avadhut Mahasay (Nityananda Prabhu) that he was able to play in this way with tigers and snakes. Sri Nityananda Ray is very affectionate to his servants, and thus by a simple wink of his eye they are able to enjoy mellows which are not even accessible to Lord Brahma.
"Caitanya was constantly in forgetfulness of himself. He would continually speak his mind out loud while in great ecstasy. Sometimes he would remain within the water for two or three days without suffering any bodily inconveniences. He appeared to be almost insentient and therefore his activities were imperceptible. Such was the fierce intensity of his immeasurable prowess. How much can I describe of the interminable transformations of his devotional sentiments?"	    [C.B.Antya 5.426-434]
The descendants of Murari's family are still residing at Sargram in Barddhaman district.

According to Gaur Ganoddesh Dipika Saranga Thakur was previously Nandi Mukhi, in Braja lila. His appearance is on the 14th day of the dark fortnight in the month of Asar. His disappearance is on the 13th day of the dark fortnight in the month Agrahayon.

The temple of Saranga Thakur and his worshipful Deities, Sri Sri RadhaGopinath are still to be found at Mamgachi (Jahannagar), just North of the present town of Nabadwip.
The worshipful Deities of Basudeb Datta Thakur, Sri Sri RadhaMadanGopal are also residing there. One can go there by rickshaw or train from Nabadwip town. By train one should go north towards Katwa and get down at the first stop after Bisnupriya halt, Bhandar tikuri.

Sri Narahari Sarkar Thakur
"Sriman Narahari premras vihval manasah"  Adwaita Acarja
Sri vrndavanavasino rasa vati radha ghan syamayo rasollasa rasatmika madhumati siddhanuga ya pura | seyam sri Sorkar thakkur iha premarthitah premadah premananda mahodadhir vijayate sri khanda bhukhanda ke ||
Sri Rupa Gosvami
Avani suravara sri panditakhyo yatindrah sa khalu bharati radha srila gauravatare | Narahari Sorkar syapi damodarasya prabhunija dayitanam tacca saram matam me ||
Sri Swarup Damodar
Sri Caitanya Mahaprabho rati krpa madhvik sadbhajanam sandra prema prarspara kavalitam vaca praphullam muda | sri khande racita sthitum niravadhi sri khanda carccarccitam vande sri madhumatyupadhi vallitam kancin maha premadam ||
Sri Kavi Karnapur
vrndaranye vrajaramaninam madhye khyatahi madhumati ya |
tam sri gaura priyatamamasesam vande srila narahari dasam ||
prati din amanukulam hyastakam Baisnabnam paripathati sudhiryah sraddhayedam sa dhirah | narahari ratipatre prema bhaktim labhate prakatita yugamantre gauracandre swatantre ||
Srinibas Acarja
pranam mantra:
Gaur-prem pradayaiva sarvatra samadarsine |
narayana sutaya sriman naraharaye namah ||
Sri Narahari Sorkar Thakur was born at Sri Khanda. Sri Krsnadas Kabiraj Gosvami describes that the residents of Sri Khanda formed a branch of the desire tree of love of God. "Sri Khandabasi (the residents of Sri Khanda) Mukunda and his son Raghunandan, Narahari, Ciranjib, and Sulocan were all big branches of the all-Merciful tree of Caitanya Mahaprabhu. They distributed the fruits and flowers of love of Godhead anywhere and everywhere".									   [C.C.Adi 10.78-9]

Narahari had two brothers, Mukunda and Madhab. Their father's name was Sri Narayandeb and mother's name, Sri Goyi debi. Madhab passed on to the next world in his youth. When their father passed away, Mukunda, who was the eldest, admitted his younger brother Narahari into a tol (school) in Nabadwip and then went to attend upon the Badsa's (king's) household as the royal physician.
Narahari very quickly became a proficient scholar conversant in the science of the mellows of devotion. Even before he met Sri Gaursundor he used to compose songs in Sanskrit and Bengali about the pastimes of Sri Sri RadhaGobinda.
Once attaining the association of Sri Gaursundor, he and Gadadhar used to remain with Him constantly. While Gadadhar would supply Prabhu with tambul (pan) Narahari would fan Him with a camara.

Srila Jagannath das Babaji Maharaj once stated, "Nabadwip is the abode of devotees, Brindaban is the abode of gopis and Sri Khanda is the abode of pleasure (rati)."
Bhakti Ratnakar states, "Sri Sorkar Thakur's glories are most uncommon. In Braja he is known as Madhumati, whose good qualities are unlimited."

In Krsna lila, Narahari is the sakhi Madhumati, whose service is to supply honey for Sri Sri RadhaGobinda and Their associates.
A very nice story which the local inhabitants (descendants of Raghunandan Thakur) tell goes as follows.
One day, Nityananda Prabhu arrived at Sri Khanda and said to Narahari, "All right, we know who you are. So where's the honey?"
Narahari went to a nearby pond and filled some pots with water which immediately turned into honey. Nityananda Prabhu and His associates then drank this honey to their full satisfaction.
This pond still exists there and is called Sri Madhumati Puskarini.

Sri Locan das Thakur was the dear disciple of Sri Narahari Sorkar. In his book Caitanya Mangal, he introduces his guru in this way, "My Thakur (spiritual master) is Sri Narahari das Thakur, who is very influential amongst the medical caste. He is continuously absorbed in Krsnaprem, and in fact his body knows nothing but Krsna. To his followers he speaks about nothing other than love of Krsna. He was previously known in Brindaban as Madhumati, and was a storehouse of sweetness (honey), very dear to Radharani. Now he is present in Kaliyuga with Sri Gaursundor, as Sri Narahari. He is the keeper of the storehouse of love of Radha and Krsna."
[Sri Caitanya Mangal / Sutrakhanda]
Srila Bhaktivinod Thakur, in his Gaura arati kirtan, sings, "Narahari is fanning Gaursundor with a yak-tail fan."

Sri Narahari Sorkar Thakur was a very expert singer as well as poet. Namamrta Samudra is a collection of songs composed by him. Narahari's songs are exquisitely sweet and touching. He has composed many songs about the pastimes of Lord Caitanya and Lord Nityananda and a Sanskrit work entitled Sri Bhajanamrta. Gaurviraha gitapadakalpataru is also attributed to him, although some scholarly devotees doubt whether it is really his own composition.
Most of Narahari Sorkar Thakur's songs have gotten mixed up with Narahari Cakravarti Thakur's compositions (Narahari Cakravarti Thakur is the author of Bhaktiratnakara). Therefore it is difficult to ascertain which are actually his.

"As the Gosvamins enriched the Sanskrit literature in all its branches, so the poets of Bengal created and developed Pada literature (songs and poems) in singing the glories of Sri Caitanya and Sri Sri RadhaKrsna. The literary field of Bengal from the sixteenth century onwards, for the next three centuries, was almost exclusively in the possession of the 
Baisnabas."									  [Sambidananda das]
Narahari Thakur compiled the following books: Bhakti candrika Patal; Sri Krsna Bhajanamrta; Sri Caitanya Sahasranam; Sri Sacinandanastak; Sri Radhastak, etc.

Before the appearance of Sri Gaursundor he also composed many songs about the pastimes of Sri Sri Radha and Krsna. Narahari was the only devotee who had the adhikar (right) to perform Gaura kirtan in Sri Gaursundor's presence. Ordinarily, if anyone would praise Mahaprabhu in His presence, or chant His Holy Name, He would block His ears and call out "Bisnu! Bisnu!"
Narahari however, enjoyed the special privilege of being able to sing about Mahaprabhu in a very unique mood and with sweet descriptions of His transcendental beauty. Narahari's worshipful Deity of Sri Gaursundor and the Gopinath Deity worshipped by Raghunandan Thakur are still worshipped in Sri Khanda with great devotion. Sri Khanda is only a few minutes away from Katwa by bus or train.

Narahari was the guiding light of Srinibas Acarja Prabhu. It was he and Raghunandan who gave Acarja Prabhu his initial inspiration and continued to bridge the gap between Mahaprabhu's generation and the new generation of preachers following in the wake of that tidal wave of Krsna prem.

Narahari Sorkar Thakur's disappearance is on the eleventh day of the dark fortnight, in the month of Agrahayon. His disappearance festival, presided over by Srinibas Acarja Prabhu, was attended by many Baisnabas and stalwart preachers such as Birbhadra prabhu.

Sri Sita Thakurani
Sri Sita Thakurani, like Sri Sacimata is the eternally worshipful Mother of the universe. She was always intensely absorbed in parental affection for Sri Gaursundor. She also used to give friendly advice to Sacimata and Jagannath Misra as to how they should raise their son, Nimai.
Sri Sita Thakurani is the incarnation of yogmaya, Bhagavati Paurnamasi. Her other expansion (prakash murti) is her sister, Sridebi.
[Gaur ganoddesh dipika]
Sita Thakurani gave the name Nimai to Sacidebi's child with the idea in mind that witches and female sorcerers would then be unable to harm Him. The neem tree is highly antiseptic and evil spirits cannot go near it, so also, with the name Nimai; evil spirits will not be able to go near such a person with this name. In this connection Sitadebi was completely absorbed in parental affection. In comparison to the mellows of devotional love, the opulences, strength, etc. of the Supreme Personality of Godhead, Bhagavan, have to admit defeat. In fact, by this affection, in which one forgets the supreme position of the Lord and considers Him to be an ordinary human, the Lord obtains great satisfaction.
[C.C.Adi 13.111]
At this time Sita Thakurani spent a few days at Mayapur and gave various instructions to Jagannath Misra and Sacidebi regarding the upbringing of the child. Jagannath Misra and Sacimata in turn presented valuable cloths and other fineries to Sita debi during the birth festival of their son.

In addition to his house at Santipur, Adwaita Acarja also had another house at Sridham Mayapur. After the birth of Sri Gaursundor he and Sita Thakurani began to spend most of their time at Mayapur. Sri Saci debi always remained very reverential towards Sitadebi. They were extremely close friends and Sita Thakurani would come everyday to Jagannath Misra's house to check on the child. As Nimai began to grow, He increased the pleasure of the devotees, like the waxing moon in the sky increases our happiness by its cooling effect.
A few years later when Jagannath Misra's oldest son (Biswarup) suddenly took sannyas and left home, Jagannath and Sacidebi, as well as Nimai, were very aggrieved. At that time Sri Adwaita Acarja and Sita debi would especially try to console them and look after Nimai.

When Sri Gaursundor returned from Gaya dham in a God-intoxicated state, and began to reveal his True Self, Adwaita Acarja and Sita Thakurani were called from Santipur to be the first ones to offer worship at His lotus feet.

One day, Sacikumar, smiling very sweetly, entered the courtyard of Adwaita's temple and sat down. Nityananda was present with Him and Adwaita Acarja also sat down to join them. Then the three of them very delightfully decided to hold a sankirtan festival. Hearing their conversation Sita Thakurani felt unlimited bliss and came out of the house.
She very enthusiastically suggested to Sacinandan how she could assist in the preparations. Seeing her enthusiasm, the ecstatic bliss of Sri Gaursundor increased that much more and so He told her, "Thakurani, please invite many Baisnabs to your house. Those who are singers and those who can expertly play the mrdanga and other instruments. Each one should be respectfully invited to come here for a sankirtan festival."
After having explained to her about her duties, Sri Gaura Ray instructed everyone else there to extend invitations to all the Baisnabs. He told them to bring mrdangas and kartals. He then explained that with the oil of aguru and sandalwood paste they should establish a sacred water pot.  He instructed how the place where the kirtan would be held, should be carefully cleansed and decorated with banana trees and flower garlands. With flower garlands, sandalwood paste, betel nuts, ghee, honey and yoghurt, an invocation ceremony was to be performed in the evening.
Everyone felt great joy to hear these nectarean instructions of Mahaprabhu and so they immediately began to bring the auspicious articles. When the courtyard began to fill up with these articles the whole area became perfumed with a pleasant fragrance and sweet scent. Then, the heavens resounding with the transcendental sound vibration of "Hari! Hari!" the kirtan began.
Parameswar thus concludes his description of the sankirtan festival performed at the house of Adwaita Acarja; himself floating in the bliss of those ecstatic mellows.							[Sri Padakalpa taru]

When Sri Gaursundor started in the direction of Brindaban, after taking sannyas, Sita Thakurani, like Sacimata herself, was extremely afflicted. Having fallen down on the earth, she remained there for four days as though almost dead. Bhaktabatsal, Sri Gaursundor, being bound by his devotees' love, was therefore not able to go to Brindaban, and instead came to Santipur.
In getting to see Mahaprabhu again, Sita Thakurani and Adwaita Acarja also got back their life. Then Sita debi cooked for and fed Mahaprabhu, Who had also been fasting for a few days.
She cooked many preparations for Mahaprabhu, and when all the devotees were in Puri for Rathjatra, Mahaprabhu would also then be invited to accept His lunch. He accepted their loving offerings as though one charmed by mantra. She was always very affectionate to Mahaprabhu and treated Him like her own son. Mahaprabhu, as well, saw her as nondifferent than his own mother and treated her with the same devotion.

Three sons took birth from the womb of Sita Thakurani: Acyutananda, Krsna Misra and Gopal Misra. They were all followers of Sri Caitanya Mahaprabhu. Sita Thakurani's father's name was Nrsimha Bhaduri. She had a sister, Sridebi, who was also married to Adwaita Acarja.		   [Bhakti Ratna 12]

Sita Thakurani had two very uncommon disciples in the persons of Nandini and Jangili, who were previously males, but became females after accepting initiation. They are mentioned in Gaur ganoddesh Dipika as having previously been know as Joyoa and Vijoyoa, before their present births as Nandini and Jangali. Before initiation their names were Nandaram and Jagyeshwar Cakravarti.
Jangili's Sripat is at Jangali Tota, six miles from the town of Maldah, in the North of West Bengal. She used to worship Lord Gopinath there. Nandini also worshipped a Deity of Gopinath at Gopinathpur, within the district of Bogra, which is in present day Bangladesh. Later on she came to live at Puri, where worship of her Deities is still being performed. The name of her Sripat there is Nandini Matha, located on the western side of Lord Jagannath's temple.

Sri Lakkipriya
A brahman pandit of the name Sri Ballabhacarja used to live in Nabadwip. He had a very well behaved and beautiful daughter who was just like the Goddess of Fortune, Lakkidebi, and whose name was Lakkipriya. Thinking that the time for her marriage had arrived he called the match maker, Banamali Acarja. 
Banamali Acarja considered Nimai Pandit to be the most suitable match for Ballabhacarja's daughter, and so he came to see Saci Mata. He addressed her, "The time for your son's marriage has come but why is it that you haven't thought to arrange a nice bride for Him? There is a brahman by the name Sri Ballabhacarja, who is from a very good family and who is very well behaved. There is no taint whatsoever on his name. He has a daughter who is just like the goddess of fortune in beauty and good qualities. Why don't you accept this proposal if you have a mind to."
[C.B.Adi 10.54]
Sri Saci debi replied, "My son has no father. Let Him get a little older first. Now he is absorbed in studies."
Banamali was not very engladdened by Sacimata's reply and so, in a melancholy mood he went away.
However, just by chance, he happened to meet Nimai Pandit on the way. Nimai inquired, "Acarja Mahasoy, where had you gone?"
Banamali replied, "I have just been to your house, to see your mother. You see, Ballabhacarja has a very nice daughter and he considered You to be a quite suitable bridegroom in this respect. However, I didn't notice any enthusiasm on your mother's part regarding this matter. Therefore I am going home now."
Hearing this, Nimai Pandit smiled. After bidding farewell to the brahman He Himself returned home but kept completely silent.
His mother accosted Him, "Nimai why are you so grave today. You are not speaking?"
Nimai replied, "Why couldn't you speak nicely with Banamali Pandit?"
By this Saci Mata could understand that Nimai had a desire to marry that girl. Therefore she sent someone to call the match-maker again. This time she addressed him, "Bipra! That which you spoke to me about yesterday; please complete the arrangements quickly. I am in full agreement with your proposal."										[C.B.Adi 10.45]

Having heard this latest development, Banamali went to Ballabhacarja's house. Seeing the cheerful face of Banamali, Ballabhacarja could guess that his work had turned out successfully, and so his own mind became filled with joy. Receiving him with all due respects he seated him and inquired about the good news.
Banamali replied, "Very auspicious news! You can now begin the arrangements for your daughter's marriage to Nimai Pandit. To get a boy like this as a son-in-law is a matter of great fortune."
Hearing this happy news the household members of Ballabhacarja felt unlimited joy. Sri Ballabha told Banamali, "If Krsna is pleased with me and if Lakki debi and Gauri debi are satisfied with my daughter, then such a son-in-law as this might be obtainable. Please arrange everything as soon as possible. But the only thing is that I am not able to give a proper dowry. I am just a poor brahman. I'll only be able to give five haritaki (dried fruits) as a dowry along with my daughter. You will have to plead this on my behalf."
So Banamali came to Sacimata and spoke to her on this point. Sacimata replied, "Since she is a nice girl, we won't demand any dowry. Whatever he gives, we will be satisfied with that."
Banamali returned to Ballabhacarja and informed him that again he had arranged everything satisfactorily. 

The members of Ballabhacarja's house were completely delighted to hear these glad tidings. Meanwhile, Sacidebi informed Sribas Pandit, Adwaita Acarja and the other well-wishers of her son about Nimai's impending marriage. Everyone was very happy to receive this news and requested her to complete everything as soon as possible.
Saci Mata then called the astrologers (Bhattacarja) and requested them to ascertain when the next favourable conjunction of the constellations would take place. Ballabhacarja had also done likewise so the two families discussed it together and then set a date for the wedding.
With the wedding date finalized, Saci Mata, in joyful anticipation of the event, now sent out people to personally invite the family's friends and relatives to the preliminary ceremony which would be held at her house before the wedding. Everyone was very happy to receive the news of Nimai Pandit's marriage and began to look forward to the event. 

On the morning of the adhibas (preliminary) ceremony, the professional dancers and musicians arrived. By their music and dancing they created a festive atmosphere. Meanwhile the ceremonial pavilion was very nicely and charmingly constructed with banana trees, mango leaves, decorative designs painted on the ground with rice flour, and flower garlands. The brahmans known as Bhattacarja recited various hymns from the Bedas, beginning with Nandi Mukh sraddha, as the preliminary rites. Then the invocation ceremony began as Sri Ballabhacarja arrived with many auspicious articles to present to the bridegroom. These articles are waved before the bridegroom as in an aroti ceremony, in order to convey the blessings of the father upon his future son-in-law. As the rituals were performed the musicians filled the air with the vibrations of their instruments while Sacimata was very busy in receiving the many guests with sweets and plates of pan leaves and betel. In this way the invocation ceremony was completed.
Early the next morning preparations for the wedding ceremony began as the friends and relatives of Jagannath Misra began to arrive. Sacimata received the ladies by anointing their heads with oil and arranging their bath. After arranging their hair she placed the vermilion dot between their eyebrows. Then by presenting them new cloths and offerings of puffed rice, bananas and sweets, etc., she satisfied everyone to the fullest extent. They all felt as though they were floating in an ocean of happiness having been welcomed so nicely by Sri Sacimata. 

On the morning of the wedding, Sri Gaursundor, after taking bath in the Ganges, first performed the daily worship of Lord Bisnu and then worshipped his forefathers. In all directions the sweet sound of the musicians playing on their instruments could be heard as the singers and dancers began their activities. Demigods and Demigoddesses from the heavenly planets, having disguised themselves as ordinary human beings, arrived in anticipation of seeing the Lord's marriage ceremony. Meanwhile, Sri Ballabhcarya had also completed his duties on the evening of the preceding day by conducting the invocation ceremony and worshipping his forefathers. At his house also, the air was filled with the sound of singing and dancing, playing on instruments and chanting auspicious hymns. During the godhuli lagna (when the cows come home from the pastures in the evening) Sri Gaursundor, after first offering His salutations at the feet of His mother and the other elders present, set out from his house with a huge crowd of friends, relatives, students and musicians. To the accompaniment of the musicians music, the singers' songs and the dancers' dancing, the party proceeded towards the Ganga. There, Sri Gaursundor got down from His palanquin and offered His obeisances to Mother Ganges. Then they proceeded along the banks of the Ganges, finally approaching the house of Sri Ballabh Misra. Ballabhacarjaji, seeing that the bridegroom's party had arrived, was completely in ecstasy and came out to greet them. He very respectfully led his future son-in-law into the courtyard and seated Him within the wedding pavilion. Then he brought his daughter, who had been decorated very beautifully with ornaments and tilok markings on her face, and seated her next to Sri Gaursundor. The ladies all began to yodel while the musicians made the heavens resound with the sound of their instruments.
After Lakkipriya was seated on a wooden seat, she was picked up along with the seat and caused to circumambulate Sri Gaursundor seven times. 
Finally Lakkidebi, after having offered water at the lotus feet of her husband, offered her obeisances to Him. She placed a garland of flowers around the neck of her Prabhu, Who, in placing His garland on her neck, duly accepted her as His wife. In this way Sri Sri LakkiNarayana were united with auspicious shouts of joy. 
Sri Gaursundor now seated Lakkipriya on His left side, after performing the Mukhcandrika ritual. Prabhu, still in the bloom of youth, was defeating the beauty of Cupid himself. With Lakkidebi seated on His left side, Their radiant beauty increased manifold, and the waves of ecstatic bliss which were felt at that moment in Sri Ballabh Misra's house are beyond description. It was late into the night when the ladies completed their various family customs and social rites and rituals. Finally the Supreme Lord along with His eternal consort Lakkidebi lay down on a bed of flowers and slept. 
In the early morning they rose and completed their morning duties. After spending the day at Ballabh Misra's house, Sri Gaursundor set out for His own house during the godhuli lagna. At the time of bidding farewell to his daughter and son-in-law, Sri Ballabhacarja and his other family members became completely overwhelmed.
The Divine Couple, having been decorated with sandalwood paste, flower garlands, ornaments, crowns and eye shadow, looked radiant, as they were seated in the palanquin. The people along the path were very pleased to see the newly wedded couple and exclaimed, "This young girl must have worshipped HaraGauri for a long time in order to have obtained such a handsome husband."
Amidst the music of the musicians and the joyous shouts of those accompanying him, Sri Gaursundor entered the courtyard of His own house. Saci Mata along with many other brahman ladies received the couple by offering aroti and many auspicious articles.

The house of Sacimata became inundated with an ocean of happiness as the musicians' music filled the sky. In this way the marriage of Sri Gaursundor was performed very auspiciously and thus the whole world became filled with joy. All of the guests, brahmans, dancers, musicians and various performers received presents of money, cloth and foodstuffs from the Lord as tokens of appreciation and as a means of bidding them farewell.
All of the desires of Sacimata were thus fulfilled and she began to float in an ocean of happiness. Her house was filled with a divine aura and the scent of lotus flowers emanating from the body of Lakkipriya. From this Saci Ma could understand that the goddess of Fortune, Lakkidebi, was personally present in the body of Lakkipriya. Sacidebi treated her with great affection, as though Lakkipriya was dearer to her than her own life.
Lakkipriya was extremely well behaved and could understand by simple gestures what activities were to be accomplished by her. Sometimes Sri Gaursundor would come and sit next to Lakkipriya when she was in the company of Sacimata, simply to increase the happiness of His mother. In the mornings, Lakki would clean the Deity room, make rice paintings on the floor, pick flowers and Tulasi leaves, and then begin to cook. Every day Mahaprabhu would invite some guests and serve them in His house. Mahaprabhu, as the instructor of religion to the householders, taught that their main duty is to receive guests in their house. Those who do not serve guests are inferior to birds and beasts. If due to one's previous bad activities, he has nothing to offer, then he can at least offer a grass mat on the ground as a sitting place, some water and sweet words.
[CB.Adi 14.21]
The Lord descends to this world to disseminate the principles of religion. He is very affectionate to His devotees and thus enacts many pastimes for their pleasures. Lakkidebi, as His eternal consort, would act in such a way as to enhance these pastimes. "She was always engaged in the service of Tulasi and above and beyond that, her primary attention was the service of Sacimata. Hearing of the activities of his wife, Sri Gaursundor remained externally silent but was very pleased within."
[C.B.Adi 14.43]
After entering the grhastha ashram, and accepting the responsibility of maintaining others, Sri Gaursundor decided to go to East Bengal as a teacher, for the purpose of earning some wealth. After submitting this proposal to His mother He instructed His new bride, "During this time you should give your full attention to serving My mother." 

Thereafter, on an auspicious day for beginning a journey, He set out for Bangadesh, with a small number of students. Gradually they reached the Padda River, as the news of Nimai Pandit's arrival spread far and wide. Being invited to stay in the houses of various greatly fortunate householders, he would hold classes which were attended by thousands of students. The residents of that land became blessed by obtaining the sight of His divine personage.
"Even to this day the virtuous gentlemen and ladies of this land are so fortunate that they still sing the glories of the Lord (Harinam sankirtan). This is due to the fact that the Lord came here and cast His merciful glance on this land."								[C.B.Adi 14.81]
In this way the Lord of Baikuntha engaged in His pastimes of scholarship while in the land of Bangadesh. 

Meanwhile, in Nabadwip, Lakkipriya had given up eating and sleeping due to intense feelings of separation from Mahaprabhu. All the family members tried to console her but to no avail. In name only she would place a few morsels of food in her mouth and her nights were spent simply crying. Unable to bear separation from the Lord of Baikuntha, the Goddess of Fortune relinquished her mortal frame and went to join her eternal Consort. As She is the Supreme Goddess of Fortune and endowed with unlimited opulences, She is capable of accomplishing anything. Leaving behind her reflected form in this world, she went to join her Lord in her original form. Her disappearance from this world was not like that of an ordinary human being however. For her, separation from the Lord was like a dose of strong poison; thus having taken this form, she was bit by the snake of separation and being unable to bear the pain of that poison she gave up her existence in this world.							    [C.B.Adi 14.104]

All of the family and friends were plunged into grief when they came to know that Lakkidebi had left this world. Sacimata became completely immersed in sorrow.
The all omniscient Lord was aware of everything and so returned home in the company of many students and with many possessions earned through His teaching profession. Arriving home he came to know of Lakkipriya's departure and in imitation of ordinary mortals he displayed some sorrow. Then He consoled His mother and imparted many transcendental instructions to her. Saci Ma somehow tried to restrain her grief while Sri Gaursundor again engaged in His pastimes of scholarship.

Lakkipriya was previously Janaki (Sita, in Ram lila) and Rukmini (in Braja lila).

It is described in Locan das Thakur's Caitanya Mongal how a dancer in the celestial court of Indra once broke rhythm while dancing and was thus cursed to come to the earthly planet. She also entered within the transcendental body of Lakkipriya debi.				   [C.M.Adi 5.151-2]

Sri Bisnupriya Debi
Sri, Bhu and Nila are three of the energies of the Supreme Personality of Godhead. Sri Bisnupriyadebi is the manifestation of Krsna's Bhu sakti. She is also known to be the same as Satyabhama in Krsnalila. She has appeared with Sri Gaursundor to assist in the distribution of love of Godhead and His Holy Names.

There lived in Nabadwip one brahmana, Sanatan Misra by name, who was a great devotee of Lord Bisnu. He used to maintain many people, providing them with food and cloth and was also renowned as a great scholar (rajpandit). 
In Dwaparyug he was the King Satrajit. As he was a great devotee of Lord Bisnu, from the fruits of his faithful worship of Him, he obtained a very beautiful jewel of a daughter endowed with all good qualities, by the name Sri Bisnupriya. From her very childhood she used to take bath in the Ganga two or three times a day and in imitation of her elders she would perform various worship ceremonies, vows and service to the Deity and Tulasi debi. When she would meet Sacimata at the bathing ghat of the Ganga, she used to offer her obeisances and Sacimata would in turn bless her saying, "Yogga pati hauk." (May you get a qualified husband).
Saci Mata used to think to herself that she would make a very fine daughter-in-law. 

In the meantime Nimai was married to Lakkipriya, who after a short time passed on to the next world. Ma Saci was very aggrieved at this but the days passed on. Then she thought to get her son married again. All of her relatives and close friends all felt this would be a good idea. Sri Gaursundor didn't oppose His mother and gave his consent.
Sacimata sent one of the servants to call Kasinath Pandit, the match-maker. Receiving her summons, the Pandit immediately came to see Ma Saci, who brought up the point of Sri Gaursundor's marriage. Kasinath Pandit thought this was a very good idea, and urged that the marriage take place as soon as possible. When he inquired if she had any suitable bride in mind, Sacima replied, "Sanatan Misra's daughter, Bisnupriya."
Kasinath exclaimed, "Thakurani! I was also thinking to mention her name."
Ma Saci replied, "But I am very poor. Do you think he will want to present his daughter to us? You please discuss this matter with him."
Kasinath replied, "Thakurani, if Sanatan Misra doesn't give his daughter to such a beautiful boy and a qualified son as your Nimai, then who will he give her to?" Having spoken these consoling words he set out for Sanatan Misra's house. 
Sanatan Misra, seeing that his daughter had attained marriageable age, was also looking for a suitable bridegroom. But in Nadiya there was no one more qualified than Nimai Pandit. He was the most handsome, had the best qualities and was still quite young. One would be considered very fortunate indeed to be able to give their daughter to such a qualified young man. Sanatan Misra was thinking like this, but was feeling shy to mention his plan to anyone. Simply in his mind he was praying to the Lord, "O my Lord, Oh Hari! If I have accumulated any pious merits in my previous lifetimes then let the result of those be that my daughter gets Nimai Pandit as her husband."
Finally he brought up the topic of their daughter's marriage with his wife. Just then who should appear at the door, but Kasinath Pandit.
Sanatan Misra got up to receive him and after having respectfully seated him brought some sweetmeats and water. As he thought to himself, "Certainly he has some news of a suitable bridegroom", he inquired, "Panditji, what is the news?"
Smiling broadly the Pandit replied, "You should give your daughter in marriage to Bishwambhar Pandit. After having considered the matter in every respect, this is the best decision. With this in mind I have come to see you. That excellent boy is the most qualified for your daughter, and your daughter, being extremely chaste, is the most suitable for him. As Sri Krsna and Rukmini debi are mutually compatible, so are Bisnupriya and Nimai Pandit." 
When they heard this proposal, Sanatan Misra and his wife felt such joy that they forgot themselves. Sanatan Misra thought to himself, "The all-cognizant Supersoul has fulfilled my desires."
Sanatan Misra spoke to Kasinath, "In this regard, what can I say? If there is any good fortune in my family, then I have a hope to obtain such a son-in-law."
Some of the others present spoke up, "Unless one is highly fortunate, is it possible to get such a boy? If your daughter is lucky enough then certainly she will get such a husband."
Thereafter Misra Mahodoy discussed various matters in order to finalize the betrothal agreement. Having arranged everything suitably, Kasinath returned to Saci Mata's house and informed her of the proceedings.
Sacimata replied, "The Lord is looking out for me, because I have no one else to." 
Everyone became very jubilant to hear that Nimai Pandit's wedding was to take place. His disciples began to discuss among themselves, "We'll all donate some things for Panditji's wedding."
Buddhimanta Khan, who was quite wealthy spoke up, "I will bear all the costs of the wedding."
To this Mahaprabhu's friends Mukunda and Sanjoy replied, "Our dear brother, won't you even share some of the expenses with us. This wedding has to be so gorgeous, that no prince has ever seen the likes of it". 

News spread throughout the whole of Nabadwip about the upcoming marriage of Nimai Pandit, and gradually the preparations for the wedding began. First a huge canopy was suspended above the place where the marriage ceremony would take place. On the ground various floral and other auspicious designs were painted with rice flour and then the pavilion was decorated with banana trees, water pots, mango leaves, lamps, paddy, yogurt and other auspicious articles. All the Baisnabs, brahmanas and other noble and virtuous gentlemen who lived in Nabadwip at that time were invited to the invocation ceremony preceding the wedding.
On the evening of that day the musicians began to play on their instruments, while the courtyard of Saci's house began to fill up with relatives and friends. First the worship of the Lord was performed, followed by arati and the offering of foodstuffs, all conducted with great pomp and gaiety. Then the preliminary ceremonies to be performed by Sri Gaura before the wedding were smoothly executed. Within the inner apartments of the house, the ladies contributed their efforts to the ceremony by yodelling and blowing conchshells, while the Baisnabs filled the sky with the vibrations of the Lord's Holy Names, "Hari! Hari!" 
In all directions an ocean of happiness began to swell, in anticipation of the Supreme Lord's marriage ceremony. Following this preliminary ceremony, sweet preparations of betel nuts and pan leaves were served, as many as anyone wanted. Gaursundor personally applied sandalwood paste and garlanded with flower garlands all those Baisnabs and brahmanas who attended the function. In turn they very cheerfully offered their blessings. No one had ever before seen such a pleasant adhibas ceremony (the function preceding the major ceremony). Nadiyanagar began to float in the midst of an ocean of bliss. 
On the next day a very vast arrangement began to take place in preparation for the actual wedding ceremony. In the afternoon Sri Gaursundor put on an excellent dhuti and upper garments and then after first making salutations at the feet of His mother and other Baisnabs present, He ascended the palanquin and took his seat within. First they came to the banks of the Ganges where Sri Gauranga got down out of the palanquin to offer His obeisances to Srimati Ganga Debi. Then after again getting into the palanquin, to the accompaniment of the playing of instruments and auspicious shouting of "Joy! Joy!", which filled up the sky in all directions, the party began to again proceed along the banks of the Ganga. Thousands and thousands of lamps were glittering in the evening like so many little stars coming out. The musicians played their various instruments while some engaged in singing and dancing. 
During the Godhuli lagna (the time when the cows return home from the pasture and the dust from their hoofs fills the air), the bridegroom and his party entered the courtyard of Sri Sanatan Misra's house. Sanatan Misra and his wife presented various articles of worship before the bridegroom, thus welcoming him and at the same time offering their blessings. 
Meanwhile the new bride had been decorated with various ornaments and she was now brought out of the house and into the wedding pavilion. The Supreme Goddess of Fortune, after seven times having circumambulated her eternal consort, Sri Gaura Narayan, offered her entire being at His lotus feet. Sri Gaura Ray, after having seated His eternal consort on his left side, then exchanged flower garlands with her.
"First of all the Goddess of Fortune, the Mother of the Universe, kneeling before the lotus feet of the Lord, placed a flower garland around His neck, thus surrendering herself to Him. Then Sri Gaurcandra, smiling slightly, placed a flower garland around Sri Bisnupriyadebi's neck. Thus having exchanged flower garlands Sri Sri LakkiNarayan began Their divine sports."
Sri Sanatan Misra felt himself crowned with success in having presented his daughter to Sri Gaursundor with a large dowry. As JanakaRaj presented Sitadebi to Ramacandra, as Bhismaka Raja presented Rukmini to Sri Krsna, so Sanatan Misra presented Bisnupriya debi to Sri Gaursundor. After the wedding ceremony, the bride and bridegroom entered Their bridal suite and lay down on a bed of flowers.
That night the bliss of Baikuntha made its appearance within the house of Sri Sanatan Misra. Practically the entire night the musicians played on their instruments while others sang and danced. In the early morning, Sri Gaursundor and his wife Lakkidebi, got up from Their bed, and after having washed Their hands and mouths they completed Their morning bhajan. Sri Sanatan Misra, along with his family and relatives, having had arranged this grand festival, enjoyed such pleasure as is not possible to describe. 
In the afternoon, Sri Gaursundor, along with His new bride, proceeded to His own house, being accompanied by the party of musicians, singers and dancers. As they passed through the town of Nadiya, along the banks of the Ganga, the local inhabitants gazed at the unprecedented beauty of Sri Sri BisnupriyaGauranga and began to comment, "This highly fortunate girl must have served Lakki and Parvati for many lifetimes." (in order to get such a husband).
Someone else said, "They look like Haragauri(Lord Siva and Gauri)," as some one else commented, "I think they must be Lakki and Sri Hari."
"No they must be Kamadeb (Cupid) and Rati," while someone else offered, "I think they look like Lord Indra and Saci."
Another suggested, "They must be Ramacandra and Sita."
In this way the pious ladies of Nadiya made various remarks as the procession passed their houses. 
Even after executing penances and austerities for many lifetimes, the yogis are still unqualified to see the divine pastimes of the Lord, but the ordinary inhabitants of Nadiya, down to the very lowest, were able to have darshan of this divine pastime of the Lord. Therefore He is called Dinanath. The brahmanas and family members were presented with valuable cloths and all of the dancers, performers (panegyrists) and beggars who were present were also presented gifts of cloth and money by Sri Gaursundor. Thus they went on their way feeling quite happy. Then the Lord Bishwambhar lovingly embraced Buddhimanta Khan who had born all of the expenses of the wedding.								   [C.B.Adi 15]

Hereafter Sri Brindaban das Thakur only occasionally mentions Sri Bisnupriya debi in Caitanya Bhagavat. When Lord Caitanya returned from Gaya dham, Sri Bisnupriya, who had been suffering great separation, became again very happy. But Mahaprabhu was a completely changed person.
Sacimata thought that perhaps he had become afflicted with some disease. She worshipped Mother Ganges and Lord Bisnu for the welfare of her child and brought Sri Bisnupriya and sat her down before her husband. However, Mahaprabhu, even though looking in her direction, didn't even see her. He simply used to call out "Krsna! Krsna!", all the while crying.
Another time His mother brought His meal, placing the plate before Him as she also sat down in front of Him. Meanwhile Bisnupriya was watching everything from within the other room.
Mahaprabhu was always absorbed in various ecstatic moods. He had come to hear of some oppressive behaviour by some atheist miscreants and exclaimed, "I will destroy them!"
Sacimata couldn't understand what was going on and told Bisnupriya to go and sit next to Him. Seeing Bisnupriya Mahaprabhu started to beat her. But then He regained His external consciousness and felt embarrassed. 

One day Sacimata and Sri Gaursundor were sitting in the room talking, while Bisnupriya was quietly sitting outside listening. Sacimata told Gaursundor, "Early this morning, I saw a dream in which You and Nityananda were playing with our Deities, Ram and Krsna. Then the four of You sat down to take some food and ultimately ended up fighting with one another. In this way I saw so many of your sports!"
Gaursundor replied, "Such a wonderful dream, Mother! But don't tell anyone. Ram and Krsna are personally living in our house. So many days I saw that someone is stealing and eating their prasad. I used to doubt your daughter-in-law. But now I don't have this doubt any more. (i.e. Balaram and Krsna are directly eating what is offered to them).
Sacimata exclaimed, "Baba, You shouldn't speak like that."
Then Bisnupriya who was overhearing everything began to laugh.

Another day, the Lord Biswambhar was sitting with Lakkidebi (Bisnupriya) in His room. Lakkidebi was feeling such happiness in being able to serve her husband by giving Him  tambul (pan and betel nut) that she wasn't aware whether it was night or day. Whenever Lakki would stay by Biswambhar's side, Saci felt very content.
The Lord GaurNarayan eternally engages in His divine lila with Lakki (Bisnupriya) in Nadiya. He feels very happy to taste the tambul which Bisnupriya supplies Him. She, by her husband's happiness, then forgets whether it is day or night. This is the subject of meditation for the eternal worshipper of Sri Sri GaurBisnupriya. 
When Mahaprabhu played the part of Rukmini debi in a drama enacted at the house of Sri Candrasekhar Acarja, Bisnupriya accompanied Sacimata when she went to see that performance.
Hereafter, in the descriptions of the Lord's acceptance of the sannyas order, Sri Brindaban Das Thakur hasn't mentioned Bisnupriya's name anywhere. Srila Krsna das Kabiraj Goswami has only briefly described her marriage with Sri Gaursundar in the 8th chapter of the Adi lila of Caitanya Caritamrta. 

Locan das Thakur, however, in his Caitanya Mangal, has given the following narration about the instructions that Mahaprabhu gave to Sri Bisnupriya on the night of His departure for the acceptance of sannyas.

Mahaprabhu is speaking to Bisnupriya, "You can write this down. Everything that you see in this universe is completely false. The only reality is Bhagavan and His devotees. Everything else is for nothing and this is fit to be sung in song.
Sons, husbands and friends, all of these family relationships are false. In the end no one belongs to anyone else. Other than the lotus feet of Sri Krsna, we have no other refuge. Krsna is the Husband (Master) of everyone and other than Him, everything else is His energy. But no one understands this. Your name is Bisnupriya. If you worship Sri Bisnu, then your name has been given substance. Don't feel any sorrow needlessly. I am explaining to you the genuine Truth. Just fix your mind at the lotus feet of Sri Krsna."
Bisnupriya replied, "You are the Supreme Controller, therefore please withdraw Your illusory energy. Then Bisnupriya can be cheerful." 
Bisnupriya then felt her sadness and affliction leave her and her heart full of ecstasy, she found herself gazing at the four armed form of the Lord. Nevertheless, she couldn't give up thinking of the Lord as her Lord (husband) and falling at His lotus feet, she told Him, "I just have one thing to say. I have come into this world, a completely vile and abominable wretch, but you are my life, my Lord. My worth is that I am Your servant. Now for what reason am I condemned to become a useless nothing again?"
Mahaprabhu replied, "Please hear me, Debi Bisnupriya. I am telling you this. Whenever and wherever you think of Me, I will immediately come to be with you. Please know this to be a firm fact."
Hearing the order of her Lord, Sri Krsna, Bisnupriya thought to herself, "You are the Supreme, independent Lord. Whatever makes You happy, You should dothat. Who will try to obstruct You? Therefore I have no further reply." 

