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SRI VAKRESVARA PANDITA
Sri Bakreshwar Pandit  was present with  Sriman Mahaprabhu during  His pastimes in Navadwipa  and after his  accep tance of Sannyasa  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 Bakreswar Pandit took birth in the village of Guptipara near  Triveni.  He was an especially proficient  dancer and kirtaniya and could  dance continously for 72 hours.
When  Sri  Caitanya Mahaprabhu  began His  pastimes of  congregational chanting  of  the  Holy  Name  of  Sri Hari in Navadwip, Sri Bakreswar Pandit was an important singer and dancer in that assembly. It was  by His  mercy  that  Devananda  Pandit  was  delivered  from the wrath of Mahaprabhu.  He  was  also  present  during  the  Lord’s  journey   to Ramakeli. Devananda  Pandit was,  at one  time, known  as the foremost lecturer  on  the  Bhagavat.  One  day  Srivas Pandit went to hear his discourse,  and  being   moved  in  ecstatic   love  by  hearing   the Bhagavatam, he began to cry.
A few of the ignorant students of Devananda Pandit, thinking that this was creating a  disturbance, removed Srivas  Pandit from the  assembly and left him outside.  Though this was done  in front of Devananda  he didn’t  restrain  his  students  from  this  act  of  disregard to the devotee  -  Bhagavat.  There  are  two  types  of  Bhagavat - the book bhagavat and the devotee  bhagavat. For this reason,  Devananda Pandit became implicated in an offense to a great devotee (maha-bhagavat).
When Sri Caitanya Mahaprabhu came to hear how his dear devotee, Srivas Pandit, had  been disrespected,  he gave  many instructions concerning the Bhagavat. He told that those who read the book Bhagavat but  don’t offer respects to the  devotee-Bhagavat, are simply offenders,  though they may  read the  Bhagavat for  eons, still  they will  never attain love of  Godhead. The  devotee bhagavata  and the  book bhagavata  are non-different.  In  order  to  understand  the  book bhagavat one must first  sincerely  serve  the  devotee-bhagavata.  Therefore Mahaprabhu neglected Devananda and didn’t bestow His mercy on him.
One evening Bakreswar Pandit came  to perform dancing and chanting  of the Holy Name at the house of one devotee from Kulia, across the  bank of  the  Ganga  from  Nadia.  Receiving this auspicious news Devananda proceeded there,  and upon  seeing the  appearance of  the symtoms  of divine love in the person  of Sri Bakreswar Pandit he  became charmed.  Gradually a great crowd gathered at that place, and Devananda  Pandit, taking a  cane in  his hand,  kept the  crowd in  order so  as not  to obstruct the ecstatic  dancing of Sri  Bakreswar Pandit. In  this way, Bakreswar  Pandit  performed  chanting,  and  dancing for two praharas (six hours), on into the night.
When he  finished dancing  and sat  down, Devananda  came and  offered dandavats  at  the  lotus  feet  of  Sri  Bakreswar Pandit, who became pleased  with  this  service  and  blessed  Devananda  with the words:
“Krsna-bhakti hauk”  - “May  you attain  devotion to  Sri Lord Krsna.” From that day devotion was awakened  in the heart of Devananda by  the mercy of Bakreswar Pandit.
Thereafter when Mahaprabhu came to Nadia to have darsan of his  mother and mother Ganges, he bestowed His mercy on Devananda at Kulia.
“Because you have  served Bakreswar I  have noticed you.  Bakreswar 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 Bakreswar  also  dances.  Wherever  one  can  get  the  association of Bakreswar, that place is  the sum total of  all Holy places and  is as good as Sri Vaikuntha.”
Bakreswar  Pandit’s  disciple  was  Gopal  Guru Goswami and Gopal Guru Goswami’s disciple was Sri  Dhyancananda 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, Tungavidya, is presently  renowned in the  world as Bakreswar  Pandit.  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.
While Bakreswar  danced, Mahaprabhu  Himself would  sing and Bakreswar would catch hold of His lotus feet, saying; “O moon-faced one, give me 10,000 gandharvas, and  let them sing  while I dance.  Then I will  be happy.”  Mahaprabhu  answered,  “You  are  one  of  my wings. If I had another (like you) I could fly in the sky.” [C. C. Adi 10.17].
Bakreswar Pandit’s worshippable deity is Sri Sri Radha-kanta, whom  he worshipped in Kasi Misra’s house, which was also the residence of  Sri Caitanya  Mahaprabhu  (Gambhira).  These   deities  are  still   being worshipped there to this day.
SRI SWARUP DAMODAR GOSWAMI 

Sri  Swarup  Damodar  is  the   eternal  associate  of  Sri   Caitanya Mahaprabhu.   His  previous  name  was  Sri  Purusottam  acarya and he resided at Navadwip. 
He was always  present with Mahaprabhu.  When Sri Caitanya  Mahaprabhu exhibited His pastimes of  accepting sannyasa, Swarup Damodara  became like a madman  and, journeying to  Baranasi he also  accepted sannyasa from one sannyasi named  Caitanyananda. His sannyasa guru  ordered him that, “You  should yourself  study the  Vedanta and  also teach  it to others.”  Sri  Purusottama  acarya  didn’t  accept  the  garments   of sannyasa, but simply gave up his sikha and brahmana thread.  Therefore his name became Swarup (a  brahmacari name). Thereafter, by the  order of his guru, he came to Sri Nilacal, where he again met Mahaprabhu. 
Then one day, Swarup Damodar, who was very intimate with  Maha¡prabhu, and an ocean of the mellows  of devotion, came to Sri Jagannath  Puri.  His previous name  was Purusottam acarya  and he resided  at Navadwip, at the lotus feet of  Mahaprabhu. Seeing that Mahaprabhu had  accepted sannyasa,  he  became  like  a  madman  and  also accepted sannyasa at Varanasi. [C. C. Mad. 10.102]. 
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  complete ly   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 scriptures, then hearing  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 then it could be presented to Mahaprabhu. 
Usually he would recite Sri Gita Govinda, and the writings of Candidas and Vidyapati,  for the  transcendental happi ness  of Mahaprabhu.  In music and singing  he was lika  a Gandhar va and  in knowledge of  the sastras he was like Brhaspati. There was no one to compare with him in talent and  intelligence. He  was extremely  dear to  Sri Advaita  and Nityananda Prabhu and  was the life  and soul of  devotees like Srivas 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 disputa tion over the intricacies of scriptural  statements ceases; that which causes the  spirit to become extremely agitated  in ecstatic love,  by a  shower of  grace and  beauty; may that extremely expansive and auspicious mercy by its sweetness and dignity shine  its rays upon me.” (Sri Caitanya Candrodoy Natak.) 
Seeing  that  Swarup  Damodar  was  offering  his  dandavats  to  Him, Mahaprabhu picked him up and as He  embraced him he said, “I saw in  a dream  this  morning  that  you  had  come.  Just as a blind man finds unlimited happiness  by regaining  his eyesight,  so I  am feeling  by regaining your association.” 
Swarup Damodar replied: “Prabhu, please forgive me. By leaving You and running off to Baranasi, I made  a great mistake. I don’t have  even a hint of attachment to  your lotus feet, and  I have actually become  a great sinner by leaving you and going to a distant country.  I gave up your associa tion,  but You  didn’t give  me up.  Binding the  rope of mercy around my neck You brought me again to  Your lotus feet.” [C. C.  Mad 10] 
Hearing  these  words  of  Swarup  Damodar,  spoken  in such humility, Mahaprabhu again embraced  him and said:  “Krsna is very  kind. He has very mercifully brought us together again.”
Mahaprabhu  kept  Swarup  Damodar  close  to  Him. Whenever Mahaprabhu became  immersed  in  a  particular  ecstatic  emotion, Swarup Damodar would perform  a kirtan  in that  particular mood.  During this period Sri Ray Ramananda  also arrived from  Vidyanagar in South  India. Thus the two of  them, Swarup Damodar  and Ramananda Ray  would enhance the ecstatic moods of Mahaprabhu  by singing different songs  and reciting various poetic verses. During the day, Mahaprabhu would engage in  his pastimes of sankirtan with His  devotees, and at night He  would taste the  mellows  of  the  ecstatic  love  of  Sri  Sri Radha-Krsna in the company of these  two. As Lalita  and Visakha were  very intimate with Srimati Radharani,  Ray Ramananda  and Swarup  Damodar were  similarly intimate with Caitanya Mahaprabhu. 
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  Svarga  Dwar.  Mahaprabhu  entrusted  him to look after and instruct Raghunath Das Goswami. 
Swarup Damodar  Goswami disappeared  on the  second day  of the bright fortnight in the month of Asar. 
SRI SIVANANDA SEN
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 sevice of  Sri Hari, the  guru  and  the  Vaisnavas.  Sivananda  Sen  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 Rama 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 Kumar hatta, which is presently  known as Halisahir. The location of  his worshipable Deities, Sri Sri  Gour-gopal  is  unknown  at  present.  However,  the  Deities worshipped by Srinath  Pandit,  the  guru  of  Kavi  Karnapur, are still residing at Kalyani. This is the temple of  Kesto Ray, and is located a  few miles from Caitanya Doha.
In his Gaur-ganoddesa-dipika, the son of Sivananda, Sri Kavi  Karnapur has written that the gopi in  Brindavan by the name Bira, who  was the messenger of Srimati  Radharani, is presently  known as Sri  Sivananda Sen.
The devotees would  depart for Puri  one month before  the Ratha-yatra festival and travelling by foot, they would arrive one month later.
One day, the devotees set out  on their trip, as it was  an auspicious day to begin  a journey. At  first they came  to Sri Advaita  Acarya’s house in  Santipur. After  conducting a  festival there  for one  day, Advaita prabhu,  his wife  and son  accompanied the  party to  Mayapur where they would have the darsan 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  Advaita Acarya  and his wife Sita Thakurani. Then, while remembering her son, she began to cry.  Advaita Acarya 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  Acaryaratna,  Pundarika Vidyanidhi, Srivas Pandit, along with his  brothers and their  wives, Vasudeva, Govinda,  Madhava Ghosh, Murari Gupta Ojha, Sri Raghava Pandit, Sri Khandavasi Narahari, Sri Gunaraja 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  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 would hold 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  arrangements 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 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 dandavats. Nityananda, still in 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 Gaudiya Vaisnava  to arrange prasadam and a place to stay  for the devotees. Then he went  to bring Nityananda Prabhu there.
Nityananda  Prabhu  accepted  prasadam  with  the devotees after which Sivananda came,  and offering  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 offense. But such  is your tenderness that under the pretense 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 and sense gratification.”
Hearing these words of Sivananda, Nityananda Prabhu became very  happy and he rose up and very lovingly embraced him. [C. C. Ant. 12.31]
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”. Then Mahaprabhu asked Sivananda: “What  kind of  name is  this?” Sivananda:  “As I  received inspiration in my heart, so I have chosen this name.”
One 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. Thus 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, 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.  [C. C. Ant. 20.180]
Thus Mahaprabhu very happily accepted the prasadam and after finishing, He called Caitanya das and gave him His remnants.
SRI MADHU PANDITA

There is no mention of  Sri Madhu Pandit in Caitanya  Caritamrta. Only it  is  mentioned  in  Bhakti  Ratnakar that Sri Gopinathji manifested Himself before Him. [B. R. 2.473] 
Oh Srinivas! What more can I say? The Lord reveals Himself to his pure devotee, who then preaches his glories to the world. Who can  describe their  incomprehensible   activities   by   which  the   Lord  becomes subservient to their love. Thus did Sri Brajendra Kumar reveal himself to Paramananda Bhattacarya and Sri  Madhu Pandit, who is the  abode of many wonderful qualities. 
“Thus has Sri Gopinathji, who is an ocean of mercy, and who sports  on the enchantingly beautiful banks of Bansibat, become manifested by the grace of Sri Madhu Pandit.” [Sadhan Dipikayam] 
Thus Sri Madhu Pandit became the servant of Sri Gopinath, whose bodily luster 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 Nanda Dulal which was fashioned from the same sila as Sri Shyamsundar (Khardaha) and Sri Ballabajiv (Ballabhapur), and which was brought from  the Nawab’s palace,  is considered by  some, to have been worshipped previously by Sri Madhu Pandit. 
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 rikshaw to the temple of Sri Nandadulal. The seva-puja is at present being conducted by disciples of Srila Omkarnath. 
When Srinivas  and his  companions were  preparing to  depart from Sri Brindavan Dham with the bullock cart of books, Madhu Pandit  presented him the flower garland of Sri Gopinathji as his blessing. 
Madhu Pandit was the disciple of Sri Gadadhar Pandit. 
SRI RAGHUNANDAN THAKUR 

Sri Mukunda Das, Madhava 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. Mad 15] 
In the house  of Sri Mukunda  Das, who lives  at Sri Khanda,  Lord Sri Gopinath is served with great devotion. One day Mukunda was called out to do some work, and then he instructed his son Raghunandan to worship the deity  and asked  him to  serve the  Lord Gopinath  that day.   He explained to him that this deity is in our family for many generations and thus He has  been worshipped by my  father and his father  and his father on  and on,  in this  way for  many years.  Just as your mother feeds you and I  everyday, so also He  has to be fed  everyday. Having explained to Raghunandan that this is a very big responsibility and he should be  very careful  to give  his full  attention to this service, Mukunda went out. 
Raghunandan meanwhile having been instructed by his father,  collected the items for  offering to  Sri Gopinathji and entered  into the deity room.  Raghunandan was at that time barely 5 years old and  therefore, when  he  saw  that  Gopinath  hadn’t  eaten the offering after he had imitated how  his father  offered the  bhoga, he  became very worried.
Ultimately  he  simply  requested  Gopinath  with  tears  in his eyes:
“Please  eat!   Eat!”   Gopinath   became   completely  subjected   by Raghunandan’s simple  request, which  was 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  could have eaten everything. I wonder what actually happened?” 
Musing on this matter  in this way for  some time, on another  day his curiosity was so stirred that he again requested Raghunandan to  offer the bhoga to Gopinath  on that day. On  this day however, having  gone 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  and  brought  everything  into  the  deity room. As before,  he  again  very  insistently  persuaded  Gopinath to take his meal. As Gopinath had eaten half of a laddu, he espied Mukunda peering out from his hiding spot. He didn’t  try to cover up the fact that  he had eaten what he had, but neither did he eat anymore. Seeing all this Mukunda was completely immersed in ecstatic love and picked up his son and put him on his lap.  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 Uddhav das  sings the glories of Raghunandan, who is non different from Madan (Cupid). 
Raghunandan was present at  the khetori utsob.   In Krsna lila he  was Kandarpa manjari & in Dwaraka lila  he was  Sri Krsna’s son  Kandarpa.  Raghunandan’s son is Kanai Thakur. His descendents are still  residing at Sri Khanda. Sri Khanda can  be easily reached from Katwa by  bus or train. He was born in the year 1432 sakabda.
SRI MURARI GUPTA THAKUR

“An expert  physician by  the name  Murari Gupta  could cure people of their  disease  of  material  existence.  Along  with  so  many  other Vaisnavas, Advaita  Acarya, Sen  Sivananda, Jagannath  Misra, Nilambar Cakravarti, he also appeared in Sylhet. [C. B. Adi 2.35]
Srivas Pandit, Candrasekhara Acarya  and Sri Murari Gupta  Thakur were all from Srihatta. Murari Gupta  came from there to live  in Navadwip, near  the  home  of  Jagannath  Misra.  He  was a few years older than Caitanya Mahaprabhu. Murari  Gupta, Kamalakanta, Sri  Krsnananda, etc.  all used to  study together with  Nimai Pandit. Nimai  used to like  a debate in disputations on logical fallacy but no one could defeat him; rather  he  could  defeat  all  of  them  put  together. Finally being exasperated by  his uncanny  sharpness of  intelligence, Murari  Gupta would resort to slinging mood, 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, the  water having 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  local debate. Therefore Nimai became angry and told him; “You are a  doctor; what is the use  of you 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, bila 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  still he  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  Navadwip has been able  to defeat  him in  argument.” In  this way   they used   to sometimes argue  together but   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. When  he saw  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 Varaha deva he picked up a water pot in His teeth, while Murari  Gupta fell down on the floor  to offer his dandavats, being  dumbstruck with wonder at having seen this divine form. Then Mahaprabhu said; “Murari!  Just sing some hymns in my praise.” Then Murari recited some slokas at which Mahaprabhu became very happy and thus 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 returned home.
During  the  time   when  Mahaprabhu  exhibited   for  21  hours   His transcendental existence  as the  Supreme Personality  of Godhead,  He was calling His  various devotees and  bestowing various blessings  to 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 was His most  worshipable Deity, Lord Raghunatha,  His body the colour  of green  grass. Sitting  in the  Birasana, hi beneath His body, and holding a  great bow in His  hand, Lakshman 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 Ravana’s Lanka on fire? It was you, Hanuman! Get up and gaze  on the form  of Laksmana, who  is the very  embodiment of your life.  Offer your  obeisances to  that one  for whose sadness you cried so much (Sita devi).”
Hearing  Mahaprabhu’s  voice  Murari  regained  his  consciousness and seeing that form again he offered his dandavats again while crying  in ecstatic love. Seeing this divine display of the Lord’s infinite mercy towards Murari, the devotees filled the sky with the sounds of  “Hari!  Hari!”
One  evening,  Mahaprabhu  &  Nityananda  Prabhu  were  sitting in the courtyard of Srivas 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; “Allright. Go home  now and later you will  be able to  understand everything.”
Murari Gupta went to his house and after having his meal, lay down  to take rest. That night he saw a dream. In his dream he saw the chief of the Maha-bhagavat;  Lord Nityananda,  his cloth tied up behind  in the fashion of  a wrestler,  proceeding in  front.   Above his  head was a great,  manyheaded  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 Bishwambar. [C. B. Mad.  20.14]
Lord Nityananda is no one  other than  Haladhar, the  manifestation of Anantadeva, and the greatest devotee. Now Murari could understand  who is greater.
Mahaprabhu,  smiling  sweetly  called  him;  “Murari!  Now  have   you understood?  If  you  breach  proper  conduct  then how will it look.” Murari Gupta, in the depth of his dream began to call out “Nityananda!
Nityananda!” with tears in his eyes. His wife then called out  “Krsna!  Krsna!” and woke him up.  Murari Gupta could understand the  greatness of  Nityananda  Prabhu’s  position  now.  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  Srivas’s courtyard and saw Mahaprabhu seated  very regally  on a  decorated sitting  place, being served by his various devotees.   Gadadhar was offering pan and  betel nuts which  Mahaprabhu was  chewing very  happily, while  Narahari was fanning Him  with a  camara. Murari  Gupta offered  his obeisances and Prabhu offered him  some of the  remnants of the  chewed betel. Murari placed the betel  in his mouth  and then wiped  his hand on  his head.  Mahaprabhu told him: “Murari! My offal 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 not 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  tambula (pan and  betel) prasadam 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 asana and having seated him, 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  balls and saying “Eat!  Eat!”  He was then  placing it  on the  ground. His wife could understand what was going on and thus she requested her husband, “Swamin!  That  is  enough,  don’t  give  (Him)  anymore,  now you eat something.”
Thereafter 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 called out,  “Krsna!  Krsna!”  and  quickly  got  up  from  bed.   Coming to the door he saw Caitanya Mahaprabhu and thus offered his obeisances and inquired  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.”  Hearing this,  Murari felt very sorry, 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]
Then seeing a lota of water which was sitting there, Mahaprabhu  began to drink it up. Seeing this 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-brah manas).   The Lord  is known  as bhakta-vatsala,  who  is  very  affectionate  to  His  devotees.  He  accepts foodstuffs in the house of  His devotee, and 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 Garuda, according to others’ opinion).
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 im¡mediately came to his house and called,  “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.  Thereafter 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 would  go to Puri, Murari Gupta would  go along  with  his  wife  and  they  would  take  many  preparations  of foodstuffs to offer to the Lord.
“This was brought by Vasudeva 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 Gaudiya  Math, in  memory of Murari Gupta Thakur, near Ballal dighi in Sridham Mayapur.
SRIMATI JAHNAVA MATA

Sri  Surjadas  Sarekhela  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. His mother’s  name, Sri Kamala devi. He received the title “Sarakhela” as he used to  keep the accounts for the king of  Gaur desh. His two daughters were  named Sri Vasudha and Sri Jahnava, who was the youngest.
In Gaur-ganoddesh-dipika it is stated that they are the expansions  of Baruni  and  Revati  in  Brindaban  and Surjadas Sarakhela, whose body effulgence is like the sun, is  an expansion of Kakudmir, 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. Thinking in  this way, he fell asleep; and 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 Baladeva. 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 Srivas  Pandit in Navadwip. 
That brahmana came to Navadwip very quickly and found that  Nityananda Prabhu was  living at  Srivas Pandit’s  house. The  brahmana explained everything in  detail to  Srivas 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.  Advaita Acarya  as well as Srivas  Pandit were 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 Nityanan da 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. Srivas Pandit,  Sri  Advaita Acarya, 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 Bordachi and then Nityananda Prabhu and  the other devotees accompanied  Him to Saligrama.  
When Surjadas saw that the  devotees along with Nityananda Prabhu  had arrived, in great happiness he came out to greet them 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 Salagram with his two newly wedded wives for  a  few  days.  Thereafter  he  came  to  Sri Krsna das’s house at Borgachi, where  he remained  for a  couple of  days. Next  He came to Navadwip. 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 Vaisnavas also began to show  them great affection. 
Then taking  leave of Sacimata,  Nityananda  came to  Advaita Acarya’s house in Santipur.  Sri Sita Thakurani began to float in the ocean  of bliss after seeing Vasudha and Jahnava  devi.  Taking them in her  lap she was very  affectionate 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 12^th Taranga]
After the disappearance of Sri Advaita Acarya, Sri Nityananda  Prabhu, Srivas Pandit and  various other associates  of Sri Goursundar,  three especially empowered  manifestations of  the compassion  of the  Lord, Mahaprabhu,  namely  Srinivas  Acarya,  Narottama  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  Acaryas  to be present at the celebrated festival which was conducted by them at Kheturigram,  under the patronage of Narottama Thakur Mahasoy’s cousin, Raja Santosh Datta.  Present  with  her  were  Sri  Krsna das Misra (her uncle),  Mineketan Ramdas, Murari Caitanya, Jnana 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, Nitai-Gauranga, and in the evening they had a  festival of sankirtan. When she came to Navadvip 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 Srivas Pandit and Malini devi. At Santipur Sri Acyutananda and Gopal tried to  console her in the  absence of Advaita Acarya  and Sita  Thakurani.   
Then she came by way of Kantak Nagar to Teliya Bhudari gram where  Sri Govinda Kaviraj 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 entrusted the worship of Shyamsunderji to Borganga das. Then she  came to Ekcakra, the  birthplace of her  worshippable Lord. From  there she passed  through  Kantak  Nagar,  Jajigram,  Navadwip,  Ambika   kalna, Saptagram, before finally arriving back at Khardaha.
As she was bathing in the  Ganges one day, something touched her  body in the water. Then 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 descendant of Ganga devi, the daughter of Nityananda Prabhu, at Jirat, Hugli.  There  is  a  rail  station  at Jirat between Bandel and Kalna station. From  the Jirat  station one  should proceed  by rickshaw  to “Gopinath Tala”.
“Having fallen into the ocean  of material existence I am  com¡pletely 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 conducting 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 crocodile of wordly 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  devi,  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]
SRI SITA THAKURANI

Sri Sita Thakurani,  like Sri Sacimata  is the  eternally  worshipable mother of the universe. She was always intensely absorbed in  parental affection for Sri Gaursundor, and she 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  yoga-maya  - Bhagavati Paurnamasi. Her other  expansion (prakash murti)  is her sister,  Sri.  [Gaur-ganoddesa-dipika]
Sita Thakurani gave  the name “Nimai”  to the child  with the idea  in mind that witches and female sorcerers would not be able 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 Sitadevi was completely  absorbed  in  parental  affection.  In  comparison  to the mellows of devotional love, the opulences, strength, etc.  of 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  Sacidevi regarding  the upbringing  of  the  child.  Jagannath  Misra  and  Sacimata  in  turn presented valuable cloths and other  fineries to Sita devi during  the birth festival of their son.
Besides his house at Santipur,  Advaita Acarya 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 devi always remained very reverential towards Sitadevi. 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  up, 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 (Viswarup) suddenly took sannyasa and left home, Jagannath and Sacidevi, as  well as Nimai,  were very  aggreived. At  that time  Sri Advaita Acarya and Sita devi would especially try to console them and look after Nimai.
When  Sri  Gaursundor  returned  from  Gaya-dhama in a god-intoxicated state  and  began  to  reveal  his  true self, Advaita Acarya and Sita Thakurani came from Santipur and were the first ones to offer  worship at His lotus feet.
One day, Saci  kumar, smiling very  sweetly, entered the  courtyard of Advaita’s temple and  sat down.   Nityananda was present  with Him and Advaita Acarya also sat down to join them. Then the three of them very happily  decided  to   hold  a  sankirtan   festival.  Hearing   their conversation Sita  Thakurani felt  great bliss  and coming  out of the house she very enthusiastically suggested to Sacinandana how she could assist in the preparations. Seeing her enthusiasm, the ecstatic  bliss of Sri Gaursundor increased that much more and He told her, “Thakurani, please invite many Vaisnavas 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.”
Then when Sri Gaursundor started in the direction of Brindavan,  after taking sannyasa, Sita Thakurani, like Sacimata herself, was  extremely afflicted and  having fallen  down on  the earth,  remained there  for four  days  as  though  almost  dead.  Bhakti-vatsala, Sri Gaursundor, being bound by his  devotees’ love, was not  able to go to  Brindaban, and instead came to Santipur. Sita Thakurani and Advaita Acarya having gotten to  see him  again also  got back  their life.  Then Sita  devi cooked for and fed Mahaprabhu who had also been fasting for a few days.
Having spoken to her about this, Sri Gaura Ray instructed everyone  to extend invitations to all the Vaisnavas.   Then he told them to  bring mrdanga and kartals  and with the  oil of aguru  and sandalwood paste, to establish a sacred water pot. [This is a process whereby; performing some puja, the presence of a sacred divinity is invoked and established within the 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. He then explained how, in the evening, with flower garlands, sandalwood paste, betel nuts, ghee, honey and yoghurt, the invocation ceremony should be performed.
Hearing  these  nectarean  instructions  of  Mahaprabhu, everyone felt great joy and they immediately began to bring the auspicious  articles by which 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  Advaita  Acarya;  himself  floating  in  the bliss of those ecstatic mellows. [Sri Padakalpa taru]
Three sons took birth from  the womb of Sita Thakurani  - Acyutananda, Krsna Misra and Gopala Misra.  They were all followers of Sri Caitanya Mahaprabhu. Sita  Thakurani’s father’s  name was  Nrsimha Bhaduri. She had a  sister, Sri,  who was  also married  to Advaita  Acarya. [B. R.  12.1785]
She cooked many preparations for Mahaprabhu, and when all the devotees were in Puri for Rathayatra, Mahaprabhu would 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 non-different than his own mother and treated her with the same devotion.
SRI VISNUPRIYA DEVI 

Sri, Bhu and Nila are three of the energies of the supreme personality of Godhead. Sri Visnupriya¬devi 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 Navadwip one  brahmana, Sanatan Misra by name,  who was a  great  devotee  of  Lord  Visnu.  He  used to maintain many people, providing them with  food and cloth  and he was  renounced as a  great scholar (raja-pandit). 
In Dvapara-yuga he was the King Satrajit. As he was a great devotee of Lord  Visnu,  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 Visnupriya.   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  devi. When she would  offer her obeisances and Sacimata would in turn bless her saying “Yogya pati hauk.” (May you get a qualified  husband). Saci Mata used to think  to herself that this would make a very fine daughter-in-law. 
In the meantime Nimai was married to Lakshmipriya,  who after a  short time passed on to the next world.  Ma Saci was very aggrieved at  this and 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.  Saci mata sent  one of  the servants  to call  Kasinath Pandita, the match-maker.  Receiving her summons, the Pandita immediately came to see  Ma Saci, who brought up the point of Sri Gaursun dar’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  - Visnupriya”.  Kasinatha exclaimed,  “Thakurani! I was also thinking to mention her name.” Saci Ma 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 Pandita. 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  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 had  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 Kasinatha Pandit.
Sanatana 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 devi are mutually compatible, so are Visnupriya  and Nimai Pandit.” [C. B. Adi 15.57] 
Having received this  proposal, Sanatan Misra  and his wife  felt such joy  that  they  forgot  themselves,  “The all-cognizant supersoul has fulfilled  my  desires.”  Sanatan  Misra  spoke to Kasinatha, “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,  Kasinatha  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.” 
Having heard that Nimai Pandit’s  wedding was to take place,  everyone became very jubilant. 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  Navadwip  about the upcoming marriage  of  Nimai  Pandit,  and  gradually  the preparations for the wedding began.  First a  huge canopy  was suspended  above the  actual 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  Vaisnavas, brahmanas and  other noble and  virtuous gentlemen  who  lived  in  Navadwip  at  that time were invited to the invocation ceremony preceeding 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 till 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 gaity.  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 Vaisnavas 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. Gaursundara  personally applied sandalwood paste  and  garlanded  with  flower  garlands  all those Vaisnavas and brahmanas who attended the function, and in turn they very  cheerfully offered their blessings.  No one had ever before seen such a  pleasant adhivas ceremony (the function preceeding the major ceremony).  Nadiya nagara 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 dhoti and upper garments and then after first making salutations at the feet of His mother and other Vaisnavas 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 the accom paniment of the playing of  instruments and auspicious shouting of “Jaya!  Jaya!”, 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 Go-dhuli 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 Visnupriya devi’s neck. Thus  having exchanged  flower garlands  Sri Sri  Laxmi-Narayana began Their divine sports.” [C. B. Adi 15.176] 
Sri Sanatan Misra thus having presented his daughter to Sri Gaursundor, with a  large dowry,  became himself  crowned with  success. As Janaka Raja presented  Sitadevi to  Ramacandra,  as  Bhismaka Raja  presented Rukmini to Sri  Krsna, so Sanatan  Misra presented Visnupriya  devi to Sri Gaurasundara. 
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 Vaikuntha  made  its  appearance  at  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 Gaursundara and his wife Laxmidevi, 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. [C. B. Adi 15.199] 
In the afternoon, Sri Gaurasundara 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 Visnupriya-Gauranga,  and  began  to comment: “This highly fortunate  girl  must  have served  Laxmi and  Parvati for many lifetimes” (in order to get such a husband).  Someone else said: “They look  like Hara-gauri (Lord  Siva  and  Gauri)”  and  some  one   else commented: “I think they must be Laxmi and Sri Hari.” “No they must be Kamadeva (Cupid) and Rati”. While someone else offered: “I think  they look like  Lord Indra  and Saci.”  Another suggested:   “They must  be Ramacandra  and  Sita.”  Like  this  the  pious  ladies of Nadiya made various  remarks  as  the  procession  passed  their  houses.   [C. B.  Adi 15.205]. 
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 darsana of this divine pastime of the Lord - therefore He is called Dinanatha. The  brahmanas and family members  were presented with valuable cloths and all of the dancers, performers  (panegyrists) and beggers who were present  were also presented gifts of  cloths and money by Sri Gaurasun¡dara.  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. 
Hereafter  Sri  Brindaban  das  Thakur  only occassionaly mentions Sri Visnupriya devi  in Caitanya  Bhagavat.   When Lord  Caitanya returned from  Gaya  dham,  Sri  Visnupriya,  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 Visnu for the welfare  of  her  child  and  brought  Sri Visnupriya 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, and placing the plate before Him, she  also sat  down in  front of  Him.   Meanwhile Visnupriya was watching everything from within the other room.  Mahaprabhu was always absorbed in various ecstatic moods.   One day He came to hear  of some oppressive behavior of some atheist miscreants and exclaimed, “I  will destroy them!” Sacimata couldn’t understand what was going on and told Vis nupriya to go  and sit next  to Him. Seeing  Visnupriya Mahaprabhu started to beat her. But  then he regained His external  consciousness and felt embarrassed. [C. B. Mad 2.87]. 
One day Sacimata and Sri Gaursundor were sitting in the room  talking, while Visnupriya was quietly sitting outside listening.  Sacimata told Gaursundor,  “Today  in  the  night,  I  saw  a dream in which You and Nityananda were playing with our Deities, Rama and Krsna. As the  four of  You  sat  down  to  take  some  food  and  ultimately you 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. Rama  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 anymore (i.e. Balaram and Krsna are directly eating what is offered to  them).  Sacimata  exclaimed,  “Baba,  You  shouldn’t  speak  like  that”. Then Visnupriya who was overhearing everything began to laugh. 
Another  day,  the  Lord   Visvambhara  was  sitting  with   Laxmidevi (Visnupriya)  in  His  room.  Laxmidevi  was feeling such happiness in being able to serve her husband  by giving Him tambula (pan and  betel nut) and in this bliss she  wasn’t aware whether it was night  or day.  Whenever Laxmi would stay by Viswambhara’s side,  then Saci would feel very content.  [C. B. Mad 11.65] 
The Lord Gaur-Narayan eternally engages in His divine lila with  Laxmi (Visnupriya) in Nadia. Visnupriya is supplying Him tambula and chewing that He  feels very  happy.  She, by her  husband’s happiness  forgets whether it is day or night. This is the subject of meditation for  the eternal worshiper of Sri Sri Gaur Visnupriya. 
When Mahaprabhu played the part of Rukmini devi in a drama enacted  at the house of Sri Candrasekhara Acarya, Visnupriya accompanied Sacimata when she went to see that performance. [C. B. Mad 18.29]. 
Hereafter,  in  the  descriptions  of  the  Lord’s  acceptance  of the sannyasa order, Sri Vrndavan Das Thakur hasn’t mentioned  Visnupriya’s name anywhere.  Srila Krsna  das Kaviraja  Goswami has  only described briefly her marriage  with Sri Gaursundara  in the 8^th  chapter of the Adi lila of Caitanya Caritamrta. 
Locana dasa Thakura, however, in  his Caitanya Mangala, has given  the following narration about the instructions that Mahaprabhu gave to Sri Visnupriya on the night of  his departure for acceptance of  sannyasa:
“(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).  Sons, husbands & friends;  all of these  family relationships are  false. In the end no one belongs to  anyone else. 
Besides the lotus feet of Sri  Krsna, we have no other refuge.   Krsna is the husband (master) of  everyone, and besides Him everything  else is His energy - but no one understands this. Your name is  Visnupriya; if you  worship Sri  Visnu, 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”. 
Visnupriya replied: “You are the Supreme controller, therefore  please withdraw your illusory energy. Then Visnupriya can be cheerful.”  Then Visnupriya 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 the lotus feet of the Lord, 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.” 
Then  Mahaprabhu  replied:  “Please  hear  me,  Devi  Visnupriya. 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 he order of her Lord, Sri Krsna, Visnupriya thought to herself - “You are the Supreme, independent  Lord.  Whatever makes  you happy, you should do that. Who will  try to obstruct you? Therefore I have no further reply.” 
In the middle of the night, leaving the side of Visnupriya, Mahaprabhu came before his Mother’s door and offered His salutations to her. Then after revealing some of  His transcendental opulences and  leaving her in a bewildered state, by speaking  some words to her, he crossed  the Ganges by swimming  and set off  in the direction  of Katwa. Sri  Vasu Ghosh Thakur has described the  state of Visnupriya and Sacimata  when they woke up at the end  of the night: “Visnupriya, thinking that  Sri Gaursundara 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  &  without  binding  her  hair,  she  went to Sacimata’s room. Visnupriya’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 Visnupriya.  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 Harinama 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.” [B. R. 4.48] 
In the diary  of Murari Gupta  is a description  of the appearance  of Mahaprabhu’s Deity and  Sri Visnupriya devi’s  worship of that  murti.  Mahaprabhu’s very own expansion, in the form of His Deity, was present before Sri Visnupriya. He intimated  to her, “Sri Krsna is  present in this form.”  Laxmi devi, as Visnupriya engaged in the worship of  this Deity.  This  Deity  is  at  present  being  worshiped  in the form of Navadwipa as “Dhameshwar.” 
After Mahaprabhu went away from Nadia, Isana Thakura (a servant in the house of Saci mata)  used to  look after Visnupriya  and Sacimata. Sri Bansibadan Thakur also used to stay with them. Srinivasa Acarya Prabhu received the darsana of Visnupriya when he went to Navadwipa. 
SRI LAKSMIPRIYA 