In the middle of the night, leaving the side of Bisnupriya, Mahaprabhu came before his Mother's door and offered His salutations to her. After revealing some of His transcendental opulences He left her in a bewildered state and crossed the Ganges by swimming. Now He set off in the direction of Katwa.
Sri Basu Ghosh Thakur has described Bisnupriya's and Sacimata's condition when they woke up at the end of the night.
Bisnupriya, thinking that Sri Gaursundor was lying by her side, put her hand out to touch Him, but found simply emptiness beside her. Touching that empty space, a thunderbolt fell on her head. "Alas! Providence has cheated me."
Crying very piteously, she went to Sacimata's room without binding her hair. Bisnupriya's crying was rending the very earth itself and the birds, beasts, creepers and trees, even the rocks, were also crying.
"Oh why is it that, being such a sinful person my life is not leaving this body?!" Falling down and rolling on the ground, her piteous wail caused her breath to come in gasps. Her mouth dried up and her body was trembling. Feeling such intense separation from Mahaprabhu, sleep renounced the eyes of Sri Bisnupriya. If sometimes she might sleep for a little while, then she would lie down on the ground. Though her bodily radiance could defeat that of gold, now she appeared very pallid, like a jewel covered with dirt. Her body was as thin as the moon on the fourteenth day of the dark fortnight. She would count the chanting of Harinam with the aid of grains of rice, and however much rice would accumulate, that she would cook and offer to Mahaprabhu. Then a small amount of that she would accept as prasadam. No one could understand how it was that she was maintaining her life.

In the diary of Murari Gupta is a description of the appearance of Mahaprabhu's Deity and Sri Bisnupriya debi's worship of that murti. Mahaprabhu's very own expansion, in the form of His Deity, was present before Sri Bisnupriya. He intimated to her, "Sri Krsna is present in this form."
Lakki debi, (as Bisnupriya) engaged in the worship of this Deity. This Deity is at present being worshipped in the town of Nabadwip as Dhameshwar (the Isvar of the Dham). After Mahaprabhu went away from Nadiya, Isana Thakur (a servant in the house of Sacimata) used to look after Bisnupriya and Sacimata. Sri Bamsibadan Thakur also used to stay with them.
Srinibas Acarja Prabhu received the darshan of Bisnupriya when he went to Nabadwip.

Sri Isan Thakur

Sri Isan Thakur was the household servant of Sri Jagannatha Misra. After the disappearance of Misra Mahasoy, Isan accepted the responsibility of looking after the household. He respected Sacimata as his own mother and she in turn was affectionate to him as though he was her son. All of the various household duties such as bringing water from the Ganges, growing vegetables in the garden, collecting the yearly supply of rice paddy from the temple, going to the market, receiving guests and washing their feet and so on were carried out by Isan. When Nityananda Prabhu came to Sacimata's house Isan washed His feet.					 [C.B.Mad.8.59]
He would also clean the room after meals. When Nimai was a small boy, He was very restless and would make many capricious demands which Isan would eventually have to fulfil. Sacinandan Nimai, the very life of Isan, wouldn't go anywhere without him.						    [B.R.12.97]

"Isan was always engaged in Sacimata's service, and thus he is extremely fortunate amongst the inhabitants of the fourteen planetary systems."
 [C.B.Madhya 8.74]
"I offer my obeisances to Sri Isan Thakur, to whom Sacidebi was very affectionate. 						    [Baisnabvandana / Debkinandana]

After Mahaprabhu took sannyasa, the entire responsibility of looking after Sacimata and Bisnupriya fell on the shoulders of Isan. After the disappearance of Sacimata, Bamsibadanananda looked after Bisnupriya and Isan Thakur.

The first time Srinibas Acarja went to Mayapur from Puri he had darshan of Bisnupriya, but when the three of them, Srinibas, Narottama and Ramacandra went to Mayapur, only Isan Thakur was present.
"They saw Isan sitting alone, his body shining with the effulgence of the sun. Though he tried to restrain his emotions, still tears flowed out from his closed eyes." 									   [B.R.12.113]
After offering their obeisances, the three companions introduced themselves to Isan. When Isan could understand that they were the favourites of Mahaprabhu, he embraced them very affectionately. Thereafter, the three of them took the elderly Isan with them and made a pilgrimage around the nine islands of Nabadwip to have darshan of the places of pastimes of Sri Gaursundor. When they had completed their parikram, they took leave of Isan, offering their prayers at his feet.					[B.R.13.9]
After having spent some days in his company, the pain of separation was very acute as they proceeded on their way. When the three stalwart devotees arrived at Raghunandan Bhavan at Sri Khanda, they were respectfully given seats. Shortly thereafter the news arrived from Mayapur that Isan Thakur had concluded his final pastimes. 						    [B.R.13/21]

Sri Bamsibadanananda Thakur
Sri Bamsibadanananda Thakur appeared on the full moon day of the month of Caitra in the year 1416 (Saka). 

Within Kuliya exist the villages of Teghari, Beciyara, Bedrapara and Cinedanga. The sons of Srikar Cattopadhyay moved from Bilbagram (Patuli) to Beciyaragram. Sri Judhisthir Cattopadhyay, the son of Srikar Cattopadhyay had three sons, Madhab das (Cha Kari Cattopadhyay), Sri Hari das (Tin Kari) and Sri Krsna Sampati (Dui Kari).
When Mahaprabhu came from Puri to have darshan of His Mother and the river Ganges He stayed for seven days in the house of Madhab das at Kuliya. At this time he excused Debananda Pandit along with all of the offences of everyone else. Therefore the place came to be known as Aparadh Banjan Pat.
Sri Bamsi Thakur appeared in the home of Sri Madhab das. His mother's name was Srimati Candrakala Debi. Bamsibadanananda is the incarnation of Sri Krsna's flute. 

On the day of his birth Mahaprabhu was present in the house of Sri Madhab das, along with Sri Adwaita Acarja. Madhab was very devoted to Mahaprabhu and Prabhu was also very affectionate to him and his son Bamsi. After taking sannyas Mahaprabhu entrusted Bamsi das with the responsibility of looking after His mother, Saci Mata and Bisnupriya debi. Bamsi das was present at Nabadwip when (Srinibas) Acarja Prabhu came there. Bamsi Thakur was engaged in the service of Bisnupriya and was the receptacle of her unlimited mercy.

One time Bisnupriya debi and Bamsi Thakur decided to give up taking food and water, there not being any point in maintaining their bodies which were so racked with the pain of separation from Mahaprabhu. Sri Caitanya Mahaprabhu, however, didn't approve of this and manifested Himself before them. He requested them not to behave so rashly, and then instructed them both to worship His Deity form in order to mitigate their feelings of separation.
After Bisnupriya's disappearance Bamsibadan brought this Deity of Mahaprabhu from Mayapur to Kuliya. This Deity of Mahaprabhu is very beautiful and is still being worshipped in the present town of Nabadwip. The name of the temple and Deity is Dhameswar. It is said that the name Bamsibadan is carved into the wood underneath the base of the Deity. 

By the mercy of Jahnava Mata, Bamsi Thakur's descendant, Ramacandra Gosvami came to live at BaghnaPara. Then the worship of Dhamesvar Mahaprabhu passed into the hands of the residents of Malancha. 

There was a Deity of Gopinath at Kuliya worshipped by Bamsi's ancestors and he also personally installed a Deity of Pranballabh at their home in Kuliya. Where the Deity of Sri Gopinath is at present is unknown but Sri Sri Pranballabh are presently residing at Baghnapara.

Bamsi Thakur resided at Bilbagram for some time with his relatives there. He had two sons, Sri Caitanya das and Sri Nityananda das. The two sons of Caitanya das were Sri Ramacandra and Sri Sacinandan. Ramacandra was the adopted son and disciple of Jahnava Mata. He established the worship of Sri Sri KanaiBalai at BaghnaPara. As he never married the worship passed on to his brother Sacinandan whose descendants are the resident Gosvamis there. 

Sri Bamsibadanananda was a poet and composer of songs. He composed one song about the Lord's acceptance of sannyas based on the lamentations of Sri Sacimata and Sri Bisnupriya.
Some say that RamaiGosai (Ramacandra Gosvami), the son of Caitanya das (Bamsi Thakur's son) was an incarnation of Bamsi Thakur.

Premdas, who was the fourth in disciplic succession from Ramcandra Gosvami, composed one book called Bamsi Sikka, which contains some information about Sri Bamsibadanananda Thakur.

Sri Acyutananda
Sré Acyutananda was the eldest son of Sré Adwaita Acarja. He was born in the year 1428 Sakabda. He was extremely dear to Sré Gaurasundar. When Lord Caitanya came from Puri to Santipur, Acyutananda was only eight years old. "The small son of Adwaita, who was without any clothes, came to the lotus feet of Sré Gauracandra. Though his body was covered with dust, Prabhu picked him up and placed him on His lap. He spoke to him, "Acyuta! Acarja is my father. Therefore you and I are brothers."		   [C.B.Antya 1.216]

According to Gaur ganoddesa dipika he is Kartikeya. According to others he is Acyuta gopika. Acyutananda was the disciple of Gadadhar Pandit. Until the disappearance of Mahaprabhu, Acyutananda resided at Nilacal. He used to dance in the kirtan party of his father before the chariot of Lord Jagannath during the Rath Jatra.

Acyutananda never married. He had one sister named Nandini. Acyutananda's brother, Krsna Misra had two sons: Raghunath and Dola Gobinda. The descendants of Raghunath still worship the Deity of Madan Gopal in Santipur. Dola Gobinda had three sons who resided at Malda. Acyutananda was present at the Kheturi Utsab. Towards the end of his life he resided at Santipur.

During the time when Mahaprabhu was going to Brindaban in the company of His associates, He came to Ramakeli. After being advised by Sanatan, He decided not to go to Brindaban however, and instead bent His way to the South, back towards Nilacal. Thus He came to Adwaita Acarja's house in Santipur, where Adwaita was at that moment completely absorbed in relishing the extraordinary qualities of His son, Acyutananda. How it happened that Adwaita had become so overwhelmed by the remarkable character of His son is a very wonderful story which will now be narrated before you. Listen carefully, so that you might enjoy the great happiness of this incident.
Adwaita Acarja had a highly qualified son, which is only natural of course since he himself was not an ordinary person. That personality is known in the world as by the name Sré Acyutananda.

One day a very advanced sannyasi came to Adwaita Bhavan, having been dispatched there by providence. When the sannyasi saw Adwaita, he was somewhat hesitant and remained standing where he was. Adwaita Acarja saluted him in obeisance and then had him respectfully seated.
Then the Acarja addressed that sannyasi, "Oh Gosai, please make your request. I am here at your service."
To this the sannyasi replied, "Please grant me this desire. I wish that you might personally answer one question for me!"
Adwaita Acarja then requested the sannyasi, "Please take your meal first, then we can discuss your question."
The sannyasi replied, "I should like to put my question first."
The Acarja submitted, "As you like. You may ask whatever is on your mind!"
The sannyasi inquired, "I would like to know what relationship Keshab Bharati has with Caitanya Mahaprabhu?"
Adwaita Acarja reflected to Himself a moment before answering, "There are two perspectives from which I can answer this question; the external, customary system of social dealings and the internal plane of spiritual realities. Though the Supreme Controller has no mother or father, still His glories are sung as Debkinandan, the son of Debki. From the highest objective reality He has no spiritual preceptor, nevertheless His activities are sung throughout the world. Rather than immediately going to the internal, esoteric plane of understanding, I should rather reply to this question from the customary viewpoint first, and thus satisfy his curiosity."
After having first considered these points, Adwaita Mahasoy replied, "Kesava Bharati is Caitanya Deb's guru. No doubt you must be aware of this. Therefore, why have you asked me this question?"
Just as he finished his statement, Acyutananda quickly came there from where he was playing. Being only a child of five years, he looked very beautiful though he was naked and his body was covered with dirt and dust from playing outside. His appearance was non-different from Kartikeya. All of his bodily limbs were constructed proportionately and so he appeared very handsome. His manifested qualities of all cognizance and pure devotion were hard to mask, though he was only a small child. Thus it could be understood that he was the possessor of variegated potencies. When he heard his father state that Lord Caitanya had a guru, he rushed to the spot in great anger, though he continued to smile.
"What have you said father!? Did I hear you correctly? Please say it one more time, so I can be sure. Lord Caitanya has a guru? This is your decisive judgement!? How have you rashly made such a statement? I can't even understand how these words were brought upon your tongue? The only possible explanation is that this is Kali yuga. Or perhaps this is simply another illustration of the insurmountable power of maya, who is able to illusion even Lord Brahma and Lord Siva. Now I can understand; you have come under the sway of Bisnu maya. Who is it that can cross over the clutches of Caitanya's maya? When you have said that Caitanya has a guru then there can be no other explanation than that you have become overcome by maya."
"Unlimited universes merge into the pores of Sré Caitanya, by His inconceivable will. Engaged in His pastimes within the water (as MahaBisnu, Garbhodakasayi Bisnu and Ksirodakasayi Bisnu) it is none other than Caitanya Gosai Who simply sports with His own Self; there is no second person. Then there are all of these great rsis and sages, full of conceit. They are existing without purpose since time immemorial. Where from have they come and how have they received their names? By the inconceivable desire of Sré Caitanya, a lotus flower sprouts from His navel, whereon Lord Brahma makes his appearance into these eternal pastimes. But he is without the power to even see anything. Finally, due to his earnest devotion, the Lord becomes satisfied with him and personally instructs him. Thus having received the order of the Lord upon his head, Brahma begins to create the material world. The knowledge he has received is then disseminated to everyone else. From Brahma the knowledge is initially received by the original sages (the four Kumaras). Thus this knowledge is propagated throughout the world by His mercy. He from Whom this disseminated knowledge has arisen is now being called the disciple of someone? Father, whatever I know I have learned from you. You are my instructing spiritual master. How is it that you are now speaking in a contrary fashion?"
After having spoken these words, Acyutananda then fell silent.
Adwaita Acarja had entered into the higher regions of happiness by hearing these statements. He began to exclaim, "Bap! Bap!" (Father! Father!) as he took his son in his lap and bathed him with his tears. "You are the progenitor father and I am the son. You have appeared as my son only to instruct me. I have committed an offence. Please forgive me my father. I will never speak like that again. I am giving you my word."
Hearing these praises of himself Acyuta was embarrassed and kept his head lowered. When this sannyasi heard these words spoken by Acyutananda and his father, he fell on the ground to offer his prostrated obeisances. Getting up again he began to speak.
"This son of Adwaita is very worthy. As the father is highly competent, so is the son. His words are inconceivable. This is nothing other than a direct manifestation of the Lord's empowering potencies. Otherwise how is it possible that a mere child has spoken such elevated words. At such an auspicious moment I came to meet Adwaita Acarja, and so I was able to see such unprecedented glories with my own eyes."
Having had his desires fulfilled beyond expectation, that sannyasi departed while taking the names, "Hari! Hari!", after first having offered his salutations to Adwaita and His son. As he journeyed onward he remarked again and again to himself and others about the super-excellent standard of Acyutananda's unswerving devotion to and shelter under the lotus feet of Sré Caitanya Candra.
Having had the good fortune to witness these astounding glories of his own son, Adwaita Acarja left behind whatever he had been doing and took his son in his lap, showering him with profuse tears. He smeared the dust from the child's body on his own body and delighted much in doing so. He thought to himself, "An associate of the Lord has taken birth in my house."
Thinking in this way he began to dance and clap his hands.
He whose devotion is fathomless picked up Acyutananda in his arms and continued to dance, after having witnessed such pure devotion in his son.

While Adwaita was thus overwhelmed with the ecstatic qualities of Acyuta, another highly auspicious conjunction of events appeared to further augment the already ecstatic bliss of that moment; namely, the appearance on the scene of Sré Gaurasundar and His associates, Who had all just returned from Ramakeli. When Adwaita saw his most worshipful Lord standing before him, he fell down to offer his prostrated obeisances.
The earth trembled in ecstatic delight as he roared loudly, "Hari! Hari!" In ecstatic joy he forgot his own body. The ladies sent up loud shouts of jubilation by making a yodelling sound and in this way Adwaita Bhavan became an ocean of happiness, with many aquatics swimming and sporting therein.
Mahaprabhu embraced Adwaita to His chest, the tears of His love and happiness sprinkling on the Acarja's body. Adwaita Acarja embraced the Lord's lotus feet to his chest and shed tears of ecstasy, his external consciousness having been completely extinguished. In all directions the devotees shed tears due to ecstatic emotions and in this way an unprecedented shower of love and affection began to flow down in rivulets into the already existing ocean of bliss. For a moment the Acarja was able to calm himself enough to humbly offer a sitting place to Mahaprabhu.
Having been thus seated in an elevated place, Mahaprabhu appeared like the full moon in the company of many bright stars who were His associates. Nityananda and Adwaita embraced each other and by so doing they became very eager to taste ecstatic love by sporting with each other. All of the devotees paid their salutations to the Acarja's feet while he in turn embraced them in great affection. Other than Bedbyas, who can properly describe the ecstatic joy that was felt by everyone at Adwaita Bhavan that day.
Now entered Acyutananda. While Acyutananda was paying his obeisances at the lotus feet of Mahaprabhu, Sré Gaurasundar picked him up into His lap and washed his body with His tears. Prabhu continued to embrace Acyuta to His chest until Acyuta entered into the body of Mahaprabhu.
When the devotees saw this unprecedented manifestation of the Lord's mercy upon Acyuta they began to cry in great jubilation. Amongst all the associates of Mahaprabhu there was not one who did not consider Acyuta very dear. To Nityananda and Svarup Damodar he was as dear to them as their own life and amongst the disciples of Gadadhar Pandit he was the chief. As is the father, so was the son, a highly competent pure devotee of the Lord. Thus Sré Caitanya Mahaprabhu, with Acyuta on His lap, drowned in the ocean of ecstatic bliss while in the company of Adwaita Acarja and His other associates.
[C.B.Antya 4)

Sri Raghunandan Thakur
Sri Mukunda Das, Madhab Das and Sri Narahari Sorkar Thakur were three brothers who lived in the village of Sri Khanda. Raghunandan was the son of Sri Mukunda Das.									[C.C.Madhya 15]

In the house of Sri Mukunda Das, who lives at Sri Khanda, Lord Sri Gopinath is served with great attention.
One day Mukunda had to go out for some specific work so he called his son Raghunandan and asked him to serve Lord Gopinath that day. Raghunandan was only a small child at that time so his father carefully explained to him, "This Deity is in our family for many generations. He has been worshipped by my father and his father before him, and his father, on and on in this way for so many years. Just as your mother feeds you and I everyday, so also He has to be fed everyday."
He explained to Raghunandan that this is a very big responsibility and he should be very careful to give his full attention to this service. Then Mukunda went out.
Raghunandan collected the items for offering to Sri Gopinathji and entered into the Deity room. Raghunandan was at that time barely 5 years old. He tried to offer the bhoga as he had seen his father do but when he looked up after reciting some prayers he saw that the bhoga was still there. When he saw that Gopinath hadn't eaten the offering after he had imitated his father's offering procedure as best as he could remember, he became very worried. His father had impressed upon him the importance of this service and now he could understand that he wasn't doing it properly, and that his father would be displeased. Ultimately he simply requested Gopinath with tears in his eyes, "Eat! Eat!"
Gopinath became completely subjected by Raghunandan's simple request, made entirely in love, and thus He stealthily ate up everything without leaving any remnants.
After some time Raghunandan's father, Mukunda, returned and asked his son if he had done as he was told? When his son replied "Yes", then Mukunda asked him to bring some of the prasadam. Raghunandan replied, "Prasadam? I offered everything just like you told me, and Gopinath ate everything. So what should I bring you now?"
Mukunda was completely taken aback. "This boy is not naughty and is always accustomed to speak the truth. I doubt if he would have eaten everything. I wonder what actually happened?"
Musing on this matter in his mind for some days, his curiosity remained unsatisfied even after a few days time had elapsed. He got an idea and so again requested Raghunandan to offer the bhoga to Gopinath on that day. Raghunandan was very excited to hear this request and replied that he would be more than happy to make the offering since he liked to do that service so much.
On this day however, after going out of the house, he again came in by another way and remained hiding in one place.
Raghunandan was very happy to be able to serve Sri Gopinathji again. He brought everything into the Deity room and as before, he again very insistently persuaded Gopinath to take his meal. As Gopinath had eaten half of a laddu, he espied Mukunda standing in the doorway. He didn't try to cover up the fact that he had eaten what he had, but neither did he eat any more.
Seeing all this Mukunda was completely immersed in ecstatic love and picked up his son and put him on his lap. Again and again he extolled his virtues in a voice trembling with ecstasy, all the while torrents of tears of joy falling from his eyes. Even today, those who are greatly fortunate can still see that half-eaten laddu in Gopinatha's lotus hand. Thus Sri Uddhab das sings the glories of Raghunandan, who is non-different from Madan(Cupid).

Raghunandan was present at the kheturi utsob (festival).
In Krsna lila he was Kandarpa manjari and/or the priya narma sakha Ujjval. In Dwaraka lila he was Sri Krsna's son Kandarpa (Pradyumna).

Raghunandan's son is Kanai Thakur. His descendants are still residing at Sri Khanda. Sri Khanda can be easily reached from Katwa by bus or train.
Raghunandan Thakur was born in the year 1432 sakabda. He appeared on the first day of Spring, Basantpancami, in the year 1432 (saka). His disappearance is on the fourth day of the bright fortnight in the month of Srabon.

Sri Biracandra Prabhu
Sré Bircandra (Viracandra) or Birbhadra (Virabhadra) Prabhu appeared on the ninth day of the dark fortnight of the month of Kartik. 

Sré Birbhadra Gosvami is the son of Sré Nityananda Prabhu and the disciple of Sré Jahnava Mata. His mother is Srémati Vasudha Debi. In the Gauraganoddesadipika it is described that Sré Bircandra Prabhu is an incarnation of Ksirodakasayi Bisnu, one of the expansions of Sré Sankarsana. He is thus not different from Lord Caitanya Himself. 

Once upon a time, Isvari (Sré Jahnava Debi) went to the house of one Jadunandana Acarja of Jhamatpur near Rajbol Hat. By her mercy he became a devotee. Jadunandan's wife was extremely devoted to her husband and his two daughters, Srémati and Narayani, possessed bodily forms which excelled the limits of mortal beauty. By the desire of Isvari that fortunate brahmana gave these two daughters in marriage to Prabhu Bircandra. Sré Yadunandana Acarja became the disciple of Bircandra Prabhu and Srémati and Sré Narayani were given initiation in mantra by Sré Jahnava Mata. Bircandra prabhu had a sister, Srémati Gangadebi, who was none other than Mother Ganga herself. Her husband Madhavacarja was an incarnation of Raja Santanu. 

Taking permission from his mother, Bircandra Prabhu set out on a pilgrimage to Brindaban. First he came to Saptagram and proceeded to the house of Sré Uddharan Datta Thakur where He was met by Uddharan Datta's son, Srénivas Datta. Srénivas greeted Him with respect and showed Him all hospitality for the two days that he stayed there. From there He went to Santipur where He was led to Adwaita Bhavan in a kirtan procession by Adwaita Acarja's son, Sré Krsna Misra. Next he crossed the Ganges River and came to Gauri das Pandit's house in Ambika Kalna. Sré Hrdoy Caitanya Prabhu respectfully greeted Him and honoured Him as His guest. From here He came to Navadvip, to the house of Jagannath Misra. When the family members and associates of Mahaprabhu learned that He was the son of Sré Nityananda Prabhu, they were highly pleased and showed Him all courtesies. 
After spending two days there He came to Sré Khanda where He was greeted very respectfully and affectionately by Sré Raghunandan and to Sré Kanai Thakur. He spent a few days there, and then went to Srénivas Acarja Prabhu's house in Jajigram, where Acarja Prabhu received his exalted guest by offering Him the appropriate worship. A few days passed in the ecstasy of sankirtan and then Bircandra Prabhu came to Kantak Nagar (Katwa). He remained there for one day and then proceeded to Bhudarigram where He was received by Sré Govinda Kaviraj, who worshipped His lotus feet and offered Him all hospitality. Sré Bircandra Prabhu was very pleased at his devotion and remained there for a couple of days. Thereafter He made His auspicious arrival in Kheturi. 
As soon as he received news of His arrival, Sré Narottam Thakur came out in great ecstasy to meet Sré Bircandra Prabhu. He led Him into the courtyard of the temple of Sré Gauranga where sankirtan, accompanied with ecstatic dancing, commenced. A steady crowd of people thronged to get a glimpse of Prabhu Bircandra. 
After spending a few days in Kheturi absorbed in the mellows of ecstatic sankirtana, Bircandra Prabhu set off for Sré Vrindavan Dham. Along the way many sinful and atheistic people were delivered by His influence. As news of His arrival reached Vrindavan, the Gosvamis, namely Sréla Jiva Gosvami, Sréla Krsna das Kaviraj Gosvami, Sré Ananta Acarja, Sré Hari das Pandit, Sré Krsna das Brahmacari (Sré Madan Gopala's pujari, a disciple of Sré Gadadhar Pandit), Sré Madhu Pandit (pujari of Sré Gopinatha), Sré Bhavananda, Sré Kasisvara, as well as his disciple Sré Govinda Gosvami and Sré Yadavacarja were all informed. 
The Gosvamis, accompanied by many residents of Sré Vrindavan, all came out to meet Prabhu Bircandra. Everyone was overwhelmed by His appearance in ecstatic love and they were all humming like bumble bees in discussing His good qualities. In the company of these exalted souls, he took darshan of Sré Madana Mohana, Sré Govindaji and Sré Gopinatha, the principal Deities of Brindaban. 
After receiving the consent of Sré Jiva Gosvami and Sré Bhugarbha Gosvami, Prabhu Bircandra set out to wander in the twelve forests of Vrajamandala, where he became completely overwhelmed at the sight of the various places of Krsna's pastimes, like Sré Radha Kunda, Sré Shyama Kunda and Giri Govardhana. His display of ecstatic symptoms captivated the Brijbasis. After taking darshan of Sré Vrajadhama, Bircandra Prabhu returned to Gauradesh. 
The youngest son of Srénivas Acarja, Gati Govinda, was the disciple of Birbhadra Prabhu. Birbhadra was also the siksa guru of Nityananda das, the author of Premvilas.
All of the divine qualities of His father, Sré Nityananda Prabhu, were fully present in Him. Those who were fortunate enough to witness His ecstatic love praised His glories far and wide. Gopijana Vallabha, Rama Krsna and Ramacandra, who are thought by some to be the sons of Virabhadra Gosai, were actually His disciples. The youngest, Ramcandra, who resided at Khardaha, belonged to the Sandilya Gotra and was a member of the Batabyal brahmana community, known for their accomplishment in studying the Vedas. The oldest, Gopijana Vallabha, lived at Latagram near Mankar, in the district of Barddhaman and belonged to the community of brahmanas called Vandyaghati. The middle one, Ramacandra, also a member of the Vandyaghati community of brahmanas, lived at Ganeshpur near Maldah. Because their gotras and surnames (titles) were different, and because they lived at different places, it is concluded that they were not actually Bircandra Prabhu's sons. 
Bircandra Prabhu's birthplace is at Khardaha, where there is now a rail station on the Sealdah-Krsnanagar line. The temple of Sré Sré RadhaShyamsundor is very famous here. This Deity is most probably installed by Birbhadra Prabhu. It is said that Acyutananda, Adwaita's son, acted as priest during the installation ceremony.
The village where Nityananda Prabhu made His advent in this world, Ekacakra, is also named Bircandrapur. Here the Deity of Sré Bankim Ray was worshipped by Bircandra Prabhu.

Srimati Jahnava Mata

Sri Surjadas Sarakhela was a resident of Shaligram. He had five brothers, Damodar, Jagannath, Gauri das, Krsna das and Nrsimha Caitanya. His father's name was Sri Kamsari Misra and his mother's name, Sri Kamala debi. He received the title "Sarakhela" as he used to keep the accounts for the king of Gaur desh. His two daughters were named Sri Basudha and Sri Jahnava. Jahnava was the youngest. 

In Gaurganoddeshdipika it is stated that these two daughters are the expansions of Baruni and Revati in Brindaban and Surjadas Sarakhela, whose body effulgence is like the sun, is an expansion of Kakudmi, the king of Raivat. The two Lords Gauranga and Nityananda were very affectionate to him. 

Seeing that his two daughters had reached the full bloom of their youth, he began to contemplate their marriage. While thinking in this way, he fell asleep. In his dream he saw that in a very happy mood he was presenting his two daughters to Nityananda Prabhu. Having seen such a wonderful dream, he began to float in an ocean of bliss. 
In the morning when he awoke, he told his dream to one brahmana friend of his, "I saw in my dream that Nityananda Prabhu is none other than Baladeb. His bodily effulgence was shining in all directions and his body was decorated with various shining ornaments. On either side of him my two daughters appeared as Baruni and Revati. Now if I cannot give my daughters in marriage to Nityananda Prabhu then there will be no peace for me." 
Having confided in his friend in this way, he sent him to the house of Sribas Pandit in Nabadwip. That brahmana came to Nabadwip very quickly and found that Nityananda Prabhu was living at Sribas Pandit's house. The brahmana explained everything in detail to Sribas Pandit who later, at the proper time, divulged all of this news to Nityananda Prabhu. Lord Nityananda having assured the brahmana that he would fulfill the desire of Surja das, sent him back to Saligram. 

Adwaita Acarja, as well as Sribas Pandit, was very happy to have heard this news and urged that the marriage take place as soon as possible. The brahmana, in the meantime having returned to Saligram, delivered this auspicious news to Surja das who was overjoyed that his dream would now come true. 
In the village of Borgachi lived the son of Raja Hari Hora, Sri Krsna das, who was a very dear devotee of Nityananda Prabhu. He offered to bear all of the expenses for the wedding and to have it conducted at his house. With this in mind he requested Nityananda Prabhu to kindly come to his house, and after bringing him there he began to make the necessary arrangements for the wedding. Sribas Pandit, Sri Adwaita Acarja, Sri Candrasekhar, Sri Murari Gupta and many other devotees all arrived and began Harinam Sankirtan. 

Surja das Pandit's brother, Sri Krsna das soon arrived at Borgachi to escort Nityananda Prabhu and the other devotees with Him to Saligrama. When Surjadas saw that the devotees along with Nityananda Prabhu had arrived, he came out to greet them in great happiness and then ushered them into his house where he offered his dandavats to Lord Nityananda. Surja das fell down at the lotus feet of Lord Nityananda, his eyes brimming with tears of ecstatic love. He caught hold of His two lotus feet and wanted to offer some prayers but he could not express anything due to being overcome by ecstatic emotions. Lord Nityananda smiled sweetly and embraced him in great love. Surjadas was always absorbed in intense happiness. Who can understand his inner self. Seeing these loving pastimes of his brother, Gauri das lost his patience and felt great bliss within himself. Then, after worshipping the two lotus feet of Lord Nityananda, he offered his two daughters in marriage to him. Thus the marriage ceremony was very auspiciously performed and Nityananda Prabhu remained at Saligram with his two newly wedded wives for a few days. 

Thereafter Nityananda Prabhu came to Sri Krsna das's house at Borgachi, where he remained for a couple of days. Next He came to Nabadwip. Along with his two wives He offered His obeisances at the feet of Saci Mata. Saci Ma was extremely pleased to see them and she showed a great deal of affection to the new brides. The other Baisnabs also began to show them great affection. Then, taking leave of Sacimata, Nityananda came to Adwaita Acarja's house in Santipur. Sri Sita Thakurani began to float in the ocean of bliss after seeing Basudha and Jahnava debi. She lovingly embraced them, showing her great affection to the new brides. After remaining there for a few days Nityananda Prabhu came to Uddharon Datta Thakur's house at Saptagram at his insistent invitation. There they all engaged in a festival of sankirtan for a few days after which Nityananda Prabhu came to Khardaha.
[Bhakti Ratnakar 12th Taranga]

After the disappearance of Sri Adwaita Acarja, Sri Nityananda Prabhu, Sribas Pandit and various other associates of Sri Gaursundar, three especially empowered manifestations of the compassion of the Lord, (Mahaprabhu), namely Srinibas Acarja, Narottam Thakur Mahasoy and Shyamananda Prabhu continued to flood the land with Hari Nam Sankirtan. Sri Nityananda Prabhu's sakti Sri Jahnava Mata, was especially requested by these three Acarjas to be present at the celebrated festival conducted by them at Kheturigram, under the patronage of Narottam Thakur Mahasoy's cousin, Raja Santosh Datta. Present with her were Sri Krsna das Misra (her uncle), Mineketan Ramdas, Murari Caitanya, Gyan das, Sri Paramesvari das, Balarama das, Sri Brindavan das Thakur, and other dear devotees of Lord Nityananda Prabhu. First she came to her uncle Gauri das Pandit's temple at Kalna where she was nicely received by Hrdoy Caitanya Prabhu. Here she cooked for the two Lords, NitaiGauranga, and in the evening they had a festival of sankirtan. 

When she came to Nabadvip and realized that she wouldn't be able to see Sri Saci Mata any more, she was very sad and cried. Then Sripati and Srinidhi came and took her to their house. But again she was plunged into grief due to the pangs of separation at not being able to see Sribas Pandit and Malini debi. At Santipur Sri Acyutananda and Gopal tried to console her in the absence of Adwaita Acarja and Sita Thakurani. Then she came by way of Kantak Nagar to Teliya Bhudari gram where Sri Govinda Kabiraj received her with all respect. 

The next day the party set out for Kheturi. When they reached the banks of the Padma river they found that Raja Santosh Datta had already made arrangements for crossing the river. From the opposite bank palanquins were waiting to take them to Kheturi. 

After presiding over the festival of Kheturi, Ma Jahnava decided to go to Brindavan. One day when she was bathing in the Jamuna, a small black hand grabbed the end of her cloth as she was getting out of the water. When she looked, however, there was no one there. Then Gopinath spoke to her, "I want to come and stay with you. When you're taking bath in the Ganga one day I'll come and join you." After passing some days in great happiness in Sri Brindaban Dham, Sri Jahnava Mata set out on the path back to Gaur desh. 

First she came to Kheturi, and then to Bhudari gram where she arranged the marriage of Bor Ganga das with Sri Hemalata, the daughter of Sri Shyamdas Cakravarti (brother of Bansi das). After the marriage, Sri Iswari (Ma Jahnava), entrusted the worship of Shyamsundorji to Borganga das. Then she came to Ekcakra, the birthplace of her worshippable Lord. From there she passed through Kantak Nagar, Jajigram, Nabadwip, Ambika Kalna and Saptagram, before finally arriving back at Khardaha. 
As she was bathing in the Ganges one day, something touched her body in the water. She lifted that object out of the water and beheld the enchanting form of Sri Gopinathji, while tears of love streamed from her eyes. This Deity is at present being worshipped by the descendants of Ganga debi, the daughter of Nityananda Prabhu, at Jirat, Hugli. There is a rail station at Jirat between Bandel and Kalna station on the Howrah-Nabadwip line. From the Jirat station one should proceed by rickshaw to Gopinath Tala. 

"Having fallen into the ocean of material existence I am completely distraught and filled with anxiety. Floating in this ocean, without any refuge, I am trying to find a shore; but without any success. I am losing all hope of ever finding it. What activity will bring me there; or what knowledge will bring me there? Conducting some fruitive sacrifices, engaging in some mystic yoga process or performing austerities, none of these have any power or effect. I am getting very weak and I cannot swim much longer. Now in this extremely dangerous situation, will no one come to save me? Alas! To make matters worse; having caught sight of the crocodiles of worldly affairs, I am petrified with fear and the current of lust is always churning the water. I can barely keep my head above the water, the winds carrying the results of activities performed in previous lives, is blowing and making the water so choppy. I am losing my mind and now I am simply crying frantically. I can't see anyone who can get me out of this ocean of woes. O my dear Sri Jahnava debi, please have compassion on your servant and bless me with some of your divine qualities. Please extend me the rope of your mercy and alleviate this intense pain that I am experiencing. I have taken shelter of the boat of your lotus feet and I have full faith that you can carry me across this ocean. You are the divine energy of Lord Nityananda and the bestower of Krsna bhakti. Please bless me at your feet, which can bestow all one's desires. You have already delivered so many despicable creatures, now today here is one more destitute and hateful wretch, come to your lotus feet." 
[Kalyan Kalpataru / Bhaktivinode Thakur]

Sri Gangamata Goswamini

Sriyuta Naresh Narayan was the king of Putiya, which was located in the district of Rajshahi, part of the present country of Bangladesh. His only daughter was named Saci, and she was extremely devoted to God from her very childhood. In a very short time she became quite proficient in her studies, especially in grammar and poetry. As she grew up everyone became stunned by her blossoming youthful beauty. However, Saci was not attracted by any good-looking or well-to-do young men. She was only interested in Sri Madan Gopal.
The king, Naresh Narayan, began to think about his daughter's marriage. When she came to know of this she told her father that she wouldn't marry anyone who was subject to death. The king and queen put their hands to their heads and sat down. Their only daughter refused to marry?! They passed on from this world, having no further work to do here.
The responsibility for governing the people now fell on Saci. For some days she attended to her duties and then, after appointing her representatives she set out to visit the holy places of pilgrimage. But she didn't feel satisfied within herself anywhere. 

She began to search out a guru and eventually came to Jagannath Puri. After having darshan of Lord Jagannath there for a few days, she set out for Sri Braja Dham. It was here that the benediction moon of her good fortune rose. Seeing the spiritual prowess and renunciation of Sri Haridas Pandit Gosvami, who was a staunch follower of Lord Caitanya and Prabhu Nityananda, she became very happy within herself and thought, "After so many days I have finally found shelter." After falling at his lotus feet and offering her obeisances, with folded hands she prayed for his mercy.
"Ananta Acarja was the disciple of (Sri Gadadhar) Pandit Gosvami. His body was saturated with intense love for Krsna and he was extremely munificent in distributing love of Krsna. Who can describe his unlimited qualities? His very dear disciple was Pandit Haridas. His qualities and fame are known all over the world. The fifty qualities of Lord Krsna were all present in his body."										    [C.C.Adi 8]

In order to test Sri Saci debi, Sri Haridas Pandit Gosvami told her that it wouldn't be possible for the daughter of a king to practice the renunciation that is required in order to serve the Lord in Braja. Saci however, could understand that this was simply a pretence. Thus she began her service in total indifference to the material world. Gradually she completely gave up wearing any ornaments or fine cloth.
One day Sri Haridas told her, "If you can give up shyness, pride and fear, and beg from door to door, then you'll be qualified to receive my mercy."
Hearing this Saci became very happy. Covering her body with one old cloth she went from door to door of the residents of Braja, to beg something to eat. Her body became very thin and pale. But the Brajabasis could understand that she was not an ordinary woman because of her bodily effulgence. The Baisnabs were astonished by her great austerities. Though she became quite thin, she took no notice of this and continued to regularly bathe in the Yamuna, clean the temple of the Lord, go on parikram, attend the arati ceremonies and hear discussions about Krsna.

Seeing her intense renunciation, Haridas became eager to reward her. He called her and told her, "Though you are the daughter of a king, the exertion with which you have worshipped Sri Krsna and the degree of renunciation you have shown have pleased me very much. Now be pleased to accept the divine mantra."
Thereafter, on the thirteenth day of the bright fortnight of the month of Caitra, Sri Saci was initiated with RadhaKrsna mantra by Sri Haridas Pandit Gosvami. Having received the eighteen syllable mantra, Saci became completely imbued with love of Krsna. Though she was very destitute, she began to serve Sri Guru and Govinda with intense devotion. Every day she would listen to her guru explain the sastras, so that within a short time she herself became quite conversant in the literatures of the Gosvamis, which was very pleasing to everyone.

The maternal aunt of Saci, Lakkipriya by name, was also present in Brindaban at this time. She had a very pleasant demeanour and used to chant three lakhs of Holy Names every day. Haridas instructed her to take Saci with her to Radha Kunda and worship the Lord there. Thus the two of them came there and began to circumambulate Govardhana hill every day. 

Then one day Sri Haridas Pandit suddenly called Saci back and instructed her to go to Puri to preach the message of Lord Gaursundor to the pious people there. At this time almost all of the associates of Mahaprabhu had given up their earthly pastimes in Puri.
In accordance with the order of her guru, Saci came there and took up residence in the house of Sarvabhauma Bhattacarja. As no one had lived there for so many days, the covered condition of its former sanctity was keenly felt. Only the Damodarasila that Sarvabhauma Bhattacarja used to worship was remaining there. Saci resumed the regular worship of the Lord and daily recitation of the Srimad Bhagavatam. Many people were very impressed to hear her conclusive explanations of the sastras and thus they used to congregate there. Saci's fame as an accomplished lecturer on the sastras began to spread far and wide.
One day, the king Mukunda Deb came to hear her speak. He was very impressed to hear such authoritative conclusions coming from the mouth of Saci debi, so in his mind he wished to present something to her. That very night he had a dream in which Lord Jagannath told him, "You should offer to Saci the place known as Sweta Ganga." [Sweta Ganga is a large tank of water by the side of Sarvabhauma Bhattacarja's house]. 

Early the next morning the king came to see her and Saci very meekly offered him a seat and inquired as to the purpose of the visit. The king thus related to her the order of Lord Jagannath and requested her to accept the piece of land adjacent to Sweta Ganga. Saci, however, was not interested in acquiring property. She declined the offer. The king however insisted that she accept this royal grant of land and so finally she agreed after considering that it was, after all, the order of Lord Jagannath. Most pleased that he could render her some service, the king presented her with the deed to the parcel of land. After this, people began to discuss the fact that Saci was previously the daughter of a king. 

Once, shortly before the Mahabaruni (a day very auspicious for bathing in the Ganga), Saci thought to herself how very much she would like to leave Puri and make a pilgrimage to the Ganga for this occasion. But after considering that it was her guru's order to remain in Sri Ksetra, she decided to abandon the idea.
That night however Lord Jagannath spoke to her in a dream, "Saci! Don't worry! On the day of Mahabaruni you should bathe in the Sweta Ganga. Ganga Debi herself will personally come to join you there." Having seen this dream, Saci was very jubilant. 

When the day of the Baruni bath arrived, Saci went to the Sweta Ganga alone, in the middle of the night. As she entered into the water, a strong current suddenly gripped her and carried her inside the Jagannath Mandir, which was now flooded, much to her amazement, by the sacred waters of the Ganges. There she saw thousands and thousands of the residents of Sri Ksetra taking their baths. A great uproar resounded in all directions from their recitation of prayers and hymns. 

In the midst of these festivities, Saci very religiously performed the Baruni bath in the waters of the Ganges. Hearing this great uproar the sleep of the doorkeepers outside was broken and they began to search out the source of the tumult. It seemed that the noise was coming from inside the temple. They immediately brought this news to the temple superintendent who in turn informed the king. The king then ordered them to open the temple to see what was going on. To the astonishment of everyone, they found Sri Saci Debi, the reciter of the Bhagavatam, standing there alone.
The priests of the temple surmised that she must have smuggled herself into the building in order to steal the ornaments of Lord Jagannath. But others present felt it was impossible for her to have done this. "There must be some mystery behind it all," they said. Ultimately it was decided to confine her until some judgement was passed. Sacidebi didn't mind and very blissfully continued to chant the Holy Name.

Meanwhile, towards the end of the night the King had a dream in which Lord Jagannath very angrily told him, "You should immediately release Saci. I personally caused the Ganga to flow from My own foot; it was this that brought her into the temple so that she could take bath on this auspicious day. This is all a part of My pastimes! If you are concerned for the welfare of your subjects and your own good fortune, then along with the temple priests you had better go and beg forgiveness at her feet and request to become her disciples."
After seeing this dream, the king awoke in a very worried state. He quickly completed his morning bath and immediately called for the priests in whose company he went to the place of Saci's confinement. The king opened the door and fell down at her lotus feet to offer his obeisances. He very humbly begged her forgiveness and submitted Lord Jagannath's instruction, that he become her disciple. Seeing the wonderful behaviour of the king, she placed her hand on his head that he might receive her benediction.

On the next auspicious day she initiated the king with RadhaKrsna mantra. Many of the priests also accepted the shelter of her lotus feet at this time. From that day she became known as Sri Ganga Mata Gosvamini. The king wanted to donate some land to Sri Ganga Mata as gurudakshin, but she declined, saying that she only wanted that the king should attain loving devotion to Lord Krsna's lotus feet. "I am not qualified to accept anything more then this," she told him. But the king repeatedly entreated her to accept something from him as gurudakshin. Finally she agreed that for the purpose of serving the Baisnabs, two pots of Mahaprasad, one pot of vegetables, one remnant of Lord Jagannatha's cloth and one hundred sixty kauris (small conchshells), could be sent to the ashram each day. Some portion of that service is still observed to this day; the articles being first offered to her samadhi.

One time it happened that a pandit of the name Mahidhar Sharma, came to the banks of the Sweta Ganga to offer oblations to his forefathers. He happened to hear of the wonderful qualities of Sri Ganga Mata and thus was inspired to have darshan of her lotus feet. He approached her and in turn Ganga Mata very respectfully received him, offered him a seat and inquired as to the purpose of his visit. This brahmana, though a pandit, was a very simple and straight-forward man, so he honestly stated that he'd simply come to have her darshan. She was very pleased with his simplicity and mercifully began to speak the philosophy of the Srimad Bhagavatam to him. The panditji listened very intently to her wonderful elucidation and thereafter accepted shelter at her lotus feet.
On an auspicious day she initiated him with RadhaKrsna mantra. 

Mahidhara Sharma's birthplace was Dhananjoypur. On the order of Sri Ganga Mata he preached the glories of Sri Sri Nitai Gaura at various localities in the district of Ganjam. 
-Sri Sri Rasik Rayjiu-
In the town of Jaipur, within Rajasthan, lived one devoted and religious- minded brahmana of the name Sri Candra Sharma. In his house was a Deity of Krsna called Sri Rasik Ray. The brahmana however, was very poor and therefore could not offer foodstuffs properly to the Deity. One night Lord Jagannath appeared to the brahmana in a dream and told him, "The service of Sri Rasik Ray, Who is present in your house, is not being conducted properly. You should straightaway bring Him here to Sri Ksetra and deliver Him to Sri Ganga Mata, who resides on the banks of Sweta Ganga. Otherwise some misfortune will befall you." 

Having received this order from Lord Jagannath, the brahmana didn't delay but immediately set out for Sri Ksetra. Arriving there, he inquired as to the whereabouts of Sri Ganga Mata and thus presented himself before her. Seeing the Deity of Sri Krsna, Ganga Mata became very happy. However, when the brahmana explained to her the reason why he had come she replied, "I am simply a beggar. I eat by begging at a few houses each day. How will I be able to serve this Deity? You had better take your Deity with you. Please don't make me an offender."
The brahmana didn't know what to do. He thought deeply about it and after concluding that the order of Lord Jagannath was insurmountable, he saw no other recourse but to place the Deity of Sri Rasik Ray in the tulasi garden of Sri Ganga Mata and flee away.
Sri Rasik Ray appeared that night in a dream to Ganga Mata and informed her, "I have come here to accept your service. That brahmana put Me in your tulasi garden and then left this place. I haven't eaten anything all day. Please give me something to eat."

Sri Ganga Mata was struck with wonder. "The Supreme Lord Hari Himself is asking me to feed Him." Meditating on this, she became filled with ecstatic love. The hairs on her body stood on end.
She quickly took bath and entered the tulasi garden. There she saw Sri Rasik Ray, shining in His own effulgence. With her eyes full of tears, she fell down and offered her prostrated obeisances. 
"Here He is," she thought joyfully, "still hungry." She picked Him up and carried Him into her room, feeling very anxious as to what she should do. Finally she bathed him and made a simple offering of foodstuffs. Sri Rasik Ray immediately ate everything. Ganga Mata was floating in an ocean of happiness. She spread out a new piece of cloth and laid Him down to rest. In the morning, when the devotees came to Ganga Mata's house, they were astonished to see Sri Rasik Ray. When they heard the details of what had happened they all cheered and chanted, "Hari! Hari!"

Every day, Sri Ganga Mata would lovingly prepare many varieties of vegetables and cakes to offer to Sri Rasik Ray. She would spend at least twelve hours every day serving her Deity. For some days she served Sri Rasik Ray by begging at peoples' houses but as she got on in years this became somewhat difficult for her. Noting this, Sri Rasik Ray, by some trick or other would collect the necessary ingredients and paraphernalia from some rich merchants and have them sent there.
In this way things continued for some more time but when Ganga Mata saw that there were many deficiencies in the worship due to her advanced age, she went before Sri Rasik Ray to pray for His forgiveness and to inform Him that she was unable to serve Him nicely now. For this reason she didn't want to remain alive any longer. Sri Rasik Ray told her in a dream: "I am very pleased with your service. You shouldn't lament. For a few more days you should continue to serve Me."

Some days passed, but again she told Him that she didn't want to remain any longer. Her only request was that she might leave this world while chanting His Holy Name. Sri Rasik Ray replied: "All right, don't worry any more. After handing over My service to one of your qualified disciples, you should come join Me in My eternal abode."

Thereafter, she entrusted the worship of Sri Rasik Ray to one very peaceful and self controlled disciple of hers called Banamali Das. At the age of one hundred and twenty years, in the Christian year 1721, on the eleventh day of the bright fortnight of the month of Aswin, Sri Ganga Mata Gosvamini, while seeing the graceful three-fold bending form of Sri Rasik Ray and meditating upon His lotus feet, entered into His eternal pastimes.
This Deity of Sri Rasik Ray is still present in the house of Sarvabhauma Bhattacarja, next to the Sweta Ganga.

Sri Bhagavat Acarja
Sré Raghunatha Bhattacarja resided at Baraha nagar. When Mahaprabhu was journeying to Nilacala after taking sannyasa, He came to Baraha nagar after passing through Kumar Hatta and Panihati. "Mahaprabhu came to Baraha nagar, to the house of one brahmana who had attained the limits of good fortune. This brahmana was very learned in SrémadBhagavatam and upon seeing Mahaprabhu he began to recite various slokas. Hearing these slokas, which described the excellence of the path of devotion (Bhakti yoga), GaurangaNarayana became overwhelmed with ecstatic love, saying again and again, "Speak on, speak on!" As Prabhu began to roar continuously the brahmana continued his recitation, himself now absorbed in intense ecstasy. To hear the glories of devotional service the Lord now began to dance, but due to the total absence of any external consciousness He often fell down which caused great alarm amongst the devotees assembled there. In this way the Treasure House of wonderful Qualities danced late into the night while listening to recitations from Srémad Bhagavatam. 
When His external consciousness was somewhat revived Sré Sacinandan sat down after embracing that brahmana in full satisfaction. Prabhu told him, "I have never herd anyone recite the Bhagavatam so beautifully. From now on your name is `Bhagavatacarja', and other than reciting Srémad Bhagavatam you should have no other business. The devotees cheered loudly, "Hari! Hari!", to hear that the pious brahmana had been awarded this title by the Lord. [C.B. Antya 5]

In Sré Krsnaprem tarangini, Bhagavatacarja has introduced himself as the disciple of Sré Gadadhar Pandit. "Pandit Gosai's (Sré Gadadhar Pandit's) glories are sung throughout the three worlds. He has so mercifully descended on this mortal soil to deliver numberless wicked souls. He is the pleasure potency of the Hero of Baikuntha, Sré Krsna Caitanya, and is thus non-different from Him. He is my most worshipful Lord, my Gurudeb, and His lotus feet are the shelter of my body, words and mind." 

Sré Bhagavatacarja had just began to compose Sré Krsnaprem tarangini when he first met Sré Gaursundor. Throughout this work, in many places extremely beautiful descriptions of Mahaprabhu can thus be found. Just north of Calcutta on the banks of the Ganga within Mali para palli, of Barahanagar, can be found at Sré Bhagavatacarja's Srépat. Handwritten copies of his compositions are still kept very carefully there, as well as many manuscripts of other Baisnab writers. In fact there is an entire museum containing many of the personal effects of the Pancatattva and Their associates. This place, now known as Pat Bari, is managed by the followers of Rama das Babaji. It can easily be reached by bus from Shyam bazaar. Mahaprabhu first visited Sré Bhagavatacarja on the 12th day of the dark fortnight of Caitra. 
In Krsnalila Bhagavatacarja is Sveta Manjari. 

"All glories to the source of the total manifestations of Brahman, Sré Krsna, Who has variegated pastimes. All glories to Lord Jagannath, the incarnation of Nilacala, and all glories to Sré Gauranga, the form of consciousness (Caitanya). Listen carefully about the incarnation of Kaliyuga, Who inaugurated the yuga dharma of sankirtan, with every step and every word, saying, "Krsna, Krsna, Krsna." Know that this name Sré Krsna Caitanya is the divine dispensation for this age. The incarnation of Krsna who is not Krsna (blackish) but whose complexion is like molten gold, is Gauranga and His appearance is a known fact predicted by the scriptures. With His associates who are His various limbs and weapons, He enjoys the ecstasy of sankirtan as Lord Gauranga. All glories to Gauracandra, whose divine pastimes are fully imbued with consciousness. He is the life and soul of the devotees, and He Himself is an incarnation of His devotee. In the company of Sré Adwaita, Srénibas and Hari das, and with Nityananda by his side, He enjoys the pastimes of sankirtan. He is the Lord of the life of Gadadhar and the Lord of His eternal associates, the assembled devotees, the Master of the world in the form of His own devotee."
[Sré Krsnaprematarangini]

Sri Debananda Pandit
Sri Debnanda Pandit used to live at Kuliya. He was a famous reciter of the Srimad Bhagavatam and many people used to study the Bhagavatam under his guidance. In Braja lila he was Bhaguri Muni. 
One afternoon, Sribas Pandit came to hear Debnanda Pandit's recitation of the Bhagavatam. Hundreds of students were seated around the Pandit and some were following his reading in their own personal copies of the manuscript. Sribas Pandit was a very advanced devotee and as such, when the sweet nectar of the Bhagavatam entered his ears, his heart became softened in love of God. He started to cry and roll on the ground, his body having become agitated by the waves of ecstatic love. When the students of Debnanda saw this, they thought, "This fellow must be crazy. He is disturbing our hearing of the recitation. Get him out of here." So they picked him up and carried him outside. 
Though Debnanda saw all this taking place, he didn't prevent those foolish students of his from committing this offence. As the guru was ignorant, so his students were sinful. 
Sribas said nothing, but simply went to his house feeling very sad. All of this occurred before the appearance of Sri Gaursundor. 
During Mahaprabhu's exhibition of His divine position as the Supreme Personality of Godhead (Mahaprakash), which lasted for twenty one hours, He asked Sribas if he remembered this incident.

One day, when Mahaprabhu was taking a stroll around Nadiyanagar, he came to Mahesvara Visarada Pandit's house. At that time Debnanda resided there. Mahaprabhu could hear from outside his recitation of the Srimad Bhagavatam and became very angry. 
"What purport will that rascal explain? Not in any of his births has he ever understood the meaning of even one verse of the Srimad Bhagavatam. The Bhagavatam is the avatar of Sri Krsna in book form. Devotion is the only subject it teaches. The four vedas are like yoghurt and the Bhagavatam is like butter. Srila Sukadeb Gosvami did the churning and Maharaja Parikit ate that butter. Sukadeb Gosvami is very dear to Me. He knows very well that the Srimad Bhagavatam is meant to describe the Truth about Me according to My own liking. Whoever sees any difference between Me, My own devotees and the Srimad Bhagavatam simply brings destruction upon himself."											[C.B.Madhya 21]

Mahaprabhu made these statements in a voice loud enough for Debnanda to hear. Then He turned to go back to His home. The devotees following Him begged for more mercy. 
He continued, "All the scriptures state that the Srimad Bhagavatam enunciates the highest realization. Without having understood any of this, simply for the sake of name and fame as a religionist and a scholar, he poses himself as a teacher of this great book. But he doesn't know the purport. 
"Only one who has understood that the Srimad Bhagavatam is verily the inconceivable intelligence of the Supreme Lord Himself knows that the only meaning of the Bhagavatam is devotion. In order to understand the book Bhagavata, one has to serve the devotee Bhagavata." 

Debnanda could hear all of these remarks from the distance, yet he thought nothing of it. After some time Gaursundor accepted sannyasa and went to live at Nilacal. It was then that Debnanda at last began to feel some remorse. 
"Such a great soul, totally imbued with love of God, but I never even once went to have His association." 

One day Srila Vakresvar Pandit came to Kuliya to visit the house of a devotee there. In the evening he held a festival of dancing and chanting the Holy Names. Debnanda was present on this occasion, and was completely stunned by Sri Vakresvara's effulgence and ecstatic chanting and dancing. As the night progressed, more and more people came to listen to his kirtan until there was finally a huge crowd. 
Debnanda took a cane and began to control the crowd so that Vakresvara's dancing wouldn't be disturbed. When Vakresvar fainted in ecstatic love, Debnanda carefully put his head on his lap and brushed the dust from his body with his own upper cloth. Then he smeared that dust on his own body. That day his service to the devotees had its auspicious beginning. 
After some days, Mahaprabhu returned to Bengal to see his mother and the holy Ganges. He also came to Kuliya. At that time thousands upon thousands of people came to have darshan of His lotus feet. All of those who had previously committed offences against Nimai Pandit by thinking Him to be an ordinary human being, now came to seek His forgiveness and Mahaprabhu forgave each and everyone of them. Among those present was Debnanda, who fell down on the ground to offer his obeisances to Mahaprabhu. From that moment he became one of the Lord's foremost devotees. Still, he felt a little hesitant, and upon getting up, he stood to one side. 
Mahaprabhu addressed him, "Because you have served My dear devotee Vakresvar, I am now pleased with you. By that service you have now been able to approach Me. Within Vakresvara's person is Sri Krsna's complete potency. Whoever serves him must receive Krsna's mercy." 
Debnanda, in a faltering voice replied, "You are the Supreme Controller. Simply for the sake of reclaiming fallen souls You have advented Yourself here at Nadiya. I am a sinful wretch and have never served Your lotus feet and was thus cheated of Your causeless mercy for so many years. Oh my Lord, Who resides within the heart of all living entities, You are Supremely merciful. Only because You have shown Yourself to me have I been able to see You. O most compassionate One, please instruct me. Let me know the actual purport of the Srimad Bhagavatam."

Mahaprabhu replied, "Now hear Me Oh brahmana, and know that the only way to explain the verses of the Bhagavatam is in terms of bhakti. In the beginning, middle and end of the Srimad Bhagavatam there is only one teaching: devotion to Bisnu, which is eternally perfect and which is never destroyed or diminished. As Krsna's various incarnations such as Matsya and Kurma appear and disappear in this world by Their sweet will, in the same way the Srimad Bhagavatam is not made or composed by any person. It makes Its appearance and disappearance by Its own sweet will. Due to the appearance of devotion, the Bhagavatam blossomed forth from Vyasadeb's mouth, by the mercy of Sri Krsna. As the Truths regarding the Supreme Authority are inconceivable, so are the Truths of Srimad Bhagavatam. Many may pretend to know its meaning but they have no real grasp of the evidence the Bhagavatam presents. Whoever simply remembers the Srimad Bhagavatam while admitting himself to be ignorant can understand the real meaning. The Bhagavat, which is saturated with loving devotion for Krsna, is an expansion of Krsna Himself and contains descriptions of His most confidential pastimes." 

"Now you should beg forgiveness by catching hold of Sribas Pandit's feet. The book Bhagavat and the devotee Bhagavat are not different. If the devotee Bhagavata is merciful to us, then the book Bhagavat manifests its true meaning." Then Debnanda fell at Sribas Pandit's feet and begged forgiveness. Sribas embraced him and his offence retreated far away. All the devotees shouted in ecstasy, "Hari bol! Hari bol!"		  [C.B.Antya 3]

His disappearance is on the 11th day of the dark fortnight in the month of Paush.

Sri Jagai And Madhai

In The afternoon Nityananda Prabhu and Hari das Thakur would report to Sriman Mahaprabhu the results of their morning's preaching activities around Nabadwip.

One day Nityananda Prabhu told Lord Caitanya, "Today I saw quite a remarkable sight."
Mahaprabhu: "What was that?"
Nityananda Prabhu: "Two atrocious drunkards. I have heard that they are brahmanas by birth."
Mahaprabhu: "Then?"
Nityananda : "I requested them to chant Hare, Krsna and Rama."
Prabhu: "Then?"
Nityananda: "Then they chased after us to beat us, but somehow or other we escaped by Your mercy."
Mahaprabhu, "Who are those two rascals?"
Ganga das, "Prabhu, they are the two sons of a virtuous brahmana and his wife. They were previously police constables of Nadiya and were upright citizens. However there is no sinful activity which they are not now prepared to engage in. Their chief occupations now are drinking liquor and stealing. Their names are Jagai and Madhai" (shortened forms of Jagadananda{Jagannath} and Madhabananda{Madhab}).
Mahaprabhu, "Now I know who they are. If they come here I will tear them to pieces."
Nityananda, "Whether you tear them to pieces or not, as long as they are in Nabadwip I will not go elsewhere. I will see them chant Gobinda's name somehow or other. Then only will I be able to understand Your glories. It is not such a great matter to get virtuous people to chant Krsna's name. But if You can induce such fallen souls as these to say Krsna's name, then that will be something to talk about."
Mahaprabhu, "Then they have already been saved."
Nityananda, "How is that?"
Mahaprabhu, "When they received Your darshan, then weren't they delivered? In any case, now that You have begun to consider their welfare, their salvation is definitely assured."
Hearing Mahaprabhu's statement, all the devotees began to roar with ecstasy. Everyone could understand that Jagai and Madhai would be delivered from their sinful activities.

Haridas, in the meantime, had gone to see Adwaita Acarja.
"O Acarjaji! Prabhu has sent me out to preach with a wild man. Where is he and where am I? Sometimes he travels from one place to another by jumping in the Ganges and swimming. Then I get left behind. I can't swim very well. Not only that that, during the rainy season there are crocodiles in the Ganges. If he sees a buffalo he jumps on his back saying, 'I am Mahesh'! Then if he sees a cow he milks it and drinks the milk. If I tell him not to, then he says, 'What can your Thakur Sri Caitanya do to me?' Today I just barely escaped with my life."
Acarja: "Why! What happened?"
Haridas, "There were two drunkards lying on the side of the road. We told them, 'chant Haribol!' But they came running after us to beat us. I am an old man. I can't run so fast. Fortunately for me, being drunk they fell down after running a few steps. By your mercy today I was saved."
Acarja: "Hari das! You are right. That Jagai and Madhai are drunkards and the avadhut is another drunkard. If those three drunkards could have joined together, then that would have been best. Listen, the avadhut will bring those two drunkards here within our midst in a few days and dance with them. Let us get out of here before our position in society is completely ruined."
When the devotees heard Haridas and Adwaita Acarja praising the glories of Nityananda under the pretext of finding fault with Him, they were completely rapt with joy.

That night Jagai and Madhai collapsed in the road near Mahaprabhu's house. Sometimes they would dance in step with the kirtan going on inside. The next morning, as they saw Mahaprabhu, they told Him, "Last night the kirtan was really good. We want to see the singers. We'll give them some nice things."

Then one evening, Nityananda, in the madness of love, went to where the two drunkards were and caught hold of them. 
Jagai and Madhai called out, "Who is that?" 
"I am the avadhut," came the reply. 
Hearing the word avadhuta, Madhai flew into a rage and picked up a broken piece of a clay pot and threw it at Nityananda.		 [C.B.Madhya 13.178]
The broken piece of pot hit Nityananda in the head and blood began to flow from the wound. Nityananda, in the madness of ecstasy was simply repeating, "Haribol! Haribol!" 
Madhai again prepared to strike Nityananda, but Jagai grabbed his hand and said, "What is to be gained by beating this wandering sannyasi?" 
Meanwhile the devotees had rushed to bring this news to Mahaprabhu, Who immediately sped to the scene, followed by His associates. Arriving there, he saw Nityananda Prabhu, devoid of external consciousness, blood dripping from his forehead. Unable to tolerate this vicious outrage against Nityananda, Lord Caitanya, trembling with anger, called out, "Sudarsana! Sudarsana!" 
Instantaneously, the weapon of Lord Bisnu became manifest there. When Jagai and Madhai saw the cakra, they were petrified with fear and curled up their bodies while shielding their eyes from its blinding effulgence. The Sudarsana discus of Lord Bisnu can burn tens of millions of universes into ashes. Even the devotees became gripped with fear. Nityananda Prabhu, however, didn't want to see Jagai and Madhai end in this way. With His hands folded in supplication, He addressed Lord Caitanya, "Prabhu! Restrain your anger. In this incarnation the miscreants aren't to be annihilated with weapons. I am praying for these two sinners." 

Seeing the mercy of Nityananda Prabhu towards these two rascals, Mahaprabhu was stunned. The devotees were similarly greatly astonished. No one had ever before seen such compassion. Though they had injured him severely, he felt not even a tinge of animosity towards them. 
Meanwhile Jagai and Madhai, being tormented by the heat of Lord Bisnu's cakra, had fallen at the lotus feet of Mahaprabhu. As Jagai had prevented Madhai from striking Nityananda Prabhu a second time, Mahaprabhu declared to him, "Jagai! Krsna has shown you His mercy tonight. May you in turn develop love for Him." 
Hearing these words, Jagai fainted in ecstatic love. Then Mahaprabhu told him, "Jagai! Get up! Just see My divine form. I am bestowing on you love of God. Now just believe it." 
Getting up, Jagai saw Mahaprabhu's fourarmed form, holding the conch shell, club, lotus and cakra. Jagai again fell at His lotus feet, the shelter which Mahaprabhu had now bestowed upon him, and he took those two feet upon his chest.
Seeing how his brother had received the favour of Mahaprabhu, Madhai also fell at His feet, begging forgiveness. But Mahaprabhu said, "I have no mercy for you!" 
Madhai entreated, "But Prabhu! We two brothers have together committed the same sin. You have bestowed your mercy on one and not the other. How is that?" 
Angrily, Lord Caitanya replied, "You struck Nityananda Prabhu and caused His blood to spill. There is no one as dear to Me as Nityananda. In fact, He is more to Me than My own body. If He is merciful to you, only then can you receive My mercy." 
Then Madhai fell at the feet of Nityananda Prabhu and said, "Prabhu, I have injured you. If you are not merciful to me then I have no hope." 

Nityananda caught his hands and addressed him, "Madhai! All of your sins have gone far away. Just see the divine form of your Master. I have taken full responsibility for you. Don't sin any more." 
Then Jagai and Madhai both fell at the lotus feet of Sri Sri GauraNityananda and began to cry. The two Prabhus picked them up and embraced them while saying, "All of your sins have gone away. From today you are purified and have become our devotees. Whoever will feed you anything to eat, will be feeding Myself and Nityananda. I will eat through the two of you and I will occasionally manifest Myself in your own bodies."
[C.B.Mad.13.228]

Having witnessed this unprecedented and endearing exhibition of love and compassion, the devotees melted in ecstasy and sent auspicious shouts of "Hari bol! Hari bol!" into the air. 
From that day those two brothers were counted amongst the devotees of Sri Caitanya Mahaprabhu and Nityananda Prabhu. They would sit at one ghat on the Ganges and incessantly chant the Holy Names. They begged forgiveness at the feet of all Baisnabas who happened to come there. Madhai became so strict in his observance of various devotional principles that the devotees added the appellation brahmacari to his name.

Now everyone could understand that these two Brothers, Sri Sri GaurNitai, were the incarnations of divine compassion in this age of Kaliyuga. Jagai and Madhai were previously the door-keepers of Baikuntha, Joy and Vijoy. 
The samadhi mandir of Madhai is located at Madhaitola, Akaihat, which is a rickshaw ride away from Gauranga Bari in Katwa. This temple is looked after by the followers of Ram das Babaji. 

Sri Lokanath Goswami
"I worship Sri Lokanath Prabhu, the son of Sri Padmanabh, who possesses great wealth of devotion to Sri Sri RadhaBinod and always engaged in Their service." 
Srila Lokanath Gosvami was born in the village of Talkhari, within the district of Jessore, Bangladesh, as the son of Sri Padmanabh Bhattacarja and his wife, Sri Sita debi. Talkhari can be reached from Sonakhali and Khejura.
Sri Padmanabh was a devoted follower (most probably the initiated disciple) of Sri Adwaita Acarja, who was very fond of him. The younger brother of Lokanath was Pragalbha Bhattacarja. His descendants are still residing at Talkhari.

From his childhood Lokanath was disinterested in worldly affairs. He decided to leave his home and came to Nabadwip to have darshan of Mahaprabhu. Sri Gaursundor very lovingly embraced Lokanath and instructed him to go to Brindaban as soon as possible.
Lokanath could understand that Mahaprabhu would renounce His family life and accept sannyasa within a few days. When he considered how Prabhu's near and dear ones would react to see His head shorn of its beautiful locks of curly hair, he felt very aggrieved and began to cry. Mahaprabhu consoled him and told him that they would meet again in Brindaban. With tears flowing from his eyes Lokanath offered his obeisances to Mahaprabhu, the all-omniscient Lord, Who lovingly embraced him. After explaining some hidden truths to him, He instructed him to go to Brindaban. Thus Lokanath, after surrendering his self at the lotus feet of Mahaprabhu, set out for Brindaban in the company of Bhugarbha.
Lokanath never returned home. Being afflicted greatly by separation from the Lord, he set out to tour the holy places, and then finally came to Brindaban. 

Meanwhile, Sri Krsna Caitanya Mahaprabhu accepted sannyas and departed Nadiya for Nilacal. After some time, when Mahaprabhu set out on His tour of South India, Lokanath also journeyed there after having received this news. From the South Mahaprabhu came to Brindaban and Lokanath followed Him there. But by the time he reached Brajabhumi, Mahaprabhu had already left for Prayag. Lokanath was extremely sad. Again having missed darshan of his Prabhu, He decided to leave the next morning for Prayag. In a dream however, Prabhu came to console Lokanath and requested him to stay in Brindaban. Not wanting to neglect the order of Mahaprabhu, Lokanath remained at Brajadham.
After some days he and Bhugarbha Gosvami met the dear disciples of Mahaprabhu, Sri Rupa, Sri Sanatan, Sri Gopal Bhatta and Subuddhi Ray amongst others. Only Subuddhi Ray had come to Brindaban before Lokanath and Bhugarbha. They were all very affectionate to one another; especially Bhugarbha had a very intimate relationship with Lokanath. Only there was some bodily difference between them, otherwise they were one. Amongst the Goswamis, Lokanath was the eldest. He had reached the outermost boundaries of the realm of renunciation and was thus always intensely absorbed in loving ecstatic mellows.
In the mangalacaran of Sri Baisnab Toshani we find the following verse: "I worship Srimat Kasisvar, Lokanath and Sri Krsnadas (Kabiraj), who have taken shelter at the lotus feet of Sri Gobinda and who are very dear to Sri Brindaban." Similarly in the mangalacaran (invocation of auspiciousness) of Sri Hari Bhakti Vilas," May Kasisvar, Sri Krsnadas and Lokanath continue to reside in Brindaban (Krsna ban) and attain to the full limits of beauty and splendour."

Lokanath Goswami used to visit the many places of Krsna's pastimes within Brajadham and in this way he was always absorbed in intense ecstasy. Once Lokanath came to the banks of Kisori kund within the village of Umrao, by the side of Chatrabon, and remained there for a few days. He wanted very much to be able to worship the Deity form of the Lord, so Sri Krsna, Who is within the heart of everyone, accepted another form and arrived there with just such a suitable Deity in His possession. He presented the Deity to Lokanath, telling him, "This Deity's name is RadhaBinod. Then Krsna went away.
Lokanath received the Deity and looked up to see who had brought Him, but seeing no one present he began to reflect on the mystery of His appearance. Seeing Lokanath deep in thought, RadhaBinod laughed, "Who would have brought Me here! I have come Myself! I live here on the banks of Kisorikund and this is My village, Umrao. Now please give me some thing to eat."
Lokanath was beside himself with bliss. Immersed in that ecstasy, he prepared some foodstuffs and offered them to RadhaBinod. Then he made a bed of flowers and laid the Deity down to take rest. He fanned the Deity with some leaves and meditated on massaging the lotus feet of his Lord. Having surrendered his body, mind and very life itself, he was totally absorbed as though drinking a flow of honey-like nectar.

Lokanath Goswami had no permanent abode. Some Brajabasi villagers wanted to build a little hut for him but he wasn't interested. He preferred to take shelter under the trees.

He made a cloth satchel for RadhaBinod which he kept around his neck. RadhaBinod were like a rare gem suspended on a necklace round the neck of Lokanath. His activities represented the crest jewel of asceticism and the other Goswamis managed to keep him in their company only by great endeavour. It is very difficult to describe the character of Lokanath Goswami, who was so dear to Mahaprabhu. When Mahaprabhu and some of the other Goswamis began their pastimes of disappearance, Lokanath maintained his life only due to the desire of Mahaprabhu.
[Bhakti Ratna 1st Taranga]
Lokanath Gosvami was quite adamant not to accept any disciples, since the worship they might offer him could be a disturbance to his mood of devotional service. 'Raj Kumar' Narottam however, had a similar determination to accept Lokanath as his guru .
 It is not possible to describe the care with which Narottam Thakur served his guru. In the early morning he would clean the place where his guru used to answer the calls of nature. Sri Lokanath Goswami finally conceded to initiate Narottam das Thakur Mahasoy with the divine mantra. There is no mention anywhere of any other disciple of his.

Lokanath Goswami, having become quite advanced in years, entered into his eternal pastimes while residing at Khadir bon (Khoyra gram). On the banks of a large lake there, called Sri Jugalkund, his samadhi has been established.
His worshipful Deities Sri Sri RadhaBinod are at present being worshipped in Jaipur, Rajasthan. His puspasamadhi is within the courtyard of Sri Gokulananda Mandir in Brindaban. 
It is said that Srila Krsna das Kabiraj Goswami approached Lokanath Goswami for his blessings and any information that he might be able to provide for the compilation of  Sri Caitanya Caritamrta. At that time, Lokanath forbade Kabiraj Goswami to mention his name or describe anything about him. In order to honour the request of this great Baisnab, Kabiraj Gosvami therefore didn't write anything about him.

His identity in Braja lila is Lilamanjari. His disappearance is on the eighth day of the bright fortnight in the month of Srabon. 

Sri Narottam das Thakur Mahasoy has prayed at the lotus feet of his guru as follows, "Oh My Lord, Lokanath! Please keep me at your feet, and if it pleases you, please let your glance of mercy fall upon me. I have a great longing that my innermost desires might be fulfilled. Wherever one gets the association of Lord Caitanya, there also he gets the association of Sri Sri RadhaKrsna. If you are not merciful to me, then who will be? This time, please fulfill my heart's desires. In the three worlds I have no one other than you. Please keep me near your lotus feet, where I might hear, day and night, the songs describing the lila of Sri Sri Radha and Krsna. Without you, this desire of Narottam cannot be fulfilled."

’Ri Bhugarbha Goswami
As there is not much mention of Sré Lokanatha Goswami in Baisnab literatures, similarly there is little material on Sré Bhugarbha Goswami, who was his very close friend. Following Mahaprabhu's order, they both came to live at Vrajadham. Their hearts were inseparable. Sré Bhugarbha Goswami was the disciple of Sré Gadadhar Pandit. He in turn had a number of disciples, namely: Sré Caitanya Das (the pujari of Sré Govinda deb), Sré Mukundananda Cakravarti, Premi Krsna das, etc. In the Sré Caitanyacaritamrta, it is mentioned that Sré Bhugarbha das and Sré Bhagavat das came to Brndavan and took up residence there. [C. C. Adi 12.81] 

In the Gaurganoddeshdipika, Sré Bhugarbha Gosvami's identity as Premamanjari in Krsna lila, has been revealed. His disappearance is on the 14th day of the bright fortnight in the month of Kartik. His samadhi is near the samadhi of Sré Rupa Gosvami, within the courtyard of Sré RadhaDamodar temple. Sréla Bhugarbha Gosvami and Sréla Lokanath Goswami were one, only their bodies were different.			  [Bhakti Ratnakara]

Sri Sanatan Goswami
In his Laghu Baisnab Tosani, Sri Jiva Goswami has mentioned their family lineage beginning with Sri Sarva, who was a yajur vedi brahmana, Bharadvaj gotriya, from Karnatak. His son was Sri Aniruddha deb who had two sons, Sri Rupesvar and Sri Harihardeb.
There was apparently some altercation between the two brothers, who had different mothers (Aniruddhadeb had two wives) as a result of which Sri Rupesvar, along with his wife and eight horses, came to Paulastyadesh, where he was befriended by the ruler of that land, Sri Sekharesvar.
Sri Padmanabhdeb, the son of Sri Rupesvar was extremely learned in all the Bedas. He came with his family to live at Naihati, on the banks of the Ganga. He had eight daughters and five sons. His five sons, following in the footsteps of their predecessors, were very expert in the study of the Bedas. Their names were Purusottam, Jagannath, Narayan, Murari and Mukundadeb.
Mukundadeb's son, Sri Kumar deb, being oppressed by some of the other family members, came to live at Bakla Candradwip. Sri Kumardeb had many sons, amongst whom, Sri Amar (Sanatan), Sri Santosh (Rupa) and Sri Ballabha (Anupam) were great devotees.

Sri Sanatan was born in the Christian year 1488 (Sakabda 1410). He, along with his brothers, began his studies from their maternal uncle's house, in a small village, Sakurma, near the capital of Gaurdesh.
The Badsa Hussain Shah, having heard of their profound scholarship and intelligence, decided to engage the two brothers as his ministers. Though they were unwilling, the order of the Badsa could not be entirely neglected. Thus they came to live at Ramkeli, the capital of Gaurdesh at that time, and were presented much wealth by the Badsa. Many brahmanas and pandits from distant lands would stay with Rupa and Sanatan whenever they came to Ramkeli, especially those from Karnatak and Nabadwip. There is still a house near the Ganga in Ramkeli, called Bhattabati, which is said to have been their residence.

They had many instructors and professors. In rhetoric their teacher was Sri Biddabhusanpad. They were trained in philosophy by the brother of Sarbabhauma Bhattacarja, Sri Biddabacaspati, as well as Sri Paramananda Bhattacarja and Sri Rampad Bhadrapad. Their names have been mentioned in Sanatan's commentary of the Tenth Canto on Srimad Bhagavatam.

These three brothers were from childhood endowed with great devotion to the Lord. In memory of Sri Brindaban, they planted near their residence many auspicious trees such as Tamal, Kadamba, Juthika and Tulasi. In the midst of these gardens they constructed Shyamkund and Radhakund. In these auspicious surroundings they always remained absorbed in service to Sri MadanMohan. Having heard something about the famous Nimai Pandit they became very anxious to have His darshan and always meditated on when they might get such a chance.

One morning, Sanatan Goswami, saw a dream in which one brahmana was presenting the Srimad Bhagavatam to him. Suddenly he woke up, but seeing that no one was there, he felt sad. Later on, in the morning after he had finished his bath and performance of puja, one brahman came to his house and presented him with the Bhagavat (Srimad Bhagavatam), instructing him to study it very thoroughly. Having received it in this way, he was beside himself with bliss. From that day he considered the Bhagavat to be the essence of all scriptures and began it's thorough study.
"My only constant companion, my only friend, guru, wealth, that which has delivered me, my great fortune and the source of my good luck and the form through which I taste pleasure, my obeisances to you, Srimad Bhagavatam."
[Sri Krsnalila stava]

When the brothers learned that Nimai Pandit, the life and soul of Nadiya, had accepted sannyas and gone to stay at Puri, they fainted dead away, having lost all hope of getting His darshan. They were a little pacified only after a celestial voice informed them that they would be able to see the Lord, here in Ramakeli itself.
After five years had passed, Mahaprabhu decided to come to Bengal to have darshan of his Mother and Mother Ganga. All of the devotees were in ecstasy and Sacimata was so overjoyed that she was not even aware of her own body. After spending a few days with Adwaita Acarja in Santipur, He came to Ramakeli.										  [C.C.Madhya 1.166]
Sakara Mallik (Sanatan) and Dabir Khas (Rupa), along with their brother Sri Ballabha (Anupama), whose son was just a small child (Sri Jiva), finally got to offer their salutations at the lotus feet of Mahaprabhu.

After Mahaprabhu had left Ramkeli to return to Puri, the brothers began to observe some vows and rituals (purascaran) in order to obtain shelter at His lotus feet. After sending the family members to their residences at Candradwip and Fateyabad, Sri Rupa and Anupam loaded a boat with their accumulated wealth and left Ramkeli. Sanatan remained there alone.
Rupa and Anupam received news of Mahaprabhu's journey to Brindaban and so set out to meet Him there. Arriving at Prayag, their desire was fulfilled. At that time they informed Mahaprabhu that their brother had been incarcerated at Ramkeli. Mahaprabhu simply smiled and replied that he would get his freedom very soon.
Meanwhile, after the successful departure of Rupa and Anupam, Sanatan was planning how he also could make his getaway. The Badsa had entrusted Dabir Khas and Sakar Mallik with the main responsibility of managing the affairs of his kingdom. When Sanatan stopped attending his durbar on the plea of being ill, he sent his personal doctor to examine him. The doctor informed him that there was nothing wrong with Sakara Mallik, and so the Badsa personally came there to find out what was the matter.
The Badsa addressed Sanatan Gosvami, "My doctor says that you are perfectly healthy. All my affairs depend on you, but you are simply sitting in your house, in the company of these pandits. Your brother has also left. In this way my kingdom will topple. I don't know what you are trying to do to me."
Sanatan Gosvami replied, "We will no longer be able to assist you in the affairs of your government. You had better find someone else to do it."
The Badsa got up in great anger and declared, "You brothers have ruined all my plans."
Sanatan replied, "You are the independent ruler of Gaur. If you feel anyone has committed any misdeed, then you can punish him as you see fit."
The Badsa had Sanatan imprisoned. During this time the Badsa was preparing to go to Orissa to engage in warfare with the king of that country so he requested Sanatan to accompany him.
Sanatan refused, telling him, "As you will naturally try to give pain to the Deities in the temples and the sadhus, I will not be able to accompany you." Therefore the Badsa set out for Orissa leaving Sanatan imprisoned.
At this time Sanatan received a letter from Sri Rupa, stating that he had deposited eight hundred gold coins with one grocer. With the help of this money, Sanatan should immediately arrange his release. The account of his escape and journey to meet Sri Caitanya Mahaprabhu in Baranasi is found in Caitanya Caritamrta, Madhyalila Ch. 20. After that he went to Brindaban.