A brahmana  pandit of  the name  Sri Vallabha  Acarya used  to live in Navadwip. He had  a very well  behaved and beautiful  daughter who was just like  Laksmidevi and  whose name  was Laksmipriya.  Thinking that the  time  for  her  marriage  had  arrived he called the match maker, Vanamali Acarya. 
Vanamali Acarya considered Nimai Pandit to be the most suitable  match for Vallabha Acarya’s  daughter and so  he came to  see Saci mata.  He spoke to her thusly:  “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  brahmana by the  name Sri Vallabha  Acarya, 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 devi  replied, “My son  has no father.  Let Him get  a little older first.  Now he  is absorbed  in studies.”  Vanamali was not very engladdened by Saci mata’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,  “Acarya  Mahasaya,  where  had you gone?” Vanamali replied, “I have just been to your house, to see your mother.  You see, Ballabha  Acarya 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  brahmana 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 Vanamali  Pandita?” 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, “Vipra! 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,  Vanamali  went  to Vallabha Acarya’s house. Seeing the cheerful face of Vanamali, Vallabha  Acarya 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.  Vanamali 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.” 
Having heard this happy news the household members of Vallabha  Acarya felt unlimited joy. Sri Ballabha  told Banamali, “If Krsna is  pleased with  me  and  if  Laxmi  devi  and  Gauri  devi 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 brahmana.  I’ll only  be able  to give  5 haritaki (dried fruits) as  a dowry  along with  my daughter.  You will  have to plead this on my behalf.” 
So Banamali came to Saci mata 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.” Vanamali returned to Vallabha  Acarya  and  informed  him   that  again  he  had   arranged everything satisfactorily. 
Hearing those glad tidings the members of Vallabha Acraya’s house were completely  delighted.  Meanwhile  Sacidevi  informed  Srivas  Pandit, Advaita Acarya  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 (Bhat tacharya) and  re¡quested them  to  ascertain  when  the  next  favorable  conjunction  of   the constellations  would  take  place.  Vallabha  Acarya  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 anticipa¡tion 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. Having  received the  news of Nimai Pandit’s  marriage, everyone  was very  happy and  began to look forward to the event. 
On the morning of the  adhivas ceremony, the professional dancers  and musicians arrived  and by  their music  and dancing  created a festive atmo sphere. Meanwhile  the ceremonial  pavilion was  very nicely  and charmingly constructed, with  banana trees, mango  leaves, decora tive designs painted on  the ground with  rice flour, and  flower garlands.  The  brahmanas  known  as  Bhattacarya  recited various hymns from the Vedas, such as  “Nandi Mukh” sraddha,  as the preliminary  rites. Then the  invocation  ceremony  began  as  Sri Ballabha Acarya 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 annointing  their heads with oil and  arranging their bath.  After arranging  their hair she placed the  vermilion dot between the 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 Gaursundara, after taking  bath in the Ganges, first performed the  daily worship of Lord Visnu  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 Demigoddess from  the heavenly  planets,  having  disguised  themselves  as  ordinary  human beings,  arrived  in  anticipation  of  seeing  the  Lord’s   marriage ceremony. 
Meanwhile,  Sri  Vallabhacarya  had  also  completed his duties on the evening of the  preceeding 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 go-dhuli lagna Sri  Gaursundara set  out  from  his  house  with  a  huge crowd of friends, relatives, students and musicians,  after first offering  His salutations at  the feet of His mother and the other elders present.  To the accompaniment of  the  musicians  music  and  the  singers  and  dancers,  the party proceeded towards the Ganga.  There, Sri Gaursundara 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  Vallabha  Misra.  Vallabhacaryaji,  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  in the 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  Laksmipriya was seated on a  wooden seat, she  was picked up  along with the  seat and caused  to  circumambulate  Sri   Gaursundara  seven  times.   Finally Laksmidevi,  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 Laksmi-Narayana were united with auspicious shouts of joy. 
Sri  Gaursundara  now  seated  Laksmipriya  on  His  left  side, after performing  the  Mukhcandrika  ritual.  Prabhu,  still in the bloom of youth, was defeating  the beauty of  Cupid himself.   With Laksmi¡devi 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. [C. B. Adi 10.102] 
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 Laxmidevi 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  Vallabha Misra’s house, Sri Gaursundor  set out  for  His  own  house  during  the  go-dhuli lagna. At the time of bidding farewell to his  daughter and son-in-law, Sri  Ballabha Acarya along  with  his  family  members  became com¡pletely 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 worshiped  Hara-Gauri for a long time  in order to have  obtained such a handsome  husband.” Admist  the  music  of  the  musicians  and the joyous shouts of those accompanying him,  Sri Gaursundara  entered the  courtyard of  His own house. Saci Mata  along with many  other brahmana 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,  brahmanas,  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 as though filled with  a divine aura and  the scent of  lotus flowers emanat¡ing  from the body of Laksmipriya. From  this Sacima could  under stand that the  goddess of  Fortune,  Laksmidevi,  was  personal¡ly  present  in  the  body of Laksmipriya.  Sacima  treated  her  with  great  affection,  as though Laksmipriya  was  dearer  to  her  than  her  own life. Laxmipriya was extremely well-behaved  and could  understand by  simple gestures what activities were to be  ac¡complished by her. Sometimes  Sri Gaursundor would come and sit next to Laksmipriya when she was in the company  of Sacimata, simply to increase the happiness of His mother. 
In  the  mornings,  Laksmi  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 and some water. [C. B.  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. Laksmidevi, 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 Gaursundara 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 seving My mother.” Thereafter, on an auspicious  day for begining a journey,  He set out for Bangadesh, with a small number of students. Gradually they reached the Padma 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.  By  obtaining   the  sight  of  His   divine personage, the residents of that land became blessed. 
“Even to this day the virtuous  gentlemen and ladies of this land  are so fortunate that they still  sing the glories of the  Lord (Hari-nam-sankirtan).  This  is  due  to  the  fact  that  the  Lord  came  here and cast His merciful glance on this land.” [Caitanya Bhagavat] 
In  this  way  the  Lord  of  Vaikuntha  engaged  in  His  pastimes of scholarship while in  the land of  Bangadesh. Meanwhile, in  Navadwip, Laxmipriya 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 morsals of food in her mouth and her  nights were spent simply crying. Unable  to bear separation  from the  Lord of  Vaikuntha, 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. Giving  up her reflected  form  of  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] 
Seeing that  Laksmidevi had  left this  world, all  of the  family and friends were plunged into  grief. Sacimata became completely  immersed in sorrow. The all omniscient Lord became aware of everything and thus returned  home  in  the  company  of  many  students  and  with   many possessions earned through His  teaching profession. Arriving home  he came to  know of  Laxmipriya’s deparure  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  Gaursundara again engaged in His pastimes of scholarship.  
SRI HARIDASA THAKURA 

Sri Haridas Thakur appeared in this world in the village of Buron,  in the present district of Sat-kira, which was previously a  sub-division of  Khulna,  Bangladesh.  By  this  great  fortune  that land has been blessed, in that the chanting of the Holy Names of Hari-Nam Sankirtan, became revealed there.  After remaining there  for some time,  he came to the  banks of  Ganga at  Fulia, near  Santipur. Advaita  Acarya was overjoyed to get his association and  roared very loudly.  The two  of them thus began to  float in the waves  of the mellows of  pastimes of Sri Krsna-Govinda. [C. B. Adi 16.18] 
Sri Haridas Thakur  is an eternally  liberated associate of  the Lord.  The associates of the Lord  are worshippable wherever they make  their appearance.  Just  as  Garura  appeared  as  a  bird, and Hanuman as a monkey, Haridas Thakur appeared in a family of Yavanas  (Mohammedans).  From his very birth  he was very deeply  devoted to the Holy  Names of Sri Krsna. 
When he came to  live by the banks  of the Ganges, Advaita  Acarya was very happy  to get  his association.  The brahmana  residents of Fulia were very pleased  to see how  he worshipped the  Holy Name, and  they used to  come everyday  to have  his darsan.  Gradually word  began to spread of his glories. When the Mohammedan administrator came to  know of  all  this  he  began  to  burn  with  malice and went to the local Mohammedan king to  inform him, “Though  he is Mohammedan,  he behaves as  a  Hindu,  are  therfore  he  should  be  brought here for trial.” Hearing the  words of  that sinful  man, the  local king  who was also very sinful,  had Hari  das Thakur  brought there  immediately. [C. B.  Adi 16.37]. 
The Mohammedan King told Haridas, “Just give up this chanting and  say the Kalma (prayer of the Mohammedans).” 
Haridasa Thakura replied, “The Supreme  Lord is one, though His  names might be different. The Hindu  sastras are the Puranas and  the Muslim sastra is the Koran. Everyone acts  as he is inspired by the  Lord, as also do I. Some yavanas become Hindus and some Hi ndus become yavanas, to worship the Lord. O Maharaja, you can now judge me.” 
Hearing these  words the  Kazi replied  that it  would be necessary to punish him. Hearing the decree  of the Kazi, the Muluk  pati addressed Haridasa, “My brother, just follow  your own religion.  Then  you will have nothing to worry about. Otherwise you will have to be punished.” 
In reply to this Haridasa Thakura exclaimed, “Even if you cut my  body into pieces, I will never give  up the chanting of Hari nama.”  [C. B.
Adi 6.94] 
After hearing these words of Haridasa spoken with great deter¡mination, the Kazi declared, “He should  be beaten in twenty two  market places.  If  he  doesn’t  die  after  this,  then  I will know that the learned gentleman speaks the truth.” Thus having heard the words of the  Kazi, the sinful Muluk pati then ordered that Haridasa Thakura be beaten  in twenty¬two market  places. Haridasa  remembered the  Lord by  chanting “Krsna Krsna”,  and in  the happiness  of that  remembrance, he didn’t feel any bodily inconvenience. [C. B. Adi 16.102]. 
As the demoniac associates of  Hiranyakasipu tried in so many  ways to kill  Sri  Prahlada  Maharaja,  but  were  unsuccessful, similarly the demoniac  Mohammedans,  though  they  tried  to harm Haridasa Thakura, were unable to do  so. Haridasa Thakur was  immersed in the nectar  of the Name and thus gradually  the Mohammedans could understand that  he wasn’t an ordinary person. 
Thus  they  humbly  submitted  to  the  Thakura,  “Haridasa!  We   can understand that  you are  a genuine  saintly person.   No one  can  do anything  to  you.  But  the  Mulukpati  won’t understand any of this.  Rather  he  will  have  our  heads.”  Hearing  their  frightened pleas Haridasa’s  external  consciousness  ceased  and  he entered into deep meditation on the Lord’s Holy Name. 
Then  the  Mohammedans  carried  his  body  on  their shoulders to the Mulukpati, who surmised that he was dead. Thinking as such he  ordered that his body be thrown in the Ganga. Haridasa’s body floated down the Ganga until he reached Fulia ghat,  where he got out of the  water and began to  loudly chant  Hari Nama.  Seeing the  greatness of  Haridasa Thakura,  the  Mulukpati  became   fearful.   Along  with  the   other Mohammedans he  came there  and begged  Haridas Thakur  to forgive him for his offense. 
Considering him to be a holy man, they all offered their  saluta¡tions and  thus  were  delivered  from  their offences. Having witnessed the pastimes of the Thakura the devotees were in ecstacy. 
Haridasa Thakur used  to chant Hari  Nama in a  hollowed out cave¬like hole at the base  of a tree. This  “cave” still exists near  Fulia, on the banks of the  Ganga.  One can  get there by train  from Santipura.  Within the  roots of  this tree  also lived  a poisonous  snake. Being fearful of this snake the devotees couldn’t remain there for very long and one day they mentioned to  the Thakura about this snake which  was worrying them.   Seeing the distress  of the devotees  Haridasa Thakur called to that snake  and spoke to him,  “My dear sir, if  in fact you are  residing  here,  then  I  am  requesting that you please leave by tomorrow, otherwise I myself will definitely leave here.” 
Hearing these words of the Thakura, that snake immediately came out of its  hole  and  after  offering  namaskar  to  the  Thakura,  it  went elsewhere. Seeing this pastime,  the devotees were struck  with wonder and they developed profound and deep devotion for Haridasa Thakura. 
One time Haridasa Thakura came  to a village within Jessore  dis¬trict named Harinode gram, which  was predominantly inhabited  by brahmanas.  One  day  during  a  religious  discussion  one  puffed  up   brahmana approached  Haridasa  Thakura  and  remarked,  “O Haridasa! Why do you chant the holy  name loudly? In  the scrip¡tures it  is recommended to chant within  the mind.”  In reply  Hari dasa  Thakura told  him, “The birds, beasts and insects cannot chant themselves, but if they get  to hear Hari Nama then they also become delivered. If one chants only  to himself then he delivers only  himself, but if one chants  loudly, the benefit is  a hundred  times greater.  This is  the conclusion  of the scriptures.” [C. B. Adi 16.180] 
Hearing  this  objective  statement  of  Haridasa  Thakura that sinful brahmana couldn’t tolerate it and exclaimed, “In Kali yuga sudras will recite the sastras, now I am seeing this with my own eyes.” In  answer to this personal insult delivered by that miscreant brahmana, Haridasa Thakura simply silently walked out of that assembly. Within a few days that  brahmana  contracted  ulcerous  leprosy.  The result of vaisnava aparadha  became  immediately  manifest.  In  Kali yuga, Raksasas take birth in  brahmana families  in order  to give  trouble to the honest, virtuous people.  [C.B. Adi 16.300] 
Another time,  Haridasa desired  to have  darsana of  the Vaisnavas of Navadwipa.  Everyone  there  became  overwhelmed  with ecstasy, to see Haridasa. Adwaita Acarya  loved Haridasa as  much as His  own life and he would offer the first prasadam to Haridasa Thakura (which is to  be offered only  to high  class brahmanas)  after performing Pitr-sraddha (worship of his forefathers). 
Haridasa Thakura  lived for  some time  at Benapol,  which was  within Jessore district.  Every day  and night  he would  chant three hundred thousand  Holy  Names.  At  the  time,  when  Sri  Caitanya Mahaprabhu displayed His divine opulences  by manifesting Himself as  the Supreme Personality of Godhead in the courtyard af Srivasa Pandita’s house, He was calling his dear devotees: “Haridasa!  when those Mohammedans were beating you I was ready to  destroy them with My Sudarsana Cakra,  but as you were praying  for their welfare I  was unable to do  anything.” [C. B. Madhya 10.42] 
Therefore I accepted their blows on  My own body. Just see, the  scars are still here  on My body.”  Seeing those marks  Hari-dasa fainted in ecstatic love. Regaining his consciousness he began to praise the Lord of his life, “O Lord Viswambhara, 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 20.58] 
Thakura Haridasa  was present  during most  of the  Lord’s pastimes in Nadia, and when the Lord  went to Jagannatha Puri, Haridasa  also went and took up residence there. Everyday, after attending Lord Jagannath’s mongol aroti,  Lord Caitanya  would come  to see  Haridasa Thakura and would bring him some of  Lord Jagannath’s prasadam. When Sri  Sanatana Goswami and Sri Rupa Goswami  would come from Vrindavana to  Puri they used to stay with Hari¬  dasa Thakura. Haridasa, in order  to maintain the etiquette, would  not go near  Lord Jagannatha’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. 
Mahamaya  devi  took  initiation  in  the  maha-mantra  from  Haridasa Thakura and  Caitanya Mahaprabhu  appointed him  as the  acarya of the Holy Name. His departure from this world, in the presence of  Caitanya Mahaprabhu, is fully described by  Sri Krsna dasa Kaviraja Gosvami  in the Antya-lila of Sri Caitanya Caritamrta.
ISVARA PURI 

Sri  Krsnadasa  Kaviraja  Gosvami   has  described  in  Sri   Caitanya Caritamrta that the  first sprout of  the desire tree  of devotion was manifested in the person of Sri Madhavendra Puri, and that that sprout developed into a sapling  in the person of  Sri Isvar Puri.   Then, in the  person  of  Sri  Caitanya  Mahaprabhu,  Who was also the gardener Himself, that sapling become the trunk of a enormous tree, the  desire tree of devotion. [C. C. Adi 9.10-11] 
Sri Isvara Puri  appeared in this  world on the  full moon day  of the month of  Jyestha.   He served  his guru,  Sri Madhavendra  Puri, very faithfully, especially during the end  of  Sri Puripada’s life. [C. C.  Antya 8.26] 
Sri Isvara Puri, in his travels  to various holy places, once came  to Sridhama Navadwipa,  where he  stayed in  the house  of Sri  Gopinatha Acarya. At that time Sri Nimai Pandita was absorbed in His pastimes of learning. Iswara Puri  entered Nadiya nagara in  disguise and thus  no one could understand who he really was. 
“That noble minded  gentleman, was always  absorbed in the  mellows of devotion to Sri Krsna. He was thus extremely dear to Sri Krsna and  he was an ocean  of mercy. No  one, however, could  recognize him by  his dress. By the will  of fate, he came  to Sri Advaita Acarya’s  house.” [C. B. Adi 11] 
He came  to where  Sri Advaita  Acarya was  engaged in worshipping Sri Krsna and quietly  sat down there.  By his divine  lustre one Vaisnava cannot remain hidden  from another.   Advaita Acarya began  to look in his direction again and  again.  Finally he  asked him: “Bap! Who  are you? I have a feeling you are a Vaisnava sannyasi.” 
Sri Isvara Puri very humbly replied: “I am a low class sudra, come  to view your lotus feet.” Mukunda Datta, who was also present could  also understand that this is a  Vaisnava sannyasi and thus he  contrived to expose him.  In his  sweet voice,  he began  a kirtana  describing Sri Krsna’s pastimes. When  Sri Isvara Puri  heard that kirtan  he at once fell to  the ground,  and the  earth beneath  him became  wet with his tears.  The  devotees  present  were  dumbstruck.  “We  haven’t seen a Vaisnava like this before.”  Advaita Acarya very firmly  embraced him.  Now everyone could understand that this is Madhavendra Puri’s dearmost disciple, Sri Isvar  Puri. Loud shouts  of “Hari! Hari!”  rose up into the air. 
Sri Isvara  Puri remained  at Navadwipa  for some  days. One  day when Nimai  Pandita  was  returning  home  from  the school, he happened by chance to  meet Sri  Isvara Puri  on the  way. Sri  Isvara Puri was as though mesmerized  while looking  at the  son of  Saci, and thought to himself, “He has all the indications of being a divine personage,  and appears very grave indeed.” Srila Isvara Puri inquired, “Oh  Viprabor!  May I know your name?  Where  do you live? What is that manuscript  in Your hand?”  Mahaprabhu very humbly offered His namaskara. Some of his disciples replied, “His  name is Nimai  Pandit.” Exclaiming, “You  are the famous Nimai  Pandita!”  Isvara Puri felt very happy  to meet Him.  Mahaprabhu,  coming  forward  and  bowing  his head, humbly requested, “Sripada, please come with Me to My house and be My guest for lunch.” 
Isvara Puri thought to himself, “What a pleasant demeanor He has!”  As though charmed by some mantra he quietly came along with the Pandit to His  house.  Arriving  there,  Mahaprabhu  personally washed his feet, while in the  Deity room, Saci  Mata offered the  various preparations that  she  had  prepared  to  the  Lord.   Then Mahaprabhu served that prasadam  to  Sri  Isvara  Puri  and afterwards accepted his remnants.  Thereafter they sat  in the temple  (Visnugrha)  and discussed  Krsna-katha, by which they both became filled with ecstatic love. 
Sri Iswara Puri thus remained  at Navadwipa for a few  months, staying at the house of Sri  Gopinatha Acarya. Everyday Mahaprabhu would  come to have darsan of his lotus feet and occasionally He would invite  him for lunch. At that time Srila  Gadadhara Pandita was just a young  boy and Isvara Puri was  very affectionate to him.  He began to teach  him from the book which he had composed - “Sri Krsna Lilamrta”. 
One evening when Mahaprabhu had come to offer His obeisances to Isvara Puri, Srila Puripada spoke  to him, “You are  a great pandita. I  have composed a manuscript about Sri Krsna’s pastimes.  If you would please hear it,  then I  can recite  it before  You, and  You can correct any mistakes that there might be. I will be very pleased if You do this.” 
Mahaprabhu replied smilingly, “Whatever  a devotee speaks is  dictated by Sri  Krsna Himself.  If anyone  sees any  fault in  this then he is simply a sinful wretch. Whatever poems he composes, certainly Krsna is very  pleased  by  that.  Krsna  accepts  the mood in which things are offered as the most substantial part of the offering.” To Isvara  Puri these words were like drops of nectar and he could understand that Sri Nimai Pandita was an extraordinary person.  After passing some days in Nadia, Isvara Puri continued his tour of the holy places. 
Meanwhile Mahaprabhu was bringing His pastimes of learning to a  close and now 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. Thus He  came to Gaya, ostensibly  to offer pinda for  His departed father and forefathers.  Sri Isvara Puri was present at  that time at Gaya. 
After having  offered pinda  at the  various holy  shrines, he finally came to the place where the  lotus footprints of Sri Visnu are.  While taking darsana  and hearing  of the  glories of  the shrine Mahaprabhu fainted and fell to the ground. By the arrangement of Providence,  Sri Isvara Puri happened to come to  that spot just then and learned  from Sri  Candrashekar  Acarya  what  had  transpired.  After  a short time Mahaprabhu regained His consciousness,  and seeing Isvara Puri  He got up to offer His obeisances. Sri  Isvara Puri embraced Him and the  two of them were drenched by each others tears of love. 
Mahaprabhu addressed Isvara  Puri, “My journey  to Gaya is  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 to 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 has actually materialized. From the first day I saw you at Navadwipa, 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 bowed  his head and smilingly  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  anticipation  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  Isvara  Puri  initiated  Mahaprabhu with the divine mantra. 
One morning Srila  Isvara Puri came  to where Mahaprabhu  was staying.  Mahaprabhu was  extremely pleased  to see  him and  after offering His obeisances He invited him to stay for lunch. Isvara Puri replied that, “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, and began  to roll on  the ground in  ecstasy there, as 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  Nawadvipa. The  birthplace of  Srila Isvara  Puri is  located within the present town of  Halyahor,  which is near the  Kanchra-para rail station, which is on the Sealdah-Krsnanagar line. One should  get down at Kanchra-para station and then proceed by rickshaw to  Caitanya Doha. Doha 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 Isvara Puri. 
Thereafter Mahaprabhu accepted sannyasa and by the order of His mother came to live at Jagannath Puri.  By this time Isvara Puri had  already left  this  world.  He  sent  two  of  his  disciples  Sri Govinda and Kasisvara brahmacari to serve the Lord at Nilacala.    
SRI BHUGARBHA GOSWAMI

As there  is not  much mention  of Sri  Lokanatha Goswami  in Vaisnava literatures,  similarly  there  is  not  much  mention  either  of Sri Bhugarbha  Goswami,  who  was   his  very  close  friend.   Follow ing Mahaprabhu’s  order,  they  both  came  to  live  at Vraja-dham. Their hearts were inseparable.
Sri Bhugarbha Goswami was the  disciple of Sri Gadadhar Pandit.  He in turn had a number of  disciples, namely: Sri Caitanya Das  (the pujari of Sri Govinda  deva), Sri Mukundananda  Cakravarti, Premi Krsna  das, etc.
In the Sr Caitanya-caritamrta, it is mentioned that Sri Bhugarbha  das and Sri  Bhagavat das  came to  Brndavan and  took up residence there.  [C. C. Adi 12.81]
In  the  Gaura-ganoddesa-dipika,  Sri  Bhugarbha Gosvami’s identity as Premamanjari in Krsna lila, has been given.
His disappearance is on  the 14^th day of  the bright fortnight in  the month of Kartik. His samadhi is near the samadhi of Sri Rupa  Gosvami, within the courtyard of Sri Radha-Damodar temple.
Srila  Bhugarbha  Gosvami  and  Srila  Lokanath Goswami were one, only their bodies were different. [Bhakti Ratnakara]
SRI LOKANATHA GOSWAMI 

I  worship  Sri  Lokanatha  Prabhu,  the  son  of  Sri Padmanabha, who possessed great wealth of devotion to Sri Sri Radha-vinoda, and always engaged in Their service. 
Srila Loknatha Gosvami was born in the village of Talkhari, within the district  of  Jessore,  Bangladesh,  as  the  son  of  Sri  Padmanabha Bhattacarya and his wife, Sri Sita devi. Thalkhari can be reached from Sonakhali and Khejura. 
Sri  Padmanabha  Bhattacarya  was  a  devoted  follower of Sri Adwaita Acarya, who was  very fond of  Sri Padmanabha. The  younger brother of Lokanatha  was  Pragalbha  Bhattacarya.  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  Navadwip to  have darsana of Mahaprabhu.  Sri  Gaursundara  very  lovingly  embraced  Lokanatha and instructed him  to go  to Vrindavana  as soon  as possible.   Lokanath could understand that Mahaprabhu would renounce His family life within a few days and he was aggrieved at this.  Mahaprabhu consoled him  and told him that they would meet again in Vrindavana. 
“With tears flowing from his  eyes Lokanath offered his obeisances  to Mahaprabhu. The  all-omniscient Lord  lovingly embraced  him and after explaining  some  hidden  truths  to  him,  He instructed him to go to Vrindavana. Thus Lokanatha, after  surrendering his self at  the lotus feet of Mahaprabhu, set out for Vrindavana. [B. R. 1^st Taranga] 
Lokanatha never returned home.  Being afflicted greatly by  separation from the Lord, he  set out to tour  the holy places, and  then finally came  to  Vrindavana.   Meanwhile  Sri  Caitanya  Mahaprabhu  accepted sannyasa and then came to  Nilacala. After some time, when  Mahaprabhu set out on  His tour of  South India, Lokanatha,  having received this news also journeyed to the south. Then Mahaprabhu came to  Vrindavana;
Lokanatha followed Him there. But by the time he reached  Vraja-bhumi, Mahaprabhu had already left for Prayaga. Lokanatha was extremely  sad.  Again having missed darsan of his Prabhu, He decided to leave the next morning for Prayaga.
In a dream however, Prabhu came to console Lokanatha and requested him to  stay  at  Vrindavana.  Thus  Lokanatha remained at Vrajadhama, not wanting  to  neglect  the  order  of  Mahaprabhu. He stayed alone, his presence  unknown  to  anyone.  But  after  some  days he met the dear disciples of Mahaprabhu  - Sri Rupa,  Sri Sanatana, Sri  Gopal Bhatta, Sri Bhugarbha,  and others.  They were  all very  affectionate to  one another and it was as though they were of one mind. 
Amongst  the  Goswamis,  Lokanatha  was  the  eldest.  He  was  always intensely absorbed in  loving ecstatic mellows.  In Hari-bhakti-vilasa we find this verse:  “I worship Srimat Kasisvara, Srimat Lokanath  and Srimad Krsna das Kaviraj, who have taken shelter at the lotus feet  of Sri Govinda and who are very dear to Sri Vrindavana.” 
Lokanatha Goswami used  to visit the  many places of  Krsna’s pastimes within Vrajadhama and  in this way  he was always  absorbed in intense ecstasy. Lokanath came to the banks of Kisori-kunda within the village of Umrao, by the side of Chatrabon, and remained there for a few days.  Lokanatha wanted very much to be able to worship the Deity form of the Lord,  and  Sri  Krsna,  who  is  within  the  heart of everyone, thus presented  a  Deity  form  of  Himself  to  Lokanatha to worship. This Deity’s name is  Radha-Vinoda.  Having  received this Deity,  Lokanath looked up to  see who had  brought Him, but  seeing no one  present he began to reflect on the mystery of His appearance. 
Seeing Lokanatha  deep in  thought, Radha-Vinoda  laughed, “Who  would have brought Me here! I have come Myself! I live here on the banks  of Kisori-kunda and this is My village  - Umrao. Now please give me  some thing to eat.” 
Lokanatha was  beside himself  with bliss  and being  immersed in that ecstasy, he prepared some foodstuffs and offered them to Radha-Vinoda.  Then he made a bed of flowers and made the Deity lie 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. 
Lokanatha Goswami  had no  permanent abode.  Some Vrajavasi  villagers wanted to build a little hut for him but he wouldn’t agree. He made  a bag for Radha-Vinoda which he  kept around his neck. Rahda-Vinoda  was as  though  a  rare  gem  suspended  on  a  necklace round the neck of Lokanatha. His  activities represented  the crest  jewel of asceticism and the other Goswamis  managed to keep him  in their company only  by great endeavor. 
It is very difficult to  describe the character of Lokanatha  Goswami, who was so dear to Mahaprabhu.  When Mahaprabhu and some of the  other Goswamis began their  pastimes of disappearance,  Lokanatha maintained his life only due to the desire of Mahaprabhu.  Sri Lokanatha  Goswami initiated Narottama dasa Thakur  Mahasaya in the divine  mantra. There is  no  mention  anywhere  of  any  other  disciple  of his. It is not possible to describe the care with which Narottama Thakura served  his guru. In the  early morning he  would clean the  place where his  guru passed stool and urine. 
Lokanatha Goswami, having become quite advanced in years, entered into his  eternal  pastimes,  while  residing  at Khadir bon (Khoyra gram).  There is a  large lake there  called Sri Yugal-kunda  on the banks  of which his samadhi has been  established.  His worshipable Deities  Sri Sri Radha-Vinoda are at present being worshiped in Jaipur,  Rajasthan.  His puspa-samadhi is within the courtyard of Sri Gokulananda Mandira. 
It is said that Srila Krsna das Kaviraja Goswami approached  Lokanatha Goswami for his blessings and any information that he might be able to supply in  order that  he might  satisfactorily compose  Sri Caitanya-caritamrta. At that time, Lokanatha forbade Kaviraj Goswami to mention his name or describe anything about him. In order to honor the request of this great Vaisnava, he therefore didn’t write anything about  him.  His disappearance is on the eighth day of the bright fortnight in  the month of Sravon. 
Sri Narottama dasa Thakur Mahasaya has prayed at the lotus feet of his guru as follows: “Oh My Lord, Lokanatha! 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  mind’s  desires might be fulfilled.  Wherever one gets the association of Lord Caitanya, there also he gets the association of Sri Sri Radha-Krsna. If you are not merciful to me, then who will be? This time, please fulfill my mind’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, your  songs describing the  lila  of  Sri  Sri  Radha  and  Krsna. Without you, the desire of Narottama cannot be fulfilled.”
SRI SANATANA GOSWAMI