In a kutir (cottage) made from leaves, Sanatan Gosvami lived for some time at Mahabon, the birth place of Sri Krsna.
One day, he was walking along the banks of the Jamuna, going to beg some foodstuffs in a nearby village. Madan Gopaldeb was playing with some cowherd boys there, and when he saw Sanatan Gosvami he came running towards him, "Baba! Baba!".
Catching hold of Sanatan's hand he told him, "I want to go with you!"
"Lala!", replied Sanatan, "Why do you want to go with me?"
"I want to stay where you live."
"If you stay with me, what will you eat?"
"Whatever you eat Baba!"
"But I only eat some dry capatis and chick peas."
"Then that is what I will eat."
"No, that won't be enough for you. You should stay with your mother and father."
"Na. Baba. Na. I want to stay with you." 
Sanatan Goswami patiently explained that the boy might feel difficulty if he stayed with him, and sent him home.
Then he went to beg some capatis in the village. That night, in a dream, he saw that boy again come to him. Smiling very sweetly, he caught hold of Sanatan's hand and said, "Baba! I am coming tomorrow to stay with you. My name is Madan Gopal".
His dream ended and he woke up. Losing himself in great ecstasy, he said to himself, "What did I see? Such a beautiful boy!"
Thinking of Lord Krsna he opened the door to his hut and saw standing outside a beautiful Deity of Gopal. His effulgence shone in all directions. For a few seconds Sanatan was completely stunned as he gazed upon Gopal's radiant smile. He expected that the Deity might say something or come towards him.
Tears of love gliding down his cheeks, Sanatan fell to the ground, offering his dandabats. Gradually, he performed Gopal's abhishek (bathing the Deity) and offered worship to Him.
Sanatan's brother Rupa happened to come there in the morning. When he saw the Deity he was deeply moved in ecstatic love. Sanatan kept the Deity with him in his leaf hut and began to worship Him in great happiness. Srila Rupa Gosvami immediately sent word of this auspicious event to Mahaprabhu, at Puri.
[According to the different perspectives of vision of various devotees, Krsna's pastimes might sometimes be described in different ways, putting more or less emphasis on the external events that surround the internal moods and sentiments felt by Krsna and His devotees.
In light of this, it has been described in the Premavilas of Nityananda das, that MadanMohan previously resided at the home of one Mathura brahman, Damodar Caube by name, subsequent to the period of time during which He was worshipped by Sri Adwaita Acarja. Damodar Caube, his wife Ballabha and their son, Madan Mohan, used to worship the Deity in the mood of parental affection and friendship. Damodar Caube's son used to play together with Lord Madan Gopal. Sometimes, like naughty brothers, they would slight one another and then complain to the parents. Their parents would feed them together at the same time and lay them down to rest together.
Sanatan Gosvami used to sometimes beg chapatis from the Caube's house. When he saw how the Deity was being worshipped he instructed Damodar's wife Ballabhadebi in the rules and regulations of proper Deity worship. However, she found all of these rules very difficult to follow.
One day when Sanatan saw the Deity Madan Gopal and the boy Madan Mohan eating their lunch together, he became moved by the transcendental mood there and the symptoms of ecstatic love appeared in his body. Then he told Ballabhadebi that she should worship Madan Gopal according to the dictates of her heart.
One night Sanatan Gosvami and Damodar Caube's wife both simultaneously had a dream in which Madan Gopal requested to be able to come and live with Sanatan Gosvami. In great happiness Sanatan received Madan Gopal from the family and brought Him to a small hillock near Surja ghat, where he constructed a small hut made of branches and leaves. Then he began to serve Madan Gopal, preparing offerings for Him from whatever he obtained by begging.
One day Madan Gopal refused to eat, complaining that there wasn't even any salt on the chapatis. Sanatan replied, "Today it's salt and tomorrow it will be ghee. But I am sorry. I don't have the time or the inclination to chase around after rich men requesting special items from them".
Having silently listened to this reply Madan Mohan didn't say anything further, but instead arranged that Krsna das Kapoor would come that way, as will subsequently be described.
Sanatan Gosvami used to beg some flour from the village and then with that prepare capatis for Madan Gopal. Sometimes he would collect some forest vegetables, roots or spinach and also prepare some vegetables. If sometimes there was no ghee or oil, or salt, then he would just cook dry capatis. But he felt very bad about this. On the other hand, he could not see any alternative. Mahaprabhu had ordered him to compile Bhakti sastras (devotional scriptures) and the major portion of his time was devoted to that. Sometimes it simply wasn't possible to find time to beg some money with which to purchase salt and oil.
"Madana Mohana is the son of a Maharaj." Seeing that He is simply eating dry capatis Sanatan felt very sad. Madan Mohan, Who is within the heart of everyone could understand, "Sanatan wants to render greater service to Me." Then Madan Mohan Himself desired that His service might be increased.
Within a few days a wealthy Ksatriya named Sri Krsna das Kapoor came to Mathura to engage in trade and business. By chance however, his boat became stuck on a sand bar in the Jamuna and by no means could he manage to free it. By the by he came to learn that a sadhu of the name Sri Sanatan Gosvami was living nearby. In order to seek the blessings of the sadhu, Krsna das Kapoor came to his hermitage and found Sanatan Gosvami engaged in writing. Sanatan Gosvami's body was very lean and thin from the practice of great austerities and he was wearing only a kaupin. Krsna das offered his dandabats and Sanatan Gosvami in turn offered him a grass mat to sit on. Krsna das touched the mat with his hand and sat on the ground. He appealed to the Gosvami, "Baba! Please bestow your mercy on me."
Sanatan replied, "I am a beggar. What mercy can I bestow upon you?"
"I simply want your blessings. My boat is stuck on a sand bar in the Jamuna, and we can't free it by any means."
"I am completely ignorant about all these matters. You can speak to Madana Gopal about it."
Krsna das offered his dandabats to Madan Mohanji and spoke to Him, "O Madan Gopal Deb! If, by Your mercy my boat is freed, then whatever profit is realized from the sale of its cargo, I will give to this Gosvami to be engaged in Your service." Praying in this way, Kapoor Seth took leave from Sanatan Gosvami.
That afternoon there was such a downpour of rain that the boat very easily floated off the sand bar and on to Mathura. Krsna das could understand that this was the mercy of Lord Madan Gopal Deb. His goods were sold at a very handsome profit and with this money he constructed a temple and kitchen and made all the necessary arrangements for the royal execution of Sri Madan Gopal's worship. Seeing this arrangement, Sanatan Gosvami was very happy and after some period he initiated Krsna das Kapoor as his disciple.

Sri Madan Mohan Deb is presently worshipped at Karauli, Rajasthan. When the daughter of the king of Jaipur was offered in marriage to the king of Karauli, she very insistently requested that her father send Lord Madan Mohan with her as a dowry, as she was very attached to Him. Her father was very reluctant and agreed only after stipulating one condition, "Madan Mohan will be placed in a room with many other Deities. Whoever you choose while blindfolded can go with you to Karauli."
Madan Mohan reassured her by telling her that she would be able to recognize Him by the soft touch of His arm. By this stratagem, she easily recognized Madan Mohan who still resides in Karauli till this day.
There is a direct bus to Karauli from Jaipur. Otherwise, one can go by train from Mathura to Hindaun and then from there to Karauli by bus.

One day Sanatan Gosvami came to Radhakund to meet Sri Rupa and Sri Raghunath das Gosvami. Upon his arrival they both got up to greet him and after respectfully seating him, they immersed themselves in discussion of the nectarean pastimes of Sri Sri RadhaKrsna. At that time Srila Rupa Gosvami was composing some hymns in praise of Srimati Radharani, collectively known as Catu Puspanjali. Sanatan Gosvami, while reading these hymns came across one verse: nava gorocana gauri praba rendi barambaram mani stavak vidyoti veni byalangana fanam.
Here byalangana fanam means that the braids of Radharani's hair appeared very beautiful like the hoods of a snake. Sanatan Gosvami reflected, "Is that a proper comparison-, like the hood of a (poisonous) snake?"
At noon Sanatan came to the banks of Radhakund, and after offering prayers there, he began to take his bath. Then, on the opposite bank of the kund, he noticed some cowherd girls playing under the shade of a large tree. As he watched them from the distance, it appeared that a black snake, hanging from the tree, was about to wrap itself around the neck and shoulders of one of those cowherd girls. Sensing some danger he called out to her, "Ohe Lali! Look out! There is a snake just behind you!"
But the girls were absorbed in their play and didn't take notice of him. So he immediately took off running to save them from the impending danger. Seeing him approaching them, Srimati Radharani and Her friends began to laugh. Then they disappeared.
Sanatan was completely stunned but then gradually the understanding dawned on him that Sri Rupa's comparison was appropriate.

Coming to the banks of Paban Sarobar, Sanatan Gosvami entered into some woods there. Giving up food and water, he became absorbed in intense meditation on the lotus feet of Sri Sri RadhaGobinda. Sri Krsna, Who is within the heart of everyone, could understand that His devotee was going without food, so He came there in the dress of a cowherd boy, with a pot of milk in His hand, and stood smiling before Sanatan Gosvami.
"Baba! I brought some milk for you."
"Oh Lala! Why have you gone to such trouble for me?"
"I saw you are sitting here for so long without any food."
"How do you know that I am not eating anything?"
"I come here to pasture my cows and I watch you to see what you are doing. But you never take any food."
"You should have sent someone else, you are just a small boy. You have suffered some difficulty in bringing this milk here for me."
"Na, na, Baba. It was no trouble. At home everyone else was busy, so I was happy to be able to come myself."
Sanatan Gosvami requested the boy to sit down while he transferred the milk into another container.
"Na Baba! I can't sit down now. It is almost sunset. I have to milk my cows now. I will come to get the pot tomorrow."
When Sanatan looked up there was no one there. He could understand Sri Krsna Himself had brought him this milk. With tears of love streaming down his cheek, he drank the milk. From that day he gave up fasting and would go to beg some foodstuffs from the Brijabasis. The Brijabasis also built him a small hut.

One day Rupa Gosvami had a desire to cook some sweet rice for his elder brother, Sanatan, but he had none of the necessary ingredients. But Sri Radha Thakurani, Who fulfils the desires of Her devotees, could understand everything. Dressing Herself as a cowherd girl, she came there carrying a basket containing rice and sugar, with a pot of milk in her other hand.
"Svamin! Svamin! Please accept this offering that I have brought".
Hearing someone calling in such a sweet voice, he opened the door of the kutir and saw an extremely beautiful cowherd girl standing there with a present of rice, sugar and milk in her hands.
"Lali! What brings you here so early this morning?"
"Svamin, I came to bring you this present."
"Oh! But you have gone to so much trouble."
"What trouble? I have come to serve the sadhus."
Sri Rupa requested her to sit down, but she replied that there was much work at home, so she couldn't sit down just now. Then she was gone.
Sri Rupa looked up and saw that there was no one there and was a little startled. "Now where did she run off to so quickly?"
He prepared the sweet rice and after offering to Sri Giridhari, he gave the prasadam to Sri Sanatan. Sanatan was in total ecstasy while accepting this prasadam and inquired, "From where did you get the rice and milk?"
Sri Rupa replied, "One cowherd girl brought everything."
Sanatan asked, "Just like that? Suddenly she brought everything?"
"Yes. This morning I was thinking to make some sweet rice for you. Just after that I saw one cowherd girl standing before our kutir with all the ingredients in her hands."
As Sanatan heard this, tears began to glide down his cheeks. "The taste of this sweet rice is from another world. Who else could have brought such ingredients but Srimati Radha Thakurani Herself. Don't desire like this again."										    [Bhakti Ratna 5]

Everyday Sri Sanatan Gosvami would circumambulate the fourteen mile circumference of Govardhan hill. As he became advanced in years this became somewhat difficult, but he was not inclined to give up his vow. Krsna, however could understand that it was difficult for him, so He came to him one day dressed as a cowherd boy.
"Baba! You have become old now, so I think it isn't necessary for you to circumambulate Govardhan hill any more."
"No. Lala! This is my regular vow, my worship."
"You can renounce this vow in your old age."
"No Lala. One should never renounce his vows."
"Baba. I have a very good idea, if you will accept it."
"If it is acceptable surely I will accept it."
Then Sri Krsna presented him a stone from Govardhan hill with the imprint of His foot, a calf's hoof print and the impressions of a stick and flute in it.
"Baba! This is a Govardhan sila."
"What will I do with this?"
"You can circumambulate this sila, and that will be the same as circumambulating Sri GiriGovardhan."
Saying this much the cowherd boy disappeared. Then Sanatan could understand that Giriraj Himself had presented His worshippable form to him and from that day he would circumambulate this sila.

Sometimes Sri Sanatan used to stay at Mahaban. One day he saw some cowherd boys playing on the banks of the Jamuna, and amongst them was one boy whom he thought was Madan Gopal. "Is that my Madan Gopal playing there? No it must be one of the local village boys."
Then on another day as he was passing by the Jamuna, there again he saw that same boy and thought, "This time let me wait and see where he goes."
Finally, as the evening approached the boys finished playing and set out for their respective homes. Following behind that particular boy, sure enough, Sanatan saw him enter the temple. Then he could understand that Madan Gopal goes every day to the banks of the Jamuna to play with the other boys.

Wherever Sri Sanatan and Sri Rupa would go throughout Braja, in all the various villages the two brothers were much adored by the Brijabasis, who would feed them milk and yogurt. They in turn would see the Brajabasis as Krsna's own family members and respect them in that way.
Though it was not their business to engage in ordinary gossip, with the Brijabasis they would inquire about their well being, i.e. how many sons and daughters they had and who had been married where, what everyone's various names were, how their cows were giving milk, how the bulls were working in the fields, how the harvest was going on, who had fallen ill and if they were getting better or not? In this way Rupa and Sanatan became the life of the villagers and the Brijabasis also became the life of Rupa and Sanatan.

Sri Sanatan would sometimes stay at Cakleswar, near Govardhan. At that place there were many mosquitos, which caused a great disturbance. One day when he was being utterly harassed by these insects, Sanatan remarked, "I won't stay here any more. It is impossible to concentrate on anything. Neither can I write, nor chant."
That night, Lord Siva came to Sanatan and told him, "Sanatan! Please continue your service here in a happy frame of mind. From tomorrow there will be no more disturbance from mosquitos." After that there were no more mosquitos and Sanatan continued his bhajan free from disturbance.

Sri Sanatan Gosvami compiled many scriptures. These include: Sri Brhatbhagavatamrta, Sri Haribhaktivilas and its Digdarsanitika, Sri Krsnalilastava (dasam carit), Sri Bhagavatatipani, (commentary on Srimad Bhagavatam) and BrihatBaisnabtosani.

Sri Sanatan Gosvami was born, 1488 (Christian) 1410 (Sakabda). At the age of 27 he came to live at Braja where he remained for 43 years. He thus lived to be 70 years old. His disappearance is on the full moon day of Asar in the year 1558 (Christian calendar).
His name in Braja lila is Rati manjari.

Srila Rupa Gosvami
Srila Rupa Gosvami was extremely dear to Sri Caitanya Mahaprabhu. Through him and his elder brother, Sri Sanatan, Mahaprabhu disseminated His own teachings, the essential conclusions of all the scriptures. Amongst the devotees of Mahaprabhu these two were known as His generals.
In the Gaur ganoddesh dipika, Kabi Karnapur has written that Sri Rupa Gosvami's identity in Krsna lila was as Sri Rupa Manjari.

There is an anecdote as to how they came to be the ministers of the King of Gaurdesh, Hussain Shah Badsa.
Even at a very young age they had become quite learned in all of the scriptures. The guru (maulabi) of Hussain Shah was supposedly capable of seeing into the future, so Hussain Shah inquired from him about the prosperity of his kingdom.
The moulabi replied, "There are two extremely learned brahman boys who are endowed with all good qualities. If you appoint them as your ministers then you will attain a very opulent kingdom."

Having heard of the glories of Sri Caitanya Mahaprabhu, Sri Rupa had written a letter to Him praying for His darshan. In His reply Mahaprabhu explained to him, "As a woman who is attached to another man makes a show of being devoted to her husband, so should you, while being internally attached to the lotus feet of Sri Krsna, externally make a show of being engaged in your worldly duties. Krsna will bestow His mercy on you very soon."
Sri Rupa and Sri Sanatan, while residing at Ramakeli, were visited by many brahmanas and pandits from Nabadwip, Karnatak and various other parts of India. They were always careful to receive these guests and serve them in a befitting manner. They lived in very opulent surroundings at Ramakeli. Their court, which rivalled that of Lord Indra, was always attended by brahmanas and pandits from many lands as well as poets, singers, musicians and dancers. At great expense they maintained these guests and were always very careful that no one was disrespected in any way.
They were always engaged in studying the sastras and could establish and defeat the same philosophical arguments alternatively. Near their house were solitary gardens of Kadamba and other trees in the middle of which were Radhakund and Syamakund. There they would meditate on the Brindaban pastimes of Sri Sri RadhaShyam and so lose their patience while a constant stream of tears flowed from their eyes. They were always absorbed in the service of Sri MadanMohan and constantly assuaged their grief by praying for His mercy. Hearing of the pastimes of Sri Gaursundor at Nadiya they were always meditating on when they might get His darshan.
[Bhakti Ratna 1]
As we know from Caitanya Caritamrta they finally did receive the mercy of Mahaprabhu and on His order came to live at Sri Brindaban dham.

Rupa Gosvami's worshipful Deity in Brindaban was Sri Gobinda Deb. Sri Caitanya Mahaprabhu had instructed the Gosvamis to rediscover the holy places of Krsna's pastimes in Braja and to establish worship of His Sri Bigraha. 
One day Sri Rupa was sitting on the banks of the Jamuna, lamenting that they hadn't been able to properly carry out His instructions. It was known to them that Sri Krsna's grandson Bajranabh had installed a number of Deities in Braja, among them Hari Deb, MadanMohan Deb, Gopinath Deb and Sri Gobind Deb. Sri Rupa had tried to locate these Deities, but to no avail.
As he was sitting and thinking in this way a very beautiful cowherd boy came along and asked him, "He Swamin! Why do you look so sad?"
Hearing the boy's cheerful voice, Sri Rupa's melancholy reverie was broken and his heart felt engladdened. He replied that he was feeling sad because he hadn't been able to follow Mahaprabhu's instructions properly.
The cowherd boy told him, "Swamin! Please come with me. I have seen something very interesting which may help you."
Then the boy brought him to Gomatila and explained, "Everyday a cow comes on top of this hill and pours down her milk here. There is a good chance you will find what you are looking for inside. Now I have to go."
Sri Rupa turned to see the cowherd boy off, but found no one present. He began to reflect, "Who was that cowherd boy and where did he run off to so suddenly?" His body thrilled with ecstatic symptoms as he intently gazed at the Mahayog Pith (Gomatila), he then went back to his kutir. The next morning he again came to Gomatila and quietly waited.
After a little while an exquisitely beautiful Surabhi cow came there and poured milk down on top of the hill which immediately disappeared inside the earth. Then she sauntered on into the woods. Now Sri Rupa was positive that Sri Gobinda Deb must be within the earth here. He came very quickly to the village of cowherds nearby and excitedly told them everything that had happened.
The cowherd men hurriedly gathered up some spades and hatchets and came running to Gomatila. Digging where Sri Rupa indicated they saw, after removing a small amount of earth, the all enchanting form of Sri Gobinda. 
They all erupted in shouts of ecstasy, "Hari! Hari! Sri Govinda has again manifested Himself."
Sri Rupa with tears flowing from his eyes fell down at the lotus feet of Sri Gobindadeb to offer his obeisances, all the while reciting prayers and hymns. Very quickly the news spread and the other Gosvamis came there also, floating in an ocean of joy. Soon an incessant flow of people from all quarters began to arrive, carried by waves of joy. Lord Brahma and the other demigods, having assumed mortal appearances, mixed in with the other people and gazed upon the body of Sri Gobinda. There was not a lull in the crowd for even a moment as people continued to pour in from places unknown.
Sri Rupa Gosvami immediately sent word to Mahaprabhu in Puri concerning this auspicious event. Sri Gaursundor, as well as His many associates, could not contain their ecstasy on receiving this happy news.
Meanwhile the brahmanas performed the abhishek of the Deity and began to prepare offerings of bhoga from the milk, yogurt, rice, flour and vegetables which the villagers were bringing.
Mahaprabhu sent Kasisvar Pandit from Puri to assist in worshipping the Deity.
Rupa and Sanatan were overjoyed that Sri Gobindaji and MadanMohan had finally reappeared and that the responsibilities which Mahaprabhu had given them were gradually being carried out, by His mercy. Now they could give their full attention to composing the Bhakti sastras, in compliance with Mahaprabhu's further instructions.
Sri Gobinda Deb is presently being worshipped in Jaipur, Rajasthan, which is easily reached by bus from Brindaban. One should then proceed by rickshaw to Sri Sri RadhaGovinda Mandir from the bus stand.

After completing Vidagdhamadhava, Lalitamadhava, and various other books, Sri Rupa began to work on Bhakti rasamrtasindhu.
One day Sri Ballabhacarja (of the Bisnuswami sampradaya) came to visit Rupa Gosvami. After offering him a seat the two of them began to discuss Krsna katha. In the course of their conversation, Sri Rupa presented the opening verse of BhaktiRasamrtaSindhu to Ballabhacarja to read. After studying this verse for some time Ballabha commented that there were a few mistakes.
At this time Sri Jiva, who had arrived from Bengal a few days before, was fanning his uncle Sri Rupa. He was extremely learned in all the sastras and was unsatisfied with Ballabha's remark. When Ballabhacarja went to the Jamuna to take his bath, Sri Jiva also came there on the pretext of fetching some water. He inquired from the acarja as to what actually were the mistakes in that verse. Ballabhacarja, after discussing some points with him, was amazed at the boy's scholarship.
A few days later Ballabha again came to Sri Rupa and inquired about the boy scholar, greatly praising his learning. After Ballabha had gone to his residence, Sri Rupa called Jiva and spoke to him, "Those whom we respect as our Guru and to whom we offer our obeisances, you are ready to debate with on an equal level. This is not at all polite. What he spoke was for my benefit but you couldn't tolerate that. You should return home and when you can control your mind then you can come back to Brindaban."
[Bhakti Ratna 5th Taranga]
Having heard this decision of his uncle Sri Jiva left that place and decided to proceed eastwards. When he came to an old dilapidated temple at Nandaghat, he sat down and began to cry. After some days the villagers began to worry, "Such a handsome young man, but he sits there crying for so long without taking food."
After some time, Sri Sanatan Gosvami came by there and was informed by the villagers of the boy's presence at the old temple. Sanatan went there and saw his nephew, who looked very pale from not eating. Sanatan picked him up from the ground and affectionately asked him what was the matter. After Sri Jiva explained everything that had happened, Sanatan Gosvami pacified him and took him to see his brother.
At first Sanatan spoke with Rupa alone. Rupa happened to mention that he was almost finished compiling Bhakti Rasamrta Sindu and that it would have been good if Jiva was there to edit it. When Sanatan explained everything that had happened Sri Rupa immediately called Jiva.
Seeing his forlorn and pale appearance, he gradually nursed him back to health and a happy state of mind. Then he entrusted him with proof reading Bhakti Rasamrta Sindu and other various literatures which he had composed. Just as he was very strict with his young nephew, so also he was very affectionate and loving. Their relationship was an ideal example of how the guru and sisya behave together.

When Sri Rupa had finished writing Lalitamadhava, he gave it to Raghunath das Gosvami to read. Lalitamadhava is a description of Krsna's pastimes after he left Brindaban and is thus full with sentiments in the mood of separation. By reading this book Das Gosvami began to cry day and night, having become completely absorbed in love in separation to the point of being ready to leave his body. He became as though deranged in mind from sadness, and he completely lost all patience.
When Sri Rupa requested Sri Das Goswami to return the manuscript so that he could correct it, Raghunath das held on to it very tightly, not saying anything and refusing to part with it.
Sri Rupa considered what to do in this very critical situation. Then he composed Danakelikaumudi. This manuscrip he managed to exchange for the manuscript of Lalitamadhava. By reading Danakelikaumudi, full of narrations of Krsna's Brindaban pastimes, Raghunath das Goswami now became totally absorbed in the ecstasy of happiness.

On another occasion the Goswamis were having a discussion about the ecstatic feelings of separation of RadhaKrsna and Their associates. Some of the Baisnabs were fainting to the ground, while Sri Rupa Goswami began to breath very heavily. His heart felt as though it was burning. At one point, as he sighed his breath happened to fall on the body of one devotee present there. Shortly thereafter a boil developed on that devotee's body where Sri Rupa's breath had touched it.						    [Bhakti Ratna 5]

After the reappearance of Sri Gobinda, MadanMohan and the Yoga Pith, Sri Rupa began to contemplate where Brindadebi might be.
One night she came to him in a dream and said, "I am on the banks of Brahmakunda. You can have my darshan there."
The next morning, after finishing his bath and puja, he came to Brahma kunda and began to look everywhere. Suddenly he saw a heavenly damsel whose bodily effulgence defeated the lustre of gold. All the directions were illuminated by this glow and the atmosphere created by her presence was very sweet and cooling. Sri Rupa offered his dandabats and various prayers and hymns. In this way, Brindadebi reappeared in Brajabhumi.

Sri Gaursundor established the glories of Sri Brajadham through His two generals Sri Rupa and Sri Sanatan Goswamis. Within their hearts He awakened, through oral transmission, the knowledge of what was in His own heart.
"Sri Rupa Goswami has established in this world the mission to fulfil the desire of Lord Caitanya. When will he give me the shelter at his lotus feet?"				    [Srila Narottam das Thakur / Sri Rupa Pranama]

Sri Rupa Goswami compiled many literatures, among them: Sri Hamsaduta Kavya, Sri Uddhavasandesh, Sri Krsnajanmatithividhi, Brhat RadhaKrsnaganoddesadipika, Laghu RadhaKrsnaganoddesadipika, Stavamala, Vidaghamadhava, Lalitamadhava, Danakelikaumudi, Bhaktirasamrtasindhu, Ujjvalanilamani, Prayuktakhyatacandrika, Mathuramahima, Padyavali, Natakacandrika and LaghuBhagavatamrta.

Birth: 1493 (Christian calendar), 1415 (Sakabda)
Disappearance: 1564 (Christian calendar), 1486 (Sakabda)
Appearance day?
Disappearance day: 12th day of the bright fortnight of Srabon
Householder life: 22 yrs.
Braja: 51 yrs.
Age: 73

Sri Gopal Bhatta Goswami

The All merciful Lord, Sri Gaur Hari, as He travelled from village to village throughout the South of India, continued to distribute love of Godhead wherever He went. Hearing the nectarean names of Hari from His lotus mouth, thousands and thousands of men and women felt relief from the blazing fire of material existence. Various wretched, miserable and fallen soul's lives were completely rejuvenated and thus they became virtuous and happy. 

While causing rains of love of God to fall anywhere and everywhere, without consideration of time or place, Sri Gaursundor came to the holy place of Sri Rangaksetra.
The temple of Sri Ranga Ksetra was extremely large, the crest of the temple tower pierced the sky. Throughout the day and night hundreds and thousands of pilgrims were going and coming to take darshan of Lord Ranganath. The temple hall resounded with the sounds of hundreds of brahmanas chanting Vedic hymns. In the midst of this scene from Baikuntha entered Sri Gaursundor, chanting the names of Krsna, in His sweet voice that defeated the voices of ten million Gandharvas. Everyone in the temple became dumbstruck, amazed and thrilled with wonder. What unprecedented beauty; His bodily effulgence makes molten gold appear lack-lustre. From His eyes, which are like the full blown petals of a lotus flower, trickled down tears of ecstatic love. Every limb, every part of His body was filled with such exquisite grace that even the mind of Cupid gets stolen away. 

The brahmanas began to consider, "Is this a demigod? Can such symptoms and emotions be found in human beings?" The halls resounding with the transcendental vibrations of Sri Hari's name, He came before the Deity and fell down as a tree is blown down by the wind. Some people thought that a mountain of gold was rolling on the ground. Sri Vyenkata Bhatta became restless with ecstasy at the sight of this Divine Personage. His heart was flooded with devotion as he got up and began to move the crowds away so that the Lord could engage in chanting and dancing. 
When the Lord had regained His external consciousness after engaging in sankirtan, Vyenkata Bhatta approached Him and took the dust of His lotus feet. Mahaprabhu gazed towards him while saying, "Krsna! Krsna!" and embraced him firmly. Then Sri Vyenkata Bhatta invited Mahaprabhu to come to his house. Having brought Him there he very reverently washed His lotus feet and, along with his other family members, drank that water. Sri Bhattaji's house became filled with joy.

Mahaprabhu came to Ranga Ksetra in the Christian year 1511. Vyenkata Bhatta had two brothers, Trimalla Bhatta and Prabodhananda Sarasvati. They all belonged to the Ramanuja sampradaya and Prabodhananda Sarasvati was a tridandi sannyasi of that order. Vyenkata Bhatta had a son named Gopal, who was then just a child. When the boy came to offer his obeisances, Mahaprabhu picked him up and very affectionately seated him in His lap. Mahaprabhu would call Gopal after He had finished His meal and offer His remnants to the boy. In this way He prepared him for the position of Acarja. 
After remaining at Vyenkata Bhatta's house during the four months of the rainy season (Caturmasya), Mahaprabhu prepared to continue His journey of the South. Vyenkata Bhatta's house began to ebb and flow in a tide of tears, in anticipation of His departure. Gopal fell at His lotus feet in a dead faint. Therefore Mahaprabhu remained for a couple of more days in order to console the boy. He instructed him to serve his mother and father and always engage in chanting Krsna's glories and thereafter to come to Brindaban.

Very quickly Gopal became expert in grammar, poetry and rhetoric and then began his study of Vedanta. His uncle Prabodhananda specifically began to instruct him from the devotional scriptures (Bhaktisastra).
Gopal Bhatta always remained thinking of the lotus feet of Mahaprabhu and when he might again be able to meet Him. At the same time however he couldn't leave his aged mother and father. But eventually the day came when they called their son Gopal and instructed him to go to the lotus feet of Mahaprabhu in Brindaban. Then, while meditating on His lotus feet, they went to join Him in His eternal lila. Thus Gopal set out for Brindaban. When he arrived there Rupa Gosvami immediately sent word to Mahaprabhu in Sri Nilacal, to inform Him of Gopal's arrival there.

Mahaprabhu had previously indicated to Rupa and Sanatan that Gopal Bhatta would one day come there to Brindaban, so upon his arrival they treated him with the same care and affection they would their own brother. They immediately became life long companions.

When Mahaprabhu received word that Gopal Bhatta had come to Brindaban He was very pleased. He sent back with that messenger a wooden sitting plank (piri) which He had used, as well as a pair of His undergarments and one of His cloths. Gopal Bhatta was in ecstasy to receive these gifts and he worshipped them as the prasad of Mahaprabhu. When he would worship his Deities he used to sit on that wooden plank. This piri (wooden seat) and remnants of that cloth are still being worshipped at Sri Sri RadhaRamana Mandir in Brindaban. 
Gopal Bhatta, like Rupa and Sanatan, had no fixed residence and would spend the night in various kunjas (forest groves). He spent his time studying the scriptures and composing various literatures.

Sri Gopal Bhatta Gosvami used to worship twelve salagram silas. Wherever he would go he brought them with him in a piece of cloth tied at the corner.
One time a rich man (Seth) came to meet Gopal Bhatta to have his darshan. Being very impressed with the Gosvami he wanted to render some service which he presented in the form of some valuable cloths and ornaments.

Gopal Bhatta kept the cloths and ornaments with his silas while thinking, "If I had a Deity then I would be able to decorate Him so nicely with these clothes and ornaments." 
In the evening after offering some bhoga and aroti to his salagram silas, Gopal Bhatta put them to rest, covering them with a wicker basket. Late in the night, Gopal Bhatta took a little rest himself and then, in the early morning went to take bath in the Yamuna.
Returning from his bath, he went to uncover the salagrams in order to wake Them, when he saw amongst Them a Deity of Krsna playing the flute. There were now eleven silas and this Deity! 
Floating in the ocean of ecstasy, he fell to the ground in order to offer his dandabats and then recited various prayers and hymns. When Rupa and Sanatan Gosvamis, as well as many other devotees, received news of this miraculous event they came running to see the Lord. Gazing on the Lord's transcendental Form, which bewildered all the living entities of the many various planets, they all bathed Him with their tears.

This Deity whom the Gosvamis named, Sri Radharaman Deb, made His appearance on the full moon day of Boisakh in the year 1542. Except for Brindadebi, Sri RadhaRamanaji is the only one of the original Deities of Brindaban who never left to go to Jaipur. He is still being worshipped in Brindaban near Nidhuban kunj. Sri Radharamana Deba, unlike other Deities, has very intricate features, including fingernails and even teeth. On the back side of His body, parts of the original salagram sila from which He manifested can be seen

There is a story that the small son of one of the sevaits was playing with the Deity once and put a small stick in one ear of the Deity and pushed it through, out the other ear. The stick however, had blood on it, and that boy died vomiting blood that very day.

When Sri Gopal Bhatta was returning from the Gandaki River in the Himalayas where he had brought the salagram silas from, suddenly a downpour started and so he had to take shelter in the house of one brahmana. This brahmana was very devoted and so he very carefully began to serve Sri Gopal Bhatta. Sri Bhattaji was very pleased. Since this brahmana had no children he blessed him that he might have a son who would be a devoted follower of Lord Hari. The brahman replied that, "My first son I will send to you in order to serve you." 

Approximately ten years later when Gopal Bhatta returned from bathing in the Yamuna one day, he saw a young boy sitting at the door of his kutir. When the boy saw Gosvamiji approaching, he got up and then fell down to offer his dandabats. Gopal Bhattaji inquired who the boy was, to which he replied, "My home was in Debbandyagram within Saharanpur near Haridwar. My father has sent me here to serve you. My name is Gopinath."
Then Gopal Bhatta could remember the time when he went to Haridwar many years ago. So this boy remained with him and very carefully began to serve him.

Eventually he became known as Sri Gopinath Pujari Gosvami. He served Sri RadhaRamana Deba throughout his life as a brahmacari. His younger brother Sri Damodar das, along with his family, accepted initiation from Sri Gopinathji and also became engaged in the service of the Deity. Sri Damodar dasa's three sons were named Harinath, Mathuranath and Hariram. Their descendants are the present sevaits of RadhaRaman and are very influential both in wealth, learning and prestige, among the Gauriya Baisnabs at Brindaban.

Sri Gopal Bhatta, in his worship of Sri RadhaRaman, would sometimes see extraordinary things. "Becoming subservient to the love of Sri Gopal Bhatta, Sri RadhaRamana would sometimes accept the form of Sri Gaursundor."

Sri Gopal Bhatta was the initiating guru of Srinivas Acarja Prabhu. He is reputed by some to have written the following books: Satsandarbhakarika, SriKrsnavallabha (Krsnakarnamrtatika), Satkriyasaradipika, and Laghu Haribhaktivilas with Digdarsini tika. From this work, Sri Sanatan Gosvami compiled the Haribhaktivilas now followed by Gauriya Baisnabs. There is however some controversy whether all of these book1s were in fact compiled by the Gopal Bhatta who is known as one of the six Gosvamis.

In the Gaurganoddesh dipika, Gopal Bhatta Gosvami's name in Braja lila has been given as either Ananga manjari or Guna manjari.
His birth was on the third day of the dark fortnight of the month of Pausa, in the year 1503 (Christian), 1425 (Saka). His disappearance was on the sixth day of the dark fortnight of the month of Srabon in the year 1578 (Christian), 1500 (Sakabda). 

Sri Raghunath Das Goswami;

Raghunatha das Gosvami used to reside on the banks of Sri Radhakunda. At that time Radhakunda was just a small pond of water, and therefore Raghunatha would sometimes meditate on enlarging the kund. Then he would chastise himself for desiring something which would require a large amount of money. 
Around this time one very wealthy gentleman [Seth] underwent great austerity by walking to Badarikasrama in the Himalayas. After arriving there he very reverently worshipped Sri Badrinarayana and offered much wealth at His lotus feet. That night as he slept there, he had a dream in which Sri Badarinarayana instructed him to proceed to Braja, where he should present all his wealth to Sri Raghunath Das Gosvami, who was residing at Aritgram. "If he declines to accept it, then you can mention My name and remind him about renovating Radhakunda and Syamakunda." 
Sethji was very happy to have seen such a wonderful dream. After returning to his home he very joyfully set out for Braja. There he met Raghunath das Gosvami and related all of these events to him. Das Gosvami was somewhat taken aback to hear this news, but he immediately gave his consent. Then Seth began the work of redigging the two kundas. 

On the banks of Radhakunda, the five Pandavas were residing in the form of trees. As the work was proceeding it was decided that on the following day these trees would have to be cut down. That night however the five Pandavas appeared in a dream to Raghunath das and forbade the cutting of those trees. Today they are still residing there. When the work of beautifying the kundas was complete, the devotees' bliss knew no bounds. 
Nearby the two kundas (Shyama kund & Radha kund), eight kundas and eight kunjas were also constructed for the eight gopis. Seeing all this, Raghunatha das forgot himself in ecstasy. 
Raghunath das Gosvami lived on the banks of Radhakunda without any fixed residence, staying under a different tree every night. Sometimes he would stay on the banks of the Manasa Ganga. At that time these areas were jungles filled with ferocious animals. One day Sanatan Gosvami came to the banks of Manasa Ganga to meet Gopal Bhatta Gosvami. Before accepting his noon meal at Gopal Bhatta's bhajan kutir, he went to take bath at the Pavan ghat of Manasa Ganga. From there he saw two tigers come to the kund and after drinking some water saunter off. Just near that spot Raghunatha das Gosvami was sitting under a tree absorbed in his bhajan. Sanatan Gosvami was very startled to see this but even more so when he saw Sri Krsna standing at some distance observing everything. He then requested Raghunath to perform his bhajan within a small cottage (bhajan kutir). 

On another occasion, Raghunath das, who still hadn't bothered to have a kutir constructed, was sitting in the noon day sun absorbed in his bhajan. Srimati Radharani happened to pass that way at this time, and seeing that the sun was beating down on Raghunath's head, she stood behind him and held the end of her sari over his head to shield him from the suns' rays. Then one of the Gosvamis came along and saw this heart-rending scene, while profuse perspiration continued to flow from Srimati Radharani's transcendental body. This time when he was again requested to do his bhajan within a kutir, he immediately agreed to comply. 

In Braja, Krsna is served by Radharani and Candravali, Who each have unlimited maid servants. According to the mellows of paramour love, Sri Raghunath das Gosvami counted himself as a maidservant amongst the friends of Srimati Radharani. As Candravali is the chief competitor of Radharani, Sri das Gosvami would never go to her kunja or talk with any of her sakhis. Thus he served the servants of Radharani in this way within his mind. 
One Brajabasi known as Sri das Brijbasi used to bring Sri das Gosvami a leaf cup of buttermilk every day. Drinking this much only Raghunath das would engage in bhajan throughout the day. 
One day Sri Das Brijbasi went to Candravali's kunja, known as `Sakhisthali', to herd his cows. There he saw a palash tree with very large leaves, so he collected some leaves to make leafcups. 
The next day, in one of the new leafcups he brought some buttermilk to Das Gosvami. Raghunath das accepted the leafcup of buttermilk and inquired, "Sri dasji, where did you get these nice palash leaves?" 
Sri dasji replied, "While I was pasturing the cows I came to Sakhisthali and found them there." 
Simply hearing the word `Sakhisthali' Raghunath das flew into a rage and threw the leafcup of buttermilk away saying, "The followers of Srimati Radharani never accept anything from that place." 
To see the loyal devotion of Raghunath das for Srimati Radharani, Sridasji was amazed. 

Raghunath das Gosvami used to always serve Sri Sri RadhaGovinda within his mind. One day in his meditation he cooked sweet rice and offered it to Sri Sri Radha and Krsna. In great pleasure They accepted the offering and the other sakhis also relished this prasadam. Then Raghunath himself honoured the remnants of their prasadam and in great ecstasy, due to the pleasure of having been able to satisfy Sri Sri RadhaGovinda and Their loving attendants, he ate a little more than was his custom. 
In the afternoon Raghunath das used to speak about Sri Caitanya Mahaprabhu. However, this day when the devotees came in the afternoon to hear him speak, they found that the door to his kutir was closed. They waited for some time but when it appeared that there was no movement inside they became a little anxious and called out, "Gosvamiji, are you all right?" 
Sri das Gosvami answered, "My body is not well." 
The devotees became concerned and immediately sent word to Sanatan Gosvami in Mathura. At that time Sri Sanatan Gosvami was staying with Sri Vallabhacarja's son Sri Vithalnathji, who immediately sent two physicians to Radhakunda to examine Sri das Gosvami. After checking his pulse, the doctors concluded that, "due to eating a combination of rice and milk his body is feeling very heavy." Hearing this diagnosis everyone was struck with wonder. That Raghunath das Gosvami, who subsisted on only a little buttermilk each day, should fall ill from eating too much sweet rice was astonishing, especially because it was eaten only in meditation. 

There are various opinions on Sri Raghunath das Gosvami's identity in Krsnalila. Some have ascertained that he was Rasa Manjari, some that he was Rati Manjari, while still others that he was Bhanumoti. 