In his  Laghu-Vaisnava-Tosani, Sri  Jiva Goswami  has mentioned  their family lineage beginning with Sri Sarva, who was a yajur vedi brahmana, Bharadvaja gotriya, from Karnataka. His son was Sri Aniruddha deva who had two sons Sri Rupesvara and Sri Harihar-deva.
There was apparently  some altercation between  the two brothers,  who had different mothers  (Aniruddha deva had  two wives) as  a result of which Sri  Rupesvara along  with his  wife and  eight horses,  came to Paulastya desa, where he was befriended by the ruler of that land, Sri Sekaresvar. Sri Padmanabha deva, the son of Sri Rupesvar was extremely learned in all the Vedas.  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 Vedas. Their names were Purusottama, Jagannatha, Narayana, Murari and Mukundadeva.
Mukundadeva’s son,  Sri Kumara  deva, being  oppressed by  some of the other family members, came to live at Bakla Candradvip. Sri Kumaradeva had many sons, amongst whom Sri Amar (Sanatana), Sri Santosh (Sri Rupa) and Sri Vallabha (Anupama) were great  devotees.
Sri Sanatana 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 Gaura-desa.
The Badsa Hassain 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 Ramakeli, the capital of Gaura-desa at that time, and were presented much wealth by the  Badsa.  Many brahmanas and pandits from distant lands would stay with Rupa and Sanatana whenever they would come  to Ramkeli,  specially, those  from Karnataka and Navadwipa. There is still a house near the Ganga, called Bhattabati, which is said to have been their residence.
They had many  instructors and professors.  In rhetoric their  teacher was  Sri  Vidyabhusanapada.  They  were  trained  in philosophy by the brother of Sarvabhyuma Bhattacarya, Sri Vidyavacaspati, as well as Sri Paramananda Bhattacarya,  Sri Rampada  Bhadrapada.   Their names  have been  mentioned  in  the  commentary  of  the  tenth  canto  of Srimad Bhagavatam.
These three brothers were  from childhood endowed with  great devotion to the Lord.  In memory  of Sri Vrindavana, near their residence  they planted  many  auspicious  trees  such  as Tamal, Kadamba, Juthika and Tulasi. In  the midst  of these  gardens constructed  Shyama-kunda and Radha-kunda.  In  these  auspicious  surroundings they always remained absorbed in service to Sri Madana Mohana. Having heard something about the famous Nimai Pandita they became very anxious to have His darsana, and always meditated on when they might get such a chance.
One morning, Sanatana 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 brahmana came to his  house and presented  him with the  Bhagavata, instructing him to study it  very thoroughly.  Having received it in this way,  he was beside  himself with bliss,  and  from that  day, considering  the Bhagavata to be the essence  of all scriptures, he began  its 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, the form through  which I  taste pleasure,  my obeisances  to you,  Srimad Bhagavatam.” [Sri Krsna-lila stava].
When the  brothers learned  that Nimai  Pandita, the  life and soul of Nadia, had accepted  sannyasa and gone  to stay at  Puri, they fainted dead away, having lost hope of getting His darsana. 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 darsana of his mother and mother Ganga. All of the devotees  were in ecstasy and Saci mata was so overjoyed that she was not even  aware of her own  body. After spending   a few days  with Advaita Acarya  in Santipur, He came to Ramakeli. [C. C. Mad 1.166]
Sakara Mallik (Sanatan) and Dabir Khas (Rupa), along with their brother Sri Ballabha (Anupama), who had a son who was just a small child  (Sri Jiva), they offered salutations at the lotus feet of Mahaprabhu.
After Mahaprabhu  had left  Ramakeli to  return to  Puri, the brothers began to observe some vows and  rituals in order to obtain shelter  at His lotus feet. After sending  the family members to their  residences at Candradwip and Fateyabad, Sri  Rupa and Anupama loaded a  boat with their accumulated  wealth and  left Ramakeli.  Sanatan remained  there alone.  Thereafter,  Rupa  and   Anupama,  having  received  news   of Mahaprabhu’s journey to Vrindavana,  set out to meet Him. Arriving  at Prayaga,  their  desire  was  fulfilled.  At  that  time they informed Mahaprabhu  that  their  brother  had  been  incarcerated at Ramakeli.  Mahaprabhu simply  smiled and  replied that  he would  get his freedom very soon.
Meanwhile, after the successful departure of Rupa and Anupama, 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 Sanatana  stopped attending his darbar 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 Sanatana 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.”
Sanatana Gosvami said, “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 Gauda.  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 Sanatana to accompany him.  Sanatana 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 Sanatana imprisoned. At this time Sanatana  received a letter  from Sri Rupa,  stating that he had depositied  eight hundred  gold coins  with one  grocer.  With the help of this money,  Sanatana should immediately arrange  his release.  The account of his escape and journey to meet Sri Caitanya  Mahaprabhu in Varanasi is found in C.C., Madhya-lila ch. 20.  After that he  went to Vrndavana.
In a kutir cottage made  from leaves, Sanatana Gosvami lived  for some time at Mahabon, the birth place of Sri Krsna. One day, he was walking along the  banks of  the Yamuna,  going to  beg some  foodstuffs in  a nearby village. Madana Gopaladeva  was playing with some  cowherd boys there, and when he saw  Sanatana Gosvami he came running  towards him, “Baba!  Baba!”. Catching hold of Sanatana’s hand he told him, “I  want to go with you!”
“Lala!”  replied Sanatana, “Why do you want to go with me?”
“I want to stay where you live.”
“If you stay with me, what will you eat?”
“Baba! Whatever you eat.”
“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 Sanatana’s hand and said, “Baba! I  am coming tomorrow to stay with you. My name is Madana 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 Sanatana was completely stunned as he gazed upon Gopal’s radiant smile. He expected that the Deity might say  something or come towards him.  Finally, tears of love gliding down his cheeks, Sanatana fell to the ground, offering his dandavats.
Gradually,  he  performed  Gopala’s  abhiseka  (bathed  the Deity) and offered worship to Him. Sanatana’s brother Rupa came there and, seeing the Deity, was deeply moved in ecstatic love. Sanatana 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  Prema-vilas that  the Madana Mohana Deity  resided at  the home  of one  Mathura brahmana,  Damodar Caube by name.  Subsequent to  the period of time during which  He was worshipped by Sri Advaita Acarya, 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 Madana  Gopala.  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.
Sanatana Gosvami used  to sometimes beg  chapatis from Caube’s  house.  When  he  saw  how  the  Deity  was being worshipped he would instruct Damodara’s wife Ballabhadevi  in the rules  and regulations of  proper Deity worship. However, she found all of these rules very difficult to follow. One day when Sanatana saw the Deity Madana Gopala 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 Ballabhadevi that she should worship  Madana Gopala according to the dictates of her heart.
One night Sanatana Gosvami and  Damodar Caube’s wife both had  a dream simultaneously in which Madana Gopala requested to be able to come and live  with  Sanatana  Gosvami.  In  great  happiness Sanatana received Madana Gopala from the  family and Him to  a small hillock near  Surja ghat, where he  constructed a small  hut made of  branches and leaves.  Then he began to serve Madana Gopala, preparing offerings for Him from whatever he obtained by begging.
One day Madana  Gopala refused to  eat, complaining that  there wasn’t even any salt in the chapatis. Sanatana 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  Madana  Mohana didn’t  say  anything  further,  but  rather  arranged that Krsna dasa Kapoor would come that way, as will subsequently be described.
Sanatana Gosvami would beg some  flour from the village and  then with that prepare  capatis for  Madana Gopala.  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 an 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  Sanatana  felt  very  sad; Madana Mohana, who is within  the  heart  of  everyone  could understand, ‘Sanatana wants to render greater service to Me.’ Then Madana Mohana Himself desired that His service might be increased.”
Within a few days a wealthy Ksatriya named Sri Krsna dasa Kapoor  came to Mathura to  engage in trade  and business. By  chance, however, his boat became stuck on a sand bar in the Yamuna and by no means could he manage to free it.   By the by, he came  to learn that a sadhu  by the name of Sri Sanatan  Gosvami was living nearby.  In order to seek  the blessings of the  sadhu, Krsna dasa  Kapoor came to  his hermitage and found Sanatana Gosvami engaged in writing.
Sanatana 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 dandavats and Sanatana Gosvami in turn offered him a grass mat  to sit on. Krsna dasa touched the mat with his hand and sat on the ground.  He appealed to the Gosvami, “Baba! Please bestow your mercy on me.”
Sanatana 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 Yamuna, and we can’t free it by any means.”
“I am  completely ignorant  about all  these matters  You can speak to Madana Gopala about it.”
Krsna das offered  his dandavats to  Madana Mohanji and  spoke to Him, “O  Madana  Gopala  Deva!  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 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 dasa could understand that  this was  the mercy  of Lord  Madana Gopala Deva. 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 Madana  Gopala’s worship.  Seeing this  arrangement, Sanatana  Gosvami was  very happy  and after some period initiated Krsna dasa Kapoor as his disciple.
Sri Madana Mohana Deva  is presently worshiped at  Karauli, Rajasthan.  When the daugher of the king of Jaipur was offered in marriage to  the king of Karauli, she very  insistently requested that her father  send Lord Madana Mohana with her as a dowry,  as she was very  attached  to Him. Her father was very  reluctant and agreed only after  stipulating one condition:  “Madana Mohana  would be  placed in  a room  with many other Deities.  Whoever she chose while blindfolded could go with  her to Karauli.”
Madana Mohana 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 Madana Mohana who still resides in Kaurali 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 Sanatana Gosvami came to Radha-kunda to meet Sri Rupa and  Sri Raghunatha dasa 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 Radha-Krsna. At  that time Srila Rupa Gosvami was composing some hymns in praise of  Srimati Radharani, collectively known as “Catu uspanjali”.
Sanatan Gosvami,  while reading  these, came  across one verse:  anava gorocana gauri / praba  rendi barambaram / amani 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.  Sanatana Gosvami  reflected, “Is  that a  proper comparison  ‘like the hood of a poisonous snake’?”
At noon Sanatan came to  the banks of Radha-kunda, and  after offering prayers there, he began to take his bath.  Then, on the opposite  bank of the kunda, 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.  Sanatana was completely stunned  but then gradually the  understanding came to him that Sri Rupa’s comparison was appropriate.
Coming to the  banks of Pavan Sarovar,  Sanatana Gosvami  entered into some woods there, and giving up food and water, he became absorbed  in intense meditation  on the  lotus feet  of Sri  Sri Radha-Govinda. 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 Sanatana Gosvami.  [B.R. 5/1303]
“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 transfered  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 Sanatana 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 food-stuffs 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, Sanatana, but he had none of the necessary ingredients, Sri Radha Thakurani, who fulfills  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  which 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. And 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 Sanatana. Sanatana 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.”
Sanatana 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 Sanatana  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.” [B.R. 5.1322]
Everyday Sri Sanatana 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 anymore.”
“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  foot 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  Giri Govardhan.”  Saying this much  the cowherd  boy disappeared. Then Sanatana could understand that Giriraja Himself  had presented His  worshippable form  to him  and from  that day  he would circumambulate this sila.
Sometimes Sri Sanatana used  to stay at Mahaban.  One day he saw  some cowherd boys playing on the banks of the Yamuna, and amongst them  was one boy whom he thought was Madana Gopala.
“Is that  my Madana Gopala playing  there?  No  it must  be one of the local village  boys.”  Then on another  day as  he was  passing by the Yamuna, 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, Sanatana saw  him enter the  temple. Then  he could  understand that  Madana Gopala goes every day to the banks of the Jamuna to play with the other boys.
Wherever Sri Sanatana and Sri  Rupa would go throughout Vraja,  in all the  various  villages  the  two  brothers  were  much  adored  by the Brajabasis, who would  feed them milk  and yogurt.  They in turn would see the Vrajavasis 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 Brajavasis they would inquire about their well-being, e.g. 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 Sanatana became the life of the villagers and the Brijabasis also became the life of Rupa and Sanatana.
Sri Sanatana  would sometimes  stay at  Cakleswar, near  Govardhan. At that place there were many  mosquitos, which was a great  disturbance.  When he was one day being harassed by these insects, Sanatan remarked, “I  won’t  stay  here  anymore.  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  Sanatana continued his bhajan free from disturbance.
Sri  Sanatana  Gosvami  compiled  many  scriptures. These include: Sri Brhat-bhagavatmrta,  Sri  Hari-bhakti-vilas  and its Dig-darsani-tika, Sri Krsna-lilastava (dasam  carit), Sri Bhagavata-tipani,  (commentary on Srimad Bhagavatam) and Brihat-vaisnava-tosani.
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 was on the full  moon day of Asar in the year 1558 (Christian calendar). His name in  Braja-lila is Rati-manjari.   
very day to the banks of the Jamuna to play with the other boys.
Wherever Sri Sanatana and Sri  Rupa would go throughout Vraja,  in all
the  various  villages  the  two  brothers  were  much  adored  by the
Brajabasis, who would feed them milk and yogurt. They in turn would

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  Gaura-ganoddesa-dipika,  Kavi Karnapura has  written that  Sri Rupa Gosvami was known as Sri Rupa Manjari during Krsna lila. 
There is an anecdote  as to how they  came to be the  ministers of the king of Gaudadesa, Hussain Shah Badsa.  Even at a very young age  they had become quite learned in all of the scriptures. The guru  (moulabi) of Hussain  Shah was  supposedly capable  of seeing  into the  future.  Hussain Shah inquired him about the prosperity of his kingdom. 
The moulabi replied,  “There are two  extremely learned brahmana  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  darsan.  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 you should, 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.” 
While residing at Ramakeli, Sri Rupa and Sri Sanatana were visited  by many  brahmanas  and  panditas  from  Navadwipa, Karnataka and various other parts of India. They were always careful to receive these guests and serve them  in a befitting  manner. They lived  in a very  opulent surroundings at  Ramakeli. Their  court, which  rivalled that  of Lord Indra, was always  attended by brahmanas,  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 Radha-kunda and Syama-kunda. There they would meditate on the  Vrndavana pastimes of  Sri Sri Radha-Syama  and thus, losing their  patience, a  constant stream  of tears  would flow  from their eyes.  They were  always absorbed  in the  service of Sri Madana Mohana and constantly assuaged their  grief by praying for His  mercy.  Hearing of the pastimes of Sri Gaurasundara at Nadia they were  always meditating when they might get His darsan. [B.R. 1/585]. 
Rupa Gosvami’s worshipable  Deity in Vrndavana  was Sri Govinda  Deva.  Sri Caitanya Mahaprabhu had instructed the Gosvamis to re-discover the holy places of Krsna’s pastimes  in Braja and to establish  worship of His Sri vigraha.  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  Vajranabha had installed a number of Deities  in Braja, among them Hari Deva,  Madana Mohana Deva, Gopinath Deva and Sri  Govinda Deva.  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 know where what you are looking for is.” 
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  so  suddenly?”  His  body  thrilled  with ecstatic symptoms as he intently gazed at the Mahayoga Pith (Gomatila), and 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 Govinda Deva  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 Govinda. 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 Govinda  deva to offer his  obeisances, all the while reciting prayers and hymns. 
Very quickly the  news spread and  the other Gosvamis,  floating in an ocean of joy, came there also.  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 Govinda.  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  Gaurasundara along with His associates couldn’t contain their ecstasy on receiving this happy news.  Meanwhile the brahmanas performed the abhiseka 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 worshiping the Deity.  Sri Govinda  Deva is presently  being worshiped  in Jaipur,  Rajasthan, which  is easily reached by bus from Vrindavana. One has to proceed by rickshaw to  Sri Sri Radha-Govinda Mandir from the bus stand.  
Overjoyed that Sri Govindaji and Madan Mohan had re-appeared and  thus the responsibilities  which Mahaprabhu  had given  them were gradually being carried out, Sri Rupa  and Sanatan began to compose  the Bhakti-sastras, in compliance with Mahaprabhu’s further instructions. 
After completing Vidagdha-madhava,  Lalita-madhava, and various  other books, Sri Rupa began to work on Bhakti-rasamrta-sindhu.
One day Sri Vallabhacarya (of the Visnuswami sampradaya) came to visit Rupa Gosvami.  After offering  him a  seat the  two of  them began  to discuss Krsna-katha.  In the  house  of  their conversation,  Sri Rupa presented the opening verse of Bhakti-Rasamrta-Sindhu to Vallabhacarya to read. After  studying this verse  for some time  Vallabha 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 Vallabha’s remark. 
When Vallabhacarya went to the Jamuna to take his bath, Sri Jiva  also came there on the pretext of fetching some water. He inquired from the acarya  as  to  what  actually  were  the  mistakes  in  that   verse.  Vallabhacarya, after discussing  some points with  him, was amazed  at the boy’s scholarship. 
After a  few days  Vallabha again  came to  Sri Rupa.  After inquiring about the boy scholar, he greatly praised his learning. After Vallabha had gone  to his  residence, Sri  Rupa dalled  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 Vrindavana.” [B.R. 5.1643] 
Hearing  this  decision  of  his  uncle  Sri  Jiva left that place and decided  to  proceed  eastwards.  When  he  came to an old dilapidated temple at Nanda-ghat, he sat down and began to cry. Soon the villagers began to worry: “Such a handsome  young man, but he sits there  crying for so long without taking food.” 
After a while, Sri Sanatana Gosvami came by and the villagers informed Sanatana of the boy’s presence at the old temple.  Sanatana went there and saw  his nephew,  who looked  very pale  from not eating. Sanatana picked him up from the  ground and  affectionately asked him  what was the matter. Sri Jiva explained everything that had happened.  Sanatana Gosvami pacified him and, taking his nephew with him, went to see  his brother.
At first Sanatana spoke  with Rupa alone.   When Sri Rupa happened  to mention  Jiva,  Sanatana  explained  everything.  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 and  various litratures 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  Lalita-madhava, he gave it to Raghunatha dasa Gosvami to read.  Lalita-madhava  is a description  of Krsna’s  pastimes  after  he  left  Vrindavana  and  is thus full with sentiments  in  the  mood  of  separation.  By  reading this book Dasa 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.  [B.R.5.768] 
He became as though deranged in mind from sadness, and he  compeletely lost all patience.  When Sri Rupa requested Sri Dasa Goswami to return the manuscript so that he could correct it, Raghunatha dasa held on to it very tightly, not saying anything, refusing to part with it. 
After considering what to do, Sri Rupa composed Dana-keli-kaumudi.  He managed to exhange this manuscript  with  Lalita-madhava.  By  reading Dana-keli-kaumudi, full of narrations of Krsna’s Vrindavana  pastimes, Raghunatha dasa Goswami now became totally absorbed in the ecstacy  of happiness. 
On another occasion  the Goswamis were  having a discussion  about the ecstatic feelings of separation  of Radha-Krsna and Their  associates.  Some of  the Vaisnavas  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. [B.R. 5.1326] 
After the  re-appearance of  Sri Govinda,  Madana Mohana  and the Yoga Pith, Sri  Rupa began  to contemplate  where Vrindadevi  might be. One night she  came to  him in  a dream  and said,  “I am  on the banks of Brahma-kunda.  You can have my darsan 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  luster 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 dandavats  and  various  prayers  and  hymns.  In this way, Vrindadevi reappeared in Vrajabhumi. 
Sri Gaurasundara established the glories of Sri Vrajadhama 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 fullfill  the desire  of Lord  Caitanya. When  will he  give me the shelter at his lotus feet?”  [Srila Narottama dasa Thakura in  his Sri Rupa Pranama]. 
Sri Rupa Goswami completed many literatures, among them: Sri Hamsaduta Kavya, Sri Uddhava-sandesh, Sri Krsna-janma-tithi-vidhi,  Brhat Radha-Krsna-ganoddesa-dipika, Laghu Radha-Krsna-ganoddesa-dipika, Stavamala, Vidagha-madhava,  Lalita-madhava,  Dana-keli-kaumudi, Bhakti-rasamrta-sindhu,  Ujjvala-nilamani,   Prayuktakhyata-manjari,   Mathura-mahima, Padyavali, Nataka-candrika, Laghu-Bhagavatamrta, among others. 
Birth: 1493  (Christian calendar),  1415 (Sakabda)  Disapearance: 1564 (Christian calendar), 1486 (Sakabda) Appearance day? Disappearance day:
12^th day of the bright fortnight of Sravan. Householder life:  22 yrs.
Braja: 51 yrs. Age: 73   

SRILA JIVA GOSVAMI

Sri  Sanatana,  Sri  Rupa  and  Sri  Vallabha were three brothers, all employed in the service of the Badsa Hussain Shah. Amongst the  three, there was only one descendent,  Sri Jiva. Having been rewarded  richly by the Badsa for their sevices, 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; every part of his body was graced with a lusterous, radiant splendor.
When Sri Gaurasundara came to Ramakeli, Sri Jiva was blessed by having darsana of His  worshippable 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 Gaudiya sampradaya. 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, 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 consiousness  and fall to  the ground.
As he got a little older, Sri Jiva took up the worship of the  Deities of  Sri-Sri  Rama-Krsna.  He  would  carefully decorate Them and offer bhoga and  aroti, serving  Them with  his full  attention. Even in his play,  whatever  games  he  played  were  connected  with  Sri Krsna’s pastimes.
While studying under the local panditas he became proficent 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 Nitai-Gauranga. Once he saw in  a dream that Sri Rama-Krsna  had taken the forms of Nitai-Gauranga  and were dancing. [B.R.1.732]  Giving him the dust of Their lotus feet, the Two Lords then disappeared.
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 compeletely 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 Navadwipa and bathe himself in  the coolness emanating from  the lotus feet  of Lord Nityananda  Prabhu so that his mind and body,  burning with with grief, could  be refreshed.  Thus  Sri  Jiva  set  our  for  Navadwipa  with  a  group of pilgrims.
[B.R.1/741]
Nityananda Prabhu, the omniscient Lord, could understand that Sri Jiva was on his  way to Navadwipa.  Therefore He also  left for there  from Khardaha. After  a few  days, Jiva  arrived at  Navadwipa. Seeing  the beauty of that place he was  charmed.  Falling down on the  ground, he offered his dandavats to  Mother Ganges. Inquiring from  the villagers the  directions  to  Mayapura,  he  learned that Nityananda Prabhu was residing at Srivasa Pandita’s house.  At last arriving there, he  fell down at the  door to offer  his dandavats. Nityananda  Prabhu came out with Srivasa Pandita and picked him up and embraced him, asking,  “Are you the nephew of Sri Rupa and Sri Sanatana?”
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  Sri Jiva  was introduced  to the  devotees present in Navadwipa; he offered  his salutations at  their lotus feet.  Everyone was very happy to meet the nephew  of Sri Rupa and Sanatana. That  day Sri Jiva received the remnants of Nityananda prabhu’s prasadam.
The next day, the  two of them came  to Saci Mata’a house.  Seeing the birthplace of Sri Gaurasundara,  which was filled with  such splendor, 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 dandavats at His lotus feet. Then Jiva saw Saci Mata sitting  on the veranda.
Dressed in  white with  silk chadder  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 rememberance of Sri Gaursundara, 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. “Isana! Srpada 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, and  Sri Jiva floated in the ocean of happiness. Saci Mata then requested the two of them to honor the Lord’s prasada.  “Take prasada here at your mother’s house today, my child.  I offered there preparations in secret to  Sri Gaurcandra.”
Sri Jiva  spent some  days with  Nityananda Prabhu,  touring the  nine islands of Navadwipa, in order to  have darsana of the holy places  of the Lord’s pastimes there. Then,  as ordered by Nityananda Prabhu,  he set out for  Kasi (Varanasi) .  At Kasi he  studied Vedanta under  Sri Madhusudana  Vacaspati,  a  disciple  of  Sarvabhauma Bhattacarya. The conclusions  of  Vedanta  contained  in  Srimad-Bhagavatam  that  were expounded by  Sri Caitanya  Mahaprabhu to  Sarvabhauma Bhattacarya  in Puri  had  been  in  turn  taught  by  the  Bhattacarya to Madhusudana Vacaspati,  who established a tol at Kasi. From him, Sri Jiva mastered the same conclusions.
From  here  Sri  Jiva  set  out  for  Sri Vrindavana where he received shelter at the lotus  feet of his two  uncles. Sri Rupa and  Sanatana.  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 Radha-Damoda ra. According to Sadhana-dipika,  this Deity of  Damodara was  fashioned by  Rupa Gosvami’s  own hand for his dear disciple  Sri Jiva.  Sri Sri  Radha-Damodara are  presently being worshipped in Jaipur, Rajasthan.
Seeing that Jiva had quickly become conversant with the conclusion of the Srimad-Bhagavatam, Sri Rupa engaged him in proof-reading his Bhakti-rasamrta-sindhu. At this time Sri Jiva compiled a commentary on Bhakti-rasamrta-sindhu called Durgama-sangamani. In the year 1476 (Sakabda) Sri Sanatana Gosvami compiled Sri Vaisnava-tosani, a commentary on the tenth canto of Srimad-Bhagavatam, which he gave to Sri Jiva for proof-reading. Under the order of Sri Sanatana, Sri Jiva compiled a commentary on that named Laghu Vaisnava-tosani in the year 1500 (Sakabda).
His writings, along with those of Sri Rupa and Sri Sanatana, Sri Gopal Bhatta, Sri Raghunatha 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 Vraja-dhama.
Sri Jiva regurlarly brought water for Sri Rupa and Sanatana’s bath. He massaged their heads with oil, cleaned their ashram, worship the Deity, cooked and corrected manuscripts.
After the disappearance of Sri  Rupa and Sanatana, Sri Jiva  continued the tradition that  they had inaugerated.  Once Sri Jiva  travelled to Agra to debate with the  Rajputs concerning the glories of  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 blank papers. So  the emperor presented Jiva some  stained paper. (At  that time  paper was  very rare  and most manuscripts were usually composed on leaves.)
There is  also a  legend that  once, when  a moghul  emperor (possibly Akbar) wanted to confer something on the Goswamis of Vrindavana,  they requested a farman  (emperor’s order) that  no living beings  would be killed within Vraja. As  a result of this  no king would come  to hunt there  anymore.  The  disciple  of  Lokanatha  Gosvami, Narottama dasa Thakura  Mahasaya,  Sri  Gopala  Bhatta  Gosvami’s  disciple Srinivasa Acarya  Prabhu,  and  the  disciple  of  Hrdaya  Caitanya  Prabhu, Sri Syamananda Prabhu, were greatly  favored 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: Harinamamrta-vyakarana, Sutra-malika, Rasamrta-sesa, Gopala-virudavali, Sri-Madhava-mahotsava,  Sri-Sankalpa-kalpavrksa,  Brahma-Samhita-tika, Bhakti-rasamrta-sindhu-tika (Durgama-sangamani), Ujjvala-nilamani-tika (Locana-rocani),  Gopala-campu,   Sat-sandharbha   (Tattva-sandarbha), Bhagavata-sandarbha,  Paramatma-sandarbha,  Krsna-sandarbha,   Bhakti- sandharbha, Priti-sandarbha, Srimad-Bhagavata-tika  (Krama-sandarbha), Laghu-vaisnava-tosani  (Tenth  Canto  Bhagavatam  commentary),  Sarva-sambadina   (commentary    on    Sat-sandarbha),    Gopala-tapani-tika (Sri-Suhkha-bodhini), Padma-puranastha-yogasara-stotra-tika,  Gayatri-vyakhya-vivrti (A commentary on the Gayatri mantra as described in the Agni  Purana,  chapters  216-217),  Radha-Krsnarcana-candrika,  Dhatu-sangraha, Bhavartha-sucaka-campu.
Birth: 1533  (Christian calendar),  1455 (Sakabdha),  12^th day  of the bright  fortnight  in  the  month  of  Bhadra.   Disappearance  : 1540
(Sakabdha), 3^rd day of bright fortnight, Pausa Age: 85 years

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 men and women felt relief from the blazing fire of material existence. Various wretched, miserable and fallen souls 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 Gaurasundor 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 darsan  of Lord  Ranganath. The temple hall resounded  with  the  sounds  of  hundreds  and  thousand of brahmanas chanting Vedic hymns.
In the  midst of  this scene  from Vaikuntha,  entered Sri Gaurasundor chanting  the  names  of  Krsna  in  his sweet voice that defeated the voices  of  10  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 lotusflower 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?”
Again resounding the halls  with the transcendental vibrations  of Sri Hari’s name, when 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  seeing this  divine personage became restless with  ecstasy. His heart being  flooded with devotion 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 consiousness after engaging in sankirtan, Vyenkata  Bhatta approached  Him and  took the  dust of His lotus feet.  Mahaprabhu gazed towards him and saying, “Krsna!  Krsna!” embraced him firmly. Sri Vyenkata Bhatta invited Mahaprabhu to come to his house  and having  brought Him  there, very  reverantly washed His lotus feet and along with the other family members, he drank the 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 at the lotusfeet  of 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 positon of Acarya.
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 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 by. He instructed him to  serve his mother and father  and always engage  in chanting Krsna’s  glories and thereafter to come to Brindavan.
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 (Bhakti-sastra).
Gopal Bhatta always remained  thinking of the lotusfeet  of Mahaprabhu and when he might  ver he couldn’t leave  his aged mother and  father.  Finally having reached  their final days  they called their  son Gopal and instructed him to go to the lotusfeet of Mahaprabhu in  Brindaban.  Then while meditating  on His lotusfeet  themselves they went  to join Him in His eternal lila.
Thus  Gopal  set  out  for  Brindavan  and  when he arrived there Rupa Gosvami immediately went word to  Mahaprabhu 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 Brindavan, 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 Brindavan, He was  very pleased  and sent  with that  messenger a  wooden sitting plank which He had used along with a pair of His undergarments and one of His cloths. Having received these gifts Gopal Bhatta was in ecstasy and he  worshipped them  as the  prasad of  Mahaprabhu. When  he would worship  his  Deities  he  would  sit  on that wooden plank. This piri (wooden seat) and  Mahaprabhus clothes are  still being worshipped  at Radha-Ramana Mandir.  Gopala Bhatta,  like Rupa  and Sanatana,  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  Gopala  Bhatta  Gosvami  used  to  worship eleven Saligram-silas.  Wherever he would go he would bring them with him in a piece of  cloth tied at the corner.  One time  a rich Seth came to meet Gopala  Bhatta to have his darsana.  Being very impressed with the Gosvami he  wanted to render some service which he presented in the form of some valuable cloths and ornaments.
Gopala Bhatta kept the cloths and ornaments with his silas and thought that, “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  arotika to  his salagram  silas, Gopala  Bhatta put them to rest, covering them with a wicker basket. 
Late in the night, Gopala Bhatta  took a little rest and then,  in the early morning went to take bath in the Yamuna. Returning from his bath, he uncovered  the salagramas  in order  to wake  Them, and 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  dandavats  and then recited various prayers and hymns. 
When  Rupa  and  Sanatana  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 Radha-raman Deva” made His  appearance on the full  moon day of Vaisakha  in the year 1542. Except for  Vrindadevi, Sri Radha-Ramanaji is the  only one of  the original  Deities of  Vrindavana who  never left  to go to Jaipur.  He is still being worshipped in Vrindavana near Nidhuban kunj.
Sri  Radha-ramana  Deva,  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 Himself 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.
Once Sri Gopala Bhatta went to Haridwar. As he was returning, suddenly a  downpour  started  and  thus  he  took  shelter in the house of one brahmana. This brahmana was very  devoted and he very carefully  began to serve  Sri Gopala  Bhatta, who  thus became  very pleased.  As this brahmana had no children Sri Bhattaji 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 Gopala Bhatta returned from bathing in the Yamuna one day,  he saw a young boy  sittin at the door of  his kutir. When the boy saw the Gosvamiji approaching, he got up and  then fell down to offer his dandavats. Gopala Bhattaji inquired who the boy was,  to  which  he  replied,  “My  home  was  in  Devandyagram within Saharanpur near Haridwar. My father has sent me here to serve you.  My name is Gopinatha.” 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  Gopinatha Pujari Gosvami as he served Sri  Radha-ramana Deva  through his  life as  a brahmacari. His younger brother  Sri Damodara  dasa, along  with his  family, accepted iniation from Sri Gopinathaji and  also became engaged in the  service of the  Deity. Sri  Damodara dasa’s  three sons  were named Harinatha, Mathuranatha and Harirama. 
Sri Gopala Bhatta, in his worship of Sri Radha-ramana would  sometimes see  that  He  had  taken  the  form  of  Sri  Gaurasundara, “Becoming subservient to the love of  Sri Gopala Bhatta, Sri Radha-ramana  would sometimes accept the form of Sri Gausundara.”
Sri Gopala Bhatta was the initiating guru of Srinivasa Acarya  Prabhu.
He  wrote  many  books  including:   Sat-sandarbha-karika,  Sri-Krsna- vallabha  (Krsna-karnamrta-tika),  Sat-kriya-sara-dipika,  and   Laghu Hari-bhakti-vilasa with Dig-darsini tika. From this work, Sri Sanatana Gosvami  compiled  the  Hari-bhakti-vilasa  now  followed  by  Gaudiya Vaisnavas.
In the Gaura-ganoddesa-dipika, Gopala Bhatta Gosvami’s name in  Vraja-lila has been given as Guna manjari.
His birth was on the day of  the dark fortnight of the month Pausa  in the year 1503 (Christian), 1425 (Saka).
His disappearance was on  the sixth day of  the dark fortnight of  the month of Sravon in the year 1578 (Christian), 1500 (Sakabda).
Age: 75 years

SRI RAGHUNATHA BHATTA GOSWAMI 

While  Raghunath  Bhatta  was  walking  from  Benarasi 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 dandavats to Mahaprabhu, Sri  Gaurasundor called out, “Raghunath”  and before Raghunath could offer  his obeisances, Mahaprabhu embraced  him very firmly. 
Raghunath’s eyes filled with tears of joy and as he cought hold of the lotus feet of Mahaprabhu he spoke to Him,  “Oh most merciful Lord, You still  remember  me.”   Mahaprabhu,  “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 Candrashekara vaidya and the other devotees in Kasi to  Mahaprabhu. Then he  brought out the  various preparations from  his  bag,  which  his  mother  had prepared for Sri Gaurasundor.  Mahaprabhu  was  very  pleased  and  called  Govinda 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 anymore.  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-Narayana. He has come into this world as a human being to perform  His pastimes  but  He  is  actually  the  cause of the universe.” [C.B Adi 14/123] Saying this much that demigod disappeared. 
In the morning after finishing his bath and puja, Tapan Misra set  out to meet Nimai Pandit. Having arrived at the place where he was staying, he saw that  the Pandit was  seated on the  bedstead, the whole  house being illuminated  by His  bodily effulgence.  His eyes  were like the petals of the full blown lotus, His head was covered with curly  hari, on His chest was  a white brahmana thread,  and he was wearing  yellow cloth.  All  around  Him  were  seated  His  disciples  like   various constellations sorrounding the full moon. 
Tapan  Misra  paid  his  dandavats  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, seating Tapan  Misra next  to Him,  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 how to attain His association. In Satya-yuga the  process was  meditation,  in  Treta-yuga  sacrificial rituals, in Dvapara-yuga worship of the Deity and  in Kali-yuga congregational chanting of  the Holy Name of the Lord - Harinam sankirtan. [C.B. Adi 14/137] 
Considering the strengh, prowess and longetivity of the living beings, the Supreme Lord accepted the form of the Acarya and ascertained these various  processes  for  various  ages.  If  anyone  follows any other process than the  authorised one he  achieves no result.  Therefore in the age of  Kali, the essence  of all the  scriptual 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 Nama-sankirtan.  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  Nama is Himself what we are striving to realise and repeating this Name is the process for realising 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 dandavats at  the lotus feet of the Pandit and asked if he might accompany  Him on his return  to Navadwip. 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  Thruth  in  complete  detail.”  Thus  Nimai Pandit began His return journey to  Navadwip while Tapan  Misra set out  for Kasi Dham, accompanied by his wife. 
Some  years  thereafter  when  the  Incarnation of Mercy, Sri Caitanya Mahaprabhu was proceeding to Brindavan 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 rushing flow of water  is uncommon; so to  hear the Holy Name  of Hari admist so many Mayavadis was not an ordinary occurance. 
Then  standing  behind  so  many  sannyasis,  Tapan  Misra sighted one sannyasi, whose effulgence made  everything around Him glow.  He began to think, “Who could that be?” I have heard that Nimai Pandit accepted sannyasa but could that be Him?”  Coming out from the water he  became convinced that it mus be the same Nimai Pandit that he had met with in East Bengal and thus falling at His lotus feet he began to shed  tears of ecstasy. Mahaprabhu  picked him up  and embraced him  in great love and 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  ecstacy. The pastimes  that  took  place  at  that  time  with Raghunath are nicely described in the ‘Caitanya caritamrta’. 
Mahaprabhu gave  Raghunath Bhatta  His own  neckbeads and  later on  a Tulasi garland of Lord  Jagannath’s , 14 hands  in length, as well  as the betel and pan prasad remnants of Lord Jagannath. [C.C. Ant.13/126] 
Unlike the other Gosvamis it is not known if Raghunath Bhatta  Gosvami worshipped  any  particular  Sri  Vigraha  of  the  Lord  or not.  His worshippable  Deity  of  ‘Srimad-Bhagavatam’  however  is  still being worshipped at ‘Gadadhar Bhatta Pith’ within another Madan Mohan temple which is nearby the Radha-Ballabha Mandir in Brindaban. There is  also a very beautiful painting of  Sri Sri Gaur-Gadadhar here.   Raghunatha Bhatta was the disciple of Sri Gadadhar Pandit. 
In the Gaur-Ganoddesa-Dipika it is described that Raghunath Bhatta was Raga  Manjari  in  Krsna  lila.  His  birth  was  in 1427 (Saka), 1505 (Christian) on  the 12^th  day of  the bright  fortnight of  Aswin. His disappearance was in 1501 (Saka), 1579 (Christian) on the 10^th day  of the bright fortnight of Jyestha. 
SRI RAGHUNATHA DASA GOSWAMI 

Raghunatha dasa Gosvami used to reside on the bank of Sri Radha-kunda.  At the time Radha-kunda was just a small pond of water, and  therefore sometimes Raghunatha would  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  Seth underwent great  austerity by walking  to  Badarikasrama in  the  Himalayas.  Arriving there he very reverently worshiped 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  Vraja, where  he should present  all  his  wealth  to  Sri  Raghunatha  Dasa  Gosvami, who was residing at  Aritgram.   “If he  declines to  accept it,  then you can mention My name and remind him about renovating Radha-kunda and Syama-kunda.” 
That Seth was very happy to have seen such a wonderful dream and after returning to his home he very joyfully set out for Vraja. There he met Raghunatha dasa Gosvami and related  all of these events to  him. Dasa Gosvami  was  somewhat  taken  aback  to  hear  this  news,  but  then immediately gave his consent. Thus Sethji began to work of  re-digging the two kunds. 
On the banks  of Radha-kunda, 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, but that  night the five Pandavas appeared in  a dream of Raghunatha dasa  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 kundas,  the kunjas of  the eight  gopies were also constructed. Seeing all this, Raghunatha dasa forgot himself in ecstasy. 
Raghunatha dasa Gosvami lived on the banks of Radha-kunda 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 Sanatana Gosvami  came  to  the  banks  of  Manasa  Ganga to meet Gopala 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  bhajana. Sanatana  Gosvami was  startled to see this but even more so when he saw Sri Krsna standing at some  distance observing everything.  He then requested Raghunatha to do his  bhajana within a hut. 
On another  occasion, Raghunatha  dasa, who  still hadn’t  bothered to have a kutir constructed, was sitting in the noon day sun absorbed  in his bhajana. Srimati Radharani happened to pass that way at this  time and, seeing that  the sun was  beating down on  Raghunatha’s head, she stood behind him and held the end  of her sari 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 in a kutir, he immediately agreed to comply. 
In Vraja, Krsna is served  by Radharani and Candravali, who  each have unlimited maid servants.  According to the  mellows of paramour  love, Sri Raghunatha dasa  Gosvami counted himself  as a maidservant  of the friends of Srimati Radharani. As Candravali is the chief comperitor of Radharani, Sri dasa Gosvami would never  go to her kunja or talk  with any of the sakhis. Thus he served the servants of Radharani within his mind in this way. 
One  Brajabasi  known  as  Sri  dasa  Brijabasi  used to bring Sri das Gosvami a  leafcup of  buttermilk every  day. Drinking  this much only Raghunath dasa would engage in bhajana throughout the day. One day Sri Das Brijabasi went  to Candravali’s kunda,  known as Sakhi-sthali,  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. Raghunatha dasa  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 Sakhi-sthali and found them there.” 
Simply hearing   the word ‘Sakhi-sthali’  Raghunatha dasa flew  into a rage and threw the leafcup  of buttermilk away saying, “The  followers of Srimati Radharani  never accept anything  from that place.”  Seeing the loyal devotion of  Raghunatha dasa  for Srimati Radharani Sridasji was amazed. 
Raghunatha dasa Gosvami used to always serve Sri Sri Radha-Govinda  in 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 Raghunatha himself honored the remnants of their prasadam and in great ecstasy, due to the  pleasure of having been  able to satisfy Sri  Sri Radha-Govinda and Their loving attendants,  he ate a little more  than was his custom. 
In the  afternoon Raghunatha  dasa 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 dasa Gosvami answered, “My body is not well.” 
The devotees became  concerned and immediately  sent word to  Sanatana Gosvami in Mathura. At that time Sri Sanatana Gosvami was staying with Sri Vallabhacarya’s  son Sri  Vithalnathji, who  immediately sent  two physicians to Radha-kunda to examine Sri dasa 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  eith  wonder.    That Raghunatha dasa  Gosvami, who  subsisted on  only a  little buttermilk each  day,  should  fall  ill  from  eating  too  much  sweet rice was astonsihing, especially because it was eaten only in meditation. 
There are various opinions on  Sri Raghunath das Gosvami’s identity in Krsna-lila. Some have ascertained that he was Rasa Manjari, some  that he was Rati Manjari, while still others that he was Bhanumoti. 
The Govardhana-sila given by  Sriman Mahaprabhu to Raghunatha  dasa to worship is still worshiped at Sri Gokulananda Mandira, in Vrindavana. 
He compiled following books:  Stavavali, Dana-carita, and Mukta-carita, among others. 
Birth:   1428 (Sakabda)  Disappearence: 1504  on the  12^th day  of the bright fortnight of the month of Asvin.
SRI KRSNA DASA KAVIRAJ GOSVAMI 

Sri  Krsnadasa  Kaviraja  Gosvami  was  born  in  a  Nadiya  family of physicians  at  the  village  of  Jhamatpur,  within  the  district of Barddhaman,  near  Naihati.  His  father  was  Sri Bhagiratha, and his mother was Sri Sunanda. He had a younger brother named Syama das.  The deity of Gaura-Nityananda installed  by Sri Kaviraja Gosvami  is still being worshiped  there. It  appears that  his family  line is no more.  More information about the early life of Sri Kaviraja is available  in a book called Ananda-ratnavali.
In Caitanya-caritamrta,  Adi-lila chapter  five, Sri  Kaviraja relates the cause of his leaving family life: 
“Lord Nityananda Prabhu  had a servant  named Sri Minaketana Ramadasa, who was a reservoir of love. At my house there was sankirtana day  and night, and therefore he  visited there, having been  invited. Absorbed in emotional love, he sat in my courtyard, and all the Vaisnavas bowed down at his feet. In a joyful mood of love of God he sometimes climbed upon the  shoulder of  someone offering  obeisances, and  sometimes he struck others with his flute or mildly slapped them. When someone  saw the eyes of Minaketana  Ramadasa, tears would automatically  flow from his own eyes, for a constant  shower of tears flowed from the  eyes of Minaketana Ramadasa.  Sometimes there  were eruptions  of ecstacy like kadamba flowers  on some  parts of  his body,  and sometimes  one limb would be stunned while another would be trembling. Whenever he shouted aloud the name Nityananda, the people around him were filed with great wonder and astonishment.
“One respectable brahmana  named Sri Gunarnava  Misra was serving  the Deity. When Minaketana was seated  in the yard, this brahmana  did not offer him respect. Seeing this, Sri Ramadasa became angry and spoke.
“’Here I find the second  Romaharsana-suta, who did not stand  to show honor when he saw Lord Balarama.’ 
“After saying this, he danced and sang to his heart’s content, but the brahmana did not become angry, for he was then serving Lord Krsna.  At the end of  the festival Minaketana  Ramadasa went away,  offering his blessings to everyone.  At that time  he had some  controversy with my brother. My brother  had firm faith  in Lord Caitanya  but only a  dim glimmer of faith in Lord Nityananda.  Knowing this, Sri Ramadasa  felt unhappy in his mind. I then rebuked my brother.
“’These  two  brothers,’  I  told  him,  ‘are  like one body; They are identical manifestations. If  you do not  believe in Lord  Nityananda, you will fall down. If you have faith in one but disrespect the other, your logic is  like the logic  of accepting half  a hen.   It would be better to be an atheist by slighting both brothers than a hypocrite by believing in one  and slighting the  other.’ “Thus Sri  Ramadasa broke his flute in  anger and went  away, and at  that time my  brother fell down.”
That  night,  because  He  was  pleased  with  the  chastisement  that Krsnadasa gave his brother  for offending His dear  devotee Mineketana Ramadasa, Lord Nityananda appeared in his dreams and declared: 
Are are krsnadasa, na karaha bhaya, vrndavana yaha, tanha sarva  larya haya “O  my dear  Krsnadasa, do  not be  afraid. Go  to Vrndavana, for there you will attain all things.” [C.C. Adi 5.195] 
Thus receiving the mercy of  Lord Nityananda in his dream,  he started for Vrndavana  with a  joyful mind.  The lotus  feet of  the spiritual master of Sri  Kaviraja are none  other than those  of Lord Nityananda Himself. 
He  accepted  the  Gosvamis  Sri  Rupa,  Sri  Sanatana,  Sri Jiva, Sri Raghunatha,  Sri  Raghunatha  Bhatta  and  Sri  Gopala  Bhatta  as his instructing spirit ual  masters. From  Sri Lokanatha  Gosvami and  Sri Raghunatha Bhatta Gosvami he begged permission to write Sri  Caitanya-caritamrta.  Lokanatha  directed  Sri  Kaviraja  that he desired to be unmentioned  in  his  book;  that  is why, in Sri Caitanya-caritamrta, hardly a reference about Lokanatha Gosvami is to be found.
Sri  Krsnadasa  Kaviraja  Gosvami  compiled  the following books still extant:  Sri  Govinda-lilamrta,  Krsna-karnamrta  commentary (Saranga-rangada [kangada?] tika) and of course, Sri Caitanya-caritamrta. 
Born:1496 (Christian) 
Diappearence: 12^th day  bright fortnight month  of Asvin (the  year is not known).
SRI KASISVARA PANDITA GOSVAMI 

Sri Kasisvara Pandita Gosvami had a temple near Sri Rampura at Catara.  Mahaprabhu sent him to Vrindavana later on in his life.  His  disciple was Sri Govinda Gosai, the pujari of Sri Govinda Deva. 
When Srila Rupa Gosvami discovered  Sri Govinda Deva’s Sri Vigraha  at
Gomati  tila,  he  immediately  sent  word  to  Mahaprabhu  at   Puri. Mahaprabhu  in  turn  requested  Sri   Kasisvara  Pandita  to  go   to Vrindavana. Kasisvara however expressed that “to have to give up  your association will cause my heart  to be split in two.  Therefore please consider how I can honor your request without giving up my life.” 
Mahaprabhu could understand  the heart of  Kasisvara and therefore  he gave him a self-manifested Deity of Himself. Mahaprabhu sat down along with this Vigraha and accepted  prasad at which Kasisvara’s faith  was kindled. Mahaprabhu intimated to  him with this Deity  and established him on the right side of Sri Govinda Deva. Then he began to serve Them with great love. 
SRI GANGA DASA PANDITA 

My obeisances  to Sri  Gangadasa Pandita,  who is  the disciple of the husband of Sarasvati, the master of the Vedas.  [C.B.Mad 1.283] 
After the  ceremony in  which Sri  Gaursundara was  invested with  the sacred thread,  He took  up his  studies at  home, under the tutorship of his father.  When Sri Jagannatha  Misra saw that  his son was  very eager to be admitted to an academic institutution, his father took him to the house of Sri Ganga dasa Pandita, to get Him admitted into Ganga dasa Pandita’s tol. In Krsna-lila  Ganga dasa Pandita was the  teacher of Balarama and Krsna, Sandipani Muni. 
When he saw Jagannatha Misra had come to his house, Ganga dasa got  up to  respectfully  receive  him  and  after  embracing  him,  he   very affectionately  requested  him  to  take  his  seat.  Jagannatha Misra addressed  him,  “I  have  brought  my  son  to you. Please become his teacher  and  instruct  him  how  to  read  and write.” Sri Ganga dasa Pandita 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 Sri Jagannatha  Misra presented his  son Nimai into  the hands of Ganga dasa Pandita 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 dasa could undestand by the divine appearance and nature of this boy that he was  not ordinary, and so  he began to carefully  instruct him while treating him just like his own son. The boy Nimai had such a miraculous intellect that after hearing  the sutras only once, he  had completely committed them to the 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 dasa undestood very quickly that Nimai was  his best student.   Whatever pastimes the  Lord enacts He  does so to  the penultimate degree. 
Amongst the better students of the Pandit was 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 at  the  Ganga  with  loud  arguments  and  eventually pushing and mud slinging. 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 dasa Pandita was in total ecstasy. 
After practising logic and rhetoric  for some days under the  tutelage of Ganga das Pandit, Sri Nimai 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 dasa Pandita 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 Isvari  Puri He returned  from there a  changed person. Now  he explained all the sutras in  relationship to Sri Krsna. Besides  that, he knew nothing else.  Finally his students went to Ganga dasa Pandita to inform him of the new developments. 
That afternoon  when Nimai  came to  offer his  respects to  his guru, Ganga  dasa  Pandita  very  affectionately  blessed  him  saying, “Bap Visvambhara (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 Nilambara Cakravarti, your maternal  grandfather,  and  your   father  Jagannath  Misra   weren’t uneducated fools. You are also very qualified to explain 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  Vaisnava brahmana.  If a  brahmana 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 honor  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 Navadwipa  who can defeat me in philosophical debate. Let me see which of these great panditas 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 Gaurasundor, Ganga dasa was  pleased.  Thus Mahaprabhu took the dust of his lotus feet and went of to the tol.
(Then what happened?)
“What is left for Ganga  dasa to accomplish, who has  most worshipable person in the fourteen worlds as his disciple?”
SRI BHAGAVATA ACARYA 

Sri Raghunatha Bhattacarya resided at Barahanayar. When Mahaprabhu was journeying to Nilacala after  taking sannyasa, He came  to Barahanagar after passing through Kumar Hatta and Panihati.
“Then Mahaprabhu came to Barahanagar, to the house of one brahmana who had  attained  the  limits  of  good  fortune.  This brahmana was very learned in Srimad-Bhagavatam  and upon seeing  Mahaprabhu he began  to recite various slokas. When Mahaprabhu heard these slokas,  describing the excellence  of the  path of  devotion (Bhakti yoga)  He (Gauranga-Narayana) became  overwhelmed with  ecstaticd love,  saying again  and again, ‘Speak on, speak on.’ Thus Sri Gauranga Raya began to roar very loudly.” [C.B. Ant. 5.110] 
Prabhu told him, “I never heard anyone recite the Bhagavata like  this before. Therefore your name should be Bhagavatacarya, and this  should be  your  only  activity  -  to  recite  the  Bhagavata.” Hearing this blessing bestowed by the Lord,  Raghunatha was very pleased and  as he prepared to offer his obeisances to the Lord,  Mahaprabhu caught  hold on him and embraced him very firmly. Mahaprabhu spent the night  there in great happiness. 
In Sri Krsna-prema-tarangini, Bhagavatacarya has introduced himself as the disciple of Sri Gadadhara Pandita. “Pandita Gosai’s (Sri Gadadhara Pandita)  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 Vaikuntha, Sri  Krsna Caitanya,  and  is  thus  non-different  from  Him.  He  is  my   most worshipable Losd, my Gurudeva, and  His lotus feet are the  shelter of my body, words and mind.” (‘Sri Krsna-prema-tarangini’) 
Sri  Bhagavatacarya  had  just  began  to  compose  ‘Sri  Krsna-prema-tarangini’ when he  first met Sri  Gaurasundara, thus throughout  this work, in many places, extremely beautiful descripitions of  Mahaprabhu can be found. Just north of Calcutta on the banks of the Ganga  within Mali  para  palli,  of Barahanagar,  can be found Sri Bhagavatacarya’s Sripat.  Handwritten  copies  of  his  compositons are still kept very carefully there, as well as many manuscripts of other Vaisnava 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 dasa Babaji.  It can easily be reached by bus from Shyam bazaar. 
Mahaprabhu first  visited Sri  Bhagavatacarya on  the 12^th  day of the dark fortnight  of Caitra.  “All glories  to the  source of  the total manifestationsa of  Brahman, Sri  Krsna, who  has variagated pastimes.  All glories to  Lord Jagannatha, the  incarnation of Nilacala  and all glories to Sri  Gauranga the form  of consiousness (Caitanya).  Listen carefully about the incarnation of Kali-yuga, who inaugerated the yuga dharma of sankirtana, with every step and every word, saying,  ‘Krsna, Krsna, Krsna.’ Know that this name 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  sports  are  fully  imbued with consiousness. He is the life and soul of the devotees, and He  Himself is  an  incarnation  of  His  devotee.  In the company of Sri Advaita, Srinivasa and Hari  dasa, and with  Nityananda by his  side, he enjoys the pastimes of sankirtan. The Lord of the life of Gadadhara, the Lord of His eternal associates, the  assembled devotees. The master of  the world in the form of His own devotee.” [Sri Krsna-prema-tarangini]  
SRI MADHAVENDRA PURI 

During Nityananda Prabhu’s  tour of all  the holy places  of India for the purpose of purifying them, by the will of providence, he  happened to  meet  Madhavendra  Puripada  somewhere  in  western  India.   When Nityananda Prabhu saw Madhavendra Puri  he fainted away in a  swoon of ecstatic love  and His  transcendental body  became completely  still.  Similarly,  when  Madhavendra  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 Madhavendra Puri.  When the disciples of  Madhavendra Puri, headed  by Isvara Puri,  saw their  spiritual master  and the  Prabhu fallen in a faint  of  ecstatic  love,  they  began  to cry. Gradually, Nityananda Prabhu  and  Madhavendra  got  back  their external consiousness. 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 to be blessed in being flooded by that inundation. With the appearance of the transformations brought by bhava, 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 Madhavendra Puri,  I have received the treasure of love of God, and thus my life has become blessed.”
Madhavendra 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.  Isvara Puri, Brahmananda Puri and  the other disciples of Sri Puripada present, became compeletely  enamoured by Nityananda Prabhu. Some other  pilgrims were present at that  place but due to 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  dullheaded brutes so they retreated into the forest to  be rid of their company. When  they were  alone  together  again,  their  distress  was destroyed and they continued to relish the mellows of Krsna-prema. In this way Nityananda Prabhu and Madhavendra Puri spent some days together in the  happiness of Krsna-katha. 
Madhavendra Puri’s love of God was very uncommon. Simpy upon seeing  a dark  raincloud  he  would  fall  down  unconsiouss.  Day and night he imbibed  the  spirituous  liquor  of  Krsna-prema,  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,  Madhavendra Puri’s disciples continuously remained  engaged in hari-kirtana.   No one  knew whether  it was  day or  night. Having become completely  absorbed in  the mellows  of Krsna-prema,  the days were passing  though it  seemed to  them that  not even  a moment  had elapsed  yet.   Whatever  was   discussed   between  Madhavendra   and Nityananda is known  only to them  and Sri Krsnacandra.   Who else  is capable of understanding  such subject matter?   Madhavendra Puri  was unable to  give up  Nityananda’s company  and so  he continued to roam about, keeping Nityananda with him. 
Madhavendra Puri told his disciples, “Never before anywhere 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.  Whenever one  gets His association, that place  becomes the sum total of all holy places  and non-different from Vaikuntha itself.   Whoever simply hears about  Him will definitly 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, Madhavendra praised the attractive qualities of Nityananda Prabhu. 
Lord  Nityananda  respected  Madhavendra  Puri  as his guru and always behaved with him in  that relationship. After travelling  together for some days finally  Nityananda Prabhu set  of in the  direction of Setu Bandha while Madhavendra Puri started for Sarayu. Having lost  contact with the external world neither of them was aware of his own body.  In order to maintain body and soul together, they thus remained in  these transcendental states  of consiousness.  If in  external consiousness, they would cease to live. [C.B. Adi 9.158-192] 
At the  time of  his departure  from this  world, Madhavendra Puri was completely absorbed in separation  from Krsna and constantly  repeated one sloka.  This verse  is considered  by Gaudiya  Vaisnavas to be the essence of expression of the mood of separation. Quote it here 

Among  his  associates  and  disciples  were  Sri  Advaita Acarya, Sri Pundarika  Vidyanidhi,  Sri  Nityananda  Prabhu,  Sri Iswara Puri, Sri Paramananda Puri,  Sri Ranga  Puri, Sri  Ramacandra Puri,  Sri Nrsimha Tirtha, Sri Raghupati Upadhyaya, Sri Sukhananda Puri, among others. 
“Madhavendra Puri’s body  is totally imbued  with divine love,  as are his followers as well.  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 9.155] 
His worshippable Deity, Gopalji, is presently residing at Nathdwar  in Rajasthan, and is worshipped by the followers of Vallabhacarya.       
SRI JAYADEVA GOSWAMI
Sri Jayadeva Goswami made his appearance at Kendubilvagram within  the district of  Birhum, during  the 11^th  century. His  father’s name was Bhojadeva and his mothers name was  Bama devi.  Little is known  about his early life, but  it is said that  he was a Sanskrit  scholar at an early  age  and  was  inclined  towards  spiritual  life.  Some of his contemporaries have described him as “the incarnation of melody.”
Jayadeva  is  also  famous  as  the  great  poet of Gita-govinda.  Sri Caitanya Mahaprabhu used to especially relish hearing the Gita-Govinda as well as  the works of  Candidas, Vidyapati, Ramananda  Raya and the Krsna-karnamrta by Bilvamangala Thakura.  Sri Gita-Govinda is full  of intimate pasimes of Sri Sri  Radha-Govinda and is therefore meant  for those who have acquired sufficient spiritual piety.
“For those who relish the remembrance of the pastimes of Sri Hari  and are always  anxious to  hear those  transcendental divine  narrations, these verses, sweet as honey, have been composed by Jayadeva with  the blessings of Mother Saraswati.”
As a young man, Jayadeva  went to Jagannatha Puri after  visiting many holy places.  There he married a girl named Padmavati, who was devoted to the Deity of Lord Jagannatha. Jayadeva also developed deep love for the Lord.   Inspired by  the beauty  of Puri  and Lord  Jagannatha, he composed Gita-Govinda, and it quickly  became the joy of the  Vaisnava community.
At the time, Gajapati Purusottamadeva was the provincial king.  He was openly envious of Jayadeva and soon posed an ill-fated challenge.  The king considered  himself a  master poet,  on a  par with Jayadeva, and composed a work called Abhinava Gita-Govinda. One day, he summoned his advisors and asked them to widely circulate his work, in an attempt to make it more  popular than Jayadeva’s.   The king’s own  men, however, ridiculed his attempt, telling him that it was impossible to compare a lamp to the sun.  Still, the king was relentless.
A  controversy  soon  arose,  and  the  brahmanas (the king’s priests) decided that the matter would  be settled by placing both  manuscripts before the Deity of Lord Jagannatha  for the night.  By morning,  they said, the Lord Himself would decide.  When the devotees went to  greet the Deity  the next  day, they  found Jayadeva’s  Gita-Govinda clasped against the Deity’s chest,  and the king’s manuscript  scattered about the floor.  The decision was clear.
During the time that  he became engaged as  the chief pandita of  Raja Laksman Sena, he resided at Navadvipa on the banks of the Ganga.  Also present were three other panditas whose names he has mentioned in  Sri Gita-Govinda. Sri Umapatidhar, Acarya Sri Govardhan and Kavi Ksamapati, who were his  close friends.   At that time,  Laksmana Sena, aware  of Jayadeva’s  position  as  a  great  Vaisnava,  went to see Jayadeva to request him to  become his minister,  to become the  royal pandita for the whole kingdom.  However, when the king arrived with his  ministers in full regalia, Jayadeva became very angry, as he was a brahmana  and his residence was being intruded by a king.
Jayadeva began to rebuke the king.   “I’m leaving Navadvipa, I  refuse to reside  here any  longer. Because  kings are  always involved in so much worldly activity, my residence has now become polluted. Therefore, I’m leaving.   I’m very offended.”   Then Laksmana Sena,  he paid  his obeisances to Jayadeva and he pleaded, “Please don’t leave my kingdom.  I meant no offense.  It’s true, this royal order is such a  despicable occupation.  We have to be involved in so many undesirable  activities to protect the country, but if you leave our kingdom then it will be a great loss.   You’ve given your  word, I know  you can’t break  it, so please just take your residence across the Ganga.”
At that time Jayadeva was living just near the place where the Mayapur Chandradaya Mandir is  now located.   This is proof  that the original Navadvipa was on  the Chandradaya Mandir  side, because the  king told Jayadeva to take his residence across the river. “At least then you’ll still be in our kingdom. Otherwise, if we lose the association of such a great Vaisnava this will be very inauspicious for everyone.  We want the blessings of the Vaisnavas, and  only for this reason have I  come to you, to request you to use your knowledge for the upliftment of the entire kingdom.”
So Jayadeva, seeing that after criticising the king he did not  become puffed up but instead took a  humble position, realized that he was  a devotee and not  just a materialistic  king who wanted  to exploit him for his own name and fame.  So then Jayadeva said, “Alright, I’ll live across the river.  You can also come and visit me, but don’t come as a king, come in ordinary dress like  a Vaisnava brahmana.  You can  come and see me in secret and we can discuss Krsna-katha.”
In the Gita-Govinda, while writing about the pastimes of Radharani  as She repented  after Krsna  had gone  away, he  became lost in thought.  Not being able to decide whether  or not he should write a  particular verse regarding Krsna becoming the servant of his devotee, 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  Jayadeva, took his meal and then wrote down that very verse with his own hand.
Then, while Padmavati  was accepting her  meal Jayadeva returned  from taking his bath  in the Ganga.   Padmavati was completely  startled to see her husband,  and Jayadeva aswell  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 taken his bath once, taken his meal and then gone to his room.  
Jayadeva  went  to  his  room  and  saw  the  verse  that  he had been considering whether to write or  not, now composed in golden  letters.  With tears in his eyes and voice choked up he called out to his  wife, “Padmavati! You are so fotunate! You had darsana of the Supreme Lord!” 
Lokasvana Sena, devotee-king, built a hut made of leaves at  Campahati for Jayadeva.   Lord Krsna  appeared there  to Jayadeva  and his wife.  Changing the colour to that of the golden campa tree which grew in the area, He revealed His  form of Lord Caitanya.   He told them He  would soon appear  in Navadvipa  to perform  congregational chanting  before taking sannyasa and  going to Puri,  where He would  relish Jayadeva’s Gita-govinda.  Lord Caitanya asked them also to go to Puri.
Bhaktivinoda Thakura has commented that even though Sri Gauranga  Deva hadn’t revealed his internal pastimes  at that time, within the  heart of Sri Jayadeva,  Sri Bilvamangala, Sri  Candidas, and Sri  Vidyapati, the  transcendental  mood  of  Mahaprabhu  was awakened even before He Himself actually made His appearance.  
Jayadeva  Goswami  also  composed   a  book  named  Candraloka.    His disappearance is on Pausa Sankranti. His worshippable Deities, Sri Sri Radha-Madhava, are  being worshipped  in the  former temple  of Radha-Govinda just outside the present city of Jaipur.
CANDRASEKHARA ACARYARATNA 

Sri Candrasekhara Deva or  Candrasekhara Acaryaratna was the  uncle of Mahaprabhu, the  husband of  the sister  of His  mother. According  to Gaur-ganoddesa-dipika, he was one of the nine Nidhis. Along with other residents of Sri Hatta he came to live at Navadwipa, near the house of Jagannath Misra, in anticipation  of the Lord’s appearence,  for which they had all been praying. 
Candrasekhara and  his wife  were present  in the  home of  Jagannatha Misra and Sacidevi 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,  and as they had  no children of their  own, they considered Nimai to be their own son. 
After the disappearence of Jagannath Misra, Candrasekhara accepted the responsibility  of  looking  after  the  family. Sacimata would always consult with him before undertaking any important activity. Later  on, Sri   Gaurasundara   used   to   hold   congregational   chanting   at Candrasekhara’s house as well in Srivasa Pandita’s courtyard. 
One day  Sri Gaurasundor  expressed his  desire to  put on  a play  at Candrasekhara’s house. Just before sunset all the devotees gathered at Acaryaratna’s  house.   No  one  had  ever  before  anticipated   such happiness  at  the  prospect  of  witnessing  a  dramatic performance.  Advaita Acarya, Srivasa Pandita,  Hari dasa Thakura and  Candrasekhara Acaryaratna each appeared in various guises and acted our their  parts on the stage with Sri Gaura Hari. 
Sacimata was present along  with Visnupriya. Sri Gaurasundara  entered the stage, dressed  as Laksmidevi. Everyone  thought that the  goddess Herself had descended from Vaikunthanagar, and thus they were stunned.  Sacimata  inquired,   “Is  this   the  goddess   Laksmidevi  herself?”
Acaryaratna’s  wife  replied,  “Can’t  you  recognise your son Nimai?”
Startled, Sacimata wondered, “That’s my Nimai? No it couldn’t be.” 
For  some  days,  Mahaprabhu  enjoyed  this pastime with His devotees, holding dramatic performances, and  this increased the ecstasy  of the inhabitants of Navadwipa. 
Candrasekhara was also present during the Lord’s pastime of holding  a torchlit nama sankirtan procession in defiance of the Kazi. 
Amongst the thousand  names of Visnu  recorded in Mahabharata  one is: 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 severly agitated  by great waves.  The devotees’ hearts  became greatly  afflicted  by  anticipation   of  the  pain  of   separation.  Candrasekhara fell to the ground unconsious. As he regained his senses the  earth  became  soaked  with  his  tears.  Nityananda consoled him saying,  “Candrasekhara,  if  you  want  to witness the further divine transcendental  pastimes  of  the  Lord,  then  try to get the hold of yourself. Prabhu  will remain  by your  side, bound  by your  love for Him.” 
Candrasekhara 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 Candrasekhara  very firmly.  Candrasekhara asked Him, “Are you going to plunge Nadia into  darkness by  going  away?”  Mahaprabhu  replied,  “Acaryaratna,  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. Candrasekhara caught hold of Sri Gaurasundara 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 sannyasa, 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 sannyasa.”
Hearing these words of Mahaprabhu, Candrasekhar was a little consoled.  As per the instructions  of Mahaprabhu, Candrasekhara came  quietly to Keshava Bharati’s asrama. As  his guardian, Candrasekhara, though  his heart  was  splitting  in  two,  performed  the requisite rites. After completing  the   ceremony,  Mahaprabhu   sent  Acaryaratna   back  to Navadwipa.  When  the  devotees  heard  from  Candrasekhara  what  had transpired, they  sent up  a heart-rending  cry. Acaryaratna  tried to console  everyone  and  informed  them  of  Lord’s  future   pastimes.  [C.B.Ant 1.33] 
When after wandering in  Radhadesa for three days,  Nityananda managed to bring Mahaprabhu to Santipur, Candrasekhara, Sacimata and the other devotees from Navadwip came there to meet Him.  Then, after passing  a few months in great distress,  they came to Nilacala during  the rainy season to again see the Lord  of their life. When they reached  Atharo Nala, Mahaprabhu came to greet them and presented flower garlands from Lord Jagannatha to Adwaita Acarya, Srivasa Pandita and  Candrasekhara.  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  Malinidevi   and  then   Acaryaratna’s  wife,   whom  Mahaprabhu considered as  nondifferent from  his mother.  She herself  had cooked many  preparations  and  those  preparations  which Sacimata had sent, these also she fed 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.” 
The main branch of Sri Caitanya Matha was established at Braja Pattan, the home of Candrasekhar, by Sri Bhaktisiddhanta Saraswati Thakura.
SRI ADVAITA ACARYA 