The Govardhanasila given by Sriman Mahaprabhu to Raghunath das is still worshipped at Sri Gokulananda Mandir, in Vrindavan. 
He compiled the following books: Stavavali, Dankelicintamoni(Danacarita), and Muktacarita.
When Srila Rupa Gosvami gave Raghunath das his drama `LalitaMadhava natak' to read, Raghunath became totally immersed; actually he was on the point of drowning within the sea of separation, after reading the pathetic episodes described therein. Rupa Gosvami was really very worried what might eventually happen to Raghunath, so he composed `Dan keli kaumudi' which is full of humorous narrative describing Radha and Krsna's pastimes in union (as opposed to separation). Then he gave this book to Raghunath das on the pretence that Raghunath should proofread it for errors. Raghunath das Gosvami then got back his life and was in such ecstasy that he himself composed `Dan keli cintamoni' and `Mukta carit'.

Birth: 1428 (Sakabda) 
Disappearance: 1504 on the 12th day of the bright fortnight in the month of Asvin. 

Sri Raghunath Bhatta Goswami
While Raghunath Bhatta was walking from Kasi (Baranasi) to Puri, he was thinking, "I wonder if Mahaprabhu will remember me? I was a small child then, and here at Puri He was so many devotees. I doubt if he would remember such a worthless wretch as me. And even if He does I wonder if he will still show the same affection to me as He did at our house in Kasi."
But when he arrived in Puri and was about to offer his dandabats to Mahaprabhu, Sri Gaursundor called out, "Raghunath!" before he could even offer his obeisances and embraced him very firmly. Raghunath's eyes filled with tears of joy and as he caught hold of the lotus feet of Mahaprabhu.
"Oh most merciful Lord, You still remember me."
Mahaprabhu replied, "What to speak of this life, I remember the affection that you and your mother and father have showed to Me life after life. How your mother lovingly fed Me everyday when I stayed at Kasi!"
Then Mahaprabhu introduced Raghunath to the other devotees who were very pleased to meet him. Raghunath conveyed his mother's and fathers obeisances and the news of Candrashekar Baidya and the other devotees of Kasi to Mahaprabhu. Then he brought out the various preparations from his bag which his mother had prepared for Sri Gaursundor. Mahaprabhu was very pleased and called Gobinda to come and store everything away carefully. Raghunath's father's name was Sri Tapan Misra. When Nimai Pandit travelled to East Bengal as a teacher he had met with Tapan Misra at that time. 

Though Tapan Misra was a learned scholar and had discussed the conclusions of the scriptures with many other pandits still he was uncertain as to the actual goal and how to achieve it. One night after having thought on these matters for some time, he saw a dream in which one divine person was telling him, "Misra! Don't worry yourself on this subject any more. Nimai Pandit is coming here very soon. If you can, you should meet Him and He will be able to explain to you life's goal and how to attain it. He is not an ordinary human being, but an incarnation of Nara Narayan. He has come into this world as a human being to perform His pastimes but He is actually the Cause of the universe. Saying this much that demigod disappeared.
[C.B.Adi 14.123]
In the morning after finishing his bath and puja, Tapan Misra set out to meet Nimai Pandit. When he arrived at the place where Prabhu was staying he saw that the Pandit was seated on a bedstead within a room of that house. The whole house was illuminated by His bodily effulgence. His eyes were like the petals of a full blown lotus and His head was covered with curly hair. On His chest was a white brahmana thread. Dressed in brilliant yellow cloth and surrounded by His disciples, He appeared like the full moon surrounded by various constellations 
Tapan Misra paid his dandabats and with folded hands spoke to Mahaprabhu, "Oh You who are full of compassion! I am very lowly and fallen. Please bestow Your mercy on me."
Mahaprabhu smiled and had an asan placed next to Himself for Tapan Misra to sit on. Then He requested his introduction. After introducing himself Tapan Misra inquired about the goal of life and how to attain it.

Mahaprabhu replied that, "In every age the Supreme Lord advents Himself, and for the welfare of the living entities he gives instructions on how to attain His association. In Satya yug the process was meditation; in Treta yug-, sacrificial rituals; in Dvapara yug-, worship of the Deity; and in Kali yug-, congregational chanting of the Holy Name of the Lord, Harinam sankirtan.									    [C.B.Adi 14/137]
Considering the strength, prowess and longetivity of the living beings, the Supreme Lord accepted the form of Acarja and ascertained these various processes for various ages. If anyone follows any other process than the authorized one he achieves no result. Therefore, in the age of Kali, the essence of all the scriptural processes is the chanting of the Holy Names of the Lord. Hare Krsna Hare Krsna Krsna Krsna Hare Hare / Hare Rama Hare Rama Rama Rama Hare Hare. These are the Holy Names of the Lord and are to be chanted at all times. By this process you will be able to understand what is the goal of life and how to achieve it. There is no difference between these names and Whom they indicate. There is no other way than Sri Namsankirtan. Giving up all other processes one should always chant the Holy Name of Sri Krsna. By the influence of this mantra you will be able to understand everything about the goal of life and how to attain it. Sri Nam is Himself what we are striving to realize and repeating this Name is the process for realizing what the Name is. There is no difference between the Holy Name of the Lord and Himself.

Having received these invaluable instructions from Nimai Pandit, Tapan Misra offered his dandabats at the lotus feet of the Pandit and asked if he might accompany Him on his return to Nabadwip. To his request Mahaprabhu replied that he should immediately go to Kasi where they would again meet together in the future. "At that time I will particularly describe all of these transcendental topics regarding the Absolute Truth in complete detail."
Thereafter Nimai Pandit set out on His return journey to Nabadwip while Tapan Misra left for Kasi Dham, accompanied by his wife.
Some years later when the Incarnation of Mercy, Sri Caitanya Mahaprabhu was proceeding to Brindaban on the path through the jungles of Jharikhanda, by way of Choto Nagpur, He arrived at Sri Kasi Dham. While Tapan Misra was bathing at Manikarnika ghat, a sannyasi arrived there and began to make the heavens resound with the sounds of "Hari bol! Hari bol!"
Tapan Misra was startled to suddenly hear the sound of the Holy Name. In the middle of the desert, to hear the sound of a rushing flow of water is uncommon. So to hear the Holy Name of Hari amidst so many Mayabadis was not an ordinary occurrence. Then, standing behind so many sannyasis, Tapan Misra sighted one especially tall and handsome one, Whose effulgence made everything around Him glow. He began to think, "Who could that be?" I have heard that Nimai Pandit accepted sannyas but could that be Him?"
Coming out from the water he became convinced that it must be the same Nimai Pandit that he had met with in East Bengal. Falling at His lotus feet he began to shed tears of ecstasy but Mahaprabhu picked him up and embraced him in great love. Then Tapan Misra very affectionately led Mahaprabhu to his house. After so many days they had once again been able to meet together. Arriving at his house Tapan Misra washed Mahaprabhu's lotus feet and along with his family members drank that water in great ecstasy. 
The pastimes that took place at that time with Raghunath are nicely described in the Caitanya caritamrta.
When Mahaprabhu visited Kasi on His way to Brindaban, he was a guest at Tapan Misra's house for ten days. On his way back from Brindaban he remained here for a period of two months. One can just imagine what influence the personal presence of Mahaprabhu had on the young boy Raghunath. He wanted to come with Prabhu to Puri and remain with Him there but Prabhu prevented him.

Sri Caitanya received Raghunath in Puri with great affection and trained him in his religious life for eight months. Then he urged him to go back to his home to look after the comforts of his elderly parents. He further forbade him to marry and blessed him by putting His own neck beads around Raghunath's neck. Though he originally had no intention of returning home Raghunath complied with Prabhu's wish and studied Srimad Bhagavatam for the next four years under one Baisnab scholar while living at home.
After the demise of his parents he returned to Prabhu's lotus feet where he remained for another eight months. Then Sri Caitanya sent him to Brindaban to stay under the auspices of Rupa and Sanatan. Mahaprabhu instructed him to recite the Bhagavatam and the Lord's Holy Names. He presented him with a Tulasi garland of Lord Jagannath's, fourteen hands in length as well as the betel and pan prasad remnants of Lord Jagannath.
Unlike the other Gosvamis he did not establish any separate temple or Deity of his own. He attached himself to the worship of Sri Govinda Deb and enriched His service. CaitanyaCaritamrta states that Raghunath ordered his disciple(s) to construct a temple for Sri Govinda Deb. The present temple of Govinda Deb was constructed by Raj Man Simha but it has not been specifically stated anywhere that Man Simha was the disciple of Raghunath Bhatta Gosvami.

His worshippable Deity of the Srimad Bhagavatam is still being worshipped at Gadadhar Bhatta Pith within another Madan Mohan temple which is nearby the RadhaBallabha Mandir in Brindaban. There is also a very beautiful painting of Sri Sri GaurGadadhar here. Raghunath Bhatta was the disciple of Sri Gadadhar Pandit. In the Gaur Ganoddesh Dipika it is described that Raghunath Bhatta was Raga Manjari in Krsna lila.

His birth was in 1427 (Saka), 1505 (Christian) on the 12th day of the bright fortnight of Aswin. His disappearance was in 1501 (Saka), 1579 (Christian) on the 10th day of the bright fortnight of Jyestha.

Srila Jiva Gosvami

Sri Sanatan, Sri Rupa and Sri Ballabha were three brothers, all employed in the service of the Badsa Hussain Shah. Amongst these three, there was only one descendant, Sri Jiva.
Having been rewarded richly by the Badsa for their services, their household life was very opulent. There was nothing lacking in whatever was necessary for the upbringing of the only son. The house was illuminated by the effulgence of the child's golden complexion. His eyes were like the expanded petals of the lotus and in fact every part of his body was graced with a lustrous, radiant splendour.

When Sri Gaursundor came to Ramakeli, Sri Jiva was blessed by having darshan of his worshipful Lord, though he was just a baby at the time. Placing the dust of His lotus feet on the child's head, Mahaprabhu indicated him to be the future sovereign preceptor of the Gauriya sampraday. Though he was only a child, Sri Jiva kept the form of the Lord, which fascinates all the world, within his heart. As he grew up, while eating, while lying down, in his dreams, while he was awake, at all times, he would meditate on that form.

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. Lying in her lap, which was wet with tears of separation, he gradually began to grow as the waxing moon. Seeing that the mother and the child's face were always wet with tears, their friends also fell under the shadow of sadness and only with great difficulty managed to assuage their grief. Whenever Sri Jiva would remember his father and uncles, or the lotus feet of Sri Gaura Hari, he would lose consciousness and fall to the ground.

As he got a little older, Sri Jiva took up the worship of Deities of Sri Sri RamKrsna (KrsnaBalaram). He would carefully decorate Them with flowers and sandalwood paste and offer bhoga and aroti, serving Them with his full attention. Even in his play, whatever games he played were connected with Sri Krsna's pastimes.

While studying under the local pandits he became proficient in grammar, poetry and rhetoric. Noting his great intellect, his teachers commented, "Such brilliance is not often found in a child so young as this. No doubt he will be a very high-souled, saintly person." 
Even while engaged in his studies Jiva always thought of Sri Sri NitaiGauranga. Once he saw in a dream that Sri RamKrsna had taken the forms of NitaiGauranga and were dancing. Giving him the dust of Their lotus feet, the Two Lords then disappeared.					 [Bhakti Ratna .732]
Having seen such a wonderful dream, Sri Jiva was consoled somewhat. Then he began to think, "When will I be able to crawl out of this well of family life and devote my full time and energy, my very self, to serving these two most magnanimous Lords?" But he was the only son of the family. Only in his company could his mother forget somewhat the pangs of separation in her heart.
When Sri Jiva learned that his father had given up his life on the banks of the Ganga, he was completely unsettled. After that his eyes were never dry. The 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 Nabadwip and bathe himself in the coolness emanating from the lotus feet of Lord Nityananda Prabhu so that his mind and body, burning with grief, could be refreshed. Thus, on the pretext of going there for studies, Sri Jiva set out for Nabadwip with a group of pilgrims.
[B.R.11.741]
Nityananda Prabhu, the omniscient Lord, could understand that Sri Jiva was on his way to Nabadwip. Therefore He also left for there from Khardaha. After a few days Jiva arrived at the birthplace of Sri Caitanya Mahaprabhu, Sridham Nabadwip. Seeing the beauty of that place he was charmed and fell down on the ground to offer his dandabats to Mother Ganges. When he inquired from the villagers for directions to Mayapur, he learned that Nityananda Prabhu was residing at Sribas Pandit's house. At last he arrived there and fell down at the door to offer his dandabats. 
Nityananda Prabhu came out with Sribas Pandit and picked him up and embraced him, asking, "Are you the nephew of Sri Rupa and Sri Sanatan?"
As an answer, Jiva again fell down on the ground at the lotus feet of Nityananda Prabhu. This time Nityananda Prabhu brought him in the house and began to inquire after the welfare of his family at Fateyabad. 
Then, as Sri Jiva was introduced to the devotees present in Nabadwip, he offered his salutations at their lotus feet. Everyone was very happy to meet the nephew of Sri Rupa and Sanatan. That day Sri Jiva received the remnants of Nityananda prabhu's prasadam.

The next day the two of them, Nityananda and Jiva, came to Saci Mata'a house. To see the birthplace of Sri Gaursundor, which was filled with such splendour, Sri Jiva was greatly pacified and fell down on the ground to roll in the dust. In the large courtyard the devotees were singing songs praising the glories of Sri Krsna Caitanya Mahaprabhu. Seeing Nityananda Prabhu, everyone stood up and then fell down, offering their dandabats at His lotus feet. Then Jiva saw Saci Mata sitting on the veranda.

Dressed in white with a silk chaddar around her shoulders she looked radiant, the white of her hair blending with her white sari. Though her body trembled with old age and was very thin, still the courtyard was illuminated by her divine effulgence. Forgetting herself in remembrance of Sri Gaursundor, she was sitting with her eyes closed. Becoming aware that Nityananda Prabhu had arrived, she covered her head with her sari and called her servant, "Isan! Sripad has arrived. Please wash His feet."

After this was done, Nityananda offered namaskar to the Mother of the Supreme Lord and took His seat. He then introduced Sri Jiva to her. Saci Mata placed her hand on his head to bless him, thus plunging Jiva into the ocean of happiness in which he continued to now float. Saci Mata then requested the two of them to honour the Lord's prasad. "Take prasad here at your mother's house today, my child. I offered these preparations in secret to Sri Gaurcandra."

Sri Jiva spent some days with Nityananda Prabhu, touring the nine islands of Nabadwip, in order to have darshan of the holy places of the Lord's pastimes there. Then, as ordered by Nityananda Prabhu, he set out for Kasi (Baranasi).
At Kasi he studied Bedanta under Sri Madhusudana Bacaspati, a disciple of Sarvabhauma Bhattacarja. The conclusions of Bedanta contained in Srimad Bhagavatam that were expounded by Sri Caitanya Mahaprabhu to Sarvabhauma Bhattacarja in Puri, had been in turn taught by the Bhattacarja to Madhusudana Bacaspati, who established a tol at Kasi. From him, Sri Jiva mastered the same conclusions.
From here Sri Jiva set out for Sri Brindaban where he received shelter at the lotus feet of his two uncles, Sri Rupa and Sanatan. They were very pleased to see him and received from him all the news. 
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 RadhaDamodara. According to Sadhanadipika, this Deity of Damodar was fashioned by Rupa Gosvami's own hand for his dear disciple Sri Jiva. Sri Sri RadhaDamodara are presently being worshipped in Jaipur, Rajasthan. 
Seeing that Jiva had quickly become conversant with the conclusions of the Srimad Bhagavatam, Sri Rupa engaged him in proofreading his Bhakti rasamrtasindhu. At this time Sri Jiva compiled a commentary on Bhakti rasamrtasindhu called Durgamasangamani. In the year 1476 (Sakabda) Sri Sanatan Gosvami compiled Sri Baisnabtosani, a commentary on the tenth canto of Srimad Bhagavatam, which he gave to Sri Jiva for proofreading. 
Under the order of Sri Sanatan, Sri Jiva compiled a commentary on that named Laghu Baisnabtosani in the year 1500 (Sakabda). His writings, along with those of Sri Rupa and Sri Sanatan, Sri Gopal Bhatta, Sri Raghunath Bhatta, Sri Raghunath das, Sri Krsna das, Sri Kasisvar Pandit, and Sri Madhu Pandit, completely captivated the learned men of that time. It was the beginning of a golden age at Sri Brajadham.

Sri Jiva regularly brought water for Sri Rupa and Sanatan's bath. He massaged their heads with oil, cleaned their ashram, worshipped the Deity, cooked and corrected manuscripts.

After the disappearance of Sri Rupa and Sanatan, Sri Jiva continued the tradition that they had inaugurated. Once Sri Jiva travelled to Agra to debate with the Rajputs concerning the glories of the Jamuna and Ganga rivers. He established that the Jamuna is more glorious than the Ganga as the Ganga emanates from Krsna's lotus feet whereas the Jamuna 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 Chinese writing 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 Brindaban, they requested a farman (emperor's order) that no living beings would be killed within Braja. As a result of this no king would come to hunt there any more. The disciple of Lokanath Gosvami, Narottam das Thakur Mahasoy, Sri Gopal Bhatta Gosvami's disciple Srinibas Acarja Prabhu, and the disciple of Hrdoy Caitanya Prabhu, Sri Syamananda Prabhu, were greatly favoured by Srila Jiva Goswami. Under his tutelage they studied all the literatures of the Gosvamis. Later he sent them to preach this knowledge in Bengal.

Srila Jiva Gosvami composed many literatures, amongst them: Harinamamrtavyakarana, Sutramalika, Bhakti Rasamrtasesa, Gopalavirudavali, SriMadhavamahotsava, SriSankalpakalpavrksa, BrahmaSamhitatika, Bhaktirasamrtasindhutika (Durgamasangamani), Ujjvalanilamanitika (Locanarocani), Gopalacampu, Satsandharbha (Tattvasandarbha, Bhagavatasandarbha, Paramatmasandarbha, Krsnasandarbha, Bhaktisandharbha, Pritisandarbha), SrimadBhagavatatika (Kramasandarbha), LaghuBaisnabtosani (Tenth Canto Bhagavatam commentary), Sarvasambadina (commentary on Satsandarbha), Gopalatapanitika (SriSuhkhabodhini), Padmapuranasthayogasarastotratika, Gayatrivyakhyavivrti (A commentary on the Gayatri mantra as described in the Agni Purana), RadhaKrsnarcanacandrika, Dhatusangraha, Bhavarthasucakacampu and Sri RadhaKrsna karapada cihna samahriti. 

Birth: 1533 (Christian calendar), 1455 (Sakabdha), 12th day of the bright fortnight in the month of Bhadra. 
Disappearance : 1540 (Sakabdha), 3rd day of bright fortnight, Pausa. 
Age: 85 years

.C.Sri Madhu Pandit;

madhu sneha-sama yuktam prema saktam mahasayam |
brndabane rasaratam bande sri madhu panditam ||
[sakha nirnoy 34]
"I offer my respectful obeisances unto Sri Madhu Pandit. This highly magnanimous soul is bound by strong ties of attachment in love to the Divine Couple and the affection that he feels is as sweet as honey, therefore he is known as Madhu (honey). He is always absorbed in the highest exchange of mellows (rasa lila), there in Brindaban."

Madhu Pandit was originally from Saibona, two miles from Khardaha, in the district of Twenty-four Parganas. Here he established the worship of Sri Sri RadhaNandadulaljiu.
One the order of his guru, Sri Gadadhar Pandit Gosvami, Madhu Pandit came to Brindaban. There, on the banks of the Jamuna, near Bansibat, he found the goal of his life, Someone Who had been lost for a very long time.

"Ohe Srinibas! What more can I say? The Lord reveals Himself to His pure devotee, who then preaches His glories to the world. Who can describe the incomprehensible activities of such pure devotees, by which the Lord becomes subservient to their love. Thus did Sri Brajendra Kumar reveal himself to Paramananda Bhattacarja and Sri Madhu Pandit, who are the abodes of many wonderful qualities."						[Bhakti Ratna 2.473]

"Sri Gopinathji, Who is an Ocean of Mercy, and Who sports on the enchantingly beautiful banks of the Jamuna under the shade of Bansibat, has become manifest by the grace of Sri Madhu Pandit."	   [Sadhan Dipikayam]

Thus Sri Madhu Pandit became the servant of Sri Gopinath, Whose bodily lustre steals away the minds of everyone. Hundreds and thousands of people came running to see Him, famed as He is, as sweetness personified. When the soothing sweetness and coolness of His charming form entered their hearts through their eyes, they found that the burning fire of material existence which had previously been burning there, was now extinguished.

The Deity of Sri NandaDulal which was fashioned from the same sila (stone) as Sri Shyamsundor (Khardaha) and Sri Ballabhajiu (Ballabhapur), and which was brought from the Nawab's palace, is considered by some to have been worshipped previously by Sri Madhu Pandit. 

When Srinibas and his companions were preparing to depart from Sri Brindaban Dham with the bullock cart of books, Madhu Pandit presented him the flower garland of Sri Gopinathji as His blessing. 
Sri Sri RadhaGopinathjiu are presently being worshipped in Jaipur, Rajasthan.
sriman rasa-rasarambhi vamsivata-tata-sthitah |
karsan venu-svanair gopir gopi-nathah sriye' stu nah ||
"Sri Srila Gopinath, Who originated the mellow of the transcendental rasa dance, stands on the shore in Bamsibat and attracts the attention of the cowherd damsels with the sound of His celebrated flute. May They all confer upon us Their benediction.

According to Sri Caitanya Ganoddesh Dipika, (composed by Sri Ramai Pandit) and Sri Gaur Ganoddesh Dipika (by Sri Balaram das), Madhu Pandit was known in Braja lila as Mandali sakhi. 

Sri Nanda Dulal is still residing in the village of Saibona, which can be reached by bus from Khardaha. One has to get down at Matarangi Mor, and then proceed by rickshaw to the temple of Sri Nandadulal. The sevapuja was being conducted by disciples of Sri Omkarnath but at present the affairs of temple are being managed by a local committee. They have recently renovated the temple and the surrounding buildings and grounds, which now appear very beautiful.

Sri Kasisvar Pandit Gosvami

In Kabi Karnapur's Gaur Ganoddesh Dipika, as well as Srila Krsna das Kabiraj Gosvami's Sri Caitanya Ganoddesh(?), there are two devotees with the name Kasisvar. One is referred to as Kasisvar Brahmacari and the other as Kasisvar Gosvami. 

Sri Kasisvar Brahmacari

Kasisvar Brahmacari Was the disciple of Sri Isvar Puri. Towards the end of his life Isvar Puri Gosvami ordered Kasisvar and Govinda to go to Puri and serve Mahaprabhu.
Kasisvar used to clear a path through the crowds when Mahaprabhu would go to the temple to take darshan of Lord Jagannath. He and Govinda are described in Gaur Ganoddesh Dipika as being the servants of Krsna, Bhrngar and Bhangur, respectively.

Sri Kasisvar Gosvami

Kasisvar Gosvami, in pursuance of the order of Sri Caitanya Mahaprabhu, established the Deity of Sri GaurGovinda within the temple of Sri Sri RadhaGovinda in Brindaban.

When Srila Rupa Gosvami discovered the Sri Bigraha of Govinda Deb within the hill at Gomatila he immediately sent word to Mahaprabhu, Who was in Puri at the time. Mahaprabhu then requested Kasisvar to go to Brindaban to assist in the worship of Sri Govinda Deb.
Kasisvar replied, "Prabhu, to give up Your association will cause my heart to split in two. Please therefore consider how I can honour Your request without giving up my life at the same time (which would render Your request null and void)."
Sri Gaurhari could understand the heart of Kasisvar. He solved the problem by giving a Deity of Himself to Kasisvar. Then He sat down with that Deity to take His meal. Kasisvar was in complete ecstasy to see this. Prabhu told him that the name of this Deity is Sri GaurGovinda.
[Bhakti Ratna 2nd Taranga]
Kasisvar brought this Deity of Sri GaurGovinda and installed Him to the right of Sri Govinda Deb. This Deity is still present with Govinda Deb at His present residence in Jaipur. The disciple of Kasisvar Gosai, Govinda Gosai, was the very dear servant (pujari) of Sri Govinda Deb.
[C.C.Adi 8.66]
There is a very ancient temple in Catara, near Ballabhapur which is reputed to be the temple founded by Kasisvar Gosvami. Nearby is the temple of Sri Sri RadhaBallabhajiu, founded by Kasisvar's nephew, Sri Rudraram Pandit. Kamalakar Piplai's temple of Lord Jagannath is also very close by. All three of these temples are within a few minutes of the Sri Rampur railway station near Calcutta. 
Kasisvar Gosvami was known in Braja as the sakhi, Sasi rekha. 	 [GGD 166]

Bhagavan Acarja
Bhagavan Acarja Khanja was a partial expansion of Sré Gauranga.    [GGD 74]
He was born in Nabadwip but later came to live at Kumar Hatta. His father's name was Satananda Khan. 
Their's was a wealthy family. Bhagavan was awarded the title Acarja due to his proficiency in logic. He was very dear to Mahaprabhu during the period of his residence at Nabadwip. His father married him at a young age after noticing his natural inclination towards renunciation. He was married with the daughter of Madhusudan Ghatak of Nabadwip. Bhagavan ran away to join Mahaprabhu in Puri, but Prabhu sent him back to his family. He had two sons, Raghunath and Ramanath. After some time he again went to Puri, leaving his sons and wife in the company of his disciples and his wife's brother.

Sri Swarup Damodar Goswami
Sri Swarup Damodar is the eternal associate of Sri Caitanya Mahaprabhu. 
"That person by the name of Visakha, who previously in Braja used to teach Srimati Radhika, is now sporting in the same mood as Swarup Gosvami.
Swarup Damodar's father's name was Paddagarbhacarja and his maternal grandfather's name was Joyram Cakravarti. He was raised at his maternal grandfather's house in Nabadwip.
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, Swarup Damodar 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 the scriptures, then to hear these writings would not be a source of transcendental pleasure for Mahaprabhu. Therefore Swarup Gosai would first examine what had been composed and if it was untainted by contradicting mellows then it could be presented to Mahaprabhu. Usually he would recite Sri Gita Gobinda, and the writings of Candidas and Viddapati, for the transcendental happiness of Mahaprabhu. In music and singing he was like a Gandharba 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 Adwaita and Nityananda Prabhu and was the life and soul of devotees like Sribas and others.

When Sri Swarup Damodar arrived in Puri from Kasi (Baranasi) 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, by a shower of grace and beauty, to become extremely agitated in ecstatic love; may that extremely expansive and auspicious mercy by its sweetness and dignity shine its rays upon me."
[Sri Caitanya Candrodoy Natak]
Whenever Mahaprabhu became immersed in a particular ecstatic emotion, Swarup Damodar would perform a kirtan in that particular mood. Sri Ray Ramananda was also very qualified in this capacity and thus the two of them 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 RadhaKrsna in the company of these two. As Lalita and Visakha were very intimate with Srimati Radharani, Ray Ramananda and Swarup Damodar were similarly intimately connected with Caitanya Mahaprabhu. 
Damodar Swarup would himself sing alone and Sri Gauranga Ray would dance, overwhelmed with ecstasy. All of the ecstatic symptoms, tears, trembling, laughing, fainting, horripilation and loud roaring would all incarnate themselves within the Lord's body. Sri Caitanya Candra used to dance with the embodied forms of those ecstatic symptoms. As soon as He heard the high sound of Swarup's kirtan, Prabhu would lose external consciousness.
Amongst all of the sannyasi associates of the Lord no one could compare with Damodar Swarup. He was as affectionate to him as He was to the sannyasis who were disciples of Madhabendra Puri and Iswar Puri. The songs of Damodar were reservoirs of the mellows of ecstatic love, which caused the Lord to dance. Disguising Himself in such a way that no one could recognize Him (as the Supreme Personality of Godhead), with the ecstatic symptoms and dancing of a devotee experiencing love of God, Prabhu used to wander about the town in the company of Damodar Swarup.
Neither could anyone recognize Damodar Swarup due to his intense subtlety and gravity. He was like Narada Muni with his tanpura, who alone could cause the Lord to dance? Is there any greater wealth in the world that this? He was the dearest of Mahaprabhu amongst the sannyasis, along with Puri Gosai. These two used to remain with Him continuously. Paramananda Puri remained absorbed in meditation while Damodar sang kirtan. They were as like the two arms of the Lord. Night and day Sri Gaurcandra used to thus pass His time in the joy of sankirtan along with Damodar Swarup. 
While lying down, while eating, while moving about; Prabhu wouldn't give up the association of Damodar for even a moment. Even when they were walking along together in the town Prabhu would dance to the accompaniment of Swarup's singing. Then He was no longer conscious even of the road they were walking on. In great ecstasy He would fall down on the ground more times than Damodar could count. He wasn't conscious of anything; the presence of a body of water, solid ground, trees, forests or branches. Simply He used to occasionally roar very loudly. Damodar continued to sing, picking up the Lord when He would fall down and preventing Him from getting entangled in the branches of trees. The limits of good fortune which were experienced by Swarup Damodar can only be compared with himself. There is no one else to compare him to.

One day while Prabhu was intensely absorbed in the kirtan, He slipped and fell into a well. Adwaita Acarja and the other devotees became totally stupefied and could only put their hands to their heads. Prabhu was still unaware of anything other than the mellows of loving devotion as He remained afloat within that well like a small boy.
The moment Prabhu's body touched the walls of that well they became like butter and so His body remained free of any wounds or bruises. How strange yet wonderful it is that by the influence of devotion, sometimes when a devotee is dancing a thorn pierces his foot but he doesn't even feel it. 
Adwaita and the other devotees finally pulled Him up out of the well and held on to Him for some time. But Prabhu wasn't even conscious that He had fallen int the well.
He asked them, "What are you saying? What are you talking about? Why are you holding on to Me?!"
Merged as He was in the mellows of ecstatic love He wasn't conscious at all of His external surroundings. Adwaita and the other devotees were simply amazed, yet floating in the waves of ecstasy to hear His nectarean speech, so innocently He asked them what was going on.

Swarup Damodar's place of residence in Puri was the Satasan Math. This is located near Bhaktivinode Thakur's bhakti kutir, near the ocean at Swarga Dwar. It is primarily through the mercy of Swarup Damodar Gosvami that Srila Krsna das Kabiraj Gosvami was able to so nicely compose Caitanya Caritamrta. Damodar Swarup's diary, consisting of memoirs of Sri Caitanya's life, was entrusted to his apprentice Raghunath das Gosvami. Raghunath then in turn presented these to Krsna das Kabiraj, who some say was his disciple. In addition to this diary, Swarup Damodar also composed a treatise on music entitled, Sangit Damodar.

Swarup Damodar Goswami disappeared on the second day of the bright fortnight in the month of Asar.

Sri Ramananda Ray
Sri Ramananda Ray was born of a Karon {they are similar to kayasthas (clerks of the crown)} family, in the village of Benthpur, which is near Alalanath, just outside the present town of Mangal? Giri.
He was the viceroy of the East and West sides of the Godabari River, which made up the Southern Orissan Empire of Raj Sri Prataparudra. He successfully defended the Southern Provinces which were the weakest frontiers of the Orissan Empire, subject to frequent attacks by the powerful Kings of Vijoynagar and the Mohammedan States of the Deccan.

When Mahaprabhu was preparing to go on His tour of South India, Sarvabhauma Bhattacarja especially requested Him to meet Ray Ramananda. "I can see one person who is fit to associate with You. There is not another devotee on this earth equal to him in Krsna consciousness. Please don't neglect him thinking him to be an ordinary, materialistic thrall of the king. He is fully conversant in the sastras and in the mellows of devotion. If You speak with him You will be able to realize this."

After Ray Ramananda's meeting with Lord Caitanya he took permission from Maharaja Prataparudra to retire from government service. Within one year from the time he vacated the post of Viceroy, the power of the Orissan Empire in the South made a rapid decline. R.D. Banerjee writes in his History of Orissa, "One may ascribe the fall of Konduvidu, Kondapally and Rajamahendry (various districts of that province), to their being left in the hands of young and inexperienced officers like the Prince Birbhadra, after the retirement of Ram Ray."
In addition to being a highly competent administrative official he was moreover a Sanskrit scholar, poet and dramatic writer. His expertise in the fields of drama and poetry has been nicely describe in Caitanya Caritamrta.

"Ramananda Ray was the most original composer of devotional music in the sect. Rasa in devotion was the theme of his life and he was always at his best in expressing it through songs and dances. His expression was always spontaneous and beautiful. He was a magician in the expression of emotions and sentiments. The culture and art of the Gauriya sect is, however, only outwardly the creative assimilation of the mixture of the best of two cultures, one of Bengal and the other of Orissa; the former represented by Sanatan and Rupa, the two ministers of the King of Bengal, and the latter by Ram Ray, the Prime Minister of the King of Orissa. These ministers of the two provinces, who were also the best representatives of the culture of Bengal and Orissa in the field of creative art, were chosen by Sri Caitanya to embellish the Acme of Divine Rasa. Gauriya culture is much more than the mere harmonious blending of the cultures of Bengal and Orissa, supplemented by that of Rajputan, which soon came under its fold through the missionary activities of Rupa and Sanatan. To appreciate and trace the spiritual value of the Gauriya culture is a great study on an entirely different plane. It has however, an external appearance of a very happy synthesis of different cultures in a plane of its own, which is incapable of receiving any grossness from its symbolic expression in terms of the art of this world." 

Kabi Karnapur Gosvami, in his Gaur Ganoddesh Dipika, has analyzed the incarnation of Sri Ramananda Ray from various angles. He first states that one of the cowherd boys, a priya narma sakha named Arjun, has combined with the Arjun, of the five Pandavas, to appear as Ram Ray.
"The teachings which Sri Krsna gave to Arjun on the Battlefield of Kuruksetra were repeated by Ramananda Ray in front of Sri Gaursundor after he had fully realized them."			   [Caitanya Ganoddesh / Krsna das]
Kabi Karnapur continues, "Some scholars say that Ramananda is also an incarnation of Lalita, however this is not accepted by all due to the fact that Sri Gaurcandra Himself addressed Bhavananda Ray as Maharaj Pandu. Those who have knowledge of these matters have explained that the Pandava Arjun has appeared with the gopi Arjuniya, to accept birth as Ramananda. This is in accordance with the statement in Padma Puran as to how the Pandava Arjun attained the body of a gopi, Arjuniya, by name."
[The Pandab Arjun's expertise as a ksatriya and his activities as a dance instructor during the one year that the Pandavas lived incognito in the capital of Biratnagar, can be noted in reference to the activities of Ray Ramananda. (Caitanya Caritamrta, Antya lila, Chap.5)
Arjuna had received a curse from the chief courtesan of his father Lord Indra, Urvashi debi, that he should become a eunuch. This curse was later modified by stipulation that it would only be for one year. During this year Arjuna served as a dance instructor in the palace of Maharaj Birat.
The avesh, or presence of Lalita or Visakha within Ray Ramananda and Swarup Damodar, is inferred in the same way as it has been previously explained how Gadadhar is also the avesh of Lalita.]

"Hearing that Mahaprabhu had closed his earthly pastimes, Maharaj Prataparudra threw himself on the ground and lost consciousness, his head suffering heavy blows with the earth, while Ramananda Raya was only just barely able to remain alive."							    [B.R.3.218]

Ramananda Ray's house is still existing at Jaganath Ballabha Uddyan, on the Grand Road, Puri. There is also a small temple at his birthplace in Benthpur, near Alalanath.

Sri Sarvabhauma Bhattacarja
Sri Basudeb Sarbabhauma Bhattacarja was the very dear associate of Sri Caitanya Mahaprabhu. His birthplace, Biddanagar, is a few miles from Campahati, which is just near the present town of Nabadwip. His father's name was Maheswar Bisarad, and his brother's name was BiddaBacaspati.

Sarbabhauma Bhattacarja was at that time the foremost logician in all of India. He had travelled to Mithila where he studied logic under Sri Pakkadhar Misra, his guru. His guru would not allow anyone to copy any of the manuscripts from which he taught logic, therefore it was necessary for Sarbabhauma to memorize all of the verses in entirety before he could return to Nabadwip. After his return, Nabadwip very quickly became the foremost centre for the study of logic (the Oxford of India).
At that time the foremost student of the Bhattacarja was Raghunath Siromani, who wrote a commentary on logic entitled Didhiti. In order not to damage the pride of this Raghunath Siromani, Mahaprabhu (Nimai Pandit) threw his own commentary into the river Ganges.
Sarbabhauma Bhattacarja was also a renowned scholar of the Bedanta of Sankaracarja, which he taught to thousands of his students. Due to the earnest desire of Sri Prataparudra Deb, the king of Orissa, he came to Jagannath Puri to teach the Bedanta.
There, as we all know, he was blessed with the mercy of Sri Caitanya Mahaprabhu. All of these pastimes have been nicely described in Sri Caitanya Caritamrta. Here follows an excerpt from Caitanya Bhagavat
wherein the deliverance of Sarbabhauma Bhattacarja has also been described.

One day Prabhu took Sarbabhauma with Him and sat down in a secluded place. He told him, "Listen Sarbabhauma Mahasoy, I need to have a heart-to-heart talk with you. I came here to see Lord Jagannath but other than that the main reason I came here was to see you. Will Lord Jagannath speak to me? Rather you are the one to break the shackles of my material bondage. Sri Krsna's full potencies are within you and thus you have the power to give one Krsnaprema bhakti (loving devotion to Sri Krsna). Now I have taken shelter of you; please do whatever is best for me.
Which of the scriptural prescriptions should I specifically follow and how should I conduct myself so that I might not fall into the well of material life. Since you are affectionate to me, I hope that you will sincerely instruct me in such a straightforward manner that I will be able to understand and follow. Now I am completely yours to do with as you see fit."
In this way, by the veil of yogmaya, Sri Gaur Hari affectionately enticed Sarbabhauma into the illusion of thinking himself the benefactor and instructor of the Supreme Personality of Godhead.
Sarbabhauma wasn't sensitive enough to detect the outcome of the Lord's opening move and he proceeded to describe religious principles meant for conditioned living entities. He first of all told him, "After hearing everything you have told me I have come to love you very much. There has been a truly remarkable appearance of devotion in you which is really beyond description. Krsna's mercy upon you is evident by your equipoised dealings with everyone. You are naturally very intelligent but why have you taken sannyas? You should carefully consider what it means to take sannyas. First point is that there is every likelihood of becoming infatuated with one's own vanity and self-conceit. Simply by holding a staff does one automatically attain knowledge? And while holding that staff you cannot greet anyone with folded palms. That means you are not to show respect to anyone. Rather others can freely come to take the dust of your lotus feet. These are the injunctions of the scriptures. This religion of pride is never beneficial. Do you understand what the Bhagavat has to say about this?
"Knowing that the Supreme Lord Himself is present within the hearts of all living entities one should fall down on the ground to offer his dandabats even to dogs, cows, asses and candalas."
[Bhag.11.29.16 & 3.29.34]
This is the meaning of Baisnab Dharma. But it is not the religion of he who likes to falsely advertise himself as a great, spiritually advanced sadhu. This is the advantage of renouncing one's sikha and brahman thread; that all classes of men will come to offer their respects to you. So this is the first loss. 
Now the other detriment is that one's intelligence becomes decayed. The natural religion for living entities is to worship the Supreme Lord. But if someone gives that up to call himself Narayan then what has he gained? While in the womb it was that Supreme Lord Who protected us. By His mercy one is blessed with intelligence, knowledge and learning. The rulers of this universe and beyond, Ananta Sesh, Lord Brahma, Lord Siva and the Goddess of Fortune, Rama debi though they are already His servants nevertheless continually pray that they can become His servants. His servants are the agents of creation, maintenance and dissolution. Who is that shameless god who calls himself Prabhu; who tries to equate himself with the Supreme Lord? When he goes to sleep he doesn't even know who he is, yet still he calls himself Narayan. The Bedas state that Krsna is the Supreme Father of everyone. Therefore those who are devoted to their Father are called good sons. Please hear what Narayan has explained about sannyas to Arjuna in the Gita sastra. 
"Those who work without attachment to the results of their activities but who simply strive to please the Supreme Lord by execution of their religious duties are actually sannyasis and yogis. Those who have simply renounced the performances of (fire) sacrifices are not real sannyasis nor are those who have given up bodily activities real yogis."		 [B.G.6.1]
Within the category of those who render unmotivated service to Krsna can be seen the symptoms of yogis and sannyasis. If one does nothing to serve the Supreme Lord but simply eats the sweet rice offered him by others out of respect, then what has he accomplished? What do the scriptures say?
"Whatever is pleasing to Sri Hari is the only duty of living entities and whatever subject matter is in relation to Sri Hari is called wisdom. Because He is the indwelling Cause and Controller."	   [Bhag.4.29.49-50]
That which gives rise to affection for the Supreme Lord within living beings can be called dharma (religion), karma (proper activities) and sadacar (right conduct). That which fixes one's mind at the lotus feet of Sri Krsna can be called knowledge, study and mantra. Krsna is the Life of all that lives, the Father of all created beings. Whoever neglects His worship renders everything else useless. If you say that this is not the verdict of Sankaracarja, I can only reply with his own words that his only aim and object is to become a servant (of Krsna).
"Though in this world the Supreme Lord is manifest everywhere by His undifferentiated potency, still we have our existence in Him. Not that He has His existence in us . Just as there is no difference between the waves of the ocean and the ocean itself. Still the waves have their existence in the ocean and not vice-versa. Neither can the wave ever become the ocean."
Therefore the world belongs to Him, Who is the Supreme Father. In this world and the after world He is our only protector. From Him we take our birth and it is He Who maintains us. Whoever neglects His worship should be rejected. 
This is the actual intention of Sankaracarja and these are his words. Without knowing this what is the value of simply shaving the head? Having accepted sannyas one should always chant the name of Narayan with loving devotion. However, without understanding the purpose of Sankaracarja if one simply shaves his head then he will only get into trouble. Therefore I am curious as to why you have accepted such a path? If, by the cultivation of devotion to Krsna I can be delivered, then what do I have to gain by renouncing my sikha and brahman thread? Now you might mention for example, the name of Madhabendra Puri, but at your age how have you so easily attained that level, which qualifies you to take sannyas? Rather it is seen that the previous stalwart sages before you, have accepted sannyas towards the end of their life after first enjoying the grosser pleasures of this world. You have only just entered your youth! How is it you will become qualified to be a sannyasi? In terms of transcendental realization I don't know what sannyas is supposed to accomplish? Already the devotion that is manifest in your body is very rarely attained by great sages like the Nava Jogendras. I just don't know why you have put yourself in this unfortunate and dangerous position!?"

Sri Gauracandra Narayan was very pleased to hear from Sarbabhauma this exposition on the super-excellency of devotional service.
Prabhu replied, "Listen Sarbabhauma Mahasoy! You don't know for certain that I am a sannyasi. Rather, I became very perplexed due to feeling separation from Krsna and in that state of mind I shaved off my sikha, discarded my brahman thread and came out from my house. Don't consider me to be a sannyasi. Instead, bless my with your mercy that my intentions, inclination and intelligence all take refuge in Krsna."
When the Lord Himself becomes absorbed in the illusion of thinking Himself a servant, then how can His servant, being influenced by this appearance, possibly recognize Him? If He doesn't reveal Himself then who has the power to know Him? When His servant says so many things while in this illusioned condition that is also a great source of pleasure to the Lord. The Lord enjoys His sportive pastimes with His devotees and on account of them He descends into this material world.
"In whatever way Krsna's servants worship His lotus feet, He in turn adores His devotees in the same reciprocal way."					[B.G.4.11]
This is the natural characteristic of Sri Bhakta Batsal. Who is there who is sufficiently powerful to prevent Him from behaving in this fashion?
Prabhu smiled at Sarbabhauma but Sarbabhauma couldn't understand anything, absorbed as he was in the Lord's deception.
Sarbabhauma continued, "According to your ashram you are superior to me and in the opinion of the sastra you are to be praised and I am your worshipper. It is not at all fitting that you should eulogize me. This constitutes an offence on my part."
Prabhu, "Please! Give up this deception with me. I have completely accepted shelter at your feet." In this way the Lord plays with His servants. Who can understand His inconceivable pastimes?
Prabhu continued, "I have one desire. I wish to hear the Bhagavat from your mouth. There is no one else but you to remove whatever doubts are within my heart."
Sarbabhauma, "I am quite aware that you are well versed in all branches of knowledge. What meanings can there possibly be in the Bhagavat with which you are not already fully conversant? In what way can I possibly help you to understand anything? Nevertheless, since it is the natural characteristic and behaviour of enlightened persons that they mutually and reciprocally discuss the mellows of devotion, in that case I suppose we can proceed. Just exactly where lie your doubts? I will try to explain whatever I can as far as I am able."
Then the Lord of Baikuntha smiled slightly as He recited one verse:
atmaramasca munayo nirgrantha apyurukrame |
kurvvantyahaitukim bhakti mitthambhuta guno harih ||
Through the mercy of the husband of Sarasvati debi, Sarbabhauma now began to explain that verse before Sri Gauracandra, "The true meaning of this verse is that devotion to Krsna's lotus feet is the first principle for all living beings. Those who are materially unentangled, both internally and externally, are always full in themselves and not in need of anything. However it should be understood that devotion to Krsna is the cause of such liberation. Such are the natural characteristics and great effectiveness of His wonderful qualities. Those who sing of His name and qualities are fully liberated. Those who are inattentive in this matter are destroyed. In this and various other ways Sarbabhauma explained that verse while totally rapt in its manifold meanings. After he had explained it in thirteen different ways he concluded, saying, "I cannot go any further."
Prabhu Gauracandra smiled slightly as He said to him, "Everything that you have explained is correct. Now let me see if I can explain anything about this verse. You please decide if what I am saying is correct or not, based on the scriptural proofs."
Sarbabhauma Mahasoy was surprised to hear Prabhu's proposition and exclaimed, "It is not within the ability of a human being to delineate any further meanings of this verse.
Prabhu now proceeded to explain His own meanings, which are beyond the capacity of anyone else to trace out, even with the farthest reaches of their imagination. 
Sarbabhauma was completely astonished to hear those explanations and thus thought to himself, "Is this the Supreme Lord?"
As He concluded His explanation of that verse the Lord began to roar very loudly. Now He manifested His true self, standing before Sarbabhauma in His six armed form. "Sarbabhauma! So what is your decision? Am I fit to take sannyas or not? Do you see Me in your heart as a sannyasi? I have appeared here just for you. For many lifetimes you sacrificed your life, due to your love for Me. Therefore I have come to show Myself to you. With the appearance of sankirtan I have advented Myself. Other than Me nothing else exists within the unlimited universes. Birth after birth you have been My servant, attached to Me in unalloyed love. Therefore I have now revealed Myself to you. To deliver the pious and annihilate the miscreants I have come. You have nothing to fear. Now just recite My praises."
Sarbabhauma Mahasoy had fainted to see such an unprecedented six armed form, effulgent with the light of ten million suns. The six armed Gauracandra Narayan continued His roaring which shook the earth and everything on it. Prabhu, Who was enjoying Himself very much, spoke to Sarbabhauma from within his heart, telling him to get up. Placing His hand on Sarbabhauma's head, the brahmana got back his consciousness but he remained inert. Due to excessive ecstatic excitement no words came into his mouth. Now the ocean of mercy, Sri Gaursundor placed His lotus feet above Sarbabhauma's heart, which caused him to be thoroughly saturated with ecstatic love. 
Sarbabhauma firmly caught hold of those lotus feet and cried in the happiness of ecstatic love, "Today I finally caught that thief who steals my mind away." His crying was enough to rend one's heart as he tightly held on to the most prized possession of Rama debi.
"Oh the Lord of my life, Sri Krsna Caitanya! Please bestow Your glance of mercy on this despicable wretch who is me. Such a sinful creature as me has proposed to teach You religion, ignorant as I was of Your inconceivable mysteries. Who is there, even amongst great masters of mystic yoga, who is unaffected by the illusion of Your mystic potency (maya). I don't know what surprises You have, which are next in store for me, but I hope that You will simply give me loving devotion to Your lotus feet."
"All glories, all glories to Sri Krsna Caitanya, the Lord of my life. All glories, all glories to He Who was begotten from the womb of the chaste Sacidebi. All glories, all glories to Sri Krsna Caitanya, the Life of all that lives. All glories, all glories to the protector of the Bedas, bipras, sadhus and dharma. All glories, all glories to the Supreme Controller of the Baikunthas and other planetary systems. All glories, all glories to the Personification of unalloyed goodness, the best of the sannyasis."
Sarbabhauma was supremely intelligent and in his present state of elevated consciousness he continued to recite verses, one after the other. 
"To that Supreme Lord, Who has manifested Himself as Sri Krsna Caitanya, in order to re-establish loving devotion to Himself, which, due to the force of time had practically disappeared from the world; to those lotus feet of His may the bumblebee of my mind become deeply attached."
"The Supreme Absolute Truth, that Supreme Person, has descended as the ocean of mercy, Sri Krsna Caitanya, in order to disseminate amongst the fallen souls of this world, His own devotional service, knowledge of Himself and renunciation. No one in all the three worlds is greater than or equal to Him. May the name, form, qualities and lotus feet of that Ocean of Mercy continually shine within my heart."
In this way Sarbabhauma recited a hundred verses while holding on to the lotus feet of Sri Caitanya.
"You have descended to deliver the fallen. Well, I am one of those fallen souls my Lord, so I hope that You will rescue me. I have been bound tightly and for a long time with unlimited ropes, among them wealth, education and aristocratic birth. In this condition how was I to know You? Now please bestow Your mercy, Oh Lord of all that lives. May my consciousness be continually absorbed in You, day and night. Your Divine play is inconceivable and incomprehensible. Unless You cause one to understand, no one has the power on their own to understand anything. It is You only Who resides here in Nilacal in Your wooden form of Jagannath. With great eagerness and delight You are sitting here partaking of Your own prasadam. While seeing Yourself, tears flow from Your eyes, and You become madly intoxicated. Who can conceive of Your glories? Only You are capable of knowing Yourself. Those who are receptacles of Your mercy may also know You to some extent. What can such an abominable and hateful wretch as myself hope to understand when even the demigods headed by Lord Siva and Lord Brahma obey the dictates of Your illusory potency." Thus Sarbabhauma continued to recite many verses and hymns, supplicating himself to the Lord, Whose mercy he had received.
The six armed form of Narayan Gauracandra smiled as He spoke to Sarbabhauma, "Listen Sarbabhauma, you are My eternal associate. You have worshipped Me much and therefore I have come here on your account, to show You some of My opulences. In hearing the glories of devotion from you I have become supremely satisfied. Everything you have spoken is the Absolute Truth; why should you speak otherwise? These hundred verses which you have recited will become famous as Sarbabhauma Satak. Whoever recites or hears these slokas will certainly attain devotion to Me.
Whatever you have seen you should however keep concealed, so that no one should come to know. As long as I am present in this world I forbid you to speak of this to anyone.
My second body is Nityananda Candra. You should worship His two lotus feet with devotion. He is a very profound and mysterious person. One can understand Him only if I make him understand.
After telling all of these Truths to Sarbabhauma the Lord again concealed His opulences and assumed His former appearance. In being able to recognize his Lord and Master Sarbabhauma was floating in an ocean of ecstasy, devoid of external consciousness.							  [C.B.Antya 3]

Sarbabhauma Bhattacarja was previously Brhaspati, the guru of the demigods.

Maharaja Sri Prataparudra De
The Lord of Elephants, Gajapati Prataparudra was the King of Orissa descended in the line of Ganga kings. His father's name was Sri Purusottam Deb and his mother's name Sri Rupanvika or Sri Paddabati Debi. Endowed with the opulence of Indra, he ruled over Utkaldesh (Orissa). His capital was at Cuttack.
Sri Purusottam Deb, who considered himself to be the servant of Lord Jagannath, arranged for the observance of Lord Jagannath's various festivals and rituals. During the Rath Jatra he would personally sweep the ground before the Rath with a golden handled broom. Lord Jagannath was so merciful to Sri Purusottam that He personally defeated the king of Kanchi, whose daughter He then presented to Purusottam Deb. From the womb of this Paddabati Debi Sri Prataparudra took his birth. After Prataparudra ascended the throne, he, like his father, engaged himself in the service of Lord Jagannath. This is all explained in the book Sri Sarasvativilasa.
Gaura ganoddesh dipika states, "He who was formerly the servant of Lord Jagannath, the King Indrayumna, is now present as Sri Prataparudra.

Kabi Karnapur Gosvami composed Sri Caitanyacandrodayanataka in accordance with the request of King Prataparudra Deb; "I have been ordered by Srimat Prataparudra to compose a drama in glorification of the lotus feet of Sri Hari."

When Mahaprabhu first came to Puri, Prataparudra had at that time gone to conquer Vijoy Nagar. However, when Mahaprabhu returned to Puri from Ramakeli, Prataparudra came there from Cuttack with the purpose of having His darshan. Prataparudra begged the devotees to please arrange that he might have the darshan of Mahaprabhu. They advised him that he might, from a concealed place, have a view of the Lord during His performance of sankirtan in the temple of Lord Jagannath.
Prataparudra saw that Lord Caitanya, in the ecstasy of divine madness, was fainting and falling to the ground. Recovering His consciousness he would roll in the dust as His body became wet with tears from His eyes and the saliva drooling from His mouth. Not being able to understand these transcendental ecstatic symptoms, the king felt some repulsion in his mind. 
After returning to his palace, that night he saw in a dream that Lord Jagannath's body was covered with dust and from His lotus eyes water was flowing like the Ganges river. His body had become wet with those tears and the mucus and saliva drooling from His nose and mouth.
When the king went to touch the lotus feet of Lord Jagannath, Lord Jagannath exclaimed, "Please! Don't touch Me! Your body is besmeared with camphor and sandalwood paste whereas I am covered with dust. When you saw my ecstatic dancing today you felt repulsed to see My body soiled with the dust and the saliva drooling from My mouth. But that same dust and saliva still covers My body so why do you wish to touch Me now? Do you think I am fit?"
The king saw then that in place of Lord Jagannath, Lord Caitanya was sitting on the simhasan. His body covered with dust, He laughed as He told the king, "This is not very deserving of you. If you feel abhorrence towards Me then for what reason are you coming to touch Me?" Then the king could understand that Lord Caitanya was non-different from Lord Jagannath Himself, so he fell on the ground and begged forgiveness for his offence.
[C.B.Antya 5]

During the time when in Jagannath Ballabh Udyan, Maharaja Prataparudra was finally blessed with Mahaprabhu's darshan, Prabhu gave him some instructions along with His blessings; "May you attain devotion to Krsna. Other than devotional service to Krsna you should not engage in any other activity. Incessantly you should perform Krsnasankirtan and in this way, your protector, Bisnu cakra Sudarshan, will always remain with you. I have come here specifically on account of yourself, Sarbabhauma and Ramananda. I have only one request which I hope that you will all honour. You should not make any publicity as regards My presence here. If you do then you will no longer see Me here."
Feeling very pleased with him, Prabhu put His own garland around Prataparudra's neck and then sent him away. All of his desires having been completely fulfilled by getting to meet Mahaprabhu face-to-face, Prataparudra offered his dandabats again and again.

The last king of the Surja dynasty was Sri Ananga Deb. Seven generations after him appeared Sri Anga Bhimadeb, who constructed the present temple of Lord Jagannath (about 800 years ago). In the seventh generation after him appeared Sri Kapilendra Deb (1435-1470 of the Christian era). His son was Sri Purusottam Deb (1470-14979), whose son was Sri Prataparudra (1497-1541). The four queens of Maharaja Prataparudra were Padda, Paddaloy, Sri Ila and Mahila. He had three sons: Purusottam Jana, Kaluya Deb and Kakhara Deb. He also had one daughter, Srimati Tukka.

After Srimati Jahnava Mata had a Deity of Radharani made and sent to Brindaban for Lord Gopinath, Purusottam Jana sent two Deities of Radharani to Brindaban, one for Madanmohana and one for Gobindaji.
When the Deities arrived in Brindaban by boat, They were brought to MadanMohan Mandir which was on the banks of the Jamuna. That night the pujari of MadanMohan had a dream in which MadanMohan told him, "You all are thinking that these two Deities are Radharani, but actually the smaller one is Radharani and the bigger one is Lalita, so you should put Radharani on My left side and Lalita on My right side." In this way, MadanMohan appropriated both of those Deities and Gobindaji remained alone.
When word was sent back to Purusottam Jana in Puri he was perplexed. That night however, he had a dream in which Radharani told him, "I am here within the temple of Lord Jagannath. Everyone thinks that I am Lakkidebi, but actually I'm not. I used to live in Braja from where one brahmana brought me to his house at Sri Radhanagar here in Orissa. His name was Brhadbhanu and he was very affectionate to Me, as though he was My father and I his daughter. But when he passed away I was brought to Lord Jagannath's temple by the king. Anyway, now you should send Me to Brindaban to be with Gobinda."
When he awoke from his dream Purusottam Jana was very astonished. He immediately prepared a retinue to accompany Srimati to Brindaban. When She arrived in Brindaban and stood by the side of Gobinda, the bliss of the inhabitants Brindaban of knew no bounds.			    [Bhakti Ratna 6]

The kingdom of Prataparudra extended from the present district of Hugli and Medinipur in Bengal, to Guntur district in Madras. Also the major part of Telenga (Tailanga, the country to the East of Karnat and Northeast of Dravir) was under his rule.
There is no specific information regarding the disappearance of Maharaj Prataparudra, though his samadhi is reported to have been in a village named Pratappur, which is located eleven miles from Baripada, the capital of Mayur Bhanj. Due to the shifting currents of the nearby river, there is nothing remaining of that samadhi. Deities of Mahaprabhu, Jagannath and Dadhi Bamon still reside at Pratappur. The appearance festival of Mahaprabhu is celebrated there with great pomp.
Within the area of the old palace of the king at Puri (Puruna Nahor) within Bat Sagor, there are a number of temples including: RadhaKanta Matha, Gangamata Matha, Govardhan Matha, Astasambhur Mandir, Sri GaurNityananda Mandir and Sri Sri GaurGadadhar Mandir.
Prataparudra Maharaj was very devoted to Lord Caitanya. The deep attachment that he felt for Him is demonstrated by the fact that he threatened to abdicate his throne and empire if Sri Caitanya left Puri. The last six years of his life, after the disappearance of Mahaprabhu, were spent almost in total seclusion. Caitanya Candrodoy Natak gives a true picture of the Emperor's misery after the disappearance of Mahaprabhu.

Sri Paramananda Puri
Sri Paramananda Puri took birth in the province of Trihuta, which is today comprised of Majahfarpur, Dwarbhanga and Chapra districts. He was the dear disciple of Sri Madhabendra Puri.						[C.B.Ant 3.178]

The first meeting of Mahaprabhu and Paramananda Puri took place in South India at Rsabha Parvata. Paramananda Puri was present there at that time for the four months of the rainy season (caturmasya). Hearing this auspicious news, Mahaprabhu went to meet him and offered His obeisances at his feet. Paramananda Puri in turn embraced Prabhu in great love. For three days they remained absorbed in talks of Sri Krsna, staying together in Puri Gosai's room. Paramananda Puri told Mahaprabhu that he would be going to Purusottam (Puri) and then on to Gaur (Bengal) to take bath in the Ganges. Mahaprabhu requested him to return from there to Nilacal as He would Himself be going there from Setubandha. Mahaprabhu expressed His desire that the two of them could reside there together, "Being kind upon me, please come to Nilacal." Saying this He took permission to leave and set out for the South, feeling very joyful. Paramananda Puri now bent his way towards Puri.

According to Gaur ganoddesa dipika, Paramananda Puri was formerly Sri Uddhab in Krsna lila. Mahaprabhu respected Puri Gosai as his guru and whenever He received any invitation to honour the Lord's prasadam, He would always take Paramananda Puri with Him. Puri Gosvami was in turn very affectionate to Mahaprabhu in the mood of parental love. Mahaprabhu arranged one room and a servant for him at Kasi Misra Bhavan. Later on Puri Gosai took up residence at one Math on the western side of Lord Jagannath's temple. 
One day, Lord Caitanya took Gadadhar Pandit with Him and paid a visit to Paramananda Puri. There at the Matha , one well had been dug recently but the water was not very nice. Therefore Paramananda Puri was somewhat dissatisfied. Mahaprabhu, though He was aware of everything, still inquired, "Gosaiji, how is the water in your well?"
Sri Puripad replied, "This well is very unfortunate. The water is more like mud than water."
Mahaprabhu was sad to hear this and therefore He raised up His two arms and prayed to Lord Jagannath, "Lord Jagannath, please bestow this blessing upon Me, that Ganga water will enter into this well."
At that very moment, Gangadebi accepted the Lord's order on her head and entered into the well and filled it with her presence. The devotees could understand that due to the Lord's prayer, Gangadebi had made her appearance. They circumambulated the well and offered their obeisances.

Mahaprabhu immediately came there after receiving this auspicious news. Seeing the pristine water, He remarked, "Please hear me, Oh devotees! Whoever takes bath in or drinks this water will receive the same benefit as one does by bathing in or drinking Ganges water. He will attain pure devotion to Krsna."

Every day, Puri Gosai would first come to take darshan of Mahaprabhu, and then attend to any other activities. Mahaprabhu would in turn always look after him and see to his needs. Mahaprabhu announced, "I am in this world only due to the affection of Puri Gosvami. I belong to him and not to any other. He can sell Me anywhere He likes. Whoever simply sees him becomes the object of Sri Krsna's affection".

As Puri Gosai was the life and soul of Mahaprabhu, Mahaprabhu was similarly the life and soul of Puri Gosai.				????? [C.B.Ant.3.237-255]

Puri Gosvami's well can still be found at Jagannath Puri within one police camp on the way to Lokanath Mandir.

Sikhi Mahiti
Sikhi Mahiti was previously Ragalekha in Brajalila.(GGD 189) He was one of the three and a half most intimate associates of Mahaprabhu.
When Prabhu first came to Sarbabhauma's house as a sannyasi, Sikhi and Murari Mahiti brought their sister along with them to see Mahaprabhu. At first sight Murari and his sister Madhabi could recognize Mahaprabhu as Sri Krsna, the frolicsome boy of Gokul. Thus they surrendered their lives at His lotus feet.
But Sikhi Mahiti was a bit more carefree in his observation. Eventually he came to argue with his brother and sister, "This newcomer sannyasi is in every way no doubt a great mahapurush (high-souled saintly person) but I cannot bring myself to say that he is the Supreme Personality of Godhead."
Murari and Madhabi were sorely afflicted by their brother's words. This dispute between them did not die out, rather, it simply gained momentum. Therefore Murari and Madhabi stopped talking to their brother. They avoided him completely lest they should have to hear some blasphemy from his mouth.
Then one night the two of them heard frightfully loud crying coming from their brother Sikhi's room. They ran there to see what was the matter but upon arriving there they saw there was no cause for alarm. These tears were the result of attaining the fifth goal of life (pancam purusartha)/ prema pumartho mahan.
This was simply a stream of love of God flowing from his eyes. As he caught hold of their necks they also began to cry. He confessed before them, "Oh my most fortunate brother and sister, you are the favourites of Sri Gauranga. By your mercy the Lord manifested Himself in the temple of my heart today."
The next day, in the company of his brother and sister, Sikhi Mahiti went to Lord Jagannath's temple and came to where the Lord was standing behind the Garur stambha. There he fell down, having sold his head at the lotus feet of Prabhu, for all time to come.
[Caitanya Carit Mahakavya 13.89-109/ Kabi Karnapur Gosvami]

Madhabi Debi was previously the hand maiden of Radharani, Kalakeli. She is the half associate amongst the three-and-a-half most intimate associates of Mahaprabhu.

Sri Gopal Guru Gosvami

Sri Gopal Guru Gosvami was the disciple of Sri Bakresvar Pandit. He was an Orissan brahmana who's previous name was Makaradhvaj Pandit. From his very childhood he was in the care of his guru and would also serve Lord Caitanya. Mahaprabhu didn't much approve of the name Makaradhvaj (a name for Cupid) and so named him Gopal. Mahaprabhu was very affectionate to him and used to enjoy a humorous relation with him. Mahaprabhu would address him as "Guru". Thus from his childhood he retained this title.

One story has it, that when Mahaprabhu was going to answer the call of nature, he was biting his tongue which was incessantly and uncontrollably engaged in chanting the Holy Names. When Gopal saw this, in his innocence as a small boy, he remarked, "Prabhu! You are the independent Supreme Lord. But just suppose, if one of us ordinary jivas, in following Your example, happens to quit his body while so indisposed; then what will his future be, in the absence of the chanting of Your Holy Names?"
Prabhu replied, "Gopal! You have spoken correctly. From today your title will be guru."
The news of this incident spread far and wide. Soon thereafter Abhiram Thakur wanted to come and meet this wonderful devotee. Naturally he would probably offer his obeisances to Gopal. [vide: Abhiram Gosvami].
When Gopal received this news he was terrified and ran to Mahaprabhu, taking shelter in His lap. In order to allay his fears, Prabhu put His lotus footprint on Gopal's forehead which remained in the form of tilok. Thus he was easily able to withstand the force of Abhiram Thakur's pranams.

The room where Mahaprabhu stayed, within the garden house of Kasi Misra, is known as Gambhira. After the disappearance of Mahaprabhu, Bakresvar Pandit took up residence there and established Sri Sri RadhaKanta Matha as the main centre for the propagation of Sri Caitanya's doctrine in Orissa. After the disappearance of Bakresvar Pandit, Gopal Guru became the Mahanta (Abbot) of the Math. 
During the time of Gopal Guru the temple of RadhaKanta was renovated and he installed Deities of Radha and Lalita on each side of Radhakanta as well as Deities of Sri Sri NitaiGauracandra, in very beautiful dancing postures. An oil painting of Adwaita Acarja existing from a previous time continued to be worshipped by him. By the influence of his association with Swarup Damodar Gosvami and Sri Raghunath das Gosvami, he became very expert in worshipping the Deity with loving devotion.

On the twelfth day of the bright fortnight in the month of Magh, a festival is held in RadhaKanta Math. On this day a murti of Gopal Guru is placed next to Mahaprabhu's asan within the Gambhira for a few moments. This is in commemoration of the date when the abbotship of the monastery was bestowed upon him. Within the Gambhira a portion of Mahaprabhu's quilt, His shoes and His water pot are carefully preserved.

When Gopal Guru became advanced in years he conferred the responsibility for the worship of the Deities on his disciple Dhyancandra, and then left his body.
Local legend has it that thereafter the representatives of the King arrived on the spot at that moment to take the body of Gopal Guru to Swarga dwar (near the ocean) for performing the funeral obsequies and in protest of the fact that the abbotship of the monastery was bestowed without the permission of the King. Thus they also besieged the Math. 
When Dhyancandra was informed of this he went and held on to the lotus feet of his guru. While crying all the while he submitted this whole state of affairs for the consideration of his gurudeb. Gopal Guru was moved by the greatly distressed condition of his disciple and as well by the tyranny and oppression of the king's men so he returned to this world.
Rising up from his own funeral procession he led a sankirtan procession toward the royal apartments. Needless to say the king's servants unlocked the gates of RadhaKanta Math which they had previously barricaded, simply upon hearing this news.

Gopal Guru remained the Mahanta there for the next three generations of kings. After firmly establishing Dhyancandra as the next Mahanta he again left this world on the ninth day of the waxing fortnight in the month of Karttik.
The next year however, when some residents from Brindaban returned there after participating in Rathjatra, they happened to see Gopal Guru one day, seated underneath a Pankura tree near Bamsibat, engaged in his bhajan. This news they dispatched to Dhyancandra in Puri.
Dhyancandra hurriedly came there to persuade his guru to come back to Puri. Gopal Guru replied that as he had already attained Brindaban, why should he go anywhere else? 
He informed Dhyancandra, "Don't be in anxiety. If you are feeling separation from me then you can have a Deity of me made from a neem tree in the garden of Siddha Bakul. This murti can be installed in front of the Deity room and during the offering of bhoga to the Deities this murti can be placed in front of Sri Sri RadhaKanta. In this way you won't make any offences in the worship of the Deities. You will be able to see me in that murti."
This Deity is still being worshipped within the Jagmohan (place from where one takes darshan of the Deities) in front of Sri Sri Radha Kantajiu.

Another branch of RadhaKanta temple, with a samadhi mandir and murti of Gopal Guru was founded near Bamsibat in Brindaban. There are also branches of RadhaKanta Mandir founded by some followers of Gopal Guru at: Nidhuban, Brindaban; Kangali Mahaprabhu Math, Brindaban; Arunananda Kunj, Radhakund; Kisori Kund, Jabat; Gambhirar Math, Koladwip; Madhabi debi's Gopinath Mandir, Benthpur. 

Narottam das Thakur met Gopal Guru Gosvami at Kasi Misra Bhavan when he came to visit Puri. 								    [B.R.8.389]
Gopal Guru compiled a book called, Sri GaurGovindarcan Paddhati (Smaran Paddhati).

Dhyancandra Gosvami was a very influential acarja who composed a book known as Dhyancandra Paddhati.

Sri Krsna Das Kabiraj Gosvami
Sri Krsnadas Kabiraj Gosvami was born in a Vaidya family of physicians at the village of Jhamatpur, within the district of Barddhaman, near Katwa. His father was Sri Bhagirath, and his mother was Sri Sunanda. He had a younger brother named Syam das. Deities of NitaiGauracandra and Sri Madan Gopal are still being worshipped at Jhamatpur along with a piece of wood reputed to be the remains of the wooden sandals of Kabiraj Gosvami. More information about the early life of Sri Kabiraj is available in a book called Ananda ratnavali.

To go to Krsna das Kabiraj's birthplace at Jhamatpur one has to take a train North from Katwa (which is on the Nabadwip line) and get down at the second stop, Jhamatpur/Baharan. From there it is about a twenty minute walk to Kabiraj Gosvami's ancestral home.
Krsna das Kabiraj Gosvami's contribution to the Baisnab community will be forever remembered. He is the celebrated author of Sri Caitanya Caritamrta, Govinda Lilamrta and a commentary on Krsna Karnamrta entitled Saranga Rangada. In presenting these waterfalls of nectar he has bestowed immortality on the contaminated souls of this age.
There is another work which has been ascribed to him entitled Sri Caitanya Ganoddesh Dipika, also known as Swarup Varnon or Swarup Nirnoy. This, like Kabi Karnapur's book is a description of the associates of Sri Caitanya Mahaprabhu.
There are two manuscripts available; one at Patbari, Barahanagar (No.B/194) and the other at Bangiya Sahitya Parisad (No. 1655).

He was known in Braja lila as either Ratnarekha or Kasturi manjari. 
There is a grand festival held in Jhamatpur on the occasion of his disappearance on the twelfth day of the bright fortnight in the month of Asvin, two days after Bijoy dasami. There is also a celebration in Radha kund, where his samadhi is located.

Kabi Karnapur Gosvami / Sri PARAMANANDA SEN
The very dear devotee of Sri Caitanya Mahaprabhu, Sivananda Sen had three sons: Sri Caitanya das, Sri Ram das and Paramananda. The guru of Paramananda was Srinath Pandit who was the disciple of Adwaita Acarja. In the beginning of Sri Ananda Brindaban Campu, Kabi Karnapur has offered prayers to his Sri Gurudeb, who was a resident of Kancra Para, one-and-a-half miles from Kumar Hatta.
His (Sri Natha Pandit's) Deity of Sri Krsna Ray is still residing there. The Kesto Ray temple can be reached by rickshaw from either Kancra Para rail station or from Halisahar. 
In his Gaur Ganoddesa Dipika, Kabi Karnapur states, "He who was previously known as the gopi Bira, the messenger (duti) who brings the gopis (Radharani) to see Sri Krsna, has now become my father, Sivananda Sen. My mother was previously known as Bindumati."

After spending the four months of the rainy season (Caturmasya) with Mahaprabhu, the devotees were preparing to return to Bengal. At that time, Mahaprabhu called Sivananda and told him, "You should name your next son Puri das."
Having received that benediction, Sivananda very joyfully proceeded on the way back to his home. A few months later a son was born to him and after consulting with an astrologer the boy was named Paramananda das.

The following year Sivananda again brought the devotees, along with his wife and new born son, to Puri, to see Mahaprabhu.
Mahaprabhu asked Sivananda, "What did you name your newborn son?"
Sivananda replied, "Paramananda Das."
Mahaprabhu laughed, "His name is Puri das."
Sivananda's wife induced her son to offer his dandabats to Prabhu by placing him at His lotus feet. The boy was simply looking at the lotus feet of Mahaprabhu, Who laughed gently and placed His foot in front of the baby. Then the child in great ecstasy, caught hold of Prabhu's foot with both hands, and began to suck on His toe, while the devotees resounded in joy, "Hari! Hari!"
This boy later became known as Sri Kabi Karnapur Gosvami.

It was Mahaprabhu's standing instruction that as long as Sivananda's family, his wife and sons, remained in Puri, they should get the remnants of His prasadam.

One day, some years later, Sivananda brought his son Puri das with him to see Mahaprabhu. The young boy very reverently offered his obeisances at the lotus feet of Prabhu. Prabhu placed His hand on the boy's head to bless him and asked him, "Krsna, Krsna bolo. (Say Krsna, Krsna)!"
However the child remained silent.
Then Sivananda requested his son, "Krsna, krsna bolo."
Still no reply. The other devotees present also tried to get him to chant but to no avail.
Mahaprabhu exclaimed, "I have induced the whole world to chant, not only moving but non-moving living entities as well. Yet I could not cause this child to say Krsna's name.
Swarup Damodar offered his explanation, "As You have given him Krsna mantra, he has accepted it as his initiation, and therefore will not repeat the mantra to anyone else. His is chanting within his mind. This is my theory."
When Sivananda took his son back to their residence all those present asked him, "When Prabhu asked you to say Krsna's name why didn't you answer?" The child remained silent.

On another day Sivananda took his son to see Mahaprabhu. Prabhu addressed him, "Puri das! Let Me hear you recite something."
The boy replied,
Sravasoh kuvalayam aksnor anjanam uraso mahendra mani dam |
vrndavana ramaninam mandanam akhilam harir jayati ||
"The intoxicating, fragrant smell of a blue lotus flower, an ointment for the eyes, a necklace of Indra nila gems for the chest, and the crest jewel of all ornaments which adorn the damsels of Brindaban, Sri Hari (Lord Sri Krsna) is all of these. All glories to Sri Hari."

Everyone was astonished that a seven year old boy with no education could recite Sanskrit verses. All the devotees remarked that surely he has received the Lord's mercy. Mahaprabhu was moved to ecstasy by hearing this verse and embraced the boy in great love, showering His blessings upon him, "May you always be enlivened in the ecstasy of Krsna's pastimes."
Svarupa Damodara remarked "This verse that he has recited is the prime object of satisfaction for the ears of the devotees. Therefore one of his names will be Karnapur.
Thus the son of Sivananda later became famous as Kabi Karnapur, the poet who is expert in satisfying the ears of the devotees.

He compiled the following literatures: Sri Caitanyacandrodayanataka, Sri AnandaBrindabancampu, Sri Caitanya Caritamrta Mahakavya, Sri Gauraganoddesadipika, Sri RadhaKrsnaganoddesadipika, Sri Krsnahnikakaumadi, Alankarakaustubha, Aryasataka, Dasam skandha tika, and Caitanya sahasra nam stotra.

According to Baisnab Acara Darpan, Kabi Karnapur's identity in Brajalila was Guncura sakhi. In Sri Caitanya Ganoddesh (also known as Swarup Varnon or Swarup Nirnoy), attributed to the pen of Krsnadas Kabiraj Gosvami, it is described that Kabi Karnapur was Godhika sari, of SariSuk, the moyna and parrot who assist in Radha and Krsna's pastimes in Braja.
He has personally described in his own Gaur Ganoddesh Dipika that his two brothers Caitanya das and Ram das were the two parrots Daksa and Bicaksan.

Srila Brindaban Das Thakur
The mother of Srila Brindaban das Thakur was Sri Narayani debi, the niece of Sribas pandit. In his Sri Caitanya Bhagavat, Brindaban das has described how his mother attained the affectionate favour of Sri Gaursundor. 

Prabhu spoke to Sribas, "Just see this little girl before you who is your niece."
Present at that time in Sribasa's house was the daughter of his older brother Nalin Pandit, Narayani. She is still known today throughout Baisnab society as Narayani, who received the remnants of the foodstuffs of Mahaprabhu.
Sri Gauranga Candra, Who is within the hearts of everyone, told her, "Narayani! Chant Krsna's Name and cry!"
Then that little girl of only four years, became wild as though intoxicated. "Ha Krsna! Ha Krsna!" she cried, as tears streamed down her cheeks. Her consciousness gradually receded until she fell into the lap of Mother Earth, the ground all around her having become soaked by her tears.

After she grew up Narayani was married but while she was still carrying Brindaban das in her womb she was widowed. It is assumed that Brindaban das was born at Kumar Hatta. For a time he and his mother stayed in the home of Malini debi's father. Then they came to Mamgachi, where they stayed with Basudeb Datta.
There is a Gauriya Math temple in Mamgachi where Deities of Sri Sri NitaiGaurcandra, worshipped by Brindaban das still reside.

Finally, Brindaban das came to Denur where he established his Sripat. He also established Deities of Sri Sri NitaiGauracandra here. At present the public transportation system to Denur from Nabadwip is not very regular. By car one can go from Nabadwip towards Kusumgram but before reaching Kusumgram take the turn off to Pursuri. From Pursuri it is about two miles to Denur.
The Bhaktibedanta Swami Charity Trust has renovated the bhajan kutir of Brindaban das Thakur at Denur.
Brindaban das Thakur was the last initiated disciple of Sripad Nityananda Prabhu. He accompanied Sri Jahnava Mata to the Kheturi mahamahotsab.

Sri Krsna das Kabiraj Gosvami has glorified Brindaban das Thakur as the Bedbyas of the pastimes of Sri Caitanya Mahaprabhu. "The pastimes of Krsna have been described in the Srimad Bhagavatam by Bedbyas. Brindaban das is the Bedbyas of the pastimes of Sri Caitanya. He has composed Caitanya Mangal which destroys any inauspiciousness for those who hear it. So that we can understand the glories of CaitanyaNitai, the essence of the conclusions regarding devotional service as expanded in Srimad Bhagavatam and the limits of the conclusions regarding Krsna bhakti, he has composed this great literature to uplift mankind. To compose such a work is not conceivable for a human being therefore we can understand that Sri Caitanya Himself is speaking through him. I offer my obeisances tens of millions of times at the lotus feet of that person who has given us such a scripture which can deliver the whole world." (Kabiraj Gosvami)

Sri Locan Das Thakur
Sri Locan das Thakur took birth in a family of Rarhiya physicians who resided in the village of Kogram, within the Mahakumar (Katwa) district of Barddhaman, in the year 1523 (Chris.). His guru was Sri Narahari Sarkar Thakur.
"I am the servant of Thakur Sri Narahari, who is the master of my life. The desire of all my desires, I place at his lotus feet. Namely that this vile creature (myself) might describe something about the wonderful qualities of Sri Gaursundor. In this expectation, he is my only refuge."
[Caitanya Mangala / Sutrakhanda]
Locan das Thakur's father's name was Sri Kamalakar das and his mother's name was Sri Sadanandi. He was the only son of his parents. His education was completed in the home of his maternal grandfather where he was raised as a child. He was married at a very young age. From his youth he was very attached to Sri Gaursundor and consequently very disinterested in material life, though he was surrounded by family, friends and society. He composed Sri Caitanya Mongal when he was seventeen years old. In his youth he spent the major part of his time at his guru's Sripat, in Srikhanda, where he learned how to do kirtan.

Caitanya Mangal was composed from the diary (in Sanskrit) of Sri Murari Gupta.
"Murari Gupta, who resides at Nadia, composed many beautiful verses about the life of Sri Gauranga. These include the youthful pastimes of Nimai, which Murari Gupta personally took part in, and His later pastimes in Nilacal, after He accepted sannyasa, which were narrated by Sri Damodara Pandit. Having heard these verses of Murari Gupta, composed in Sanskrit, I have become very attracted and so I have composed them in the village folk poetry of Bengali."

In East Bengal there are many village poets who sing in various meters known as Lakkir Pancali, Sanir Pancali and Manasa Bhasan. Locan das Thakur has composed Sri Caitanyamangala in the meter of these folk poems. Pancali contains five various kinds of meters.
Sri Brindaban das Thakur's composition on the pastimes of Sri Gaursundor was originally entitled Caitanyamangala, but later on the name was changed to Caitanya Bhagavat. Those pastimes which were not described in full by Sri Brindaban das Thakur, Locan das has described in his Caitanya Mangal. In the invocation of this work he has first offered his obeisances to Brindaban das Thakur, "whose  Caitanya Bhagavat has enamoured the entire world."
According to the opinion of some scholars and devotees, Locan das Thakur specifically wanted to compose his Caitanya Mongal, to glorify his spiritual master's relationship with Lord Caitanya, since Brindaban das Thakur had declined to so much as mention Narahari Sorkar Thakur's name in his Caitanya Bhagabat. Apparantly Brindaban das Thakur didn't approve of the relationship (Gaurnagar bhab) which Narahari Sorkar Thakur had with Mahaprabhu. In actuality however, we can understand that Brindaban das Thakur's main point is that the very elevated mood of Narahari Sorkar Thakur was not something which could be imitated by the common man.
ataeb yoto mahamahim sakale | gauranga nagor heno stab nahi bole ||
jaddapi sakal stab sambhabe tahane| tathapiho svabhab se gay budhajane ||
[C.B.Adi 15.30-31]
"Therefore those who are truly dignified, will never glorify Sri Gauranga as a nagor (gallant, paramour, philanderer). Though all eulogization has its possible existence in Him, those who are truly wise will sing His glories according to His svabhab (natural character)."
Here Brindaban das Thakur is however admitting, by saying, jaddapi sakal stab sambhabe tahane, that "everything is possible in Him."
Brindaban das Thakur is emphasizing that the devotee should try to complement the svabhab or mood of Sri Gaursundor. Though of course Lord Caitanya did spend the majority of His time relishing the mood and sentiments of Srimati Radharani, we know from some of the padas (songs) of the Mahajons, that He also, on some rare occasions, did relish the position of Krsna Himself. At these times he took Gadadhar Pandit with Him and sat at the base of a tree and while Narahari fanned Them with a camara, Gadadhar offered the Lord tambul (pan), totally absorbed in his eternal identity as Srimati Radharani. Otherwise, during the times when Lord Caitanya was relishing the position of Sri Radhika Himself, Gadadhar assisted Him as Anuradha (a name for Lalita which means literally, the follower of Radha). Bhaktivinode Thakur was also a follower of Narahari Sorkar Thakur in that he worshipped the Divine Couple as Sri Sri GadaiGauranga. 