The  foremost  of  all  the  Vaisnavas  who  reside at Navadwip is Sri Advaita  Acarya,  whose  virtuous  presence  has  made  all the worlds blessed. He is  the most preminent  preceptor in all  fields including knowledge, renunciation and devotion. In explaining Krsna-bhakti he is like unto  Lord Sankara  himself, and  whatever scriptures  that exist within the three worlds he explains in the light of Krsna-bhakti. 
With  the  intense  eagerness  he  continually worships Sri Krsna with Tulasi manjaris  and Ganges  water. By  the momentum  of his spiritual force, his  loud shouts  pierce the  coverings of  this universe  and, resounding throughout Vaikuntha, reach the ears of Sri Krsna.  Hearing this  loving  summons  saturated  with  devotion,  Sri  Krsna  advents Himself. 
On the seventh day of the  bright fortnight of the month of  Magh, the great  ocean  of  ecstasy  swelled  to  its  limits,  being   forcibly attracted by the moon  of Adwaita, Who appeared  from the womb of  Sri Nabhadevi as  the moon  appears in  the autumn  sky.   His father, Sri Kuvera Pandit floated  in that ocean  of joy. In  great happiness 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 a  pious activities  his father  must have been performed to get such a jewel of a son, and that in his old age.  Thus Ghanasyama sings  about this  occasion.   [B.R.12.1759] The  child was named Mongal and his other name was Kamalaksa. 
Advaita Acarya is the combined incarnation of Maha Visnu and  Sadasiva (who  resides  in  Goloka).  His  two  consorts,  Sita  and  Sri   are manifestations  of  Yoga  Maya.  Once  when Advaita performed worship, whatever  gods  and  demigods  He  used  to  meditate  upon He saw all gathered at Lord Caitanya’s lotus feet, offering prayers.  Raising  up his two hands, Advaita exclaimed in great ecstasy, “Today all the days of my life have produced a  succesful result, as all my desires  have been fulfilled. My  birth and activities  have finally born  fruit.  I have directly perceived Your two lotus feet, which are  proclaimed throughout the  four Vedas but are unattainable thereby.  Now, by Your causeless mercy, You have revealed Yourself to Me.” 
Mahaprabhu replied, “Acarya, now you should perform My worship.” First Advaita Acarya washed the Lord’s two lotus feet with water scented  by flower petals and  then with water  scented with sandalwood.  Then He placed on  His lotus  feet Tulasi  manjari dipped  in sandalwood paste along with arghya - an auspicious offering of rice, durbagrass, yoghurt etc. His  eyes brimming  with tears,  he offered  incense, ghee lamps, flowers, sandalwood paste, and some foodstuffs. 
After offering various prayers he loudly proclaimed the Lord’s glories with auspicious shouts. “All glories to the Lord and maintainer of the universe, the Lord of all  that lives. All glories to  Gauracandra, the ocean of mercy. All glories to the most munificent incarnation of  Sri Krsna Caitanya Mahaprabhu, whose  form is all-enchanting. All  glories to He who is decorated with the ornaments of Srivatsa and  Kaustubha.  All glories  to He  who has  revealed the  Hare Krsna Maha-mantra. All glories  to  He  who  enjoys  the  pastimes of accepting devotion unto Himself. All glories to Mahaprabhu  who reclines on the bed  of Ananta Sesa.  All glories to  the refuge  of all  living entities.  [C.B.Mad.6.116] 
Hearing Advaita’s prayer’s Mahaprabhu  replied, “My dear Acarya,  I am very pleased by your prayers. Now you can ask from me any  benediction you like.” Then Advaita requested  that, “My only request is  that you distribute love  of Krsna  even to  women, labourers  and the  ignorant fools as well.  [C.B. Mad. 6.167] 
A  Nrsimha-sila  and  Deities,  fashioned  after  a picture of Sri Sri Madan-Gopal that were worshipped  by Advaita Acarya are  still residing at Santipur  in Madan-Gopal  Para. Santipur  is a  short distance from Krsnanagar by bus. 
The place on  the banks of  the Ganga where  Advaita Acarya worshipped Salagram and called out to the Lord to please descend to the world  is known today as Babla.   A temple has been  built in memory of  Advaita Acarya’s pastimes  there. This  place can  be reached  by riksaw  from Santipur.
SRI ISANA THAKURA 

Sri Isana  Thakura was  a household  servant of  Sri Jagannatha Misra.  After  the  disappearance  of  Misra  Mahasaya,  Isana  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 Isana.
When Nityananda Prabhu came to Sacimata’s house Isana washed His feet. 
[C.B. Mad. 1.59] 
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  Isana  would  eventually have to fullfill.  [B.R. 12.97] 
Sacinandana  Nimai,  the  very  life  of  Isana,  wouldn’t go anywhere without him. “Isan was always engaged in Sacimata’s service, and  thus he  is  extremely  fortunate  amongst  the inhabitants of the fourteen planetary  systems.   Sacidevi  was  affectionate  to him.” [Caitanya-Bhagavat where?] 
“I offer my obeisances to Sri Isana Thakura to whom Sacidevi was  very affectionate.” (Vaisnava-vandana/Devakinandana) 
After Mahaprabhu took sannyasa,  the entire responsibility of  looking after Sacimata and Visnupriya fell on the shoulder of Isana. After the disappearence of Sacimata, Vansivadananda looked after Visnupriya  and Isana Thakura. The  first  time Srinivasa Acarya went to  Mayapur from Puri  he  had  darsana  of  Visnupriya,  but  when  the three of them, Srinivasa,  Narottama  and  Ramacandra  went  to  Mayapura, only Isana Thakura was present.  “They saw Isana 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  Isana. When  Isana could  undestand that  they were the favorites  of  Mahaprabhu,  he  embraced  them  very   affectionately.  Thereafter, the  three of  them took  the elderly  Isana with them and made a pilgrimage around the nine islands of Navadwipa to have darsana of the places of pastimes of Sri Gaura-sundor. After completing  their parikrama, they  took leave  of Isana,  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.  When  the   three  stalwart  devotees  arrived   at Raghunandana Bhavan at Sri Khanda, they were respectfully given seats.  Shortly thereafter the news  arrived from Mayapura that  Isana Thakura had concluded his final pastimes. [B.R. 13/21] 
SRI SARVABHAUMA BHATTACARYA 

Sri Vasudeva Sarvabhauma  Bhattacarya was the  very dear associate  of Sri Caitanya Mahaprabhu. His birthplace is a few miles from Campahati, which is just near the present town of Navadwipa; it was formely known as Kulia. His father’s name was Maheswara Visarada, and his  brother’s name was Vidya Vacaspati. 
Sarvabhauma Bhattacarya 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.  He  was  not  able  to bring any of the manuscripts from which Sri Pakkadhar Misra taught logic, therefore  it was necessary for him to memorize all of the verses in entirety before he could return to Navadwip. After his return, Navadwipa very  quickly became the foremost center for the  study of logic (it was the  Oxford of India). 
At that  time the  foremost student  of the  Bhattacarya was Raghunath Siromani,  who wrote a commentary on logic entitled Didhiti.  In order not to damage the pride of this Raghunatha Siromani, Mahaprabhu (Nimai Pandita) threw his own commentary into the river Ganges. 
Sarvabhauma Bhattacarya was also a renowned scholar of the Vedanta  of Sankaracarya, which he taught to thousands of his students. Due to the earnest desire of Sri Prataparudra  Deva, the king of Orissa,  he came to Jagannatha Puri to teach the Vedanta.
MAHARAJ SRI PRATAPARUDRA DEVA 

The ‘King of Elephants’, Gajapati Prataparudra was the King of  Orissa decended in the line of Ganga kings. His capital was at Cuttak. Gaura-ganoddesa-dipika states, “He  who was formerly  the worshiper of  Lord Jagannatha, the king Indrayumna,  is now present at  Sri Prataparudra, who,  endowed  with  the  opulence  of  Indra,  rules  over Utkaladesa (Orissa).” 
His father’s name was Sri  Purusottama Deva and his mother’s  name Sri Rupanvika or Sri Padmavati Devi. Sri Purusottama Deva, who  considered himself  to  be  the  servant  of  Lord  Jagannatha,  arranged  fo the observance of Lord Jagannatha’s various festivals and rituals.  During the Ratha Yatra he would personally sweep the ground before the  Ratha with a golden  handled broom. Lord  Jagannatha was so  merciful to Sri Purusottama that He  personally  defeated  the  king  of Kanchi, whose daughter He then presented to Purusottama Deva. From the womb of  this Padmavati Devi Sri Prataparudra took his birth. 
After Prataparudra ascended the  throne, he, like his  father, engaged himself in the  service of Lord  Jagannatha. This is  all explained in the book Sri Sarasvati-vilasa. 
Kavi  Karnapura  Gosvami  composed  Sri  Caitanya-candrodaya-nataka in accordance with the  request of King  Prataparudra Deva: “I  have been ordered by Srimat  Prataparudra to compose  a drama in  glofication of the lotus feet of Sri Hari.” 
When Mahaprabhu first came to Puri, Prataparudra had at that time gone to conquer  Vijaya Nagar.  However, when  Mahaprabhu returned  to Puri from Ramakeli, Prataparudra came  there from Cuttack with  the purpose of having His darsana. 
Prataparudra begged the devotees to please arrange that he might  have the darsana  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 Jagannatha. At that time  Prataparudra saw that Lord Caitanya, in the ecstasy of divine madness, was fainting and falling to the ground.  Recovering His consiousness 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 transcendntal ecstatic symptoms, the  king felt some repulsion  in his mind. 
After returning to his palace, that night he saw in a dream that  Lord Jagannatha’s body was covered with dust and from His lotus eyes  water was flowing like the Ganges river.  His body had thus 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 Jagannatha,  Lord Jagannath exlaimed, “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 you felt repulsed  to see My body  soiled with the dust and  the saliva drooling from  My mouth.” Then the  king saw that in place of Lord Jagannath, Lord Caitanya was sitting on  the simhasana. His body being similarly covered with the dust, He  laughed as He told the king, “It is  not very deserving of you to be  repulsed by Me for this reason.” [C.B.Antya 5.168-177] 
Then the king  could understand that  Lord Caitanya was  non-different from Lord  Jagannath Himself.  Thus he  fell on  the ground and begged forgiveness for his offense. 
The  last  king  of  the  Surya  dynasty  was  Sri Curanga Deva. Seven generations after him appeared Sri Anga Bhimadeva, who constructed the present temple of Lord Jagannath (about 800 years ago). In the seventh generation after him  appeared Sri Kapilendra  Deva (1435-1470 of  the Christian era). His son  was Sri Purusottama Deva  (1470-14979), whose son was Sri Prataparudra (1497-1541). 
The four queens  of Maharaja Prataparudra  were Padma, Padmalaya,  Sri Ila  and  Mahila.  He  had  3  sons: Purusottama Jana, Kaluya Deva and Kakhara Deva. He also had one daughter, Srimati Tukka. 
After Srimati Jahnava Mata had a  Deity of Radharani made and sent  to Vrindavana for  Lord Gopinath,  Purusottama Jana  sent two  Deities of Radharani to Vrindavana, one  for Madanamohana and one  for Govindaji.  When the Deities arrived in Vrindavana by boat, They were unloaded  at Madanamohana Mandira which was on the banks of the Yamuna. That  night the pujari of Madanmohana had a dream in which Madanamohana 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, Madanamohana  took both  of those  Deities and Govindaji remained alone. 
When word was sent back to Purusottama Jana in Puri he was  perplexed.  That night however, he had a dream in which Radharani told him, “I  am here within  the cakra  of Lord  Jagannatha’s temple.  Everyone thinks that I am Laksmi, but actually I’m  not. I used to live in Vraja  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, just as though he  was My father and  I was his daughter.  But when he passed away  I was  brought to  Lord Jagannatha’s  temple by the king.  Anyway, now you should send Me to Vrindavana to be with Govinda.” 
When he woke up from this dream Purusottama Jana was very  astonished.
He immediately prepared a retinue to accompany Srimati to  Vrindavana.  When She arrived in  Vrindavana and stood by  the side of Govinda  the bliss   of   the   inhabitants   of   Vrindavana   knew   no   bounds.  [Sadhama-dipika:  B.R.6.63-113] 
The  kingdom  of  Prataparudra  extended  from the present district of Hugli and Medinipura to Guntur district in Madras. Also the major part of Telenganar was under his rule. In 1510, when Maharaja Krsnadevaraya ascended the throne in Vijaya  Nagar, he seriously applied himself  to conquering the southern portion  of Prataparudra’s kingdom. (Well, did he do it or not?)
There  is  no  specific  information  regarding  the  disappearance of Maharaja Prataparudra, though his samadhi is reported to have been  in a village  named Pratap  Pur, which  is located  eleven miles from the capitol of Mayur Bhanj, Baripada. Due to the shifting currents of  the river there however, there is nothing remaining of that samadhi. There are Deities of Mahaprabhu, Jagannatha and Dadhi Ramon. The  appearence festival of Mahaprabhu is celebrated there with great pomp. 
Within the area of  the old palace of  the king (Puruna Nahor)  at Bat Sagor  there  are  a  number  of  temples including Radhakantha Matha, Gangamata  Matha,  Govardhana  Matha,  Astasambhur Mandira, Sri Gaura-Nityananda Mandira and Sri Sri Gaura-Gadadhara Mandira.
SRI GOPALA GURU GOSVAMI 

Sri Gopala Guru Gosvami was the disciple of Sri Vakresvara Pandita. He was an Orissan brahmana. His previous name was Makara Dhuvaja Pandita.  From his very childhood he was in the care of his guru. 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.
During the time of Gopala Guru the temple of Radhakantha was renovated, and  he  installed  Deities  of  Radha  and  Lalita  on  each  side of Radhakanta as well  as Deities of  Sri Sri Nitai  Gauracandra, in very beautiful dancing posters. 
By the influence  of his accociation  of Svarupa Damodara  Gosvami and Sri Raghunatha dasa Gosvami, he  became very expert in worshiping  the Deity with loving devotion. Vakresvara Pandita later took up residence at Kasi Bhavan, after the disappearance of Mahaprabhu. The room  where Mahaprabhu  stayed  is known as Gambhira.  After  the disappearance of Bakreswar Pandit, Gopal Guru took up residence there and he  continued to worship the Deity of Sri Sri Radhakanta within Kasi Misra Bhavan. 
One story has it that when Mahaprabhu was going to answer the call  of nature,  he  was   biting  his  tongue   which  was  incessantly   and uncontrolably engaged in chanting the Holy Name. 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. In  the absence  of the  chanting of  Your Holy Name, what will his future be?” 
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  Abhirama  Thakur  wanted  to  come  and  offer   his obeisances to  Gopala. [vide:  Abhiram Gosvami].  When Gopala received this news he was terrified and  ran to Mahaprabhu and sat in  His lap.  In  order  to  allay  his  fears,  Prabhu  put  His lotus footprint on Gopala’s forehead which  remained in the  form of tilaka.  Thus he was easily able to withstand the force of Abhirama Thakura’s pranama. 
He  compiled  a  book  called  Smarana  Paddhati, which is composed of twenty   four   chapters.   Gopala   Guru   Gosvami’s   disciple   was Dhyanacandra Gosvami who was a very influential acarya. He composed  a book known as Dhyancandra Paddhati. 
After Gopal Guru’s  disappearance, as soon  as his transcendntal  body was placed in its samadhi at Swargadwar, the king’s men declared  that since the sevaitship of  Radhakantha Mandira within Kasi  Misra Bhavan had been bestowed upon Dhyanacandra Gosvami without their  permission, they were going to seize the temple, which they did. Thus Dhyanacandra was plunged into an ocean of grief, being doubly distressed. His  guru had just left and he was feeling great separation from him. Now on the top  that  the  king’s  men  had  barred  him  from worshiping Sri Sri Radhakantha, the very service that  had been bestowed upon him  by his guru. 
After Ratha Yatra, however, someone went on a pilgrimage to Vrindavana where they  saw Gopala  Guru sitting  underneath a  Pankura tree  near Bansivat. When  Dhyanacandra received  this information  he rushed  to Vrindavana where  he in  fact found  his guru  maharaja. He begged and begged his guru to return to Puri, but Gopala Guru replied, “I already left my body  there. Now I  am in Vrindavana  so why should  I go back there. If you are feeling separation from me then you can have a Deity made of me from a neem tree in the garden of Siddha Bakula. I will  be personally present  in that  murti and  will also  straighten out  the servants of the king.” In this way all of Dhyanacandra’s problems were solved by his guru in the form of this murti. 
The murti of Gopala  Guru in Puri is  still being worshiped at  Radha-Kanta Mandir and  another branch of  Radhakanta temple with  a samadhi mandir  and  murti  of  Gopala  Guru  was  founded  near  Vansivat  In Vrindavana. There are also  branches of Radhakanta Mandira  founded by some  followers  of  Gopala  Guru  at:  Vidhuban, Vrindavana;  Kangali Mahaprabhu Math, Vrindavana; Arunananda Kunj, Radhakunda; Kisori Kund, Yavat; Gambhirar  Matha, Koladwipa;  Madhavi devi’s  Gopinatha Mandir, Bentpur.
Narottama dasa Thakura met Gopala  Guru Gosvami at Kasi Misra  Bhavan.
[B.R.8.389] 
His  disappearence  is  on  the  ninth  day of the bright fortnight of Kartik.
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 Madhavendra Puri. [C.B.Ant 3/178] 
The first  meeting of  Mahaprabhu and  Paramananda Puri  took place in South India  at Rsabha  Parvata. Mahaprabhu  recited many  prayers and hymns  while  taking  darsana  of  Lord  Narayana  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 Him  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 Purusottama (Puri) and  then on to Gauda  (Bengal) to take bath  in the Ganges. 
Mahaprabhu then requested him to  return from there to Nilacala  as He would Himself be going there from Satubandha. Mahaprabhu expressed His desire that the two of  them could reside there together.  “Being kind upon me, please come to  Nilacala.” Saying this He took  permission to leave and set out for the South, feeling very joyful. Then Paramananda Puri began his journey  to Puri. According to  Gaura-ganoddesa-dipika, Paramananda Puri was formely Sri Uddhava in Krsna-lila. 
Mahaprabhu respected Puri Gosai as  his guru and whenever he  received any invitation  to honor  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 Jagannatha’s temple. 
One day Lord Caitanya took Gadadhara Pandit with him and paid a  visit to Paramananda Puri. There at the Matha, one well had been dug but the water  was  not  very  nice.  Therefore  Paramananda Puri was somewhat dissatisfied.  Mahaprabhu,  being  aware  of  everything.    inquired, “Gosaiji, how is the water in your well now?” Puri replied, “This well is very unfortunate. The water is more like mud than water.” 
Hearing this  Mahaprabhu was  sad and  therefore He  raised up His two arms and prayed  to Lord Jagannatha,  “Lord Jagannatha, please  bestow this blessing upon Me, that Ganga water will enter into this well.” At that very moment, Ganga-devi accepted the Lord’s order on her head and entered into that well and filled it with her presence. 
The devotees could  understand that due  to the Lord’s  prayer, Ganga-devi had made her appearence. They circumbulated that well and offered their  obeisances.  Having  received  this  auspicious news Mahaprabhu immediately  came  there  and,  seeing  the  pristine water, remarked, “Please hear me.  O 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 darsana 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 Gosvamis well  can still be  found at Jagannatha  Puri within one police camp on the way to Lokanatha Mandira.
SRI ACYUTANANDA

Sri Acyutananda was the eldest son of Sri Advaita Acarya. He was  born in the year 1428 Sakabda.  He was extremely dear to  Sri Gaurasundara.  When Lord Caitanya came from Puri to Santipur, Acyutananda was only  8 years old.
“The small son  of Advaita who  was without any  clothes, came to  the lotus feet of Sri Gauracandra.  Though his body was covered with dust, Prabhu picked  him up  and placed  him in  His lap.  He spoke  to him, ‘Acyuta! Acarya  is my  father. Therefore  you and  I are  brothers.’” [C.B.Ant 1.216]
According  to  Gaura-ganoddesa-dipika  he  is Kartikkeya. According to others he  is Acyuta-gopika.  Advaita Acarya  had three  sons by  Sita devi: Acyutananda, Krsna Misra and Gopala. By his wife Sri Devi he had another three sons: Balarama, Swarupa and Jagadisa.  The three sons of Sri  Devi  were  adverse  to  Mahaprabhu  and  were  smarta mayavadis.  Acyutananda  was  the   disciple  of  Gadadhara   Pandit.  Until   the disappearance of Mahaprabhu, Acyutananda resided at Nilacala. He  used to dance in the kirtana party of his father before the chariot of Lord Jagannatha during the Ratha Yatra.
From his  childhood he  was deeply  devoted to  Mahaprabhu. One time a sannyasi who was a guest at Advaita Acarya’s house inquired, “What  is the  relationship  of  Sri  Caitanya  with Kesava Bharati?” The acarya replied, “Kesava Bharati is the guru of Sri Caitanya.”
Acyutananda who was then only a child, overheard this and in an  angry mood approached his father, “When you have said that Lord Caitanya has a guru, there can  be no other explanation  than that you have  become deluded by the external potency. By his own desire unlimited universes merge into the pores of the body of Caitanya Gosai. How can you  state that  He  who  is  the  original  source  of  all knowledge can have a spiritual master? You are my father and whatever I know I have learned from you. As you are my siksa guru how is it that now you are speaking something different?” [C.B. Ant 4.161]
Advaita replied, “I think that you  are the father, and I am  the son.
Just to teach me you have appeared as my son.”
Acyutananda  never  married.  He  had  one sister named Nandini. Krsna Misra had  two sons:  Raghunath and  Dola Govinda.  The descendents of Raghunatha still worship the Deity of Madana Gopala in Santipura. Dola Govinda had threee sons who resided at Malda. Acyutananda was  present at the  Kheturi Utsava.  Towards the  end of  his life  he resided  at Santipura.
PARAMANANDA SENA / KAVI KARNAPURA

Sivananda Sen  had three  sons: Sri  Caitanya dasa,  Sri Rama dasa and Paramananda. The guru of Paramananda was Sri Natha Pandita who was the disciple of Advaita Acarya. In the beginning of Sri Ananda  Vrindavana Campu, Kavi  Karnapura has  offered prayers  to his  Sri Gurudeva, who resided at  Kanca Para,  one and  a half  miles from  Kumar Hatta. His Deity  of  Sri  Krsna  Raya  is  still residing there. The ‘Kesto Ray’ temple can be reached by ricksaw from either Kanca Para railstarion or from Halisahar.
In  his  Gaur-ganoddesa-dipika,  Kavi  Karnapura  states,  “He who was previously known as the gopi Bira and who was the messenger (duti)  of Radharani, has now  become my father,  Sivananda Sen.” 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 dasa.  (What happened to Puri dasa?)
The following year  Sivananda again brought  the devotees, along  with his  wife  and  new  born  son,  to Puri, to see Mahaprabhu. Sivananda induced his son to offer his dandavats at the lotus feet of Prabhu and thus placed 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 Prabhus 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 Kavi Karnapura Gosvami. 
One day Sivananda brought his son Puri das with him to see Mahaprabhu.  The boy offered his  obeisances at the lotus  feet of Prabhu at  which Prabhu addressed him,  “Puri das! Let  me hear you  recite something.” The boy replied, “Svavasoh kuvaloy maksemaranja namuraso mahendra mani dam vrindavan ramaninam mandanama khilam harir jayati.” (Which means?)
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 satisfation for the  ears of the devotees. Therefore  one of his names  will be  Karnapura.” (But  why?) Thus  the son of Sivananda later became famous as Kavi Karnapur.
He compiled following literatures: Caitanya-candrodaya-nataka, Ananda- vrindavana-campu,  Caitanyamrta   Mahakavya,   Gaura-ganoddesa-dipika, Radha-Krsna-ganoddesa-dipika,   Sri   Krsna-chika-kaumadi,   Alankara- kaustubha, Arya-sataka.

SRI SARANGA MURARI THAKURA 

Sri Saranga Murari Thakura used to reside at Modadrumadwipa Mam gachi, where his Deities of Sri  Sri Radha-Gopinath are still present.  There is also a Bakul tree there which is perhaps existing since the time of Saranga Thakura. There is a local legend concerning this tree. One day when Mahaprabhu  came there,  he noticed  that the  Bakul tree  in the courtyard of Saranga’s temple was  dying. So he asked Saran ga,  “This Bakul tree is dying, so what are you going to do?”
Saranga Thakura replied, “Besides Your  mercy Prabhu, I don’t see  any hope for  this tree.”  Then Mahaprabhu  embraced that  tree, which has remained healthy to this day and is now quite large. 
Saranga Thakura had  resolved that he  would not accept  any disciples but Mahaprabhu nevertheless repeatedly requested him to do so. Finally he relented and agreed by saying, “Tomorrow morning the first person I see I will initiate with the divine mantra.” 
The next day, in  the early morning, he  went to take his  bath in the Ganges. By change a dead body came and touched his feet as he  entered the water. Picking up this body he said, “Who are you?  Get up.”  From behind Mahaprabhu who was witnessing 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 consious. 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.  However Murari declined to accompany them to his former home. He  told them, “I and will  remain in the service  of he who has  given me life again, for I am indebted to him.” 
Vrindavana  dasa  Thakura  has  described  this Murari Caitanya das as follows:  “There  was  an  external  consiousness  present in Caitanya dasa’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  time he would put a phyton  on his lap and play with great  delight. It was by the mercy  of Avadhuta Mahasaya (Nityananda Prabhu) that he was able to play in this way with tigers and  snakes. Sri  Nityananda Raya  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, absorbed  as he was in the  bliss of speaking  his inner thoughts.  Sometimes he would remain in the within the water for 2 or 3 days  without suffering  any bodily  inconveniences.  He  appeared  to  be  almost  insentient  and therefore  his  activities  were  imperceivable.  Such  was the fierce intensity of his immeasurable prowess. How much can I describe of  the interminable transformations of his devotional sentiments?” [C.B. Ant.  5.426-434] The descendants of his family are still residing at Sargram in Barddhaman district. 
According  to  Gaur-Ganoddesa-Dipika  Saranga  Thakura  was previously Nandi Mukhi, in Braja lila. 
His appearence is on the 14^th  day of the dark fortnight of  the month of Asar. His disappearance is on the 13^th day of dark fortnight of the month Agrahayon. 
The temple  of Saranga  Thakura and  his worshipable  Deities, Sri Sri Radha-Gopinath are  still being  worshipped at  Mamgachi (Jaharnagar), just North of the present town of Navadwip. The worshipable Deities of Vasudeva Datta  Thakur, Sri  Sri Radha-Madan  Gopal are  also residing there. One can go there by riksaw or tram from Navadwip town. By train one  should  go  north  towards  Katwa  and  get down at the 2^nd stop, Bhandar tikuri.
SRI VANSIVADANANDA THAKURA

Sri Vansivadananda Thakura appeared on the full moon day of the  month of  Caitra.  Within  Kuliya  exist  the  villages, Teghari.  Beciyava, Bedrapara and Cinedanga. The  sons of Srikar Catto-padhyay  moved from Bilvagram (Patuli)  to Beciyanagram.  Sri Sri  Yudhisthir Cattopadhyay had three sons: Madhava das (Chakari Cattopadhyoy), Sri Hari dasa (Tin Kari) and Sri Krsna Sampati (Dui Kari).
When Mahaprabhu came from  Puri to have darsan  of his mother and  the river Ganges he stayed for seven days in the house of Madhava dasa  at Kulia. At this time he excused Devananda Pandit along with all of  the offences of  everyone else.  Therefore the  place came  to be known as ‘Aparadh Banjan Pat.’
Sri  Vamsi  Thakura  appeared  in  the  home  of Sri Madhava dasa. His mother’s  name  was  Srimati  Candrakala  Devi.  Vansivadananda is the incarnation of Sri Krsna’s flute.  On the day of his  birth Mahaprabhu was present in the  house of Sri Madhava  das, along with Sri  Advaita Acarya. Madhava  was very  devoted to  Mahaprabhu and  Prabhu was also very affectionate to him and his  son Vansi. Vansi das was present  at Navadwipa when Acarya Prabhu came there.
Vamsi was engaged in the service of Visnupriya and was the  receptacle of her unlimited  mercy.  One  time Visnupriya devi  and Vansi Thakura 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. Then 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  Visnupriya’s  disappearance  Vamsivadana  brought this Deity of Mahaprabhu from Mayapura  to Kulia. This  Deity of Mahaprabhu  is very beautiful and is still being worshiped in the present town of Navadwip.  The name of the  temple and Deity is  Dhameswara. It is said  that the name Vansivadananda is carved into  the underneath of the base  of the Deity.
When his descendent, Ramacandra Gosvami came to live at Baghna Para by the mercy of Janhava  Mata, the worship of  the Deity passed into  the hands of the residents of Malancha.
There was a Deity of Gopinath at Kulic worshipped by Vamsi’s ancestors and he personally  installed a Deity of Pranaballabha at their home in Kulia. Where  these Deities  are at  present is  unknown. Vamsi Thakur resided at Bilvagram  for some time  with his relatives  there. He had two sons, Sri Caitanya dasa and  Sri Nityananda dasa. The two sons  of Caitanya dasa were  Sri Ramacandra and Sri Sacinandana. Ramacandra was the  adopted  son  and  disciple  of  Jahnava Mata. He established the worship of Sri Sri Kanai Balai at Baghna Para. As he never married the worship passed on to his brother Sacinandana whose descendants are the resident Gosvamis there.
Sri Vansivadananda was a poet  and composer of songs. He  composed one song about the Lord’s acceptance of sannyasa based on the lamentations of Sri Sacimata  and Sri Visnupriya.  Some say that  Ramai (Ramacandra Gosvami), the son of Caitanya dasa (Vansi Thakura’s son) Gosai was  an incarnation of Vansi Thakura.
SRI NAYANANANDA THAKURA 

Sri  Nayanananda  Thakur  is  the  nephew  and  dear  disciple  of Sri Gadadhara  Pandita.  Gadadhar  Pandita’s   younger  brother  was   Sri Vaninatha whose two sons names were Nayanananda and Hrdayananda.   The descendents of Nayanananda are still living at Bharatpur, near  Kandi, within the district of Murshidabad. 
It  is  described  in  Prem  Vilasa  that  Gadadhara  Pandita   called Nayanananda to his bedside as he was about to depart from this  world.  He told him,  “I am entrusting  to your care  Sri Gopinathji and  this copy of Bhagavad Gita in which, as I was copying the verses onto  palm leaves, Sriman  Mahaprabhu came  and also  wrote one  verse in his own hand.” 
There was also a small Deity of Gopinatha which Gadadhara used to wear around his neck.  Because  he couldn’t bear separation from  the Lord, he  always  kept  this  Deity  aroung  his  neck. This he also gave to Nayanananda who brought both Gopinatha forms to Bharatpur.  There They are still nicely worshiped by the descendents of Nayanananda Thakur.  
Nayanananda is mentioned in  Sri Caitanya-caritamrta as Misra  Nayana.  His previous name might have  been Dhruvananda. There is a  story that when Sri Sri  Gaura-Gadadhara would perform  kirtan in the  ecstasy of their internal  emotions, Sri  Dhruvanath would  write down  the words simply hearing them for the first  time. Thus he became the object  of their mercy and was bestowed the name Nayanananda. 
He  was  present  at  the  Kheturi  Utsava. In Braja-lila he was Nitya manjari.
SRI RAGHAVA PANDITA 

On his return to Nilacala from Ramakeli (after He decided not to go to Vrindavana), Mahaprabhu  came  from  Srivasa  Pandita’s house at Kumar Hatta to Raghava Pandita’s house at Panihati. [C.B.Ant. 5.75] Arriving there, Mahaprabhu remarked, “Now that  I am here in Raghava  Pandita’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 Raghava Pandita’s house. Today we will have a festival here.” 
In Raghava  Pandita’s house,  Srimati Radharani  herself cooked.  Thus within a short  time, with Raghava  Pandita’s expert assistance,  many varietes of items  were prepared. After  the bhoga was  offered to the Deity, the two prabhus, Sri Gauranga and Nityananda, sat down to honor the prasadam. “What excellent cooking,”  the Lord declared.  “I  never have eaten such tasteful sak anywhere else.” 
Raghava Pandita knew that the  Lord was very fond of  green vegetables and thus he would prepare many varieties of sak. After finishing their meal and washing their hands, the two Lords sat down at which time Sri Gadadhara  dasa  (P.T.  Gadadhara?)  arrived.   He  made  dandavats to Mahaprabhu who in turn showed  His mercy to Gadadhara. Then  Purandara Pandita and Paramesvari dasa Thakura  arrived.  After a little  while, Sri  Raghunatha  Vaidya  came  there.   In  great happiness Mahaprabhu discussed various matters  with all of  them. Gradually many  devotees arrived and a great sankirtana festival began. 
Damayanti was Raghava  Pandit’s sister. She  was extremely devoted  to the service of Mahaprabhu. 
One  day  Mahaprabhu  told  Raghava,  “My  second  body is Nityananda, whatever He makes me do, I do. Whatever pastimes of mine are secret  I perform through Him.  Later on you  will be able  to undestand all  of this. What  is very  difficult to  obtain even  by the  master of  all mystics,  you  can  very  easily  attain by Nityananda Prabhu’s Name.” Saying this, Mahaprabhu set out  for Varaha Nagar. As he  was leaving, he told Makaradhuraj Kar, “You should serve Raghava Pandit.” 
After a few days Nityananda Prabhu arrived at Raghava Bhavan at  which Raghava’s  happiness  soared  to  the  limits.  Raghava  Pandita   was spontaneously  attracted  to  Nityananda  in ecstatic love. 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 Madhava Ghosh arrived along  with his two brothers, Dasu  Ghosh and Govinda Gosh. The three of them were the emperors of song. 
Finally  Nityananda  Prabhu  inaugaurated  the  sankirtan  festival by beginning His  ecstatic dancing  and singing.  Soon Raghava  Pandita’s house  became  transformed  into  an  ocean  of  ecstasy.   Eventually Nityananda  sat  down  on  the  bedstead  and  ordered the devotees to perform  His  abhiseka.    Raghava  Pandita   brought  the   necessary paraphanalia  -  sandalwood  paste,   flowers,  lamps,  offerings   of foodstuffs and water.  To the accompaniment  of ecstatic chanting  and dancing, the devotees began to pour water on Nitynanda 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 Raghava  Pandita held  an umbrella over his head. Two devotees on each side began to fan him with yaktail  whisks.  Thus  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  Raghava, “Bring me a garland  of kadamba flowers.” Raghava  Pandita asked,  “Prabhu, where  will I  get kadamba flowers? It isn’t the rainy season now.” Nityananda told him, “Go  and look in the garden.” Raghava Pandita went into to the garden and saw a miraculous sight. On  a lemon tree  were many kadamba  flowers in full blossom. Thus he  became completely subdued  by ecstatic love  and his external sonsciousness receded.  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 Nityandanda 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 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  kirtana.  On  his  transcendental  body  is a garland of damanak flowers, all  picked from  one tree.  Thus this  room has  been filled with the ecstasy  of that scent.  Simply due to  your ecstatic dancing and  chanting,  Mahaprabhu  has  come  here  from  Nilacala.” [C.B.Ant 5/294-297] Hearing His words the devotees became filled with wonder. 
“While  eating,  while  lying  down  to  rest,  while  wandering about Nityananda Prabhu spent not a single moment  without the accompaniment of sankirtan.” [C.B. Ant 5/360]
SRILA BALADEVA VIDYABHUSANA 