It is rumoured that there is a copy of Caitanya Mongal written in Locan das Thakur's own hand, kept within the house of Sri Prankrsna Cakravarti, in the village of Kandra, near the Guskara rail station. During the disappearance festival of Sri Narahari Sorkar Thakur in Sri Khanda, Locan das received all of the devotees by placing flower garlands on their necks and sandalwood paste on their foreheads.			[Bhakti Ratna 9.591]

Locan das Thakur composed the following literatures: Sri Caitanya Mongal, Prarthana, Durlabhsar, Padavali, poetical translations of Jagannath Ballabha Natak and the fifth chapter of the Tenth Canto of Srimad Bhagavatam (Raslila)

In Brajalila his name was Gopalika.
Sri Locan das Thakur's disappearance was in the year 1589 (Chris.).

Sri Ramcandra Kabiraj
In his song, Sri Krsna Caitanya Prabhu, Srila Narottam das Thakur Mahasoy says that he always desires, in fact he is begging for the association of Ramcandra. Ramcandra sanga mage narottam das.

Sri Ramcandra Kabiraj was the disciple of Srinibas Acarja Prabhu and the very intimate friend of Narottam das Thakur. His father was Ciranjib Sen and mother Sri Sunanda. Ciranjib was originally an inhabitant of Kumarnagar but after marrying the daughter of Sri Damodara Kabi he moved to Sri Khanda.
"Ciranjib Sen was a pure devotee very much loved by Narahari Sorkar and the other residents of Sri Khanda. He was extremely learned in all matters and his wife was very chaste and gentle. Her activities were completely transcendental."								  [C.C.Madhya 11.92]

Sri Mukunda, Narahari, Raghunandan, Sulocan and Ciranjib, who were all residents of Sri Khanda, were of one mind and one purpose. Every year they would come to Nilacal to have darshan of Mahaprabhu and to chant and dance in front of Lord Jagannath during Rath Jatra.
Ciranjib was from a family of physicians. His two jewel like sons were Ramacandra and Gobinda. Later they both became disciples of Acarja Prabhu and came to reside at Teliya Bhudarigram in Murshidabad.
Ramacandra was very handsome, intelligent, well behaved and perseverant. His maternal grandfather, Sri Damodara Kabi, was a well known poet and a worshipper of Krsna's energy (sakta). 
After their father passed away, the two brothers Ramacandra and Gobinda came to live with their grandfather, who practiced the Sakta religion. Being influenced by him, both became inclined to worship the various personified forms of maya, Krsna's external deluding potency. At this time Ramacandra practiced medicine and was also quite well known as an accomplished poet.

After his marriage, Ramcandra was being carried in a palanquin with his new bride to his home at Kumarnagar. As the procession passed Srinibas Acarja Prabhu's house at Jajigram, he saw the Acarja seated in the shade on the banks of a pond, discussing Krsna katha with some of his disciples. Simply upon seeing the Acarja he felt a strange new emotion dawn in his heart. It was as though he was seeing a very dear friend after long time of separation. Similarly, Acarja Prabhu, upon seeing Ramacandra seated in the palanquin, was struck by his exceptionally handsome features and remarked that if such a person, appearing as like a demigod, could be engaged in Krsna's service then that would be his triumph and ultimate perfection. But instead they have gone to a considerable expense simply to place the noose of Maya about his neck. What is most inauspicious they are celebrating as auspicious by the recitation of so many songs and hymns. To execute such a ceremony they feel that their life is now successful.
He thus inquired from those who were present, "Who is he? What is his name? Which barna (caste) does he belong to? Where does he reside?"
His associates replied, "He is a great scholar by the name Ramacandra. He is a very excellent poet and as well a physician who resides at Kumarnagar."
Acarja Prabhu simply smiled. Ramacandra Sen, still seated within the palanquin, heard Srinibas's sweet voice and the import of his words penetrated into his heart. He became extremely anxious to meet him.
After a short time the procession reached Ramacandra's house where much pomp and celebration took place. Everyone was overjoyed to see the new bride, Ratna Mala, and a great din and bustle ensued in welcoming her and her bridegroom into their new home. Ramacandra's mind however was still back at Jajigram where he had seen that divine personage. With great difficulty he somehow or other passed the day there, but with the fall of night he returned to Jajigram, where he passed the night in the house of one brahman.

With the approach of morning he came to Srinibas Acarja's house and fell down at the Acarja's feet to offer his prostrated obeisances. Srinibas Acarja Prabhu had also been thinking of Ramacandra ever since he'd seen him the day before. Upon seeing Ramacandra again, prostrated before him, he picked him up and embraced him in deep ecstasy. He told him, "Birth after birth, you are my most dear friend. In the same way that the Lord caused my meeting with Sri Narottam das Thakur at Brindaban, He has also reunited me with another dear friend."
Ramacandra stayed with Acarja Prabhu and studied the literatures of the six Gosvamis under his tutelage. Acarja Prabhu was extremely pleased to see his gentle and polite behaviour and his deep spiritual nature. On the next auspicious day he initiated Ramacandra with RadhaKrsna mantra.
[Bhakti Ratna 8]
After some time, Ramacandra returned to his house. When the Saktas saw that he had been initiated into the Baisnab religion they became very upset. Ramacandra, however, was undaunted. With tilak on his body in twelve places and a jap mala in his hand, he sat down in front of them and began to chant the holy names.
One day, as Ramacandra was proceeding to his house after having taken his bath, his Sakta neighbour called him over, "Kabiraj. Without worshipping Lord Siva, how is it that you are going home? Your grandfather was a great devotee of Lord Siva. Have you given up Lord Siva's worship?"
Ramacandra replied, "Lord Siva and Brahma are incarnations of two of the material modes created by Sri Krsna. Sri Krsna Himself is the source of all incarnations. Therefore, by worshipping Lord Krsna everyone's worship is performed, just as by watering the roots of a tree all the leaves and branches become nourished. Prahlad, Dhruba, Bibhisan and others were dear devotees of Sri Krsna. Therefore Lord Siva and Brahma were naturally favourably disposed to them, whereas Raban, Kumbakarna, Banasur and other demons were only devotees of Lord Siva and not devotees of Lord Krsna. Thus their ultimate end was to simply be destroyed.
"The sastras say that Lord Brahma was able to create this world due to having successfully worshipped Sri Bisnu. Similarly, Lord Siva has become qualified to invoke auspiciousness in this world due to having received the foot wash water of Lord Bisnu (Ganges) on his head."
Those ignorant persons, though they were respected as scholars, remained speechless after having heard these various statements from the sastras.

Ramcandra became very anxious to have darshan of Sri Brindaban and the Gosvamis there. He petitioned Sri Raghunandan and various other Baisnabas for their permission which they readily gave. On the next day he set out for Sri Brindaban Dham. After passing through Gaya, Kasi and Prayag, he finally arrived at Mathura. There he took bath and some rest at Bisramghat. After taking darshan of the Adi Keshab Temple, he started for Brindaban. At this time his guru, Srinibas Acarja, was present at Brindaban. Ramacandra offered his prostrated obeisances at the lotus feet of his guru and Sri Jiva Gosvami and then conveyed the good news from the devotees of Gaurdesh.
As ordered by Sri Jiva Gosvami, Ramacandra took darshan of Sri Gobinda, Sri Gopinath, Sri MadanMohana and Sri Sanatan Gosvami's samadhi. Then he offered his respects to Sri Gopal Bhatta, Sri Lokanath and Sri Bhugarbha Gosvami, who were very pleased with him and who offered him their benedictions. After hearing some samples of his great poetic ability, everyone wanted to present him with the title Kabiraj.
After remaining in the Gosvami's association for some days, they finally instructed him to return to Gaurdesh. So he returned, visiting Sri Khanda, Jajigram, Khardaha and Kalna on the way. Finally he came to Sri Mayapur, where he received the blessings of Sri Isan Thakur.

One time, some smarta brahmanas made a conspiracy to defame the name of Srila Narottam das Thakur Mahasoy. They were very upset that though he was only a kayastha by caste, he accepted those born in brahman families as his disciples. They enlisted Raj Narsimha and the conquering pandit, Sri Rupnarayan in a crusade to somehow expose Narottam das as a fraud. In a large party they made their way to Kheturi, where Narottam had his headquarters.
Sri Ramcandra and Sri Ganga Narayan Cakravarti came to know of this conspiracy and so came forward to meet the challenge. They journeyed to Kumarpur where they each set up two small shops in the market; one a pan and betel nut shop and the other a store selling clay pots. When the party of smarta brahmanas arrived at Kumarpur they sent their disciples out to purchase the wares for cooking. When they approached those two particular shops, the `shopkeepers' (actually Ramcandra and Ganga Narayan in disguise) spoke to them in Sanskrit and began to raise a philosophical dispute with them. Seeing the profound learning of those two shopkeepers, the students were dumbfounded but nevertheless took up the challenge. After a short time, however, it became obvious that they were no match for these `shopkeepers.'
Those foolish students called for their foolish gurus, who arrived on the scene with Raj Narsimha and Rupnarayan. Rupnarayan himself was drawn into the debate but was soundly defeated by the arguments of Ramacandra and GangaNarayan. When the king requested their introduction, those two shopkeepers informed him that they were two extremely insignificant disciples of Srila Narottam das Thakur Mahasoy.
Having met defeat in this village marketplace, Rupnarayan and the smarta brahmanas were no longer interested in proceeding on towards Kheturi. Their crusade evaporated as they all decided to return immediately to their respective homes.
That night, after RajNarsimha had returned to his house, he had a dream in which Durgadebi told him, "Narsimha! You have committed a great offence at the feet of Narottam das Thakur. As a result of this baisnabaparadh, I will have to cut you all to pieces with this chopper. If you want to save yourself, then you had better immediately go and take shelter at Narottam das Thakur's lotus feet."
When his sleep broke the king quickly took his bath and set out for Kheturi. Rupnarayan had had a similar dream and was also proceeding towards Kheturi at the same time. They met upon their arrival there and approached the temple of Sri Gauranga in order to meet Narottam Thakur. Thakur Mahasoy was absorbed in his bhajan, but when a disciple informed him of the arrival of the two guests, he came out to meet them. Simply by seeing his transcendental form imbued with Krsna prema, the two offenders became purified and fell down to offer their obeisances at Thakur Mahasoy's feet. Thakur Mahasoy very humbly presented himself as being a fallen soul. Finally he initiated them with RadhaKrsna mantra.

Many sinful atheists were delivered by Sri Ramcandra Kabiraj. He was present at the Kheturi festival. He came to Brindaban a second time on the order of Srinibas and Narottam, but this time he couldn't have darshan of the Gosvamis as they had all departed this world for Golok Brindaban. Feeling separation from them, he was very distressed at heart. Unable to tolerate that pain, he joined them in their eternal pastimes there in Brindaban.

In Braja lila his name is Karuna manjari. His disappearance is on the third day of the dark fortnight in the month of Paush. His principal disciple was Hariram Acarja. The Deities worshipped by Ramcandra and Gobinda Kabiraj have been brought from TeliyaBhudarigram to Bhagavan Gola, where they are at present being worshipped by the followers of Ram das Babaji. There is a station at Bhagavan Gola on the Sealdah-Lal Gola rail line.

Sri Gobinda Kabiraj

Cironjib Was A very staunch follower of Sri Caitanya and a resident of Sri Khanda. Sri Gobinda Kabiraj and his brother Ramacandra Kabiraj were the two sons of Ciranjib Sen and his wife, Sunanda.

The custom in Bengal is, that when a lady becomes pregnant she goes to her father's house to have the baby. So Gobinda Kabiraj was born in the home of his maternal grandfather, Sri Damodar Kabi. Because he stayed within his mother's womb for an excessive period of time, his mother was feeling very uncomfortable. A maidservant came to Sri Damodar Kabi to inform him of his daughter's distress just when he was performing puja. Because he was engaged in performing puja, he could not speak, but indicated to the maidservant by eye signals that she should show the debijantra to Sunanda. By seeing this she would immediately be able to give birth. The maidservant misunderstood his indication and instead bathed the debijantra and then gave that water to Sunanda to drink. In any case she immediately gave birth without complication.[BhaktiRatna 9] 

Soon after Gobinda's birth, his father passed on to the next world. The two brothers now came to stay with their maternal grandfather. As he was a Sakta (worshipper of Bhagavati debi), they were also influenced in this way. 

Ramacandra was initiated by Srinibas Acarja Prabhu but Gobinda remained very attached to Bhagavati debi. Though many explained to him the super- excellent stage of worship of Sri Krsna he remained unmoved. 
Other than talks of Bhagavati, he discussed nothing else. Other than her puja, he worshipped no one else. Finally it came to pass that Gobinda was stricken with a very serious illness.
While in this distressed condition he considered deep within his heart, "By worshipping Bhagavati doesn't one get released from material life?" Just then he thought he heard Bhagavatidebi say, "Without worshipping Sri Krsna, no one's distress can be alleviated." Therefore Gobinda now began to think of accepting shelter at the lotus feet of Sri Srinibas Acarja Prabhu. 
"Previously the Baisnabs, concerned for my eternal welfare, told me about the good qualities of my father and how he was very much favoured by Sri Gaursundor. Though I am his son, I have been practically reduced to nothing by my bad fate. Now by the mercy of Bhagavati, I have understood my plight. If I can accept the shelter of a bonafide spiritual master I am sure that my fate will change. But Acarja Prabhu has gone to Brindaban. What will become of me now, I cannot fathom."

Gobinda's son Dibyasing wrote to his uncle, Ramcandra Kabiraj, at Jajigram, informing him that his younger brother was now on his death bed, and in this situation was very anxious to have darshan of the lotus feet of Acarja Prabhu. His brother Ramacandra was very pleased to hear of these events.

In the meantime, the disciples of Acarja Prabhu were experiencing terrible separation from their guru; so they decided to send Ramacandra to Brindaban to bring him back. On the way there he stopped at Kumarnagar to see his younger brother. He assured Gobinda that all his desires would be fulfilled, and requested him to go from Kumarnagar to Teliya Bhudarigram and make his residence there. 
Some months thereafter Acarja Prabhu returned to Gauradesh in the company of Narottam das Thakur and Syamananda Prabhu. By their presence in Bengal an inundation of harinamsankirtan began to flood the land. Soon Acarja Prabhu arrived at Bhudarigram and went straight to Gobinda's house. By the touch of his lotus feet Gobinda forgot himself in happiness and all traces of his disease were driven far away. On the following auspicious day he was initiated with RadhaKrsna mantra by Acarja Prabhu and so a new life for him began. It was perhaps at this time that he composed his famous song, Bhaja hunre mana.

Gobinda was a very learned and proficient poet. By the request of Raja Santosh Datta (cousin brother of Narottam), he composed one Sanskrit drama called SangitaMadhab. As well as being an excellent composer of songs, he was also an expert singer. Sri Jiva Gosvami, Srinibas Acarja, Sri Jahnava Mata and the other Gosvamis were so pleased with his songs that they bestowed upon him the title Kabiraj. He composed many songs in the moods of the various rasas of servitorship, friendship, parenthood and conjugal love. They are beautifully ornamented with poetic debices such as alliteration, and are in such a simple language, that yet carries such deep emotion that the listeners' hearts naturally soften in love of Godhead. 

"Gobinda Kabiraj is decidedly the best and most prolific of all Gauriya poets. The whole of Bhakti rasa, in its various aspects, has found its musical expression in his poems. He illustrates in Bengali verse the living sports of Radha and Krsna in accordance with every item of elaboration on rasa that is found in the Ujjval Nilamani of Rupa Gosvami. He also delightfully describes the noble deeds of Sri Caitanya and the greatness of Baisnabs like Nityananda, Adwaita, Narottam, Ramacandra, Srinibas, etc. During the period of Srinivas he adopted poetry and music to a great extent as vehicles for extolling the faith. It was through the poetical and musical genius of Gobinda that Srinibas could charm the general public. Various types of music and song were created during this period. Narottam developed the Garanhati style of kirtan (named after the province he lived in Garer hat) and his disciple, Ganga Narayan Cakravartti, composed in the style which came to be known as Manoharsahi. Another disciple of Acarja Prabhu developed the style called Reneti. Gobinda composed songs set to this music. 
The Pada songs were composed particularly to be sung in various ragas and raginis. Gobinda evinces extraordinary command of musical quality in his poems, every one of which has been set with a particular melody which he himself mentions in every case. He had a captivating gift for lyrical expressions of a very high order, in regard to the spiritual depths of Vaisnavism.
The graceful, mellow quality of his poems is primarily due to his acceptance of Brajabuli as the fitting vehicle for his sweet imagination. Baisnab poets for so long had primarily used pure Bengali in conformity with a Sanskrit model. Gobinda definitely broke down the traditional language and introduced Brajabuli, which is an admixture of Sanskrit, Maithili and Hindi (Brajbhasa) introduced into Bengali. This proved to be especially sweet and became popular in other provinces, especially in Brindaban.
When Gobinda left Brindaban after his visit there, Jiva Gosvami Prabhu requested him to send his other poems as soon as they were composed. Also, in an exchange of letters Jiva mentions that he has sent some of his Sanskrit works to Srinibas and acknowledges receipt of two instalments of Gobinda's songs. He asks for further poems, saying that they drank them in like nectar, and were always eager to receive more.
As regards the metre of Gobinda's poems, not only do all the metres found in previous works freely dance in his hand, but he introduced many new metres and modified many old ones, so that the Bengali language and literature are infinitely indebted to Gobinda, who enriched them in many ways.
The number of his songs is considerable. Radha Mohan Thakur (early 18th century) has collected no fewer than 240, in his anthology Padamrta Samudra. Baisnab das includes about 500 in his Pada kalpataru."

		{extracted from: The History and Literature of the Gauriya Baisnabas and Their Relation to other Medieval Baisnab Schools Sambhidananda das, June 1935 / unpublished}

Sri Nayanananda Thakur
Sri Nayanananda Thakur is the nephew and dear disciple of Sri Gadadhar Pandit. Gadadhar Pandit's younger brother Sri Baninath Misra (Bipra Baninath) had two sons whose names were Nayanananda and Hrdayananda. The descendants of Nayanananda are still living at Bharatpur, near Kandi, within the district of Murshidabad.
There is a legend that one wealthy king of Bharatpur, Surasena by name, brought Gadadhar from East Bengal to Murshidabad. The legend has it that Sri Madhab Misra (the father of Gadadhar) was a pandit in the court of the said king and that he had a house here where his other son Baninath 
lived with him. Eventually however Baninath came to live at Campahati where his worshipful Deities, Sri Sri GadaiGauranga still reside. In any case, a Sripat still exists here in the name of Sri Gadadhar Pandit Goswami and Nayanananda Thakur.
Srimati Radharani, after having suffered deeply the pangs of separation from Her Beloved Sri Krsna, was determined that this time, that would not be the case and thus she came as Sri Gadadhar Pandit. Gadadhar could not tolerate separation from Krsna (or Lord Caitanya). He always remained with Lord Caitanya in his youth and also later on in Jagannath Puri. It was only with great difficulty that Mahaprabhu convinced him to return to Puri when he was attempting to accompany Mahaprabhu to Brindaban. In order to help mitigate these feelings of separation he used to always keep a small Deity of Gopinath (Meyo (Met)(small) Krsna) just near his heart, suspended from his neck. This Deity of Gopinath and a Bhagavad Gita, written in his own hand, were presented to Nayanananda Thakur and are still being worshipped at Bharatpur, by the descendants of Nayanananda Thakur.
The legend goes that one day Sri Gaursundor came to see Gadadhar while he was writing down the verses of Bhagavad Gita. At this time Prabhu Himself also copied down one verse onto the leaves upon which Gadadhar was writing.  This manuscript is also still preserved here at Bharatpur. This legend is confirmed in the Prem Vilas of Nityananda das, a disciple of Sri Jahnava Mata.
The verse attributed to the hand of Mahaprabhu states that there are 745 verses in Bhagavad Gita and gives a breakdown of how many verses were spoken by Krsna, Arjuna, Sanjoy and Dhrtarastra. The present Gita which we are familiar with contains only 700 verses however.

To reach Bharatpur, one can take a train from Katwa, north to Salar and then proceed to Bharatpur from Salar by bus. Getting down from the bus at Bharatpur one can ask directions to Gosvami Para where the temple of Gopinath is located.

Once, when Gadadhar was dancing very ecstatically during a kirtan in Puri, one of his teeth fell out. This tooth was brought by Nayanananda to Brindaban and installed in a samadhi there. This has come to be known as Danta samaj and is near the Vansi Gopal temple where Srila Prabhupada used to stay.
Nayanananda is mentioned in CaitanyaCaritamrta as Misra Nayan. He was present during the Kheturi festival. In Braja lila his name was Nitya Manjari.

The principal festival in Bharatpur is the celebration of the appearance day of Gadadhar Pandit, which they celebrate on the amabasya which falls in the month of Jyestha (May-June).

Sri Ramacandra Goswami (Ramai GOSAI)
Sri Bamsibadanananda Thakur had two sons, Sri Caitanya das and Sri Nityananda das. Sri Caitanya das's sons were named Sri Ramacandra and Sri Sacinandan. Ramacandra was a very influential acarja and is also known as the second Bamsibadanananda.
Ramacandra was the adopted son of Sri Jahnava Mata. He came to Brindaban with her and lived there for some years. Then by the order of Jahnava Mata he brought Deities of Sri Sri KrsnaBalarama to Gaurdesh. He was very learned in the devotional scriptures and his devotion was firmly rooted in exceptional adherence to sadhan bhakti. His glories spread far and wide and many learned and aristocratic gentlemen accepted initiation from him.

"One morning as the sky turned a rosy hue, Ramcandra was bathing at the sacred tirtha of Praskandan. At this time two Deities of Balaram and Krsna floated into his arms."								  [Bamsi sikha]

Four miles from Ambika Kalna on the banks of a small river named Baluka, there was a dense jungle, the abode of many ferocious tigers. Ramacandra delivered a tiger here, and since then this place has come to be known as Baghnapara. He installed his Deities of Sri KrsnaBalarama (KanaiBalai) here and since that time Baghnapara has become a great tirtha, the abode of many cultured gentlemen.
Ramai Gosai also resided sometimes at Budhari and at Radhanagar (near Baghnapara). His younger brother Sacinandan was initiated by him and the worship of Sri KanaiBalai was entrusted to him by Ramacandra. He composed the following literatures: Karcamanjari, Samputika and Pasanda dalan .

There is a story that once Biracandra Prabhu wanted to test the spiritual merit of his adopted brother Ramai. He sent over a thousand disciples known the nera-neris (shaven-headed ones, who were formerly Buddhist monks, or neras, and nuns (neris)) to see Ramacandra at BahgnaPara. They arrived in the middle of the night and immediately informed Ramai Gosai that they were very hungry.
When he inquired from them what they would like to eat, they replied, "Ilish (hilsa) fish and mangoes."
Though it was not mango season at the time, Ramai came back from the forest with mangoes while someone else brought the fish from the Ganges (though these fish were also not present in the river during that season). He prepared and offered everything and then served the prasadam to those nera-neris, which now smelled as sweet as nectar and contained not a trace of fish.
[Since neither the mangoes, or the fish, were available anywhere during that season, they had to be brought from a different plane of existence. Therefore, they were not material substance, whatever their external appearance seemed to be.]

His appearance was in the year 1459 (Sakabdha), on the seventh day of the bright fortnight in the month of Falgun. His disappearance was in 1505 (Sakabdha) on the third day of the dark fortnight in the month of Magh.

Sri Shyamananda Prabhu
Those who know the associates of Sri Gauranga to be eternally liberated souls will attain their place by the side of the Son of the King of Braja. Sri Shyamananda Prabhu, Srinibas Acarja Prabhu and Sri Narottam das Thakur were the internal associates of Sri Gaursundor. They incarnated in this world in order to spread the teachings of Sri GauraKrsna after His departure from it.

Sri Shyamananda made his appearance at Utkal (Orissa) in the village of Dharenda Bahadurpur. His father's name was Sri Krsna Mandal and his mother's name was Sri Durika. Sri Krsna Mandal descended in the line of sad gopas (cultivators). They had many sons and daughters who unfortunately passed away before the birth of this son. For this reason this son was named Dukhiya.
Everyone said that this child would be a very high-souled saintly person. "On the full moon day of the month of Caitra he has taken his birth at a very auspicious moment, by the mercy of Lord Jagannath. It is as though Lord Jagannath has personally brought him here in order to propagate His teachings, and therefore He is personally maintaining him. He looks just like a new Cupid. One's eyes and mind are soothed just to look upon him."

As time passed, the purificatory rites, his first taking of grains, tonsure (the hair cutting ceremony) and the rites for beginning his education were performed, one after the other. The scholars were astounded to see his profound intellect. Within a short period he completed his studies of grammar, poetry and rhetoric.
When he heard of the glories of Sri GauraNityananda from the Baisnabs of his village, a very deep attachment to Their lotus feet developed in him. Sri Krsna Mandal was himself a very advanced devotee. Seeing that his son was always absorbed in thinking of GauraNityananda, he told him that he should be initiated with the divine mantra.
The boy replied, "Sri Hrdoy Caitanya is my guru. He is at Ambika Kalna. His guru is Sri Gauri das Pandit. The two brothers, Sri NitaiGauracandra, are eternally present in his house. If you give your permission, I will proceed there to become his disciple."
His father asked, "But Duhkhiya, how will you get there?"
"Father, there are many people from here who go there to bath in the Ganges. I will go with them."

His father deliberated for a great while on this matter and after doing so he finally gave his permission. Duhkhiya took the dust of his mother's and father's feet and then set out for Gaurdesh. Gradually he came to Nabadwip, then Santipur and finally Ambika Kalna, where he inquired from the local people where he might find the house of Gauri das Pandit.
Outside the gate of the mandir, he fell down and offered his dandabats. Sri Hrdoy Caitanya happened to be going out just at that moment. He looked at him for a few moments and then asked, "Who are you?"
Dukhiya replied, "I have come to serve Your lotus feet. My home is at Dharenda Bahadurpur. I was born in the caste of sadgopas. My father's name is Sri Krsna Mandal. My name is Duhkhiya."
Sri Hrdoy Caitanya was very pleased by his sweet speech. He told the boy, "From now your name is Krsna das. Since early this morning I was feeling that someone would come today."
Sri Krsna das began his service with great devotion, and on an auspicious day his guru initiated him into the divine mantra. Sri Hrdoy Caitanya could see that his new disciple was extremely intelligent and at the same time very devoted, so he ordered him to go to Brindaban to study the literatures of the Gosvamis under the tutelage of Srila Jiva Gosvami.
Sri Krsna das bowed his head in assent, and on an auspicious day he set out for the holy dham. At the time of his departure, his guru gave him many instructions and conveyed through his disciple his obeisances to the lotus feet of the Gosvamis of Brindaban.

Duhkhi Krsna das first came to Nabadwip. After inquiring from someone as to the whereabouts of Sri Jagannath Misra Bhavan, he came there and went inside. Seeing Sri Isan Thakur, he fell down and offered his obeisances. Isan Thakur asked him who he was so he introduced himself. Isan Thakur blessed him and he remained there that day.
The next day he set out for Mathura with a party of pilgrims.
Upon coming to Gaya Dham he took darshan of the lotus feet of Sri Bisnu. He remembered Mahaprabhu's lila of accepting initiation from Sri Isvar Puri here and became overwhelmed in ecstatic love. From Gaya he came to Kasi Dham where he met with Tapan Misra, Candrasekhar and the other devotees. He offered his salutations at their feet and they in turn blessed him.
Finally he entered Mathura Dham. After taking bath at Bisram Ghat, he took darshan of Sri Adikeshab and rolled on the ground in the dust of the birthplace of Sri Krsna. From here he proceeded towards Brindaban.
After learning the whereabouts of Srila Jiva Gosvami, he came there to offer his obeisances to the lotus feet of the acarja. Sri Jiva inquired after his welfare and Krsna das in turn introduced himself with full particulars.
"Gurudeb has committed me to your charge. His petition to Your Divine Grace is as follows, "I am entrusting Duhkhi Krsna das to your care. Please fulfil his mind's desire and send him back to me after some time."
Srila Jiva Gosvami was extremely happy to receive Duhkhi Krsna das into his care. 
Krsna das very carefully began to serve Jiva Gosvami. At the same time he began his study of the literatures of the Gosvamis. Srinibas Acarja and Narottam das Thakur also came to study under Sri Jiva at this time. Thus Krsna das had the opportunity to meet them.

Krsna das requested Srila Jiva Gosvami for some particular service to execute. Sri Jiva instructed him to sweep the forest grove of Sebkunj everyday. From that day he began to carry out this service with great pleasure. He felt that his life had become successful. As he swept, tears flowed from his eyes. Sometimes he would loudly chant the names of Sri Sri RadhaGobinda and sometimes he would become inert while remembering Their pastimes. Sometimes he would put the broom, which was full of dust, on his head. Even Lord Brahma and Lord Siva pray to receive a little of this dust of Brindaban on their heads. 
The Queen of Brindaban was very pleased with the service of Krsna das, and desired to grant him Her darshan. One day while Krsna das was cleaning the kunj, his heart filled with love. Just then he happened to notice a very beautiful ankle bracelet lying in the dust. He picked it up and touched it to his head. Then he bound it in the corner of his upper cloth. "I'll give it to whomever it belongs when they come to look for it," he thought.
The next morning the sakhis were quite shocked when they noticed that Srimati Radharani's left ankle bracelet was missing. Radharani explained, "Last night, when I was dancing in the kunj, it must have fallen off. Please look for it and bring it back to me, whoever finds it." 
When the gopis came to search for the bracelet, Visakhadebi noticed Krsna das sweeping the grove. She asked him, "Have you found an ankle bracelet here?"
Duhkhi Krsna das was so mesmerized by her sweet words and radiant form, which were like that of a demigoddess descended from heaven, that he simply stared at her dumbfounded. Again she asked him, "Have you found an ankle bracelet here?"
Duhkhi Krsna made obeisances and humbly replied, "Yes, I found it. Who are you?"
"I am a cowherd girl."
"Where do you stay?"
"In this village."
"Is it your ankle bracelet?"
"No it isn't mine. It belongs to a new bride in our house."
"How did it get here?"
"She came here yesterday to pick flowers and it must have fallen off then."
"All right, then please tell her she can come and collect it from me."
"No, you can just give it to me."
"No, I want to give it to her personally."
After a few moments, Bisakhadebi returned with Srimati Radha Thakurani, Who stood in the shade at the foot of a large tree. Bisakha called out to Krsna das, "Bhakta! The person Who lost Her ankle bracelet has come to receive it."
Duhkhi Krsna das completely forgot himself while gazing, even though it was from some distance, at the unparalleled, brilliant splendour of Sri Brishabhanunandini. In great joy he handed the ankle bracelet to Bisakha.
At this point, Duhkhi Krsna das could sense that something very profound was about to take place. His eyes filled with tears and he fell down on the ground to offer his obeisances. In great ecstasy he rolled in the dust. Bisakha then told him, "Oh best of the devotees! Our Sakhi wants to give you a benediction to express her gratitude."
Duhkhi Krsna das replied, "I don't want any other boon. I only pray for the dust of Her lotus feet."
Bisakha told him, "Take your bath in this kund and then come here."
Duhkhi Krsna walked towards the kund and after offering his obeisances, he immersed himself in her waters. Thus he attained a transcendentally beautiful, feminine form. Coming out of the sacred kund, he stood before Bisakhadebi and offered prayers. Taking this forest sakhi by the hand, Bisakha approached Srimati Radha Thakurani and the new sakhi fell down at Her lotus feet. Then Srimati Radharani decorated her forehead with tilok using the ankle bracelet and the kumkum of her lotus feet.
"This tilak will remain on your forehead. From today you will be known as Shyamananda. Now you can go."

After She said this, Srimati Radha Thakurani and Her sakhis were no longer to be seen. Duhkhi Krsna das's trance broke and he found himself as before, alone and in his male body, yet with the tilok applied by Srimati Radharani still on his forehead.
Being overwhelmed with emotion, he repeated over and over, "What have I seen?" "What have I seen?", while tears of ecstasy rolled down his cheeks. After reciting prayers hundreds and hundreds of times to Sri Radhika, he finally returned to Srila Jiva Gosvami. 
Sri Jiva Prabhu was struck with wonder when he saw the brilliant new design of tilok on his young student's forehead. After offering his prostrated obeisances, Dukhi Krsna das, his eyes brimming with tears, recounted at Jiva Goswami's request his experience in Sebkunj. Hearing of his great fortune, Sri Jiva was elated, but cautioned Dukhi, "Don't reveal this blessed event to anyone. From today, just carry on with the name Shyamananda." 
Noticing that Dukhi Krsna das's name and style of tilok had for reasons unknown been changed, the Baisnabs naturally began to discuss this strange development amongst themselves. The news finally reached Ambika Kalna.
When he heard of the seemingly unauthorized behaviour of his disciple, Hrdoy Caitanya Prabhu was unsettled and angered. He immediately set out for Brindaban.
Arriving there some months later, he let it be known that he wished to see the erstwhile Dukhi Krsna das. Shyamananda came and offered his prostrated obeisances at his gurudeb's lotus feet. Seeing his disciple's tilok, Hrdoy Caitanya Prabhu was enraged and exclaimed, "Your conduct towards me is completely abominable."
He continued to chastise him and eventually even began beating him. The Baisnabs finally managed to restrain and pacify him by offering various explanations on Shyamananda's behalf.

Shyamananda simply tolerated it all with an unfaded countenance and continued to serve his gurudeb faithfully. That night, Sri Hrdoy Caitanya Prabhu had a dream in which Sri Radha Thakurani appeared in a very severe mood. She rebuked him by saying, "I am the One Who, being very satisfied by Dukhi Krsna das's service, changed his tilok and his name. What do you or anyone else have to say about it?"
Hrdoy Caitanya Prabhu prayed for forgiveness at the lotus feet of Sri Brajesvari and considered what an offender he had become.
The next morning he called for Shyamananda. He embraced him again and again with great affection. With his eyes brimming with tears he repeated, "You are so fortunate."
Sri Hrdoy Caitanya Prabhu remained at Brajadham for a while and at this time it was decided amongst the Baisnabs that some form of punishment should be meted out to him for his behaviour towards his disciple, Shyamananada. It was decided that he should hold twelve festivals for the purpose of rendering Baisnab seba (feeding the Baisnabs). The responsibility for performing this service however was requested by Shyamananda. Then, after instructing Shyamananda to remain with Sri Jiva Gosvami for some more days, Hrdoy Caitanya Prabhu returned to Gaurdesh. 

Sri Shyamananda, Srinibas and Sri Narottam began to pass their days in great bliss, studying the literatures of the Goswamis and begging a little to eat from door to door. The three of them resolved to continue in this way and thus devote the better part of their time to serving and worshipping Sri Krsna in Brindavan. Meanwhile, the Goswamis held a council together and decided that these three should be sent to Gauradesh to preach the teachings of Mahaprabhu as presented in the Gosvami literature.
One day Srila Jiva Gosvami called the three of them together and informed them of this decision. They had no recourse but to accept that order on their bowed heads. Thereafter, on an auspicious day Srila Jiva Gosvami sent them on their way with a large, nicely decorated chest filled with the Gosvami's writings (scriptures).
But the books were stolen by some dacoits in the kingdom of Bir Hambir, in Bisnupur. There Srinibas Acarja prabhu remained behind to recover the books while Narottam continued on towards Kheturi and Shyamananda proceeded to Ambika Kalna.
Arriving there, Shyamananda paid his obeisances to his guru, Sri Hrdoy Caitanya Prabhu, who embraced him and inquired about the well being of the Gosvamis of Brindaban. When he heard that the books of the Gosvamis had been stolen in Bishnupur, he was very concerned. Shyamananda served the lotus feet of his guru in great happiness and in this way passed his days.
At this time most of the devotees of Lord Caitanya in Orissa had all passed away. Thus the preaching of Mahaprabhu's teachings had all but come to a halt. Hrdoy Caitanya Prabhu considered this a very serious problem and finally instructed Shyamananda Prabhu to go there to carry on the preaching of Mahaprabhu's mission. Shyamananda was at first very sad that he would have to be separated again so soon from his spiritual master, but Sri Hrdoy Caitanya Prabhu explained clearly that he had no other alternative but to accept this order on his head. So Shyamananda set out for Utkaldesh (Orissa). After entering Orissa he first went to his birthplace at Dharenda Bahadurpur.

The villagers were overjoyed to see him after so many years. He remained there for some days and preached Krsna consciousness, the result of which was that many people became attracted and took shelter at his lotus feet.
From there he came to Dandeshwar, where his father, Sri Krsna Mandal, had previously resided. The people there were similarly delighted to receive him and a festival of Harikatha was held there for a few days. Here also many people were attracted by his spiritual potency and became his disciples. Thus, by the auspicious arrival of Shyamananda Prabhu in Utkal the teachings of Mahaprabhu revived. 
On the banks of the Subarna Rekha River lived one pious and devoted landholder by the name Sri Acyutadeb. His only son was called Rasik. From his very childhood Rasik was very devoted to Lord Krsna. As he gradually attained the appropriate age his father engaged some pandits to see to his education. He didn't have much regard for material knowledge however. He had already ascertained that the greatest goal in life is devotion to Lord Hari. Rasik became anxious to take shelter at the lotus feet of a bonafide spiritual master. 
One day as he was sitting alone contemplating this subject, he heard a divine voice remark, "Rasik! Don't be in anxiety any more. Very soon a very great personality of the name Shyamananda will arrive here. Just take shelter of his lotus feet." 
Hearing this, Rasik was encouraged and took to continuously waiting and watching for the arrival of Prabhu Shyamananda. After a few days Shyamananda prabhu, accompanied by his disciples, came to the village of Rohini, which was situated very beautifully on the banks of the Subarna Rekha River. Rasik's happiness knew no bounds.
After offering his prostrated obeisances, he very humbly led Shyamananda prabhu into his house and worshipped his lotus feet. Along with his family members, wife and sons, they all surrendered completely to Shyamananda.

On an auspicious day Shyamananda prabhu initiated Rasik with the RadhaKrsna mantra and Sri Rasik Deb began a festival of namsankirtan in his home. He invited all of his friends as well as the tenants of his estates and everyone was so attracted by the teachings of Sri GauraNityananda, as expounded by Shyamananda prabhu, that they immediately wanted to take shelter at his lotus feet. Thus many people of Rohini became disciples of Shyamananda prabhu. 
There lived a very well known yogi in Rohini by the name Damodar. One day he became quite captivated to have darshan of Shyamananda Prabhu. Even from a distance he saw a brilliant effulgence emanating from his body. Coming closer he offered salutations at the Acarja's lotus feet. Shyamananda in turn offered his greetings.
With tears in his eyes, Shyamananda requested the yogi, "In your purified state you should always chant the holy names of Sri GauraNityananda. They are extremely merciful and will bestow upon you love of Krsna."
Hearing these statements of the Acarja, the yogi Damodar's mind became softened in love, and he replied, "I will worship the lotus feet of GauraNityananda. Please be merciful to me."
The Acarja blessed him and thus the yogi became a great devotee who continuously sang the glories of NitaiGauracandra with tears in his eyes. 

Many wealthy gentlemen lived in the village of Balarampur. When they heard of the glories of Shyamananda, they became very eager to see him, and a few came to beseech him to visit their village. Shyamananda very mercifully accepted their invitation along with Damodar and some of his other disciples. He very triumphantly entered Balarampur, where the noble and upright citizens very ecstatically received him by worshipping his lotus feet and making arrangements for his meal.
A festival of Hari katha was held over the next few days and at this time many people accepted shelter at his lotus feet. From here Sri Shyamananda Prabhu went to Sri Nrsimhapur, where many atheists lived. But when Shyamananda stayed a few days, these atheists got the chance to hear his nectarean talks, which melted their hard hearts in love for Krsna. Thus, in this place also, he gained many disciples.
Day by day the glories of Shyamananda spread throughout Utkaldesh. From Nrsimhapur he came to Gopiballabhpur. Here again, many well-to-do people were attracted to his lotus feet and so took shelter there. The people here especially requested him to install the Sri Bigraha of RadhaKrsna. From their contributions a temple for the Deity, complete with a hall for sankirtana (nat mandir), a kitchen (bhoga mandir), quarters for the devotees (Baisnab khanda), a pond (bathing tank) and surrounding gardens were constructed.
Thereafter Acarja Sri Shyamananda performed the installation of Sri Sri RadhaGobinda and a great festival was held. It seemed the greater part of the population of Bengal and Orissa were present there.
Seeing the graceful, sweet loveliness of the transcendental forms of Sri RadhaGobinda, the peoples' hearts were fully satisfied. Shyamananda Prabhu entrusted Sri Rasikananda with Their worship. 

After travelling throughout the length and breath of Orissa and preaching the message of Sri GauraNityananda, Shyamananda returned to the lotus feet of Sri Hrdoy Caitanya Prabhu at Ambika Kalna. Offering his prostrated obeisances at the lotus feet of his guru, Shyamananda narrated how the victory banner of Sri GauraNitai was now flying throughout Utkaldesh. Sri Hrdoy Caitanya very affectionately embraced him in gratitude. 
Shyamananda was invited to the festival at Kheturi, which he attended with his disciples. Once again he was united with his old friends Srinibas and Sri Narottam. These three floated in an ocean of happiness as they exchanged affections and embraces. Sri Jahnava Mata, Sri Raghunandan Thakur, Sri Acyutananda, Sri Brindaban das Thakur, as well as many other stalwart leaders of the preaching mission of Mahaprabhu were also present at this time. After the conclusion of the celebrations, Shyamananda took leave from the Baisnabs there and set out again for Utkaldesh. 