Srila Baladeva Vidyabhusana was a highly renounced, pure devotee,  who had not even a fraction of  desire for name or fame. He  compiled many literatures in order  to benefit mankind.  However he never  mentioned his birth place or anything about his family background and  therefore the details are not known for sure. 
Historians have estimated that he was born sometime in the  eighteenth century, most probably  in Orissa (possibly  near Remuna).   At a very early age, he  finished his studies  of grammar, poetry,  rhetoric and logic and then went on pilgrimage. During this time he spent some time with the Tattvavadis  in South India  and thus became  conversant with the teachings  of Sri  Madhvacarya. He  became a  powerful exponent of this philosophy throughout India. 
During his travels he again came to Utkaladesa (Orissa) and met with a grand-disciple of  Sri Rasikananda  Deva,  Sri Radha-Damodara Deva  by name,  with  whom  he  discussed  philosophy.  Sri Radha-Damodara Deva explained the conclusions of Gaudiya Vaisnava philosophy as  expounded by Sri Gaursundara and requested  him to consider the unlimited  mercy of  Sri  Caitanya  Mahaprabhu.  These  talks  penetrated his heart and awakened divine love within.  Thus, after a few days he was  initiated with Radha-Krsna mantra  and began to  study the Sat-sandarbha  of Sri Jiva Gosvami. 
In  a  very  short  time  he  became  very  expert in Gaudiya Vaisnava philosophy. With the permission and blessings of his guru, he moved to Sri  Vrindavana  Dhama  to  further  study  these  teachings under Sri Visvanatha Cakravarti Thakura. 
Sri Visvanatha  Cakravarti Thakura  was exteremly  pleased to  see the humble and gentle nature and the renunciation and profound mastery  of the Vedas that characterized Baladeva. He carefully instructed him  in acintya-bhedabheda-tattva.  Baladeva   fully  accepted   the   Gaudiya Vaisnava philosophy and began to preach it with great vigor. 
Around this  time, the  members of  the Sri  sampradaya began to raise some arguments  in the  court of  the king  at Jaipur. They complained that as the Gaudiya Vaisnavas had no commentary on the  Vedanta-sutra, they were not qualified to worship the Deity and therefore the worship should be turned over to the Sri sampradaya. They also objected to the worship of Srimati Radharani  along with Sri Sri  Govinda-Gopinatha as not being authorised anywhere in the sastras. 
The king, Sadacari Raja, was initiated within the Gaudiya  sampradaya.  Thus he quietly sent word to Vrindavana, informing the devotees  there of what had  happened. But at  the same time  the king was  obliged to remove Radharani from  the Deity room  as well as  suspend the Bengali Gaudiya Vaisnava pujaris from partaking in the Deity worship. At  that time  Srila  Viswanath  Cakravartipada  was  very  aged, so it was not possible for him to make the  journey to Jaipur. In his place  he sent his student, Sri Baladeva, who  was fully conversant with the  sastras and thus able to competently face the challenge.  
In a great assembly he posed such forceful arguments to the  followers of Ramanuja that they could not reply to them. He further explained to them, “The originator of the Gaudiya Vaisnava sampradaya, Sri Caitanya Mahaprabhu, has accepted Srimad Bhagavata as the natural commentary on the Vedanta-sutra,  as composed  by Srila  Vyasadeva Himself.  This is proven in the Sat-sandarbha.” 
The scholars in the assembly however, refused to accept anything other than  a  direct  commentary  on  the  sutra. Having no other recourse, Baladeva promised to present them with one. 
Feeling very aggrieved, Sri  Baladeva came to Sri  Govindaji’s mandira and after offering his prostrated obeisances, informed Sri Govinda  of everything that had happened. That  night the Lord appeared to  him in a dream and instructed him to write a commentary on the Vedanta-sutra.  “I will dictate to you what to write and therefore no one will be able to refuse to accept it.” 
Having seen such a wonderful dream, Baladeva was totally enlivened and felt renewed strengh flow into his heart. Thus he began to write,  and within  a  few  days  copleted  the  commentary  which was titled ‘Sri Govinda Bhasya’. 
Vidya rupam  bhusanam me  pradaya kyatim  nitya tena  yo mamudarah Sri Govinda svapna nirdista bhaso radha bandhubandhurangah sa jiyat:  “May He  Who  so  mercifully  and  munificiently  was  kind towards me, and bestowed his favour by  ordering me in a  dream to write down  His own commentary, which  He  would compose, and  which attained such  renown amongst  the  learned  circles  that  they  bestowed upon me the title ‘Vidyabhusana’; may that dear  friend of Srimati Radharani,  who holds Him dearer than Her  own life, be glorified.  May that Sri Govinda  be glorified.” 
Bringing  the  commentary  with  him,  Sri  Baladeva again came to the assembly of the Ramanandi scholars.  After reading the commentary they were simply speechless. Thus the victory of the Gaudiya sampradaya was announced far and wide  and the king, as  well as the other  devotees, began to float in the ocean of bliss. The scholars then bestowed  upon Sri Baladeva the title ‘Vidyabhusana’. 
This assembly took place in the  year 1628 Sakabda, at Golta near  the present city of Jaipur.  Baladeva Vidyabhusana installed the  Deity of Vijaya Gopala  there at  Golta Mandira,  but the  whereabouts of  this Deity are at present not known.  From this day the Maharaja of  Jaipur announced that Sri Govinda’s arati  would be performed first and  then the other temples could perform their aratis. 
After accepting defeat, the Ramanandi scholars expressed their  desire to  accept  initiation  from  Sri  Baladeva Vidyabhusana.  However, he declined their  request by  stating that  amongst the  four authorized sampradayas,  the  Sri  sampradaya  was  highly  respectable  and  the foremost adherent of dasya-bhakti (devotion in servitorship). If there was any  cause of  loss of  respect to  the sampradaya  this might  be considered an offense. 
Returning  from  Jaipur  to  Vrindavana,  Sri  Baladeva  presented the certificate  of  victory  to  Srila  Visvanatha Cakravarti Thakura and narrated all of  the events that  had transpired. All  of the devotees were in great ecstacy to receive this news and Cakravartipada bestowed his  full  blessings  on  Sri  Baladeva.  At  this  time, Sri Baladeva Vidyabhusana began to write a commentary on Srila Jiva Gosvami’s  Sat-sandarbha. 
Sri Jaya and  Sri Vijaya Govinda,  residing at Gokulananda  Mandira in Vrindavana,  were  worshiped  by  Baladeva  Vidyabhusana   personally.  According to the opinion of  some devotees, the Deities of  Syamananda Prabhu, Sri  Sri Radha-Syamasundara,  were installed  by Sri  Baladeva Vidybhusana. 
After Sri Visvanatha Cakravarti Thakura finished his pastimes in  this world, Sri Baladeva Vidyabhusana became the next acarya of the Gaudiya Vaisnava sampradaya. 
At  the   end  of   Vedanta-syamantaka,  Sri   Baladeva   Vidyabhusana acknowledges his spiritual  master thusly: “I  have been sent  here to Vrindavana by one brahmana guru, Sri Radha-Damodar Deva, to present  a compositon named  Vedanta-syamantaka, composed  by his  mercy for  the pleasure of Srimati Radharani.” 
Srila Baladeva Vidybhusana became known later as Sri Govinda dasa.  He had two well-known disciples: Sri Vidya dasa and Sri Nandan Misra. 
He is the compiler  of the following books:   (Hey there’s a lot  more than  this:  Bhasya-pithaka,  commentaries  on  Gopala  Campu,  Krsna- bhavanamrta, Samsaya-satini, etc.etc.) Sri Govinda-bhasya,  Siddhanta- ratnam,   Sahitya-kaumudi,   Vedanta-syamantaka,    Prameya-ratnavali, Siddhanta-darpana, Kavya-kaustubha, Vyakarana-kaumudi, Pada-kaustubha, Isadi-upanisad bhasya, Gitabhusana-bhasya, Sri Visnunamasahasra-bhasya, Sanksepa-bhagatamrta-tippani-saranga-rangada,   Tattva-sandarbha-tika, Stava-mala-vibhusana-bhasya,  Nataka-candrika-tika,   Candraloka-tika, Sahitya-kaumudi-tika, Krsna-nandini, Srimad-Bhagavata-tika,  Vaisnava-nandini, Govinda-bhasya-siksma-tika, Siddhanta-ratna-tika, Stava-mala-tika.
SRILA VISVANATHA CAKRAVARTI THAKURA

Srila Visvanatha  Cakravarti Thakura  took birth  approximately in the year 1586  Sakabda, within  the district  of Nadia  in the  village of Deva-gram. His parents  were Rarhi Sreni  (?) brahmanas.   He also had two brothers named Rambhadra and Raghunatha.
His initiating guru was Sriyuta Krsnacarana Cakravarti of  Saiyadabad, Murshidabad, who  was fourth  in the  line from  Srila Narottama  dasa Thakura,  Sri Cakravarti Thakura resided with his guru for many  years and  composed  many  books  during  that  time.  In  the last verse of Alankara-kaustubha  he  has  written:  
saidabadnivasi sri visvanatha sarmmana 
cakravatiti namneyam krta tika subodhini

His studies of  grammar, poetry and  rhetoric were completed  while he still lived at Nadia. 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 Vrindavana.  His family members tried to bring him back but were unsuccessful.
Sri Cakravarti  Thakura took  up residence  with Sri  Mukunda das, who lived in Krsna dasa  Kaviraja Gosvami’s bhajana kutir  at Radha-kunda.  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  Golokananda.  Another  name of Visvanatha Cakravarti Thakura was Sri Harivallabha dasa.
He composed the  following books:   Srimad-bhagavata-sarartha-darsini- tika, Srimad-Bhagavad-gita-savartha-varsini-tika,  Alankara-kaustubha- subodhini-tika, Ananda-Vrindavana-sukhvarthini-tika, Vidagdha-madhava- nataker-tika,   Sri-Krsna-bhavanamrta-maha-kavya,   Swapna-vilasamrta- kavya,   Madhurya-kadambini,   Aiswarya-kadambini;   Stavamrta-lahiri, Camatkara-candrika, Gauranga-lilamrta, Ujjvala-nilamani-tika,  Gopala- tapani-tika,  Sri   Caitanya-candramrta-tika,   Ksanda-gita-cintamani. (There’s more, too:   Ragavartma-candrika, Stavamrta-lahari,  Smarana- mangala, etc).
His disappearance is on the Vasanta-pancami in the month of Magha.
SRI RAMACANDRA KAVIRAJA 

Srila  Narottama  dasa  Thakura  Mahasaya  has  sung: “O Acarya Prabhu (Srinivasa), please  bestow your  mercy upon  me. I  pray that I might also have the association of Ramacandra.” 
Sri Ramacandra Kaviraja  was the disciple  of Srinivasa Acarya  Prabhu and the very  intimate friend of  Narottama dasa Thakura.   His father was Ciranjiva Sena and mother Sri Sunanda. Ciranjiva was originally an inhabitant  of  Kumaranagar  but  after  marrying  the daughter of Sri Damodara Kavi he moved to Sri Khanda. 
“Ciranjiva Sena was a pure devotee very much loved by Narahari  Sarkar 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 Mad. 11/92] 
Sri  Mukunda,  Narahari,  Raghunandana  and  Ciranjiva,  who  were all residents of Sri Khanda, were of one mind and one purpose.  Every year they would come to Nilacala to have darsan of Mahaprabhu and to  chant and dance in  front of Lord  Jagannatha during Ratha  Yatra. Ciranjiva was  from  a  family  of  physicians.   His  two  jewel-like sons were Ramacandra  and Govinda.  Later  they both became disciples of  Acarya Prabhu and came to reside at Teliya Bhudari-gram in Murshidabad. 
Ramacandra  was  very  handsome,  intelligent  and  perseverent.   His maternal grandfather, Sri Damodara Kaviraja, was a well-known poet who was a worshiper  of Krsna’s energy  (sakti) and was  initiated in this cult. After their father passed away, the two brothers Ramacandra  and Govinda 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  carried in a palaquin with  his new bride to his home at Kumaranagara. As the procession passed  Srinivasa Acarya Prabhu’s  house at  Jajigram, he  saw the  Acarya seated on the veranda  of  his  house,  discussing  Krsna-katha  with  some  of  his disciples. Simply upon seeing the Acarya 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, Acarya Prabhu, upon  seeing Ramacandra seated in the  palanquin,  immediately inquired from  those who were present with him, “Who is that? What is his name? Which varna (caste) he belong to?  And where does he reside?” [B.R. 8/530] 
His associates replied, “He is  great scholar of the name  Ramacandra.  He  is  very  excellent  poet  as  well  as a physician and resides at Kumaranagara.” Hearing this, Acarya Prabhu simply smiled. 
Ramacandra  Sena,  still  seated  within  the  palanquin, after seeing Srinivasa Acarya and hearing his sweet voice, became extremely anxious to meet him. After a short time the procession reached the 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 Jagigram 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 Gajigram, where  he passed the night in the house of one brahman. 
With the approach of morning  he came to Srinivasa Acarya’s  house and fell down  at the  Acarya’s feet  to offer  his prostrated obeisances.  Srinivasa Acarya  Prabhu had  similarly been  continuously 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. Then he told him, “Birth after birth, you are  my most dear friend. In the same way that the Lord caused my meeting with Sri Narottama  dasa Thakura  at Vrindavana,  He has  also re-united me with another dear friend.” 
Ramacandra stayed with  Acarya Prabhu and  studied the literatures  of the  six  Gosvamis  under  his  tutorship. Acarya Prabhu was extremely pleased to see his gentle and polite behavior and his deeply spiritual nature. On the next auspicious day he initiated Ramacandra with Radha-Krsna mantra. 
After some time, Ramacandra returned to his house. When the Saktas saw he had been initiated into  Vaisnava religion they became very  upset.  Ramacandra, however, was undaunted. With tilaka on his body in  twelve places and a japa mala in his  hand, he sat down in front of  them and began to chant the holy names.  One day, as Ramacandra was proceed ing to his house after having  taken his bath, his Sakta  neighbors called him. 
“Kaviraja, without worshiping 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,  Dhruva, Vibhisana and others were dear  devotees of Sri Krsna. Therefore  Lord Siva and  Brahma were  naturally favorably  disposed to  them, whereas Ravana, Kumbakarna, Banasura  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  worshiped  Sri  Visnu.  Similarly, Lord Siva has become qualified to invoke auspiciousness in this world due to  having received the  foot wash  water of  Lord Visnu  (Ganges) on  his head.” Having  heard  these  various  statements  from  the  sastras,   those scholars remained speechless.  
Ramacandra became very anxious to  have darsana of Sri Vrindavana  and the Gosvamis there. He  petitioned Sri Raghunandana and  various other Vaisnavas for their  permission which they  readily gave. Thus  on the next day he  set out for  Sri Vrindavana Dhama.  After passing through Gaya, Kasi and Prayaga, he  finally arrived at Mathura. There  he took bath and some rest  at Visramaghat.  After  taking darsana of the  Adi Kesava Temple, he started for Vrindavana. 
At this time  his guru, Srinivasa  Acarya, was present  at Vrindavana.  Ramacandra offered his prostated obeisances  at the lotus feet of  his guru and Sri Jiva Gosvami and  conveyed the good news of the  devotees from Gaudadesa. 
As ordered by Sri Jiva Gosvami, Ramacandra took darsana of Sri Govinda, Sri Gopinatha,  Sri Madanamohana  and Sri  Sanatana Gosvami’s samadhi.  Then he offered his respects  to Sri Gopala Bhatta, Sri  Lokanatha and Sri Bhugarbha Gosvami, who were very pleased with him and who  offered him  their  benediction.  Hearing  some  samples  of  his great poetic ability, everyone decided  to present him  with the title  ‘Kaviraja.’ [B.R.9/214] 
After  remaining  in  the  Gosvami’s  association  for some days, they finally instructed  him to  return to  Gaudadesa. And  so he returned, visiting Sri Khanda, Jajigram, Khandaha and Kalna on the way.  Finally he came to Sri Mayapura, where he received the blessings of Sri  Isana Thakur. 
One time, some smarta brahmanas  made a conspiracy to defame  the name of Srila Narottama  dasa Thakura Mahasaya.  They were very  upset that though he  was only  a kayastha  by caste,  he accepted  those born in brahmana families as his disciples.  They enlisted Raja Narasimha  and the  conquering  pandita  Sri  Rupanarayana  in  a crusade  to somehow expose Narottama dasa as a fraud. In a large party they made their way to Kheturi, where Srila Narottama had his headquarters. 
Coming  to  know  of  this  conspiracy,  Sri  Ramacandra and Sri Ganga Narayana  Cakravarti  came  forward  to  meet  their  challenge.  They journeyed to Kumarapura 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  Kumarapura and  sent their disciples  out to  purchase wares  for cooking  their meals, the students came to those  shops. The ‘shopkeepers’ (actually  Ramacandra and Ganga Narayana 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.’  They called for their gurus, who  arrived on the scene with  Raja Narasimha and Rupanarayana. Rupanarayana himself  was drawn into the  debate and was defeated by the Bhagavata-based arguments of Ramacandra and  Ganga Narayana. 
When the  king requested  their introduction,  those  two  shopkeepers informed him that they  were two extremely insignificant  disciples of Srila  Narottama  dasa  Thakura  Mahasaya.  Having  met defeat in this village marketplace,  Rupanarayana and  the smarta  brahmanas were  no longer  interested  in  proceeding  onward  to  Kheturi. Their crusade evaporated  as  they  all  decided  to  return  immediate ly  to their respective homes. 
That night, after Raja Narasimha had  returned to his house, he had  a dream in which  Durgadevi told him,  “Narasimha! You have  committed a great offense at the feet of  Narottama dasa Thakura.  As a  result of this Vaisnavaparadha, 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 Narottama dasa Thakura’s lotus feet.” 
When his sleep broke  the king quickly took  his bath and set  out for Kheturi.  Rupanarayana 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 Narottama Thakura.  Thakur  Mahasaya  was  absorbed  in  his bhajana, 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 Thakura  Mahasaya’s feet.  Thakura Mahasaya  very humbly presented himself as being a fallen soul. Finally he  initiated them with Radha-Krsna mantra. 
Many sinful atheists were delivered by Sri Ramacandra Kaviraja. He was present at the Kheturi festival.  He came to Vrindavana a  second time on the  order of  Srinivasa and  Narottama, but  this time he couldn’t have darsana of the Gosvamis as  they had all departed this world  for Goloka  Vrindavana.  Feeling  separation   from  them,  he  was   very distressed at heart. Unable to  tolerate that pain, he joined  them in their eternal pastimes there in Vrindavana. 
In Vraja-lila his name is Karuna-manjari. His disappearance is on  the third day of the dark fortnight  in the month of Pausa. His  principal disciple was Harirama Acarya. The Deities worshipped by Ramcandra  and Govinda Kaviraja have been brought from Jeliya-Bhudargram to  Bhagavan Gola where  they are  at present  being worshiped  by the followers of Rama dasa Babaji. There is a station at Bhagavan Gola on the  Sealdah-Lal Gola rail line.
SRI GOVINDA KAVIRAJA 

Sri Govinda Kaviraja and his brother Ramacandra Kaviraja were the  two sons of  Ciranjiva Sena  and his  wife, Sunanda.  The custom in Bengal used  to  be  that  when  a  lady  became pregnant she would go to her paternal home to have  the baby. So Govinda  Kaviraja was born in  the home of his  maternal grandfather, Sri  Damodara Kaviraja. Because  he stayed within his  mother’s womb for  an exessive period  of time, his mother was made very uncomfortable just before his birth. 
A  maidservant  came  to  Sri  Damodara  Kaviraja to inform him of his wife’s distress just  when he was  performing puja. Because  he was so engaged, he could not speak,  but indicated to the maidservant  by eye signals that  she should  show the  devi-yantra to  Sunanda. By seeing this she  would immediately  be able  to give  birth. The  maidservant misundestood his  indication and  instead bathed  the devi-yantra  and then gave that water to Sunanda to drink. In any case she  immediately gave birth without complication. 
Soon  after  Govinda’s  birth,  his  father  passed  on.  Thus the two brothers stayed with their grandfather.  As he was a Sakta,  they were also influenced in this way. 
Ramacandra  eventually  accepted  the  Vaisnava  religion  but Govinda remained a  staunch Sakta.  Besides talks  of Bhagavati,  he discussed nothing else; besides her puja, he worshipped no one else. 
One day Govinda was considering in his mind, “By worshiping  Bhagavati doesn’t one get released from material life?” 
Just then he thought he heard Bhagavati-devi say, “Without worshipping Sri Krsna, no one’s distress can be alleviated.” 
Thus Govinda began to think of accepting shelter at the lotus feet  of Sri Srinivasa Acarya Prabhu. “Previously, the Vaisnavas, concerned for my eternal welfare, told me about the good quali¡ties of my father and how he was very much favored by Sri Gaurasundara. 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 Acarya Prabhu has gone to Vrindavana.  What will become of me now, I cannot fathom.” 
Again he heard a voice saying, “Your desire will be fulfilled. Just be patient.” His  brother Ramacandra  was very  pleased to  hear of these events. 
In  the  meantime,  the  disciples  of  Acarya Prabhu were missing his association  very  much,  so  they  decided  to  send  Ramacandra   to Vrindavana  to  bring  him  back.   On  the  way  there  he stopped at Kumaranagar to see  his younger brother.  He assured Govinda  that all his  desires  would  be  fulfilled,  and  requested  him  to  go  from Kumaranagar  to  Teliya  Bhudarigram  and  make  his  residence there.  Govinda did so and constructed a house. 
Some  months  thereafter  Acarya  Prabhu  returned to Gaudadesa in the company  of  Narottama  dasa  Thakura  and Syamananda Prabhu. By their presence in Bengal an inundation of harinama-sankirtana began to flood the land.  Soon Acarya  Prabhu arrived  at Bhudari¡gram  where Govinda very humbly invited him to come to his house.  There he and the  other residents of Bhudarigram had made grand arrangements to receive him. 
Govinda was  very learned  and very  proficient poet.  He composed one drama called Sangita-Madhava. As  well as being an  excellent composer of songs, he  was also an  expert singer. Sri  Jiva Gosvami, Srinivasa Acarya, Sri Jahnava Mata and  the other Gosvamis were so  pleased with his songs that they bestowed  upon him the title Kaviraj.  He composed many  songs  about  the  various  rasas  of  servitorship, friendship, parenthood and  conjugal love.  They are  beautifully ornamented  with poetic devices such as alliteration,  and are in such simple  language that  yet  carries  such  deep  emotion  that  the  lis teners’ hearts naturally soften in love of Godhead.
SRI RAMACANDRA GOSWAMI (RAMAI GOSAI) 

Sri Vansivadanananda Thakura had two  sons, Sri Caitanya dasa and  Sri Nityananda dasa. Sri  Caitanya dasa’s sons  were named Sri  Ramacandra and Sri Sacinandana. Ramacandra was  a very influential acarya and  is also known as the second Vansivadanananda. 
Ramacandra  was  the  adopted  son  of  Sri  Jahnava  Mata. He came to Vrindavana with her and lived there for some years. Then by the  order of  Jahnava  Mata  he  brought  Deities  of  Sri Sri Balarama-Krsna to Gaudadesa. He was  very learned in  the devotional scriptures  and his devotion was firmly rooted in exceptional adherence to sadhana-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 tirta of Praskandan.  At this time two Deities  of Balarama and Krsna floated into his arms.” (Vansi-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 thus this place has come to  be known as ‘Baghnapara’. He installed his Deities of Sri  Balarama-Krsna (Kanai-Balai) at this place. 
He  resided  sometimes  at  Budhari  and sometimes at Radhanagar (near Baghnapara). His younger brother Sacinandana was initiated by him  and the worship of Sri Kanai-Balai was entrusted to him by Ramacandra. 
He composed  the following  literatures: Kanca-manjari,  Samputika and Pasanda-dalan. 
There  is  a  story  that  once  Viracandra  Prabhu wanted to test the spiritual merit of his adopted brother Ramai. He sent over a  thousand disciples  known  the  neda-nedis  (‘shaven-headed  ones’,  who   were formerly Buddhist monks, or nedas, and nuns, nedis) to see  Ramacandra at  Baghna  Para.  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 ilish fish from the Ganges.  He  prepared  and  offered  everything  and  then  served the prasadam, which  now smelled  as sweet  as nectar  and contained not a trace of fish, to those neda-nedis.
His appearance was in the year 1459 (Sakabdha). His disappearance  was in 1505 (Sakabdha) on the third day of the dark fortnight in the month of Magha.
SRI LOCANA DASA THAKURA 

Sri Locana dasa Thakura took  birth in a family of  Rarhiya physicians who resided  in the  village of  Kogram, within  the Mahakumar (Katna) district of Barddhaman. His guru was Sri Narahari Sarkar Thakura. 
“I am the  servant of Thakura  Sri Narahari, who  is the master  of my life. The desire of all my  desires, I place at his lotus  feet; which is that this vile creature (myself) might describe something about the wonderful qualities of Sri Gaurasundara. In this expectation, he is my only refuge. [Caitanya-mangala, Satvakhanda]. 
His father’s name was Sri  Kamalakara dasa and his mother’s  name, Sri Sadananda. He was the  only son of his  parents. He was raised  in his maternal grandfather’s home and his education was completed there.  He was married at a very young  age. From his youth he was  very attached to Sri  Gaursundara and  consequently very  disinterested in  material life, though he was surrounded by family, friends and society. In  his youth  he  spent  the  major  part  of  his time at his guru’s Sripat, Srikhanda, where he learned how to do kirtana. 
He  composed  Caitanya-mangala  from  the  diary  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 pastime in Nilacala, after  He accepted sannyasa, which  were narrated by Sri Damodara  Pandita. 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 meter of Bengali.”
In east Bengal there are many village poets who sing in various meters known as Laxmir Pancali, Sanir Pancali and Manasa Bhasan.  Locana dasa Thakura has composed Sri Caitanya-mangala  in the meter of these  folk poems. Pancali contains five various kinds of meters. 
Sri  Vrindavana  dasa  Thakura’s  composition  on  the pastimes of Sri Gaurasundara was  originally entitled  Caitanya-mangala, but  later on the name was changed  to Caitanya-bhagavat. Those pastimes  which were not described in full by Sri Vrindavana dasa Thakura, Locana dasa  has described in his Caitanya-mangala. In  the invocation of this work  he has first offered  his obeisances to  Vrindavana dasa Thakura,  “whose Caitanya-bhagavata has enamored the entire world.”
SRI JAGAI AND MADHAI 

In the afternoon Nityananda Prabhu and Hari das Thakur would report to Sriman Mahaprabhu the result  of their morning’s preaching  activities around Navadvipa. 
One day  Nityananda Prabhu  told Lord  Caitanya, “Today  I say quite a remarkable sight.” 
Mahaprabhu:  “What was that?” 
Nitynanda Prabhu: “Two atrocious drunkards. I have heard that they are the 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 dasa: “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 prepared  to engage  in. Their  chief occupation  now is  drinking liquor  and  stealing.  Their  names  are Jagai and Madhai” (shortened forms of Jagadananda and Madhavananda).
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  Navadvipa  I  will  not  go  elsewhere. I will see them chant Govinda’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, that will be something  to talk about.” 
Mahaprabhu: “Then they have already been saved.” 
Nityananda: “How is that?” 
Mahaprabhu:  “When  they  received  Your  darsan,  then  weren’t  they delivered?  When you began to consider their welfare,  their salvation was 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. 
Haridasa, in the meantime, had gone to see Advaita Acarya. “O Acaryaji!  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. Besides that,  during the rainy  season there are  crocodiles in the Ganges. If he  sees a buffalo he  jumps on his back  saying: ‘I am Mahesa’! 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 Thakura Sri Caitanya  do to me?’ Today I just barely escaped with my life.” 
Acarya: “Why, what happened?” 
Haridasa: “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.” 
Acarya: “Hari das! You are right. That Jagai and Madhai are  drunkards and the avadhuta is another  drunkard. If those three drunkards  could have joined  together, then  that would  have been  best. Listen,  the avadhuta will  bring those  two drunkards  here within  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  Haridasa  and  Advaita Acarya 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  kirtana going on inside. The next morning, as they saw Mahaprabhu, they told Him, “Last night the kirtan  was very good.   We want to  see the singers.  We’ll give them some nice things.” 
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 Avadhuta”, came the answer. 
Hearing that word  ‘avadhuta’, Madhai flew  into rage and  picked up a broken piece of a clay pot and threw it at Nityananda. [C.B.Mad 13.178] 
The broken piece of pot Nityananda in the head and blood began to flow from  the  wound.  Nitynanda  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  Mahaprab¡hu, who  immediately  rushed  to  the  scene,  followed by His associates.  Arriving  there,  he  saw   Nityananda  Prabhu,  devoid  of   external conscoiusness, 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 Visnu became manifest there. 
When Jagai and Madhai saw the cakra, they were petrified with the fear and  curled  up  their  bodies  while  shielding  their  eyes from its blinding effulgence. The Sudarsana discus of Lord Visnu burns tens  of millions  of  universe into ashes.   Even the devotees  became gripped with fear. 
Nityananda Prabhu, however, didn’t want to see Jagai and Madhai end in that 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  toward  these two rascals, Mahaprabhu was stunned. The devotees were likewise 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 Visnu’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  Maha prabhu’s  four-armed  form, holding the conchshell, 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 favor 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 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  adressed 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 anymore.” 
Then Jagai and Madhai  both fell at the  lotus feet of Sri  Sri Gaura-Nityananda  and  began  to  cry.  The  two  Prabhus picked them up and embraced them while saying, “All of your sins have gone away. From  to day you are purified and have become our devotees.  Whoever will  find you anything  to eat,  they 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  ecstacy 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, while incessantly chanting the Holy Name, they begged forgivness at  the feet of  all Vaisnavas who  happened to come there. Madhai became so strict in his observance of various devotional principles that the devotees added the appelation ‘brahmacari’ to  his name. 
Now everyone could understand that  these two Brothers, Sri Sri  Gaur-Nitai, were the incarnations of divine compassion in this age of Kali-yuga. Jagai and Madhai  were previously the door-keepers  of Vaikuntha Jaya and Vijaya. 
The  samadhi  mandira  of  Madhai  is located at Madhai-tola, Akaihat, which is a ricksaw ride away from Gauranga Bari in Katwa. This  temple is looked after by the followers of Rama dasa Babaji.
SRI DEVANANDA PANDITA

Sri Devananda 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. 
One  afternoon,  Srivasa  Pandita  came  to  hear  Devananda  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. 
Srivasa Pandita was a very  advanced devotee and thus, 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  groung, his body having become agitated by the waves of ecstatic love. 
When the students  of Devananda saw  this, they thought,  “This fellow must be crazy. He is disturbing our hearing of the recitation. Get him out of here.” Thus they picked him up and carried him outside.  Though Devananda saw all this taking  place, he didn’t prevent those  foolish students of his from commiting this offense. As the guru was ignorant, so his students were sinful. 
Srivasa said nothing, but simply  went to his house feeling  very sad.
All of this accured before the appearance of Sri Gaurasundara. 
During Mahaprabhu’s exhibition  of His divine  positon as the  Supreme Personality of Godhead  for twenty-one hours,  He asked Srivasa  if he remembered this incident. 
One day, when Mahaprabhu was  taking a stroll around Nadiyanagara,  he came  to  Mahesvara  Visarada  Pandit’s  house. At that time Devananda resided there.  Mahaprabhu  heard him reciting the  Srimad-Bhaga vatam from outside and became very angry. 
“What purport will that rascal explain?  Not in any of his births  has he understood the meaning of even one verse of the  Srimad-Bhagavatam.  The Bhagavatam is the avatara 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 Sukadeva Gosvami did the churning and Maharaja Pariksit ate that butter.   Sukadeva Gosvami is very dear  to Me.  He  knows  very  well  that  the  Srimad-Bhaga vatam  is meant to describe the  truth about  Me accord¡ing  to My  own likings.  Whoever sees  any  difference  between  Me,  My  own  devotees and the Srimad-Bhagavatam simply brings destruction upon himself.” [C.B. Mad 21.13] 
Mahaprabhu made these statements in a voice loud enough for  Devananda 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 inconceiv able 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.” 
Devananda could hear  all of these  remarks from the  distance, yet he thought nothing of it. 
After some  time Gaurasundara  accepted sannyasa  and went  to live at Nilacala.  It  was  then  that  Devananda  at  last began to feel some remorse. “Such a great  soul, totally imbued with  love of God, but  I never went even once to have his association.” 
One day Srila Vakresvara Pandita came to Kuliya to visit the house  of one devotee there. In  the evening he held  a festival of dancing  and chanting the Holy  Name. Devananda 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.  Devananda  took  a cane  and  began  to  control  the  crowd  so that Vakresvara’s dancing wouldn’t be disturbed. 
When Vakresvara fainted in ecstatic love, Devananda 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  darsana of His  lotus feet. All  of those who had previously  committed offenses against Nimai  Pandita by thinking  Him  to  be  an  ordinary  human  being now came to seek His forgiveness; Mahaprabhu forgave each and everyone of them. Among those present  was  Devananda,  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 thus upon getting up, he  stood to one  side. Mahaprabhu  addressed him,  “Because you  have served My dear devotee Vakresvara,  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.”
Devananda,  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 thus  was cheated of  Your causeless mercy for so many years.  Oh my Lord,  Who resides with in 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,  O 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 Visnu,  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 Vyasadeva’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. But whoever who simply remembers the Srimad-Bhagavatam while admitting himself to be ignorant can understand the real meaning. 
“The Bhagavata, which is saturated with loving devotion for Krsna,  is an expansion of  Krsna Himself and  contains descriptions of  His most confidential pastimes.” [C.B. Ant. 3.505-516] 
“Now you should beg forgiveness  by catching hold of Srivasa  Pandit’s feet. The book Bhagavata and the devotee Bhagavata are not  different.  If the devotee  Bhagavata is merciful  to us, then  the book Bhagavata manifests its true meaning.” 
Then Devananda fell at Srivasa Pandita’s feet and begged  forgiveness.  Srivasa embraced  him and  his offense  retreated far  away.   All the devotees shouted in ecstasy, “Hari bol! Hari bol!” 
His disappearance  is on  the 11^th  day of  the dark  fortnight in the month of Pausa.
SRILA SRIVASA PANDITA