When he came to Kantaknagar he again met with Srinibas Acarja Prabhu and in Jajigram he saw Sri Raghunandan Thakur once more. He was informed that by this time many of the last remaining personal associates of Mahaprabhu had recently disappeared from this world. Gradually, Shyamananda Prabhu entered Utkaldesh. Along the way he stayed at the homes of different devotees and blessed them with his mercy. In this way he again came to Gopiballabhpur. 
Here, when he received the news that his guru, Sri Hrdoy Caitanya prabhu, had also departed from this world, he fainted dead away. After recovering his consciousness he wept for some time, feeling terribly distraught. Sri Hrdoy Caitanya then appeared to him in a dream and comforted him. 
The greatness of Shyamananda became known throughout all of Orissa and the worship of Sri NitaiGauracandra was inaugurated in many, many places. Sri Rasik Murari, Sri Radhananda, Sri Purusottam, Sri Manohar, Cintamani, Balabhadra, Sri Jagadisvar, Sri Uddhab, Akrura Madhurana, Sri Gobinda, Sri Jagannath, Gadadhar, Anandanandan and Sri RadhaMohan were among the intimate and dear disciples of Sri Shyamananda prabhu.
After conquering in all directions Shyamananda returned to Gopiballabhpur where he observed a great festival for some days. Then he came to Uddanda Ray Bhui's house, at Nrsimhapur where he held a great festival.

On the first day of the dark fortnight in the month of Asar Sri Shyamananda Prabhu left this world at Nrsimhapur. Shyamananda Prabhu's puspasamadhi and the place where he found Srimati Radharani's ankle bracelet is just across the street from Sri Sri RadhaShyamsundor's temple in Brindaban. Sri Sri RadhaShyamsundor are his worshipful Deities. 

Sri Raskikananda Deb Gosvami
In the Christian year 1590 (Sakabda 1512), on the first day of the bright fortnight in the month of Kartik, during the night of the festival, Dipmalika, when the houses are decorated with rows of lamps, Sri Rasikananda Deb made his appearance in this world.
His father was Sri Acyuta Deb, the King of Rohini. His mother's name was Bharani Debi. After passing many years without having a male issue, Sri Acyuta Deb, by the mercy of Sri Jagadish (Jagannath), was blessed with this jewel of a son.
Within the country known as Mallabhumi was situated the village of Rohini (or Royni), encompassed on one side by the Subarnarekha River (Subarna meaning golden, and rekha, a line). This Subarnarekha River cleansed the sins of all the local people.
Near Royni was another village of the name Barajita, by the side of which flowed the Dolanga River, whose banks were adorned with beautiful gardens. Raj Acyuta Deb very affectionately maintained his subjects and was famous for impeccably observing the rites attendant upon kings.
In the village of Royni the son of King Acyuta appeared as the sun appears in the eastern sky and became dearly beloved by all the people. He was known as Rasikananda and also as Murari. As he grew up, shining qualities gradually appeared in his person that caused the further exaltation of his family, just as the waxing moon gradually expands it's influence in the night sky and causes the sea to rise.
At a very young age he became quite proficient in all of the scriptures. He was very devoted to his parents, especially to his mother, Bhavani. His father married him at a very young age. Murari's wife, Syamadasi was a mine of good qualities who hailed from the village of Ghonta Sila, not far from Royni on the banks of the Subarna Rekha, where in days of old the Pandabas had lived in exile.

One day, Murari was sitting in a lonely place, wondering when and where he might become so fortunate as to get shelter at the lotus feet of a spiritual preceptor. Just then it was as though a voice from the sky addressed him thusly, "Don't be in anxiety, you will become the disciple of Sri Syamananda."
Rasik Murari became very jubilant at this thought, and began to repeatedly murmur the name Syamananda, as though he was chanting japa. From moment to moment his eagerness increased without diminution, as tears flowed from his eyes by chanting the name of Syamananda. He was in such a state that he spent most of his nights sleeplessly, calling to his master Syamananda.
Finally, towards the early morning, he drifted off to the land of dreams, where he saw his spiritual master, the very figure of charm and grace. Smilingly, Syamananda informed him, "Tomorrow, when the eastern sky becomes tinged with a reddish hue, you will obtain me." Saying this, Syamananda disappeared while Rasikananda's heart began to swell in ecstatic bliss.
With the first rays of the following morning, which dispel the dense darkness of the world, the wise Murari sat silently watching the path. After some time Syamananda approached from the distance, looking as beautifully effulgent as the sun and surrounded by his disciples like Sri Kisor das and others. His smiling face was like the lotus flower that opens to greet its friend the sun, and his chest was as broad as a door. His captivating appearance was made all the more irresistible by the sweet sounds of Sri Krsna Caitanya Nityananda, emanating from his lotus mouth. Absorbed in intense love he moved along the path like the clouds move in the sky.
When Rasik caught sight of this divine form, he fell down in front of him to touch his lotus feet. In great ecstasy Syamananda embraced him and began to bathe him with his tears of ecstatic love. Sri Rasik Murari then felt himself to be one of the most fortunate living beings within this universe.

On an auspicious day Syamananda initiated Rasik and his wife with RadhaKrsna mantra. After that, Rasikananda began to travel with his guru, during which time he became a very intimate disciple. Syamananda then bestowed upon him the service of Sri Sri RadhaGovinda Deb at Sri Gopiballabhpur. Rasikananda became so totally engaged in their Lordships' worship that the devotees were charmed to see the excellent services rendered by him. In and around Gopiballabhpur he began to seriously take up the preaching of the message of Sri GauraNityananda. By his influence many atheists and unbelievers were transformed into devotees of Sri GauraNityananda.
"By the tremendous influence of Rasikananda's preaching, many rogues, robbers and atheists were delivered from their sinful activities and received his mercy. He distributed the jewel of devotion even to the infidel Mohammedans, as he travelled from village to village in the company of his disciples. He even converted into his disciple a wild elephant which was sent for his destruction and engaged him in the service of Krsna and the Baisnabs. That wicked miscreant who sent the elephant, a Mohammedan by birth, bowed at his feet when he realized his mistake. It is not possible to count the number of living entities that were extricated from the ocean of material existence by Rasikananda Deb's association. He was always intoxicated with the chanting of the Holy Name. Who cannot but be overwhelmed by hearing about his uncommon qualities?"	[Bhakti Ratna 15.86]

By Sri Rasikananda's mercy, many Mohammedans, who were actually just impious and wicked atheists, became worshippers of the Supreme Lord. Also many virtuous kings and jamidars (zamindars) such as the King of Mayurbhanj, named Baiddanath Bhanj; the King of Patashpur, known as Gajapati; and Candrabhanu, the King of Moyna; all took shelter at his lotus feet. What to speak of those pious and noble gentlemen, even the sinful jamidar Bhima, the Mohammedan Suba Ahmadbeg and the wicked atheist, Srikar, also surrendered themselves at his lotus feet.
A vicious, wild elephant was tamed by Rasikananda's transcendental influence and henceforward was known as Gopal das. On another occasion, two jungle tigers also gave up their ferocious nature by the influence of his association. Accepting the order of his guru, Sri Syamananda, on his head, Rasikananda preached the message of Sri Gaursundor in the world for approximately forty-six years. Thereafter he entered into his eternal pastimes through the lotus feet of Sri Gopinath at Remuna.

On the first day of the bright fortnight in the month of Falguna, Sakabda 1574 (Christian year 1652), Rasikananda quietly slipped out of the village Sarta without anyone's notice and walked to Remuna. Arriving there, he discussed Krsna katha with the devotees there for a while and instructed everyone to serve Sri Krsna with devotion. Then, after requesting them to begin sankirtan, he entered the temple of Sri Gopinath. After touching Ksiracora Gopinath's lotus feet, which bestow complete fearlessness, he entered into Their ultimate shelter.

Sri Rasikananda had three sons, Sri Radhananda, Sri KrsnaGobinda (Krsna Gati) and Sri RadhaKrsna. The present sevaits of Sri Sri RadhaGobindaDeb at Gopiballabhapur are their descendants.

He composed Sri Syamanandasataka, SrimadBhagavatastaka, as well as other hymns and songs.
His Sripat, Gopiballabhpur can be reached from Calcutta by taking a train to Kharagpur, and from there by bus to Gopiballabhpur. There is also a temple of Rasikananda at Puri, called Kunja Matha.

One year, during Lord Jagannath's Rathjatra festival, Rasikananda Deb was preaching somewhere in the country when he realized that it was time for Rathjatra. He immediately dropped everything and rushed like the wind in order to come to Nilacal in time for the festival but the festival had already begun.
Lord Jagannath, Who felt reciprocal separation from His dear devotee Rasikananda, caused the Rath (chariot) to stop. Though the king summoned his elephants to push the Rath, under no circumstances could they budge it, not even an inch. Then Lord Jagannath, seeing that the king was becoming frustrated, informed him that he was waiting for His devotee Rasik. 
Finally Rasikananda Deb arrived, carrying with him many offerings of silk clothes and other presents. He fell down to offer his dandabats before Lord Jagannath at which point the king requested him to pull the rope. Again the cart began to easily move along the road, just as the clouds move in the sky.
Later the king requested Rasikananda to accept a gift of land so that he might establish a temple there. Rasikananda requested the place known as Fultota Matha, which is now known as Kunja Matha. There he installed the Deity of Sri Bat Krsna. The Deity is now known as Sri Sri RadhaRasik Ray.

.Srila Biswanath Cakrabarti Thakur; 

The inundation of love of God which Sri Krsna Caitanya Mahaprabhu caused the inhabitants of Santipur to drown in, the residents of Nadiya to float in and the people of Orissa, Bengal and the South of India to be carried away by the waves of this overpowering love; this power of love was fully manifested in the person of Srila Narottam das Thakur, the supreme object of His mercy. One of the fruits which grows on this branch (Narottam Thakur) is the parambhagavat Srila Biswanath Cakrabarti. By the influence of his uncommon genius and transcendental capability a new age dawned within the society of Gauriya Baisnabs. After the disappearance of the Gosvamis of Brindaban he was the helmsman to steer the society of Baisnabs, delivering them from various seas of troubles within the ocean of danger.

Srila Biswanath Cakrabarti Thakur took birth in the year 1586 Sakabda, (approx.) within the district of Nadiya in the village of Debgram. His parents were Rarhi Sreni brahmanas. He also had two brothers named Rambhadra and Raghunath. 
Within the district of Nadiya, Debgram had been renowned for a long time as a centre of learning and scholarship. Srila Biswanath Cakrabarti appeared here in the home of one professor, a Rarhiya brahmana. The names of his parents are unknown. Biswanath was the youngest of three brothers. After completing his studies at home in grammar, poetry and rhetoric, Biswanath came to a village on the banks of the Ganges within the district of Murshidabad, called Saidabad, where he took up his studies in the devotional scriptures (Bhakti sästra). 
Guru pranali
Lokanath Gosvami Mahasoy, who was the direct recipient of the all-merciful instructions of Sriman Mahaprabhu Himself, had only one disciple, whose name was Narottam das. Srila Narottam das Thakur Mahasoy along with Srinibas Acarja Prabhu reintroduced Baisnab literatures, the pure mellows of conjugal ras described through kirtan and the proper behaviour for Baisnabs throughout the land of Gaurdesh. The branches and sub-branches (lines of disciplic succession) that descend from them, again filled up the land of Gaur mandala bhumi in the seventeenth century. In 1533 Sakabda, on the fifth day of the dark fortnight in the month of Kartik, Thakur Mahasoy again concealed himself from this world. At that time his chief disciple, Srila Ganganarayan Cakrabarti and Srila Ram Krsna Acarja Thakur, who was equally as dear to him as his own life, were regarded as the support and shelter for the Baisnab sampraday, inaugurated by Srila Thakur Mahasoy. Sri Ganganarayan Cakrabarti was without any male issue. Only a daughter, named Bisnupriya, was born to he and his wife, Ram Narayani debi. Two sons, Radha Krsna and Krsna Caran, took birth from the womb of the personification of devotion and chastity, the good wife of Srila Ram Krsna Acarja, the most dear friend and spiritual brother of GangaNarayan. As soon as his youngest son, Sri Krsna Caran, was born, Ram Krsna presented him to GangaNarayan as his foster son. Krsna Caran's study of the devotional scriptures and his practice of the principles of Baisnabism were just befitting the family in which he had appeared. 
GangaNarayan used to reside at Gambhila (modern day Ajimgang/Jiaganj), a small hamlet on the banks of the Ganga within Balucor. Krsna Caran established there the worship of Sri Madan Mohan. Srila Biswanath Cakrabarti has mentioned this in his eight prayers to his param guru, included within Stavamrta lahari. "He whose residence is on the banks of the Ganga, whose life is Madan Mohan, who always desires to get the association of rasik bhaktas, who is very expert in delivering the fallen souls, who is compassionate to the gross materialists and who very quickly forgives his devoted followers, may that Sri Krsna Caran accept me, by bestowing on me the nectar of his lotus feet."
The highly qualified son of Sriyuta KrsnaCaran Cakrabarti was Sri RadhaRaman Cakrabarti. He was very well versed in knowledge of the scriptures, a great devotee and of an extremely liberal nature. While residing at Saidabad he lectured from the Srimad Bhagavatam and other devotional scriptures for the benefit of his qualified disciples. When his father retired to Brindaban in his old age, RadhaRaman was then entrusted with the worship of Sri MadanMohan.
While studying Srimad Bhagavatam from him, Srila Biswanath Cakrabarti Thakur became charmed with his wonderful qualities and thus accepted shelter at his feet. He has offered his prayers to his guru in Sri Gurucaran Smaranastakam contained within Stavamrta Lahari. He was fourth in the line of disciplic succession coming from Srila Narottam das Thakur. Sri Cakrabarti Thakur resided with his guru for many years and composed many books during that time.

Study and Preaching of the Sastras
While studying the Srimad Bhagavatam and other Bhakti sastras, Biswanath realized the temporality of family life and so, following the vow of brahmacarja, took up residence in gurukul and began to preach from and write commentaries on the bhakti sastras.
In those days the culture of Sanskrit was on the decline in Gaurdesh and therefore the common class of Baisnabs were not capable of discussing the conclusions put forth by the Gosvamis in their transcendental literatures. Fortunately enough, the crown jewel of the Gauriya bhaktas, Srila Krsna das Kabiraj Gosvami, had compiled the essence of all these conclusions within his Sri Caitanya Caritamrta. The supremely merciful Sri Narottam Thakur Mahasoy had also clearly delineated the path of sadhan bhakti through his prayers (Prarthana) and also Prembhakti candrika, both composed in Bengali. In order that Sri Caitanya Caritamrta and Prembhakti candrika not be spoiled by improper conclusions (apasiddhanta), Biswanath Cakrabarti compiled commentaries on both these transcendental literatures.
For those who are very eager to engage in the bhajan of Sri Hari, but who have no proper knowledge of Sanskrit grammar, Biswanath composed in very simple Sanskrit language, three dissertations on three of the Gosvamis books, Bhakti Rasamrta Sindhu, Ujjval Nilamani and Laghu Bhagavatamrta. These are entitled, Bhakti Rasamrta Sindhu Bindu, Ujjval Nilamani Kiran and Bhagavatamrta Kanaika. Successively he began to compose commentaries on BhagavadGita (Sarartha Varsini), Ujjval Nilamani (Ananda Candrika), Vidagdha Madhava, Lalita Madhava, Gopal Tapani and Alankara Kaustubha (Subodhini). Most of these commentaries were written during his residence at Saidabad, since the        (signature) is given in these books as Saidabad nibasi, Sri Biswanath Sarmmana.
His studies of grammar, poetry and rhetoric were completed while he still lived at Nadiya. 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 finally renounced family life and came to live at Sri Brndaban. His family members tried to bring him back but were unsuccessful. 

Arrival in Brindaban
Hereafter Srila Cakrabarti Mahasoy came to Brindaban where he took up residence at various different places. Requested by the members of his own sampraday he at this time began a commentary on the Srimad Bhagavatam entitled, Sararthadarsini. It is mentioned at the end of his commentary on the third canto that he was living on the banks of the Jamuna at that time. Sarartha darsini was completed in the year 1626 Sakabda.

Before Biswanath came to Brindaban the previous opulence and beauty of Sri Brindaban Dham had already begun to conceal itself. With the disappearance of the Gosvamis, the glory, loveliness and grace of Krsna's transcendental abode gradually began to recede away from the vision of the people of this world. The congregation of disciples of Srila Jiva Gosvami had by now already left this world. Even the Lord Sri Krsna Himself, in His various manifestations as the arca murti, had left Brindaban under the pretext of being intimidated by the Moghul warriors.
In approximately the year 1592 Sakabda, Aurangajeb marched with his troops into Mathura. At that time the beautiful temple of Sri Keshabdeb, built by Maharaja Birsimhadeb at great expense, was totally demolished.
Having been forewarned, the pujaris had already hidden or moved the Deities of Brindaban, Gokul, Mahaban, Mathura, etc. Leaving Brindaban in darkness Sri Gopinath, MadanMohan, Gobinda, RadhaBinod and RadhaDamodar all went away. ?Sri Keshabji of Mathura was brought to Nathdwar in Udoypur??
At the foot of the desire trees, seated on a royal simhasan within a jewelled room, that place where Sri Gobindaji manifested his uncommon beauty, His unprecedentally beautiful temple, was now plundered and broken. Eventually Sri Gobindadeb, Sri Gopinath, Sri MadanMohan, Sri RadhaDamodar, Sri RadhaBinod and Sri RadhaMadhab all came to Jaipur where They took shelter of Raja Sri Ramsimha, the eldest son of Raja Sri Jaisimha. The Bengali pujaris had also accompanied Them there, hoping to be able to continue to engage in Their transcendental Lordships service. Sri Brindadebi remained in Kammaban as she was averse to leave Sri Braja Dham.
Biswanath Cakrabarti appeared during very troubled times within the Baisnab community. In Bengal there were two heretical movements going on at the same time. One was started by Adwaita's son Balaram and the other by a disciple of Srinibas Acarja, named Rup Kabiraj. This Rup Kabiraj was expelled from the Gauriya community by Hemalata Thakurani, the daughter of Srinibas Acarja 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 Rup Kabiraj who only wear one strand of neck beads. They are known as the Atibari community. 
The dignity of the Gauriya Baisnabs in Brindaban had gradually been reduced to a mortified state. Seeing the sorry plight that Brindaban had been reduced to, Biswanath resolved what he had to do. The hidden majesty of Brindaban had to again be brought to light. At this time the very gifted Srila Baladeb Biddabhusan Mahasoy, came to Brindaban to assist Cakrabarti Mahasoy in his mission. 
[NOTE: Baladeb Biddabhusan was initiated in the line of Shyämananda Prabhu. Sri Rasik Murari was the disciple of Shyämananda. Rasik Murari had a son named Sri Radhananda, and the son of Radhananda was Sri Nayanananda, the initiated disciple of Rasik Murari. The disciple of Nayanananda was Sri RadhaDamodarDeb, the author of Vedanta Syamantak. Baladeb Biddabhusan was the initiated disciple of this RadhaDamodar Deb.]

Baladeb Biddabhusan was a very learned scholar. Under the tutelage of Cakrabarti Mahasoy he very easily attained a high degree of proficiency in his understanding of the devotional scriptures (bhakti sästra). With the help of Baladeb, Biswanath Cakrabarti again began to preach throughout Braja Mandal, the philosophy expounded in the literatures of the Gosvamis. Thus various groups of students found their way here to enrich their lives with this rare commodity. 

In Brindaban the devotees were suffering from the loss of Sri Jiva Gosvami and on top of that Aurangajeb had begun his campaign of demolishing temples and harassing the Baisnab community as a whole. Biswanath most probably came to Brindaban just after the temples were attacked in the 1670's.
Biswanath Cakrabarti Thakur and Baladeb Biddabhusan have been called the second Rupa and Jiva Gosvamis.
Biswanath returned to Gaurdesh once, since he also had many disciples there. The father of Narahari Cakrabarti, who is the author of Bhakti Ratnakar  and Narottam Bilas, was a disciple of Cakrabarti Mahasoy from Reyapur, within the district of Murshidabad. 
Very soon he returned to Sri Brindaban Dham however, where he took up residence on the banks of Sri RadhaKund. At this time one very extraordinary pastime took place which he has mentioned in his Mantrartha Dipika. 
While deliberating on the meaning of the Kam gayatri he came across a passage in Sri Caitanya Caritamrta which explains that the mantra is arrayed in twenty-four and a-half syllables. However he couldn't understand how it was possible for there to be a half syllable. Though he searched throughout books on grammar, tantra, drama, rhetoric and some Puranic texts as well, he could find nowhere any mention of the existence of a half syllable. 
Rather, in all of the various reference books he found only one consistent number mentioned, as the total number of vowels and consonants, namely fifty. This was also confirmed in Srila Jiva Gosvami's HariNamamrtavyakaron
A meditation on the Divine Mother contained mantras for applying nyasa but there was no mention of a half syllable. In fact, in the Naradiya Purana, in the stotra containing one thousand names of Sri Radhika, he found one description of Brindabaneswari Radha as She Who is the embodiment of the fifty syllables in the alphabet. Then he had no recourse but to think, "Could Kabiraj Gosvami have made a mistake? But there is very little possibility of that happening also." Only if khanda ta is taken as a half syllable can we extricate Kabiraj Gosvami from the fault of contradicting the other sastras.
In one very beaufiful song written by Srila Krsna das Kabiraj Gosvami he has compared Sri Krsna's face, and the nails on His hands and feet with so many moons. "His face itself is one full moon, His two cheeks are another two moons, the dot of candan on His forehead is a full moon, and His forehead is the moon on the astami day."
In this instance the moon on the astami day can be taken as a half moon. In the same way khanda ta could perhaps be taken as a half syllable but that would then mean that there were no longer a full fifty letters in the alphabet but only forty-nine.
If the syllable itself is not perceivable and the presiding Deity of that syllable will also not make his (or her) presence known, then there is nothing left for me to do but give up this life of mine that has become so miserable. 
With this in mind he came to the banks of RadhaKund with his heart deeply afflicted and prostrated himself there. While contemplating the fate of his actions he became a little drowsy after the second prahar of the night had passed. In that condition he saw that Sri Brishabhanunandini had come before him saying, "He Biswanath! He Hariballabha! Please get up. Whatever Krsna das Kabiraj has written is full in truth. Due to having received My favour, he is my confidante and fully aware of all the moods of my heart. [If this subject matter is known to anyone then can there possibly remain anything left unknown to them?] So you have no reason to doubt anything he says. Kam gayatri is the mantra with which Myself and My PranBallabha are worshipped. By this mantra We become revealed to Our devotees. Without My favour no one is able to know Us. 
In the book Var“ägamabhä‘vat you will find the description of the half syllable and it is from here only that Krsna das Kabiraj collected this proof. For the benefit of all you should note down this evidence."
Having received this instruction from Brsabhanunandini Sri Radhika Herself, Biswanath regained external consciousness and getting up he lamented loudly, "Ha Radhe! Radhe!"
Remembering Her specific words he consoled himself and deliberated how he might carry out Her instructions properly. While consulting the sästra he found this explanation, "Because y is followed by b????, it is considered half. All the other syllables are full moons."
Through the mercy of Sri Radhika, Biswanath had come to know the meaning of these verses of Kabiraj Gosvam,i but, more than that he had met his most worshipful Deity face to face. Now he felt included within the numbers of Her eternal associates. Thus he entered into those eternal pastimes through the medium of his spiritual body (siddha deha).
At this time he established a Deity of Sri Gokulananda there on the banks of RadhaKund. While directly perceiving the sweetness of the eternal Brindaban pastimes he now began his commentary on Srila Kabikarnapur Gosvami's Ananda Vrndavana Campu, entitled Sukhavarttani. 
From this point Baladeb Biddabhusan now took up the primary responsibility for instructing the students while Sri Biswanath passed most of the time internally absorbed in rendering service to the Divine Couple. 

Establishing the Gauriya Vasinava Sampradaya
In Brindaban, after the disappearance of the Gosvamis and a gradual diminishing of people's remembrance of their authoritative position, there arose some difference of opinion regarding the alternate positions of svakiya and parakiya bhab. Though Biswanath was present in Brindaban to tide over the disagreements, in the western districts (Jaipur, Rajasthan) it still remained as quite a controversy. He composed at this time RagVartma Candrika and Gopipremamrta to refute the mistaken conclusions of the supporters of svakiyabad. owever, the dispute remained unsettled.
The party of opposing Baisnabs convinced the Raja of Ambor (Jaipur) Jay Simha II, in the year Saka 1640, that the worship of Srimati Radharani alongside of Sri Gobinda was not according to sästra since Sri Radhika's name was not to be found in either the Bisnu Purana or the Bhagavatam! Having no other recourse the King moved Srimati Radhika's Murti to another room and made a separate arrangement for Her worship there. The elderly Baisnabs of Brindaban all took shelter of Sri Biswanath in order that this situation might be redressed properly. 
By the order of Biswanath, Baladeb Biddabhusan proceeded to Jaipur where he defeated the supporters of this svakiyabad and thus established the worship of The Divine Couple, Sri Sri RadhaGobinda, as being perfectly bonafide.
Then at Golta Mandir, the seat of the Ramanandi Baisnabs, the Gauriya Baisnabs again came under attack. They were challenged that since they had no commentary on the Bedanta Sutras they could not be accepted as a bonafide sampraday, and therefore they, (the Bengali pujaris), had no right to engage directly in the worship of Sri Gobinda.
Again Baladeb accepted the challenge and produced the commentary on Bedanta Sutra in only a matter of days, which he entitled Sri Govinda Bhasya (the dictation of Sri Gobinda).

Sri Cakrabarti Thakur took up residence with Sri Mukunda das, who lived in Krsna das Kabiraj Gosvami's bhajan kutir at Radhakunda. There he very intently studied the books and letters of the Gosvamis and composed many commentaries on their writings. He used to worship a Deity named Gokulananda. Another name of Biswanatha Cakrabarti Thakur was Sri Hariballabha das. 

In 1641 Sake (1719 Chris.) Mohammed Shah ascended the throne of Dilli (Delhi). He appointed the powerful and diplomatic Jay Simha II as his commanding general. Mohammed Shah was very intelligent and thus appointed Jay Simha as the governor of the province of Mathura in the year 1721.
After the victory of Baladeb at Golta, the Maharaj became very subservient to he and Biswanath Cakrabarti, aware as he was of their profound scholasticism and realization of transcendental mellows.
However, when requested by them to bring the original Deities of Brindaban, Sri Gobindaji, Sri MadanMohan, Sri Gopinath, Sri RadhaDamodar and Sri RadhaBinod back to Brindaban, he counseled them against this. The Muslims had caused a lot of trouble in the past and there was no guarantee that they would do nothing in the future, as long as they retained control of the throne. The Maharaja suggested that representative Deities of the original Deities be installed there in Brindaban.
Sri Cakrabartipad and Sri Biddabhusan gave their consent.
During the seven or so years that Maharaj Jay Simha remained the governor of Mathura Mandal, three new temples were built for Sri Gobinda, Sri MadanMohan, and Sri Gopinathji, and Their murtis installed therein. This has all been mentioned in the book BhaktaKalpadrum (Hindi).
In the early 1800's Nanda Kumar Basu Mahasoy, of Baru gram (24 Parganas), contributed towards the construction of the present temples as we see them today. The present Deity of Sri Gobindadeb is said to have been installed in the year 1911, in the month of Boisakh. 

The veritable Form of ecstasy permeated by transcendental mellows, Sri Krsna Caitanya Mahaprabhu, had given a Gobardhan Sila to Sri Raghunath Das Gosvami to worship. After his disappearance the worship was entrused to Krsna das Kabiraj Gosvami and after him, to Sri Mukunda das. Thereafter the worship came to Sri Krsnapriya Thakurani, the daughter of Bisnupriya (who was the daughter of Ganga Narayan Cakrabarti, the disciple of Narottam Thakur). In her old age she attained great satisfaction in seeing Sri Cakrabartipada worship this sila in her presence, and so she left Him in his care after her departure. This Gobardhan Sila is still being worshipped in Brindaban alongside the Deity of Gokulananda established by Sri Biswanath Cakrabarti. 

When composing songs, Sri Cakrabartipad would include his signature as HariBallabha das. Similarly, the author of BhaktiRatnakar, Narahari Cakrabarti, has signed his songs with the name Ghanasyama das.
from the Bengali/ Mahamahopadhyay Srila Biswanath Cakrabarti Thakur
{compiled by Sri Satyendranath Basu}
If anybody could be compared with Rupa Gosvami a a writer on Rasa, it is only Biswanath Cakrabarti who comes to mind. He was a poet by nature. He possessed a very high standard of poetical genius, great intellectual gifts and an equally strong bent towards the analysis of Bhaktirasa. His voluminous writings are remarkable for his clarity of thought and simplicity of style. His commentaries on Rupa Gosvami's writings make them simplified by his quick understanding and assimilation. He has discussed Bhakti in all of its facets with masterly skill and lucidity. His literary productivity was very extensive and his works are scattered all over the country which makes things more difficult. The following is at least a partial list of some of his compositions. 
SriKrsnabhavanamrtamahakavya, Swapnavilasamrtakavya, Madhuryakadambini, Aiswaryakadambini, Camatkaracandrika, Sri Gaurangalilamrta, Ksandagitacintamani, Ragavartmacandrika, Gopipremamrta, Premsamput, Smaranamangala, Sadhyasadhankaumudi, Mantrarthadipika, Gauragoncandrika, SankalpaKalpadrumah, Baisnabbhagavatamrta, Vrajariticintamani, Radhikadhyanamrta, Rupacintamani, Suratakathamrta, Stavamrtalahari, 
BhaktiRasamrtaSindhuBhaktiSarPradarsini, GopaltapaniBhaktaharsini, DankeliKaumadiMahati, BhaktiRasamrtaSindhuBindu, UjjvalKiran, BhagavatamrtaKanika, GaurganaswarupTattvaCandrika, 
SrimadBhagavatasararthadarsini tika, SrimadBhagavadgitasararthavarsini tika, Alankarakaustubhasubodhini tika, AnandaBrindabancampusukhavartani tika, Vidagdhamadhavanataker tika, Ujjvalanilamanianandacandrika tika,
SriCaitanyacandramrta tika, BrahmaSamhita tika, PremBhaktiCandrika tika, Anandacandrika (Sri Ujjvalnilamanir tika), Caitanya Caritamrta tika, Lalitamadhaver tika. 

His disappearance is on the Basantpancami, in the month of Magh. 

Srila Baladeb Biddabhusan
Sréla Baladeb 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. He never mentioned his birth place or anything about his family background however 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 Sré Madhvacarja. 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 Sré Rasikananda Deb, Sré RadhaDamodara Deb by name, with whom he discussed philosophy. Sré RadhaDamodara Deb explained the conclusions of Gauriya Baisnab philosophy as expounded by Sré Gaursundara and requested him to consider the unlimited mercy of Sré Caitanya Mahaprabhu. These talks penetrated his heart and awakened divine love within. After a few days he was initiated with RadhaKrsna mantra and began to study the Satsandarbha of Sré Jiva Gosvami. 

In a very short time he became very expert in Gauriya Baisnab philosophy. With the permission and blessings of his guru he moved to Sré Brindaban Dhama to further study these teachings under Sré Biswanatha Cakravartti Thakur. Sré Biswanatha Cakravartti Thakur was extremely pleased to see the humble and gentle nature as well as the renunciation and profound mastery of the Vedas that characterized Baladeb. He carefully instructed him in acintyabhedabhedatattva. Baladeb fully accepted the Gauriya Baisnab philosophy and began to preach it with great vigour. 

Around this time the members of the Sré sampradaya began to raise some arguments in the court of the king at Jaipur. They complained that since the Gauriya Baisnabs had no commentary on the Vedantasutra they were not qualified to worship the Deity and therefore the worship should be turned over to the Sré sampradaya. They also objected to the worship of Srémati Radharani along with Sré Sré GobindaGopinatha as not being authorised anywhere in the sastras. 

The king at that time (Raja Jay Simha II), was however initiated within the Gauriya sampradaya. Therefore he quietly sent word to Brindaban, informing the devotees there of what had happened. Nevertheless, it is rumoured that at that point the king was obliged to remove Radharani from the Deity room and as well suspend the (Bengali) Gauriya Baisnab pujaris from partaking in the Deity worship. At that time Sréla Viswanath Cakravarttipada was very aged, so it was not possible for him to make the journey to Jaipur. In his place he sent his students, Sré Baladeb and Sré Krsnadeb, who were fully conversant with the sastras and thus able to competently face the challenge. 

In a great assembly Sré Baladeb posed such forceful arguments to the followers of the Ramanandi Sect that they could not reply to him. He further explained to them, "The originator of the Gauriya Baisnab sampradaya, Sré Caitanya Mahaprabhu, has accepted Srémad Bhagavatam as the natural commentary on the Vedantasutra, as composed by Sréla Vyasadeb Himself. This is proven in the Satsandarbha." The scholars in the assembly however refused to accept anything other than a direct commentary on the sutra. Having no other recourse, Baladeb promised to present them one within 18 days. Feeling very aggrieved, Sré Baladeb came to Sré Govindaji's mandira and after offering his prostrated obeisances informed Sré Gobinda of everything that had happened. That night the Lord appeared to him in a dream and instructed him to write a commentary on the Vedantasutra. "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, Baladeb 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 Sré Gobinda Bhasya.
Vidya rupam bhusanam me pradaya kyatim nitye tena yo mamudarah |
Sré Gobinda svapna nirdista bhaso Radha bandhubandhurangah sa jiyat ||
"May He Who was so mercifully and munificently kind towards me, and bestowed his favour by ordering me in a dream to write down the commentary of His own composition, 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 Srémati Radharani, Who holds Him dearer than Her own life, be glorified. May that Sré Gobinda be glorified." 

Bringing the commentary with him, Sré Baladeb again came to the assembly of the Ramanandi scholars. After reading the commentary they were simply speechless. The victory of the Gauriya 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 Sré Baladeb the title `Vidyabhusana'. 

This assembly took place in the year 1628 Sakabda, at Golta near the present city of Jaipur. Baladeb Vidyabhusana installed the Deity of Vijay Gopal there at Golta Mandir, but the whereabouts of this Deity is at present not known. From this day the Maharaja of Jaipur announced that Sré Gobinda'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 Sré Baladeb Vidyabhusana. However, he declined their request by stating that amongst the four authorized sampradayas, the Sré sampradaya was highly respectable and the foremost adherent of dasyabhakti (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 Brindaban, Sré Baladeb presented the certificate of victory to Sréla Biswanatha Cakravartti Thakur and narrated all of the events that had transpired. All of the devotees were in great ecstasy to receive this news and Cakravarttipada bestowed his full blessings on Sré Baladeb. At this time, Sré Baladeb Vidyabhusana began to write a commentary on Sréla Jiva Gosvami's Satsandarbha. 

Their most beautiful Lordships, Sré VijoyGobinda, residing at Gokulananda Mandir in Brindaban, are reputed to have been personally worshipped by Baladeb Vidyabhusana. According to the opinion of some devotees, the Deities of Syamananda Prabhu, Sré Sré RadhaShyamasundor, were also installed by Sré Baladeb Vidyabhusana. 

After Sré Biswanatha Cakravartti Thakur finished his pastimes in this world, Sré Baladeb Vidyabhusana became the next acarja of the Gauriya Baisnab sampradaya. At the end of Vedantasyamantaka, Sré Baladeb Vidyabhusana acknowledges his spiritual master thus: "I have been sent here to Brindaban by one brahmana guru, Sré RadhaDamodar Deb, to present a composition named Vedantasyamantaka, composed by his mercy for the pleasure of Srémati Radharani." Sréla Baladeb Vidyabhusana became known later as Sré Ekanti Gobinda da. He had two well known disciples: Sré Uddhar das and Sré Nandan Misra. 

He is the compiler of the following books: Bhasyapithaka, Samsayasatini, Sré Govindabhasya, Siddhantaratnam, Sahityakaumudi Vedantasyamantaka, Prameyaratnavali, Siddhantadarpana, Kavyakaustubha, Vyakaranakaumudi, Padakaustubha, Isadi upanisad bhasya, Gitabhusanabhasya, Sré Bisnunamasahasrabhasya, Sanksepabhagavatamrtatippanisarangarangada, Stavamalavibhusanabhasya, Krsnanandini, Baisnabnandini, Chandah Kaustubha, Sré Gopal Tapani, Sré BhagavadGita Bhasya, Aisvarya kadambini, Govindabhasyasuksmatika, Siddhantaratnatika, Stavamalatika, Krsnabhavanamrtatika, Gopala Campu tika, Tattvasandarbhatika, Natakacandrikatika, Candralokatika, Sahityakaumuditika, Sat Sandarbha tika, LaghuBhagavatamrta tika, SyamanandaSatak tika, SrémadBhagavatatika.

.Begin Table C.
Invocation	iii
PREFACE	v
INTRODUCTION	vi
Note on Pronunciation of Bengali Words and use of Diacritics	viii
SRI MADHABENDRA PURI	1
SRI ADWAITA ACARJA	4
SRI SRI PUNDARIK BIDDANIDHI BILAS	82
SRI GADADHAR PANDIT GOSWAMI	93
SRILA SRIBAS PANDIT	103
SRI MURARI GUPTA THAKUR	144
SRI CANDRASEKHAR ACARJARATNA	148
SRI JAGADISH PANDIT	164
SRI SIVANANDA SEN	166
SRI SRI BASUDEB & MUKUNDA DATTA THAKUR CARIT	169
SRI BAKRESHWAR PANDIT	175
SRI RAGHAB PANDIT	177
SRI NANDAN ACARJA	179
SRI GADADHAR DAS THAKUR	185
SRI KHOLABECA SRIDHAR THAKUR	188
SRI ABHIRAM GOPAL THAKUR	196
SRI SUNDORANANDA THAKUR	204
SRI UDDHARAN DATTA THAKUR	205
SRI PURUSOTTAM THAKUR	207
SRI MAHESH PANDIT	208
SRI PARAMESVARI DAS THAKUR	209
SRI KAMALAKAR PIPLAI	211
SRI DHANANJOY PANDIT	213
SRI KALIYA KRSNA DAS THAKUR	214
SRI SARANGA MURARI THAKUR	215
SRI NARAHARI SARKAR THAKUR	217
SRI SITA THAKURANI	220
SRI LAKKIPRIYA	223
SRI BISNUPRIYA DEBI	228
SRI ISAN THAKUR	234
SRI BAMSIBADANANANDA THAKUR	235
SRI ACYUTANANDA	237
SRI RAGHUNANDAN THAKUR	241
SRI BIRACANDRA PRABHU	243
SRIMATI JAHNAVA MATA	245
SRI GANGAMATA GOSWAMINI	248
SRI BHAGAVAT ACARJA	253
SRI DEBANANDA PANDIT	255
SRI JAGAI AND MADHAI	258
SRI LOKANATH GOSWAMI	261
SRI BHUGARBHA GOSWAMI	264
SRI SANATAN GOSWAMI	265
SRILA RUPA GOSVAMI	273
SRI GOPAL BHATTA GOSWAMI	277
SRI RAGHUNATH DAS GOSWAMI	281
SRI RAGHUNATH BHATTA GOSWAMI	284
SRILA JIVA GOSVAMI	287
SRI MADHU PANDIT	291
SRI KASISVAR PANDIT GOSVAMI	293
SRI BHAGAVAN ACARJA	294
SRI SWARUP DAMODAR GOSWAMI	295
SRI RAMANANDA RAY	298
SRI SARBABHAUMA BHATTACARJA	300
MAHARAJA SRI PRATAPARUDRA DEB	306
SRI PARAMANANDA PURI	309
SRI SIKHI MAHITI	311
SRI GOPAL GURU GOSVAMI	312
SRI KRSNA DAS KABIRAJ GOSVAMI	314
KABI KARNAPUR GOSVAMI / SRI PARAMANANDA SEN	315
SRILA BRINDABAN DAS THAKUR	317
SRI LOCAN DAS THAKUR	318
SRI RAMCANDRA KABIRAJ	320
SRI GOBINDA KABIRAJ	324
SRI NAYANANANDA THAKUR	327
SRI RAMACANDRA GOSWAMI (RAMAI GOSAI)	329
SRI SHYAMANANDA PRABHU	330
SRI RASIKANANDA DEB GOSVAMI	337
SRILA BISWANATH CAKRABARTI THAKUR	340
SRILA BALADEB BIDDABHUSAN	347
.End Table C.

					List of Srépats
Agradwip   .......................................Gobinda Ghosh Thakur
Tamluk     .......................................Vasudeb Ghosh Thakur

 {khunti- this is a symbol carried on a staff preceding the kirtana party. Supposedly its history dates from the time when the Kazi gave his promise that no one would ever disturb the sankirtan parties again. As this was an emblem of the Kazi, its presence in front of the sankirtan party indicated that the party was sanctioned by the Kazi. Thus no one should disturb them. Today it is decorated with eyes, tilak, flower garlands and cloths, and worshipped as a manifestation of Mahaprabhu Himself.}
 [This is a process whereby the presence of a sacred divinity is invoked and established within a water pot through the performance of puja.]
 Sambidananda das / The History and Literature of the Gauriya Baisnabs and Their Relation to Other Medieval Baisnab Schools 1935)
 In Orissan the final a is always pronounced.
 {Footnote: In those days books were hand copied onto dried leaves, usually those of the Palm tree.}