Srila Vrindavana  dasa Thakura,  the Vyasadeva  of Sri  Gaurasundara’s pastimes, has sung the praises of Srivasa Pandita in this way: “It was in Srivasa Pandita’s house that  Sri Caitanya enacted His pastimes  of sankirtana.  Those  four  brothers  (Srivasa,  Sri  Rama,  Sripati and Srinidhi) were continuously engaged in singing the names of Sri Krsna.  They worshiped 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 Advaita Acarya’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  Jagannatha Misra,  with whom  they would chant and listen to the Bhagavatam.
In all matters  Srivasa was the  leader of the  four brothers. By  the strengh of his devotion, he could understand that Sri Krsna was  going to appear in the house of Jagannatha Misra.
Srivasa Pandits’s wife’s name was Sri Malinidevi. She was a very close friend of Sri Sacidevi and was always very helpful to her.
Seing the wretched state of  the fallen living entities in  Kali yuga, 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 the month of Phalguna,  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  Harinama.  Just  as  Sri  Advaita  Acarya,  from Santipura,  could  understand that  the  Lord had appeared, similarly, Srivasa and some of the other devotees of Navadwipa also understood.
Since previously  Malinidevi was  engaged in  attending upon Sacidevi, Srivasa and Jagannatha 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. Srivasa and Malini gave  Sacidevi and Jagannatha  much advice  how to  raise their  new son. Srivasa and Malini were just like a mother and father to Sri Gaurasundara.
Because  young  Nimai  Pandita  seemed  to  have grown arrogant by His scholarship, one day Srivasa Pandita decided to give Him good counsel.
“Why do people study? So  that they might understand what  is devotion to Sri  Krsna,” he  told Nimai.  “If by  scholarship one  doesn’t gain devotion  to  Sri  Krsna,  then  how  will  that learning help him? It becomes simply a tedious  endevour 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.”
Nimai laughed as He replied,  “By your mercy certainly that  will come to be. If you are all  kind enough for me, then definitly  I’ll attain devotion to Sri Krsna’s lotus feet.”
Shortly thereafter Mahaprabhu journeyed to Gaya where He performed the pastimes of accepting initiation from Sri Isvara Puri. Thus gradually, He began to take up His  real work of distributing loving devotion  to Sri Krsna.
One day, in  an ecstatic mood,  Lord Gauranga entered  Srivasa’s house asking, “Srivas, whom do you  worship? Whom do you meditate  upon? Now with your own  two eyes, see  that person standing  before you.” [C.B.  Madya 2/258]
Saying this, Mahaprabhu entered  the Deity room within  Srivasa’s home temple and sat down on the simhasana of Lord Visnu, revealing His  own four-armed form, holding the conch, disc club and lotus flower. Seeing this form, Srivasa was totally stupefied.
Sri Gaurasundara then  said, “Due to  being called by  your sankirtana and the loud roaring of Sri Advaita Acarya, I have left Vaikuntha  and have  descended  upon  this  mortal  world,  accompanied by My eternal associates. 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, Srivasa 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 Visvambhara, Whose bodily colour is like that of a newly arrived  rain cloud and whoe garments are the color of a thunderbolt. My  obeisances at the lotus feet of the  son of Saci, who is dedecked  with ornaments of peacock feathers and a garland of read beads (gunja). My obeisances at the  lotus feet  of the  pupil of  Ganga dasa,  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 Vedas have proclaimed You  to be the son  of Nanda.  Unto You  my dear Lord, my obeisances I offer again and again.” [C.B.Madya 2/272]
“Today my birth,  my activities, my  everything has become  succesful.  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, Laksmidevi”.
Having described the glories of Sri Gaurasundara in various ways,  Sri Gaursundara  showed  even  more  compassion  to  Srivasa  by revealing Himself to  all of  his family  members. Seeing  the niece  of Srivasa Pandita present before Him, Prabhu called to her, “Narayani! Call upon Sri Krsna with tears in your eyes.”
And immediately this little girl, only  four years of age, as if  in a delerious frenzy began to cry out, “Hari! Krsna!” while shedding tears incessantly. In fact the flood of tears coursed down her body to  such an extent that the ground around her feet became soaked.” [C.B. Mad. 2].
Seeing little  Narayani totally  agitated in  ecstatic love, Srivasa’s wife and even the household servants also began to shed tears of love.  The courtyard of  Srivasa took on  a very beautiful  appearence, being decorated with ecstatic love for Krsna.
There  was  one  maidservant  in  Srivasa  Pandita’s house by the name Duhkhi.  Every  day  she  used  to  bring  water  from  the  Ganga for Mahaprabhu’s bath.  One day  Gaurasundara asked  Srivasa, “Who  brings this water?”
“Duhkhi brings it,” Srivasa replied.
“From today her name  is Sukhi.”  Thus  the Lord indicated that  those who  serve  the  Lord  and  the  Lord’s devotees are not duhkhi (sad); rather, they are sukhi (happy).
At this time Sri Gaursundor began His lila as the yuga-avatara at  the house  of  Srivasa  Pandit.  Having  been reunited with Sri Nityananda Prabhu He started congregational chanting of the Lord’s Holy Names  in the  courtyard  of  Srivasa’s  house.  Nityananda  Prabhu  took up His residence there. Sri Malinidevi  served Nityananda  as though  He were her own son.
Sri Nityananda was actually Sri Baladeva 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.
One  evening,  Sri  Gaurasundara,  accompanied  by His associates, was engaged in chanting and dancing  at the house of Srivasa  Thakura when one of  Srivas 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.  Srivasa Pandita, who  was outside in  the court-yard, 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.
“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.” [C.B.M 25.30]
He concluded  by telling  them, “If  you can’t  control your  emotions because of your family affection to  the boy, then at least don’t  cry now,  you  can  cry  later.  The  Supreme  Lord of Gokula Himself, Sri Gaurasundara, is performing sankirtana accompanied by His devotees  in this  house.  If,  due  to  your  crying,  the  happiness  that  He is experiencing from dancing in  ecstasy during sankirtana 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 thus, 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  only get 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.’
Having given all of hese instructions to those present, Srivasa  again went outside to join Mahaprabhu in ecstatic chanting and dancing.  The women, leaving the dead body,  came to hear the kirtan  of Mahaprabhu.  And so Mahaprabhu continued His chanting until the middle of the night.
When everyone  was at  last leaving  to take  rest, Mahaprabhu  spoke.  “Today My mind is feeling some tribulation. I think some sad event has occured in Srivasa’s house.”
The pandit replied, “What possible unhappiness could there be in  that person’s  house  where  Your  divinely  blissful countenance is seen?” “Srivasa!  Why  wasn’t  I  feeling   bliss  in  kirtana  today?   What inauspicious thing transpired in your house?”
Srivasa answered, “My Lord, You are Yourself all auspicious. Where You are present, no sorrow can be found anywhere!” But the other  devotees informed the Lord that Srivasa’s son had passed away.
Hearing this news, Gaura Raya  cried out, “Alas, what a  tragic event.
Why didn’t you tell me of this unfortunate news before?”
“I  will  explain,”  Srivasa  Pandita  replied.  “I  couldn’t tolerate disturbing You while You were  enjoying sankirtana. 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.”
Seeing  Srivasa  Pandita’s  profound  devotion, Sri Gaurasundara said, “How can I give up such company  as this?”  With tears in His  eyes He continued. “Due to love for Me, he didn’t even feel lamentation at the death of his son. How will I abandon their companionship?”
The Lord  continued to  cry, and  the devotees  began to worry within, having heard Him speak of leaving them.
Thereafter Mahaprabhu came  to where the  dead body of  the infant was lying. Touching  it, He  called, “Boy!   Why are  you going  away  and leaving Srivasa Pandita?”
The life of the dead child returned at the touch of Mahaprabhu’s hand.  After offering obeisances to the Lord, he replied, “O Prabhu! Whatever You ordain is absolute.  No one can do anything but what is sanctioned by You. As many days as I was destined to remain here, that many  days I have stayed. Now that my time has elapsed, I have proceeded to leave.
“My Lord, I have  taken birth and died  repeatedly. But this time,  at the time of death, I  passed away quite happily, having  taken darsana of Your beautiful face.”
After saying  this, the  child became  silent. Sri  Gauranga Raya thus enjoyed  a  kind  of  transcendental  sport. Having heard the uncommon words of the dead child, the  devotees floated in the ocean of  bliss.  Srivasa Pandita, along with his family members, then fell at the lotus feet of Sri Gaursundara and cried in ecstatic love.
Mahaprabhu then told  him, “Since Myself  and Nityananda are  your two sons, please don’t feel any more  distress in your mind over what  has happened.”  Hearing  these  compassionate  words  of  their  Lord, the devotees cheers  were resounded  throuhout the  heavens. Prooving  the statements of sastra,  Their Lordships Gaura-Nityananda  became deeply indebted to Srivasa due to his great love for and service to Them.
After  Mahaprabhu  took  sannyasa,  Srivasa  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 Navadwip  and would spend a few days there during those times.
When Mahaprabhu  came from  Nilacala to  see His  mother and the river Ganges, He also stopped at Kumarhatta to see Srivasa.
“After  staying  some  days  at  Advaita’s  house,  Mahaprabhu came to Srivasa’s temple at Kumarhatta.” [C.B]
It was at this time that Mahaprabhu gave this benediction to  Srivasa:
“There  will  never  be  poverty  in  your house. If you simply remain indoors, never even venturing out of your house, whatever you  require for your worship will come to your door.”
Srivasa Pandita, along  with his three  brothers, eternally serve  Sri Gaurasundara.  He  is  the  incarnation  of  Narada  and   accompanied Mahaprabhu in all His Navadwipa 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 beutiful Deities of  Sri Sri Nitai-Gauranga. At present  the seva-puja  is  becoming  carried  on  by  Devananda Gaudiya Matha. The resident Swami Maharaja recalls that  when the Gaudiya Math took  over the sevaitship of this temple, its name was Srivasa-Mahaprabhu Mandir.  Thus there  is a  strong possibility  that these  are the  worshipable Deities of Srivasa Pandita. The  temple is at present named  ‘Uddhavar Gaudiya  Math.’  It  is  near  ‘Chaumatha’,  close  to the ‘Chori Mor’ intersection where the town clock stands.
There is a rail station at Chuchura (Chinsura) on the  Bandel-Navadwip line. Chuchura  may also  be reached  by ferry  from Halisahar  on the other side of  the Ganga, where  Caitanya Boda, the  birthplace of Sri Isvara Puri, is located.
SRI SYMANANDA 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 Vraja.
Sri Syamananda Prabhu, Srinivasa Acarya and Sri Narottama dasa Thakura were the internal associates  of Sri Gaurasundara. They  incarnated in this world in order to  spread the teachings of Sri  Gaura-Krsna after His departure from it.
Sri Symananda made his appearance at Utkala 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, who  descended in the line  of sad-gopas,  (what  dat,  man?)  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 Jagannatha. It is as though Lord Jagannatha 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  Gaura-Nityananda  from the Vaisnavas 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 Gaura-Nityananda. He told  him that he should be initiated into the divine mantra.
The boy  replied, “Sri  Hrdaya Caitanya  is my  guru. He  is at Ambika Kalna.  His  guru  is  Sri  Gauri  dasa Pandita. The two brothers, Sri Gaura-Nityananda, are eternally present in his house. If you give your permission,  I  will  proceed  to  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 going so  he finally  gave his  permision. Thus  Duhkhiya set  out for Gaudadesa. Gradually he came  to Navadwipa, then Santipur  and finally Ambika Kalna, where he inquired  from the local people where  he might find the house of Gauri dasa Pandita. Outside the gate of the mandira, he fell down and offered  his dandavats. Sri Hrdaya Caitanya  happened to be passing by at this  time.  Hrdaya Caitanya Prabhu 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 sad-gopas. My father’s name is Sri Krsna Mandal. My name is Duhkhiya.”
Sri Hrdaya Caitanya was very pleased by this 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  dasa  began  his  service  with  great devotion, and on an auspicious day  his guru  initiated him  into the  divine mantra.  Sri Hrdaya  Caitanya  could  see  that  his  new  disciple  was  extremely intelligent and at the same time very devoted, so he ordered him to go to  Vrindavana  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 dhama. 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 Vrindavan.
Duhkhi Krsna das first came to Navadwipa. After inquiring from someone as to the  whereabouts of Sri  Jagannatha Misra Bhavan,  he came there and went inside.  Seeing Sri Isana  Thakura, he fell  down and offered his obeisances. Isana Thakura  then asked him who  he was, and so  the boy  introduced  himself.  Isana  Thakura  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  darsana of the  lotus feet of  Sri Visnu there. He remembered Mahaprabhu’s  lila of  accepting initiation  from Sri Isvara Puri here and became ovewhelmed in ecstatic love. From Gaya he came to Kasi Dham where he met with Tapan Misra, Candrasekhara  and the other devotees, and he offered his salutations to their lotus feet.  They in turn blessed him.
He finally entered Mathura Dhama. After taking bath at Visrama  Ghata, he took darsana of Sri Adikesava and rolled on the ground in the  dust of  the  birthplace  of  Sri  Krsna.  From  here  he proceeded towards Vrindavana where, after learning the whereabouts of Srila Jiva Gosvami, he offered  his obeisances  to the  lotus feet  of that  great acarya.  After being asked, he introduced himself with full particulars.
“Gurudeva has committed me to your charge. His petition to Your Divine Grace is,  ‘I am  entrusting Duhkhi  Krsna das  to your  care.  Please fulfill his mind’s desire and send him back to me after some time.’”
Srila Jiva Gosvami  was extremely happy  to receive Duhkhi  Krsna dasa into his care. Krsna das very carefully began to serve Jiva Gosvami as well as study  the literatures of  the Gosvamis. Srinivasa  Acarya and Narottama dasa Thakura  also came to  Sri Jiva at  this time to  study under him. Thus Krsna das had the opportunity to meet them.
Krsna das requested Srila Jiva Gosvami for a special service. Sri Jiva instructed him to sweep the  forest grove of Sevakunja everyday.  From that day he began  to carry out this  service with great pleasure.  He felt that  his life  had become  succesful. As  he swept, tears flowed from his eyes. Sometimes  he would loudly chant  the names of Sri  Sri Radha-Govinda 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 Vrindavana on their heads.
The Lord  of Vrindavana  and His  consort were  very pleased  with the service of Krsna das, and desired  to grant him Their darsan. One  day while Krsna das  was cleaning the  kunja, his heart  filled with love.  Just then he happnened to notice a very beautiful ankle bracelet lying in the dust. He picked it up, touched it to his head and then bound it in the corner of his upper cloth. “I’ll give it to whomever it belongs to 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 kunja, 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, Visakha-devi  noticed Krsna das sweeping the grove. She asked him, “Have you found an  ankle bracelet here?” Duhkhi Krsna dasa was so mesmerized by her sweet words and radiant form, which was 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,  Visakha-devi  returned  with  Srimati   Radha Thakurani who stood in the shade at the foot of a large tree.  Visakha called  out  to  Krsna  dasa,  “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 unparalled, brilliant spendor of Sri Vrsabhanunandini. In great joy he handed the ankle bracelet to Visakha.  At  this  point,  Duhkhi  Krsna  dasa  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.
Visakha then told  him, “O best  of the devotees!  Our Sakhi wants  to give you a benediction to express her gratitude.”
Duhkhi Krsna dasa saw the holy waters of Radha-kunda before him. After offering his obeisances,  he immersed himself  in her waters.  Thus he attained a transcendentally beautiful feminine form. Coming out of the sacred kunda, he stood before Visakha-devi and offered prayers. Taking this  ‘forest  sakhi’  by  the  hand, Visakha approached Srimati Radha Thakurani, and the new sakhi fell down at Her lotus feet. Then Srimati Radharani decorated her forehead with tilaka 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 Syamananda.  Now you  can go.”  After She said this,  Srimati Radha Thakurani and Her sakhis were no longer to be seen. Dukhi Krsna dasa’s trance broke and  he found himself  as before, alone  and in his  male body: yet with  the tilaka 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  tilaka on his young student’s  forehead. After  offering his  prostrated obeisances, Dukhi Krsna  dasa, his  eyes brimming  with tears,  recounted at  Jiva Goswami’s request  his experience  in Sevakuna.  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 Syamananda.”
Noticing that  Dukhi Krsna  dasa’s name  and style  of tilaka  had for reasons unknown been changed, the Vaisnavas naturally began to discuss this strange development amongst themselves. The news finally  reached Ambika Kalna.  When he heard of the seemingly unauthorized behavior of his disciple,  Hrdaya Caitanya  Prabhu was  unsettled and  angered. He im mediately set out for Vrindavana.
Arriving there some months later, he let it be known he wished to  see the  erstwhile  Dukhi  Krsna  dasa.  Syamananda  came  and offered his prostrated  obeisances  at  his  gurudeva’s  lotus  feet.  Seeing  his disciple’s tilaka, Hrdaya 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 Vaisnavas finally managed to  restrain and pacify him by  offering various  explanations  on  Syamananda’s  behalf.   Shyamananda  simply tolerated it all  with an unfaded  countenance and continued  to serve his gurudeva faithfully.
That night, Sri Hrdaya 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 dasa’s service, changed his tilaka and  his name. What do  you or anyone else  have to say about it?”  Hrdaya  Caitanya Prabhu prayed for forgiveness  at the lotus feet of Sri Vrajesvari  and  considered what an offender  he had become.
The next morning he called for  Syamananda. Taking him in his lap,  he embraced  him  again  and  again  in  great  affection.  With his eyes brimming with tears he repeated, “You are so fortunate.”
Sri Hrdaya Caitanya Prabhu remained at Vrajadhama for a while and then, after instructing Syamananda to remain with Sri Jiva Gosvami for  some more days, he returned to Gaudadesa.
Sri Syamananda, Srinivasa and  Sri Narottama 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 worshiping Sri Krsna in Vrindavana.
The goswamis  held a  council together  and decided  that these  three should be sent to Gaudadesa  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. Thus the three of them accepted that order on their bowed heads.
Thereafter, on an auspicious day Srila Jiva Gosvami sent them on their way with a large,  nicely decorated container filled  with scriptures.  But the books were stolen by the dacoit king, Sir Hambhir, in Bisnupur.  There Srinivasa  Acarya prabhu  remained behind  to recover  the books while Narottama continued on towards Kheturi and Shyamananda proceeded to Ambika Kalna. Arriving there, Syamananda paid his obeisances to his guru, and Sri  Hrday Caitanya Prabhu  embraced him and  inquired about the well-being of the gosvamis  of Vrindavana. When he heard  that the books  of  the  gosvamis  had  been  stolen  in Bishnupur, he was very concerned.
Syamananda 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.   Hrdaya Caitanya Prabhu considered this a  very serious problem and  finally instructed Syamananda  Prabhu  to  go  there   to  carry  on  the  preaching   of Mahaprabhu’s mission.
Syamananda was at first  very sad that he  would have to be  seperated again  so  soon  from  his  spiritual  master, but Sri Hrdaya Caitanya Prabhu  explained  clearly  that  he  had  no other alternative but to accept this order on his head.
Syamananda set out for  Utkaladesh (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  Hari-katha 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 Syamananda Prabhu in Utkala the teachings of Mahaprabhu revived.
On the banks of  the Suvarna Rekha River  lived one pious and  devoted landholder by the name Sri Acyuta deva. 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 panditas to see to his education.  However he didn’t have much  regard for material knowledge. 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  on this subject, when he  heard a divine voice:  “Rasik!  Don’t be in anxiety anymore.  Very soon a very great personality of the name Syamananda will arrive here.  Just  take shelter of his lotus feet.”
Hearing this, Rasika was  encouraged and took to  continuously waiting and watching for  the arrival of  Prabhu Syamananda. After  a few days Shyamananda prabhu, accompanied by his disciples, came to the  village of Rohini, situated very beautifully on the banks of the Suvarna Rekha River. Rasik’s happiness knew no bounds. After offering his prostrated obeisances, he very  humbly led Syamananda  prabhu into his  house and worshiped his lotus feet along with his family members, wife and sons, who all surrendered completely to Shyamananda.
On  an  auspicious  day  Syamananda  prabhu  initiated Rasika into the Radha-Krsna  mantra   and  Sri   Rasik  Deva   began  a   festival  of nama-sankirtan 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 Gaura-Nityananda, as expounded by Syamananda  prabhu, that they immediately wanted to take shelter at his lotus feet.   Thus many people of Rohini became disciples of Syamananda prabhu.
There lived a very well known yogi in Rohini by the name Damodara. One day he came to have darsana of Syamananda Prabu. He became captivated.  Even from a distance he saw a brilliant effulgence emanating from  his body. Coming closer he offered salutations at the Acarya’s lotus feet.  Syamananda 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  Gaura-Nityananda.   They are extremely merciful, and they will bestow upon you love of Krsna.”
Hearing  these  statements  of  the  Acarya,  the yogi Damodara’s mind became softened  in love,  and he  replied, “I  will worship the lotus feet  of  Gaura-Nityananda.   Please  be  merciful to me.”  And so the Acarya  blessed  him.   Thus  the  yogi  became  a  great  devotee and continously sang  the glories  of Gaura-Nityananda  with tears  in his eyes.
Many wealthy gentlemen lives in the village of Balarampur.  When  they heard of the glories of Syamananda, they became very eager to see him, and a few came  to beseech him to  visit their town.   Syamananda very mercifully accepted  their invitation  and, with  Rasikananda, Damodar and  some  of  his  other  disciples,  he  very  triumphantly  entered Balarampur, where  the noble  and upright  citizens very  ecstatically received him by worshiping his lotus feet and making arrangements  for his meal.  A  festival of Hari-katha was  held over the next  few days during which many people accepted shelter at his lotus feet.
From here  Sri Syamananda  Prabhu went  to Sri  Nrsimhapur, where many atheists lived.  But when Syamananda stayed a few days, these atheists got the chance  to hear his  necterian 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 Syamanada spread throughout Utkaladesa. 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 Vigraha of Radha-Krsna.  Thus  from their contributions,  a temple for  the deity complete  with  a  hall  for  sankirtana,  a kitchen, quarters for the devotees,  a  pond  (bathing   tank)  and  surrounding  gardens   were constructed.
Thereafter Acarya Sri Syamananda performed the installation of Sri Sri Radha-Govinda and  a great  festival was  held at  which it seemed the greater part of the population of Bengal, Orissa was present.   Seeing the graceful, sweet lovliness of the transcendental forms of Sri Radha and Govinda, the  peoples’ hearts  were  fully satisfied.   Syamananda Prabhu entrusted Sri Rasikananda with the worship.
After  traveling  throughout  the  length  and  breath  of  Orissa and preaching the message of Sri Gaura-Nityananda, Syamananda returned  to the lotus feet of Sri Hrdaya  Caitanya Prabhu at Ambika Kalna.   After offering his  prostrated obeisances  at the  lotus feet  of his  guru, Syamananda narrated how the victory banner of Sri Gaura-Nitai was  now flying throughout Utkaladesa. Sri Hrdaya Caitanya very  affectionately embraced him in gratitude.
Syamananda was invited to the  festival at Kheturi, which he  attended with his  disciples.   Once again  he was  united with his old friends Srinivasa  and  Sri  Narottama.   These  three  floated in an ocean of happiness as they exchanged affections and embraces. Sri Jahnava Mata, Sri  Raghunanandana  Thakura,  Sri  Acyutananda,  Sri  Vrindavana dasa Thakura,  as  well  as  many  other  stalwart leaders of the preaching mission of  Mahaprabhu of  this time,  were also  present.   After the conclusion  of  the  celebrations,  Syamananda  took  leave  from  the Vaisnavas there and set out for Utkaladesa.
When he came to Kantaknagar, he again met with Srinivasa Acarya Prabhu, and in Jajigram  he saw Sri  Raghunandana Thakura 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, Syamananda  Prabhu entered  Utkaladesa.   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 he received the news that his guru, Sri Hrdaya Caitanya prabhu, had also  departed from  this  world,  he  fainted  dead  away.   After  recovering   his consciousness, he wept for some time, terribly distraught. Sri  Hrdaya Caitanya appeared to him in a dream and comforted him.
The greatness of Syamananda became known throughout all of Orissa  and the  worship  of  Sri  Gaura-Nityananda  was inaugerated in many, many places.   Sri  Rasika  Murari,  Sri  Radhananda,  Sri Purusottama, Sri Manohara, Cintamani, Balabhadra, Sri Jagadisvara,  Sri Uddhava, Akrura Madhurana,  Sri Govinda, Sri  Jagannatha, Gadadhar,  Anandanandana and Sri Radha-Mohan  were among  the intimate  and dear  disciples of  Sri Syamananda prabhu.
After   conquering   in   all   directions   Syamananda   returned  to Gopiballabhpur where he observed a great festival for some days.  Then he came to  Uddanda Raya 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 Syamananda Prabhu left this world.
Syamananda Prabhu’s puspa-samadhi and the place where he found Srimati Radharani’s ankle  bracelet is  just across  the street  from Sri  Sri Radha-Syamsundara’s temple in Vrndavana. Sri Sri Radha-Syamsundara are his worshipable Deities.
SRILA VRINDAVANA DASA THAKURA

The mother of Srila  Vrindavana dasa Thakura’s was  Sri Narayani-devi, the  neice  of  Srivasa  pandita.  In  his  Sri   Caitanya-bhaga¡vata, Vrndavana dasa has described how his mother attained the  affectionate favor of Sri Gaurasundara. 
“Narayani-devi  received  the  entire  remnants  of Mahaprabhu’s meal.  Though she was only an insensible  child he bestowed His mercy on  her in this way.” 
Also as a result of  this mercy, Srila Vrindavana dasa  Thakura, whose life and soul was Sri Gaura-Nityananda, took his birth from her womb. 
He  hasn’t  mentioned  the  name  of  his  father. It is believed that Narayani-devi was married to someone at Kumarhatta. However, while she was  still  carrying  the  child  in  her womb, she was widowed. Being reduced to  a condition  of poverty  by the  loss of  her husband, she finally accepted shelter in the  house of Sri Vasudeva Datta  Thakura, at Mamgachi, where she helped with the housework. Here Vrindavana dasa began his studies.  
In  the  preface  to   Sri  Caitanya-bhagavata,  Sri   Bhaktisiddhanta Sarasvati has written, “Narayani-devi raised her child in the home  of the father of Sri Malini-devi where she had accepted shelter.” 
Vrindavana dasa was  born four years  after Mahaprabhu took  sannyasa.  When Mahaprabhu  disappeared he  couldn’t have  been more  than twenty years  old.  He  was  initiated  by  Sri  Nityananda  Prabhu  and  was apparently  the  last  disciple  whom   Sri  Nityananda  accepted.  He accompanied Sri Jahnava Mata to the Kheturi maha-mahotsava. Sri  Krsna dasa Kaviraja Gosvami  has glorified  Vrindavana  dasa Thakura as  the Veda Vyasa of the pastimes of Sri Caitanya Mahaprabhu. 
“The pastimes of Krsna have been described in the Srimad Bhagavatam by Veda Vyasa. Vrindavana dasa is the  Veda Vyasa of the pastimes of  Sri Caitanya.  He  has  composed  Caitanya  Mangala  which  destroys   any inauspiciousness for those who hear it.  So that we can understand the glories of  Caitanya-Nitai, 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.” (C.C.  where and give SP’s translation) 
Vrindavana dasa Thakura’s Sripat, where his worshipable Deities of Sri Sri Gaura-Nitai are still residing, is at Denur. Denur can be  reached by bus from Navadvipa.
SRI GADADHARA PANDITA GOSWAMI

Sri Gadadhar was the consant companion of Mahaprabhu from the time  of their  childhood.  His  father’s  name  was  Sri  Madhva Misra and his mother’s name Sri  Ratnavati-devi. They lived  very near the  house of Sri Jagannatha Misra in Mayapura. Ratnavati-devi thought of  Saci-devi as her own sister, and always used to visit her.
During  their  childhood,  Sri  Gaura  Hari  and  Gadadhara would play together, sometimes at Mahaprabhu’s house and sometimes at Gadadhara’s house.  They both studied together at the same school. Gadadhara was a few years younger then Nimai.  Nimai couldn’t remain without Gadadhara even  for  a  moment  and  Gadadhara  likewise  couldn’t  stand  to be separated from Nimai.
In the Gaur-ganoddesa-dipika, it is described that that person who  in Vraja was the daughter of Sri Vrsabhanu Raja, namely Srimati Radharani, is now  celebrated as  Sri Gadadhara  Pandita.   Svarupa Damodara  has written in his diary: avani sura bavah Sri Panditakhyo jatindrah /  sa khalo bhavati Radha Srila Gauravataro.  (Translation?)
Sri Vasudeva Ghosa Thakura has written:
Agam agocar gora
akhil brahma-par, veda upar, najane pasandi mati bhora
Nitya-nityananda Caitanya Govinda Pandit Gadadhar Radhe
Caitanya yugala-rupa kebol raser kup avatar sadsiva sadhe
Antare nave-ghana bahire gaura tanu yugalrupa parkase
Kahe Vasudeva Ghose yugal bhajan base janame janame rahu asa

“Lord  Gaurasundara,  who  is  beyond  the  perview of the scriptures, beyond the  entire Brahman,  and above  even the  Vedas, can  never be known by the atheists whose intelligence is dull.  Lord Nityananda  is His eternal self.  Lord  Caitanya is Lord Govinda Himself  and Pandita Gadadhara is  none other  than Sri  Radha. The  divine couple, who are present in Sri Caitanya, are a well of rasa. Advaita Acarya (Sadasiva) has prayed for His descent. Within He is blackish but of a golden  hue without,  the manifestation of the divine couple.  Thus Vasudeva Ghosa sings of the beauty of this  divine couple - Sri Gaura-Gadadhara -  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 likewise find: (where?)
Panditer bhav mudre kahan na jay
gadadhar pran nath nam hoila jay
panditer krpa prasad lehan na jay
gadai gauranga kari sarvaloke gay

“The emotions and expressions of Pandita Gadadhara are not possible to describe.  Another name of Lord  Gauranga is the ‘Lord of the  life of Gadadhara.’ Who can understand what mercy has been bestowed upon  him?  Their glories are sung by everyone as Gadai-Gauranga.”
During the time when Sri Isvara  Puri was present for a few  months in Navadwipa at  the house  of Sri  Gopinath Acarya,  he taught Gadadhara from the book he had composed, Sri Krsna Lilamrta.
Gadadhar panditere apnar krt / punthi parayan nam krsna lilamrta   [C.B.Adi 11.100] (Means?)
Gadadhara  was  from  his  very  childhood very serene, patient, calm, quiet, fond of  solitude and very  renounced. Nimai Pandit  during the time of His precocious youth would ask his fellow students meaningless, fallacious questions in logic.  Gadadhara however, was not  especially fond of  this pastime,  and therefore  he sometimes  used to remain at some 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 Vaisnava that  Lord Brahma  and Lord  Siva themselves  will come to My door.”
Sri Gadadhara  Pandita was  very affectionate  towards Mukunda  datta.  Whenever  any  Vaisnava  came  to  Navadwipa,  Mukunda  would   inform Gadadhara and they would both  go to have darsana. One  time Pundarika Vidyanidhi  came  from  Cattagram  to  Navadwipa  and  Mukunda invited Gadadhara to come  along and meet  him. Gadadhara was  very excited to meet  such  a  Vaisnava  and  thus  the  two  of  them happily set out together to take  advantage of sadhu-sanga  with the famous  Pundarika Vidyanidhi.
However,  when  Gadadhara  saw  that  Pundarika Vidyanidhi dressed and acted like a  wealthy materialist, he  lost whatever reverence  he had previously felt  even before  speaking with  him. Gadahara  thought to himself,  “How can a Vaisnava look and act as if he was so addicted to sense enjoyment?”
However, Mukunda knew the real character of Pundarika Vidyanidhi,  and he could also sense the doubts in the mind of Gadadhara Pandita.  Thus he recited  some slokas  from the  Srimad Bhaga vatam  in a very sweet voice. When  Pundarika Vidyanidhi  heard his  beautiful recitation  of these slokas,  in a  fit of  ecstasy he  began to  cry while  calling, “Krsna, Krsna”, and finally fainted dead away on the floor. [C.B.  Mad 7.78-79].
Gadadhara 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, what an  offense I have committed!   In order that I might be saved from  the reaction of this offense, I  think the only solution is to accept initiation from him.”
Gadadhara Pandita submitted his proposal to Mukunda, who presented  it to Pundarika  Vidyanidhi with  a full  account of  the pandita’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.’” [C.B. Madhya 7.117-118].  On an auspicious day, Sri  Gadadhara Pandita received the divine mantra from Pundarika Vidyanidhi.
Sri  Caitanya  Mahaprabhu,  upon  going  to  Gaya Dham, first began to manifest Krsna-prema. There  he enacted the  pastime of accepting  the shelter of Sri Isvara Puri. After  returning to His house He began  to exhibit a new life.
Day and night He  floated in  the ocean  of love of Krsna.  Gadadhara, upon seeing the Lord showering of tears in love for Krsna, also  began to cry in ecstatic love.  From this time, Gadadhara Pandita was always at Mahaprabhu’s side.
One day Sri  Gadadhara brought some  pan to Sri  Gauranga, Who, in  an exuberance of emotion asked  him, “Gadadhara! Where is  that beautiful blackish boy Who is dressed in yellow garments?” After asking this, He began to shed tears.
Gadadhara  couldn’t  immediately  think  of  what  to say.  He finally respectfully  suggested,  “He  is   in  your  heart.”  Hearing   this, Mahaprabhu began to  tear at his  chest with his  nails, but Gadadhara puickly grabbed his hands. Prabhu  said to him, “Gadadhara! Let  go of My hands. I cannot remain a moment more not seeing Krsna.”
Gadadhara replied, “Just try to be a little patient and calm Yourself.  Krsna  will  come  any  minute  now.”  Hearing this, Mahaprabhu became somewhat composed.
Sacimata heard all this from  a distance and then came  running there.  Being very pleased with Gadadhara, 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 Gadadhara has very cleverly pacified him.”
mui bhoye nahi painu sammukhe noite sisu hoi kemon prabodhila bhalo mate.    [C.B. Mad 2/210]
“Sacimata told Gadadhar, ‘Gadadhara! You must please remain with Nimai always. If you stay with Him then I won’t have to worry.”
One day, Sri Gadadhara, having heard that Mahaprabhu will speak Krsna-katha at Suklambara Brahmacari’s house, went there and sat down inside.  Meanwhile, Mahaprabhu  arrived outside  on the  verandah and  began to speak about Krsna  to an audience  of devotees there;  Gadahara Prabhu listened  from  within  the  house.   Soon  Mahaprabhu  became totally absorbed  in the ecstacy of Krsna-prema,  which  quickly spread to the assembly of  devotees.   For  some  time they  continued to  taste the mellows of love of Krsna together and then becalmed themselves.
Gadadhara, however, couldn’t restrain his ecstacy. With his head bowed
down, he continued  to cry very  loudly. Hearing his  pitiful

SRI PARAMESVARA DASA THAKURA

Sri Paramesvara dasa Thakura appeared  in a family of physicians.  His Sripat  is  at  Atapur,  which  was  on  the Canpandanga branch of the Howrah-Amrah  rail  line.   Rail  service  on   this  line  has   been discontinued. Direct bus service is available from Howrah station;  it is about a 2 hour journey from there. 
Atapur was previously  known as Visakhala.  Sri Sri Radha-Govinda  are still residing at  his Sripat. In  front of the  temple are two  Bakul trees and in between them is Paramesvara Thakura’s Samadhi mandira.
Sri Krsna das Kaviraj Gosvami  has written: “Paramesvara das, said  to be the fifth gopala of Krsna-lila, completely surrendered to the lotus feet of Nityananda. Anyone  who remembers his name,  Paramesvara dasa, will get love of Krsna very easily.” [C.C. Adi 11.29] 
Sri  Kavi  Karnapura  Gosvami  has  written: namnarjunah sakha prag yo dasah  paramesvarah,  “Paramesvara  dasa  Thakura  was  previously the cowherd friend of Sri Krsna named Arjuna.” 
Sri Vrindavana dasa Thakura has written: 
nityananda jivan paramesvar das 
jahar vigrahe nityananda vilasa 
krsna das paramesvar das dvi jon 
gopabhave hoi hoi kore sarvakkon        [C.B.] 

“Paramesvara is the life of Lord Nityananda and his form (body) is the place of his pastimes. Krsna  dasa and Paramesvara, being in  the mood of cowherd boys, are always raising a commotion.” 
When  Jahnava  Mata  attended  the  festival  at  Kheturi, Paramesvara accompanied her and went to Vrindavana with her as well. He  installed Sri Sri Radha¬Gopinatha at Atapur in accordance with the desire of Sri Jahnava-devi,  who  was  personally  present  during  the installation celebration. 
paramesvari dasa thakura bandibo sabdhane 
srigale loyar nam sankirtan sthane 

One day, near Sri Rampur,  at Akna  Mahesh (the  Sripat of  Kamalakara Pippalai), there was a festival of nama-sankirtan going on within  the temple  of  Lord  Jagannatha  there.  Paramesvara  was present and was dancing  in  a  completely  God-intoxicated  state.  At that time some miscreants passed by there, and 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 Vaisnavas  present didn’t  feel any  anger towards those ignorant fools, but Paramesvara felt sad to see the  unfortunate dead fox, and so  by his merciful glance  he brought it back  to life.  Then that fox trotted out of the nat-mandir (kirtan hall) to the utter bewilderment of those miscreants,  who then immediately fled  from the spot. 
Paramesvara dasa Thakura accompanied  the Deity of Radharani  that Sri Jahnava-devi sent to Vrindavana for Sri Govinda.  He was the very dear servant of Sri Jahnava Mata. 
His disappearance is on the full moon day of the month of Vaisakha. On that day the khunti  that he used in  sankirtan is placed next  to his samadhi  mandir.  
khunti - this is a symbol carried on a staff preceeding 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.  This  was  an  emblem  of  the  Kazi,  and its presence infront of the sankirtan party indicated  that the party  was sanctioned by  the Kazi and 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.
SRI RAMANANDA RAYA

Sri Ramananda Ray  was the viceroy  of the east  and west side  of the Godavari  River   in  the  empire  of  Raja  Sri  Prataparudra.   When Mahaprabhu was  setting out  on his  tour of  South India, Sarvabhauma Bhattacarya especially requested him to meet Ramananda Raya.
“’Please do  not neglect  him, thinking  he belongs  to a sudra family engaged in  material activities.  It is  my request  that You meet him without fail. Ramananda Raya is a fit person to associate with You; no other devotee can compare with  him in knowedge of the  transcendental mellows.’[C.c. Madhya 7.63-64] 
“As previously, Sri Caitanya  Mahaprabhu converted to Vaisnavism  many people He  met on  the road.   After some  days, the  Lord reached the banks of the River Godavari. When He saw the River Godavari, the  Lord remembered the River Yamuna, and when  He saw the forest on the  banks of the river, He remembered Sri Vrndavana-dhama.
“After performing His usual chanting and dancing for some time in this forest, the Lord crossed the river and took His bath on the other bank.  After bathing in the river, the Lord walked a little distance from the bathing place and engaged in chanting the holy name of Krsna.
“At that time, accompanied by the sounds of music, Ramananda Raya came there  mounted  on  a  palanquin  to  take  his bath.  Many brahmanas, following the Vedic principles, accompanied Ramananda Raya.  According to Vedic rituals, Ramananda Raya  took his bath and offered  oblations to his forefathers. 
“Sri Caitanya Mahaprabhu could understand that the person who had come to bathe in the river was  Ramananda Raya. The Lord wanted so  much to meet him that His mind immediately began running after him.
“Although Sri Caitanya Mahaprabhu  was running after him  mentally, He patiently  remained  sitting.  Ramananda  Raya,  seeing  the wonderful sannyasi, then  came to  see Him.  Srila Ramananda  Raya then  saw Sri Caitanya Mahaprabhu  as brilliant  as a  hundred suns.   The Lord  was covered by a saffron garment. He  was large in body and very  strongly built, and His eyes were like lotus petals.
“When Ramananda Raya  saw the wonderful  sannyasi, he was  struck with wonder.   He  went  to  Him  and  immediately  offered  his respectful obeisances, falling down flat like a rod. The Lord stood up and  asked Ramananda to  arise and  chant the  holy name  of Krsna.   Indeed, Sri Caitanya Mahaprabhu was very eager to embrace him.  Sri Caitanya  then inquired whether  he was  Ramananda Raya,  and he  replied, “Yes, I am Your very low servant, and I belong to the sudra community.”
“Sri Caitanya Mahaprabhu then embraced Sri Ramananda Raya very firmly.  Indeed, both the master and the servant almost lost consciousness  due to ecstatic love.  Their natural love for one another was awakened  in them both, and they both embraced  and fell down on the ground.   When they embraced one another, ecstatic symptoms - paralysis, persperation, tears,  shivering,  palpitations,  and  paleness  - appeared. The word ‘Krsna’ came from their mouths falteringly.
“When the  stereotyped, ritualistic  brahmanas who  were following the Vedic principles  saw the  ecstatic manifestation  of love,  they were struck with wonder.  All these brahmanas began to reflect as  follows.  These brahmanas began to think, ‘We  can see that this sannyasi has  a luster like the effulgence of Brahman, but how is it He is crying upon embracing a sudra, a member of the fourth caste in the social  order?’ They thought,  ‘This Ramananda  is the  Governor of  Madras, a  highly learned  and  grave  person,  a  maha-pandita,  but upon touching this sannyasi he has become restless like a madman.’  
“While the brahmanas were thinking in this way about the activities of Sri Caitanya  Mahaprabhu and  Ramananda Raya,  Sri Caitanya Mahaprabhu saw the  brahmanas and  restrained His  transcendental emotions.  When they  regained  their  sanity,  they  both  sat down, and Sri Caitanya Mahaprabhu began to smile and speak as follows.
“’Sarvabhauma Bhattacarya has  spoken of your  good qualities, and  he has made a great endeavor to  convince Me to meet you. Indeed,  I have come here just to meet you.  It is very good that even  without making an effort I have gotten your interview here.’
“Ramananda Raya replied, ‘Sarvabhauma Bhattacarya thinks of me as  his servant. Even in my absence he is very careful to do me good.  By  his mercy I have  received Your interview  here.  Consequently  I consider that today I have become a successful human being. I can see that  You have bestowed  special mercy  upon Sarvabhauma  Bhattacarya. Therefore You have touched me,  although I am untouchable.  This is due only  to his love for You. 
You are the Supreme Personality of Godhead, Narayana Himself, and I am only  a  government  servant  interested  in materialistic activities.  Indeed, I am the  lowest amongst men of  the fourth caste. You  do not fear the Vedic injuctions stating that You should not associate with a sudra. You were  not contemptuous of  my touch, although  in the Vedas You are  forbidden to  associate with  sudras.   You care  the Supreme Personality of Godhead Himself;  therefore no one can  understand Your purpose. By  Your mercy,  You are  touching me,  although this  is not sanctioned in the Vedas.’
“’You have come here specifically  to deliver me. You are  so merciful that  You  alone  can  deliver  all  fallen  souls.  It is the general practice of all saintly people to deliver the fallen.  Therefore  they go to people’s houses, although they have no personal business there.” [C.c. Madhya 8.10-39] 
“’Along  with  me  there  are  about  a  thousand men  - including the brahmanas - and  all of them  appear to have  had their hearts  melted simply by seeing You. I hear everyone chanting the holy name of Krsna.
Everyone’s  body  is  thrilled  with  ecstacy,  and there are tears in
everyone’s eyes. My  dear sir, according  to Your bodily  features and
Your  behavior,  You  are  the  Supreme  Personality  of Godhead. Such
behavior and features are  impossible for ordinary living  beings, for
they cannot possess such transcendental qualities.’”  
“The Lord replied to Ramananda Raya: ‘Sir, you are the best of topmost devotees;  therefore  upon  seeing  you  everyone’s  heart has melted.  Although I am a Mayavadi sannyasi, a nondevotee, I am floating in  the ocean of love of Krsna simply by  touching you.  And what to speak  of others? Knowing this, in order to rectify My heart, which is very hard, Sarvabhauma Bhattacarya  asked Me  to meet  you.’ In  this was each of them praised the qualities of the other, and both of them were pleased to see one another.” [C.c. Madhya 8.41-47]
One Vaisnava brahmana came forward  at this time and invited  the Lord to  accept  His  midday  meal  at  his  house.  And so the Lord, after arranging a later  meeting with Raya  Ramananda, left the  Godavari in the company of that brahmana.
Sri  Ramananda  Raya  was  the  son  of  Sri  Bhavananda  Ray, who was previously Maharaja Pandu, the father of the five Pandavas. Bhavananda Raya dedicated all of his five sons, Ramananda, Gopinatha,  Kalanidhi, Sudhanidhi and Baninatha to the service of Sriman Mahaprabhu. His wife was formerly Sri Kuntidevi.
In  the  afternoon,  after  Mahaprabhu  had  finished  His bath in the Godavari, He sat down and  waited. Ramananda Raya, accompanied by  one servant, arrived there.  He fell down  to offer his  obeisances at the Lord’s lotus feet. Mahaprabhu pulled  him up, and after embracing  him very firmly,  seated Ramananda  next to  Himself in  a secluded place.  Then  the  two  of  them,  in  the  madness of ecstatic love, began to converse  together  on  the  topics  of  Sri  Krsna.  Mahaprabhu asked questions to which Ramananda was to supply the answers. 
On the subject of the  supreme goal of life, Ramananda  first proposed observance  of  the  four  orders  of  social  and  spiritual life and executing one’s  duties in  accordance with  these.   Next, one  after another,  he  mentioned  renouncing  the  fruits  of one’s activities, rendering formal  service to  the Lord,  serving the  Lord in devotion mixed with knowledge, and finally pure devotional service.
Though  Mahaprabhu  assented  that  the  rendering  of pure devotional service  is  the  entrance  into  the  ultimate goal of life, he urged Ramananda Raya to go even beyond this. One after the other,  Ramananda then  described  attachment  to  Krsna  in  servitorship,  friendship, parenthood,  and  finally  conjugal  love,  to  which Mahaprabhu again replied,  “Kindly  proceed  further  and  tell  me  something   more.” Ramananda Raya then explained that amongst the gopis who worship Krsna in conjugal love, the mood of Srimati Radharani is superexcellent. 
This Mahaprabhu  accepted as  being the  essense of  perfection. As He still wanted  to hear  more, Ramananda  Raya sang  a song  of his  own composition that nicely conveyed Srimati Radharani’s confidential mood known  as  prema-vivarta-vilasa.  Hearing  this  song,  Sri   Caitanya Mahaprabhu covered Ramananda’s mouth with His hand, confirming that he had expressed  the limit  of the  goal (sadhya)  of human  life, which could only be realized by the practice of devotional service (sadhana).  
Then Ramananda Raya explained that Srimati Radharani is the creeper of love for Krsna and her sakhis  are like the twigs, flowers and  leaves of that creeper  of devotion. Sri  Krsna is the  reservoir of pleasure and  Radharani  is  the  greatest  manifestation of ecstatic emotions.  Finally  Lord  Caitanya  and  Ramananda  Raya  embraced, crying in the ecstacy of  Krsna-prema. Toward  the end  of the  night they concluded their talk and each went to take rest. 
The next evening Ramananda again  came to Mahaprabhu’s lotus feet  and offered his prostrated obeisances. Mahaprabhu firmly embraced him  and after seating him began to again ask him questions:
“What is the best education?”  “Devotion to Krsna,” answered Ramananda Raya. 
“What is the greates activity for a living entity?” “To be the servant of Krsna.” 
“What is the supreme wealth?”  “Love of Radha-Krsna.” 
“What is the greatest unhappiness?”   “To not have the association  of devotees of Krsna.” 
“What is the highest liberation?”    “The best jewel  of all kinds  of liberation is to develop love for Krsna.” 
“What is the best song?” “Songs describing the pastimes of Radha-Krsna.” 
“What is most auspicious for living entities?”  “The association of  a devotee of Krsna.” 
“What is the only thing we have to remember?” “Krsna’s name, qualities and pastimes.”
“What is the only thing to meditate upon?”  “The lotus feet of  Radha-Krsna.” 
“Where is the best place to live?”  “In the place where Krsna has  His pastimes.” 
“What is the best  thing to be heard?”    “Descriptions of the  loving pastimes of Radha-Krsna.” 
“What is  the only  thing which  has to  be glorified?”   “The name of Radha-Krsna.” 
“What are the destinations of  those who desire liberation, and  those who are gross  materialistic enjoyers?”   “The first attain  bodies as trees and the second, demigods.”
Ramananda Raya  continued, “Those  who are  devoid of  all mellows are like the crows that suck the juice from the bitter fruits of the nimba tree  of  knowledge,  whereas  those  who  enjoy  mellows are like the cuckoos  who  eat  the  buds  of  the  mango tree of love of Godhead.” Ramananda Raya concluded, “the unfortunate empiric philosophers  taste the  dry  process  of  philosophical  knowledge,  whereas the devotees regularly drink the nectar of love  of Krsna.  Therefore they are  the most fortunate of all.” 
Thereafter Mahaprabhu revealed His  form of Radha-Krsna, seeing  which Ramananda fell  unconscious. Regaining  his senses  he began  to offer hymns and praises in glorification of the Lord.  Mahaprabhu  requested him to please not reveal any of these esoteric truths to anyone. 
When Mahaprabhu was about to take leave of Ramananda Raya, He gave him the following instruction: “Give up all material engagements and  come to Jagannatha Puri.  I will return there very soon after finishing  My tour and pilgrimage. The two of us shall remain together at Jagannatha Puri and happily pass our time discussing Krsna.”
When  He  returned  to  Puri  He  found  that Ramananda had gotten the permission of Maharaja  Prataparudra to leave  his post and  reside in Sri  Ksetra,  Jagannatha  Puri.  He  had  become a close friend of Sri Svarupa Damodara.
Ramananda Raya would compose dramas and then would have them acted out for the pleasure of Lord Jagannatha by young girls. Mahaprabhu  stated that the minds of great yogis can become disturbed simply by seeing  a female doll, but  the mind of  Raya Ramananda doesn’t  slightly waver, even he personally  bathed and decorated  the bodies of  young dancing girls. 
Ramananda Raya and  Svarupa Damodara were  the constant companions  of Mahaprabhu during His final pastimes.
“When the Lord acutely felt  pangs of separation from Krsna,  only Sri Ramananda  Raya’s  talk  about  Krsna  and  the sweet songs of Svarupa Damodara kept Him alive.” [C.C. Antya 6.6] 
“Hearing that  Mahaprabhu had  closed his  earthly pastimes,  Maharaja 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 Raya’s house is still existing at Jaganath-Ballabha  Uddyan, on the Grand Road, Puri.
SRI GANGAMATA GOSWAMINI

Sriyuta Naresh Narayana was the king of Puntiya, which was located  in the district of Rajshahi, part  of the present country of  Bangladesh.  His only daughter was named Saci, and she was devoted to God from  her very chidhood.
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 earthly, good-looking, well-to-do young men.  She was only interested in Sri Madana Gopala.
The king, Naresh Narayana 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 hand’s to their heads  and  sat down.  Their only daughter  refused to marry!  Thus 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.  Thus she began to search out  a guru.   She eventually came  to Jagannatha Puri,  and after having darsana of Lord Jagannatha there for a few days, she  set out for Sri Vraja Dham.
It was here that the benediction moon of her good fortune rose. Seeing the spiritual prowess and renunciation of Sri Haridas Pandit  Goswami, who was  a staunch  follower of  Sri Sri  Nitai-Gaura, 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 Acarya was  a disciple of  Gadadhara Pandit... a  reservoir of all good qualities.   No-one can estimate  how great he  was.   Pandit Haridasa was his  beloved disciple.   Pandit Haridasa had  great faith in Lord Caitanya and Nityananda. Therefore, he took great satisfaction in knowing about their pastimes and qualities.”
In the disciplic succession of the Ganga-mata Matha, Ananta Acarya  is known as  Vinoda-manjari.   One of  his disciples  was Haridasa Pandit Goswami, who is also known as Sri Raghu Gopala and as Sri Rasa-manjari.  His disciple Laksmipriya was the maternal aunt of Ganga-mata.
Sri Haridas Pandit Goswami,  in order to test  Saci, told her that  it wouldn’t  be  possible  for  the  daughter  of  a king to practice the renunciation required  in order  to serve  the Lord  in Vraja.   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,  fear and pride and beg from door to door then you’ll be qualified to receive my mercy.” Hearing this Saci became very happy and covering her body with one soiled cloth she went from door to door of the residents of Vraja, to beg something to eat.  Her body became very thin and pale.  But the Vrajabasis could understand that she was not an ordinary woman because of her bodily effulgence   The Vaisnavas were astonished by  her great austerities.  Though she became quite thin, she took no notice of that and continued to  regularly bathe in  the Yamuna, clean  the temple of the  Lord,  go  on  parikrama,  attend  the  arati ceremonies and hear discussions about Krsna.
Seeing her intense renunciation, Haridas became eager to award her. He called her and told her, “Though  you are the daughter of a  king, the exertion with  which you  have worshiped  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 in Radha-Krsna mantra by Sri Haridas Pandit Goswami.
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. Within a short time she became quite conversant with  the literatures of  the Goswamis, and  this was very pleasing to everyone.
Around  this  time,  one  other  female  disciple  of  Haridas   named Laksmipriya, who  had a  very pleasant  demeanour, came  to Vrndavana.  Laksmipriya 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.   All at  once Sri Haridas Pandit called Saci back and instructed her to go to Puri to preach the message of Lord Gaurasundara 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 Bhattacarya.  As no one had lived there for so many  days, the place was very run down.  Only the Damodara-sila that  Sarvabhauma Bhattacarya used  to worship  was remaining  there.   Saci resumed the regular worship of the  Lord and recited the  Srimad-Bhagavatam daily.  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 Deva came to hear her  class.  He was very pleased to hear such authoritative conclusions coming from the mouth of this saintly mataji, so in his mind he wished to  present something  to  her.   That  very  night  he  had a dream in which Lord Jagannatha told him, “You should offer the place known as  Sweta-Ganga to Saci.”
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 his visit.   The king thus related  to her the  order of Lord  Jagannatha and requested her to accept the piece of land adjacent to Sweta-Ganga. Saci, however, was not interested in acquiring property, and she declined the  offer.  But the king insisted she accept this royal grant of land, and finally she agreed after considering that it  was after all the order of  Lord Jagannatha.  Most pleased that  he could render her some  service, the king presented her with the deed to the parcel of land.
After the royal grant of land became known to the public, gossip  that Saci was previously the daughter  of a king began to  circulate around Puri.   Once, shortly  before Mahavaruni  (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. But that night, Lord Jagannatha spoke to her in a dream, “Saci!  Don’t worry.  On  the day of the Mahavaruni you should bath in the Sweta-Ganga.  Ganga  devi herself will  personally come  to join  you there.”   Having seen this dream, Saci was very jubilant.
When the day of  the Varuni bath arrived,  in the middle of  the night Saci went to the Sweta-Ganga alone.  As she entered into the water,  a strong  current  suddenly  gripped  her  and  carried  her  inside the Jagannatha 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 the recitation of prayers and  hymns.  In the midst of these festivities, Saci very religiously performed the Varuni bath in the water of the Ganga.
Hearing the sound of what seemed to be a large crowd of people  within the temple, the watchmen outside hurried to the temple  superintendent who in turn  informed the king.   The king ordered  them to enter  the temple to investigate.   To the astonishment  of everyone, they  found Sri Saci devi, the reciter of Srimad-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  Jagannatha.  But others present felt it was  impossible for her to have done  this.  “There must  be some  mystery behind  it all,”  they said.   So it was decided to confine her for trial and judgement.  Sacidevi didn’t  mind and very blissfully continued to chant the Holy Name.
Meanwhile, the king had a dream in which Lord Jagannatha 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.  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 disciple.”
After seeing this dream, the king  awoke in a very worried state.   He quickly completed his morning bath and called for the temple  priests.  They 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   Jagannatha’s instruction  that  he  become  her  disciple.   Seeing  the  wonderful behaviour of the king, she placed  her hand on his head that  he might be benedicted.  On the next auspicious day she initiated the king with Radha-Krsna 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 Goswamini.
The king wanted to donate some land to Sri Ganga Mata as guru-daksina, but  she  declined,  saying  that  she  only wanted the king to attain loving devotion to Lord  Krsna’s lotus feet.   “I am not qualified  to accept anything more than this,” she told him. But the king repeatedly entreated to her to accept something from him as guru-daksina. Finally, for the  purpose of  serving the  Vaisnavas, she  agreed.  Thereafter, daily two pots  of Mahaprasad, one  pot of vegetables,  one remnant of Lord  Jagannatha’s  cloth  and  one  hundred  and  sixty kauris (small conchshells)  were sent to the asrama every day. That service is still observed to this day, the articles are offered first to her samadhi.
On one occasion a Pandit of the name Mahidhara Sarma 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 darsana of her lotus feet.  He approached her and  in turn Ganga Mata very respectfully  received him, offered him seat  and inquired as to the purpose of his visit.
This  brahmana,   although  a   Pandit,   was   a  very   simple   and straightforward man, so he honestly stated that he’d come to have  her darsana and  to receive  spiritual knowledge  from her.   She was very pleased  with  his  simplicity  and  mercifully  began  to  speak  the philosophy  of  Srimad-Bhagavatam  to  him.   The pandit listened very intently to her wonderful elucidation and thereafter accepted  shelter at her lotus feet.  On an auspicious day she initiated him with Radha-Krsna mantra.
Mahindhara Sarma’s birthplace was Dhananjaypur.   On the order of  Sri Ganga Mata he preached the  glories of Sri Sri Nitai-Gaura  at various localities in the district  of Ganjam.  In  the town of Jaipur  within Rajasthan lived one devoted and religious-minded brahmana named of the name Sri Carma Sarma.   In his house was  a deity of Krsna  called Sri Rasika Raya.  The brahmana, however, was very poor and thus could  not offer foodstuffs properly to the Deity.  One night  Lord’s  Jagannatha appeared to the brahmana in a dream and told him, “The service of  Sri Rasika  Raya  who  is  present  in  your  house is not being conducted properly.  You should straight away  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 Jagannatha, 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.  But when the brahmana explained to her the reason he  had come she replied, “But I am simply a beggar. I eat by begging at a few houses every 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 finally saw no other  recourse than to place  the Deity of Sri  Rasika Raya in the tulasi garden of Sri Ganga Mata and flee away.  Sri Rasika Raya 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 for a whole day.  Please feed me.”   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  into the tulasi garden.  There  she saw Sri Rasika Raya, 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 doubtful as to what she should do.  Finally she bathed Him and made a simple offering of  foodstuffs.  Sri Rasika Raya 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 Rasika Raya. 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 Rasika Raya.  She would spend  at least twelve hours  every day serving  her Deity.   For some days  she served Sri Rasika Raya by begging at people’s houses.
But as she  got on in  years this became  somewhat difficult for  her.  Noticing this, Sri  Rasika Raya by  some trick or  other would collect the necessary ingredients and paraphernalia from some rich  merchants.  But  when  Ganga  Mata  saw  that  there were many deficiencies in the worship due to her  advanced age, she went  before Sri Rasika Raya  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 Rasika Raya 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 Rasika  Raya 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 Rasika Raya to  one very peaceful and self-controlled disciple of hers called Vanamali dasa.
At the age of one hundred  and twenty years, in the Christian  year of 1721, on  the eleventh  day of  the bright  fortnight of  the month of Aswin, Sri Ganga Mata Goswamini, while seeing the graceful  three-fold bending form  of Sri  Rasika Raya  and meditating  on His  lotus feet, entered into His eternal pastimes. Her appearance was in the Christian year 1601.  The Deity of Sri Rasika Raya is still present in the house of Sarvabhauma Bhattacarya, next to the Sweta-Ganga.
SRI VIRACANDRA PRABHU 

Sri Viracandra or Virabhadra Prabhu  appeared on the ninth day  of the dark fortnight of the month of Kartik. Krsna dasa Kaviraja Gosvami has given this description of Him in the C.c. Adi 11.8-12:
“After Nityananda  Prabhu, the  greatest branch  is Virabhadra Gosani, who also has innumerable branches and sub-branches. It is not possible to  describe  them  all.  Although  Virabhadra  Gosani was the Supreme Personality of Godhead, He presented  Himself as a great devotee.  And although  the  Supreme   Godhead  is  transcendental   to  all   Vedic injunctions, He strictly followed the Vedic rituals.  
He is the main pillar in the hall of devotional service erected by Sri Caitanya  Mahaprabhu.  He  knew  within  himself  that He acted as the Supreme Lord  Visnu, but  externally He  was prideless.  It is  by the mercy of Sri Virabhadra Gosani that people all over the world now have the chance to chant the names of Caitanya and Nityananda. I there take shelter of of the lotus feet of Virabhadra Gosani so that by His mercy my  great  desire  to  write  Sri Caitanya-caritamrta will be properly guided.”
Sri Birbhadra  Gosvami is  the son  of Sri  Nityananda Prabhu  and the disciple of Sri Jahnava Mata.  His mother is Srimati Vasudha Devi.  In the Gaura-ganoddesa-dipika it is described that Sri Viracandra  Prabhu is an incarnation  of Ksirodakasayi Visnu  - one of  the expansions of Sri Sankarsana.  He is thus not different from Lord Caitanya Himself. 
Once upon a time, Isvari (Sri Jahnava Mata)  went to the house  of one Jadunandana Acarya of Jhamatpur near Rajbol Hat(ta?) and by her  mercy he became  a devotee.  Jadunanda’s wife  was extremely  devoted to her husband and his two  daughters, Srimati and Narayani,  posessed bodily forms which  excelled the  limits of  mortal beauty.  By the desire of Isvari that very perfect brahmana gave these two daughters in marriage to Prabhu Viracandra. [B.R. 13] 
Sri Yadunandana  Acarya became  the disciple  of Vircandra  Prabhu and Srimati  and  Sri  Narayani  were  given  initiation  in mantra by Sri Jahnava Mata. Viracandra prabhu  had a sister, Srimati  Gangadevi, who was none other than Mother Ganga herself. Her husband Madhavacarya was an incarnation of Raja Santanu. 
Taking permission  from his  mother, Viracandra  Prabhu set  out on  a pilgrimmage to Vrindavana. First he came to Saptagram and proceeded to the house of Sri Uddharana Datta Thakura where He was met by Uddharana Datta’s son, Srinivasa Datta.  Srinivasa 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  Advaita Bhavan in a kirtan procession by Advaita Acarya’s son, Sri Krsna Misra. 
Next he  crossed the  Ganges River  and came  to Gauri  dasa Pandita’s house in Ambika Kalna. Sri Hrdaya Caitanya Prabhu respectfully greeted Him and honored Him as His  guest. From here He came to  Navadvipa, to the house of Jagannath Misra.  When the family members and  associates of Mahaprabhu learned  that He was  the son of  Sri Nityananda Prabhu, they were highly pleased and showed Him all courtesies. 
After spending  two days  there He  came to  Sri Khanda  where He  was greeted very respectfully and affectionately by Sri Raghunandana   and to Sri  Kanai Thakura.  He spent  a few  days there,  and then went to Srinivasa  Acarya  Prabhu’s  house  in  Jajigram,  where Acarya Prabhu received his exalted guest by offering Him the appropriate worship.  A few days passed in the ecstasy of sankirtan and then Viracandra Prabhu came to Kantak Nagan (Katwa).  He remained there for one day and  then proceeded to Bhudarigram. There He was received by Sri Govinda Kaviraj who worshiped  His lotus  feet and  offered Him  all hospitality.  Sri Viracandra 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, Sri Narottama Thakura came out in great ecstasy  to meet Sri Viracandra  Prabhu. He led Him  into the  courtyard  of  the  temple   of  Sri  Gauranga  where   sankirtan accompanied with ecstatic dancing commenced. A steady crowd of  people thronged to get a glimpse of Prabhu Vircandra. [B.R. 13]
After  spending  a  few  days  in  Kheturi  in  ecstatic   sankirtana, Viracandra Prabhu set off for Sri Vrindavana Dhama. Along the way many sinful and atheistic people were  delivered by His influence. As  news of His  arrival reached  Vrindavana, the  Gosvamis, namely  Srila Jiva Goswvami, Srila  Krsna dasa  Kaviraj Gosvami,  Sri Ananta  Acarya, Sri Hari  dasa  Pandita,  Sri  Krsna  dasa  Brahmacari (Sri Madhu Gopala’s pujari,  a  disciple  of  Sri  Gadadhara  Pandita),  Sri Madhu Pandita (pujari of Sri Gopinatha),  Sri Bhavananda, Sri Kasisvara, as well  as his disciple Sri Govinda Gosvami and Sri Yadavacarya were all informed. 
The Gosvamis, accompanied by  many residents of Sri  Vrindavana Dhama, all came out  to meet Prabhu  Viracandra. Everyone was  overwhelmed by His appearance in ecstatic love, and they all were humming like bumble bees  in  discussing  His  good  qualities.  Prabhu Viracandra, in the company of these exalted souls, took darsana of Sri Madana Mohana, Sri Govindaji, Sri Gopinatha, the principal Deities in Vrindavana. [B.R.13]
After receiving  the consent  of Sri  Jiva Gosvami  and Sri  Bhugarbha Gosvami, Prabhu Viracandra set out to wander in the twelve forests  of Vrajamandala, becoming  completely overwhelmed  by seeing  the various places of Krsna’s pastimes, like Sri Radha Kunda, Sri Shyama Kunda and Giri  Govardhana.  His  display  of  ecstatic  symptoms captivated the Brijbasis. After seeing the sights of Sri Vrajadhama, Bircandra Prabhu returned to Gauda-desa. 
All of the divine qualities of His father, Sri 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,  Rama  Krsna,  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 Manakar, in the district  of Barddhaman.  The  middle  one,  Ramacandra,  lived  at  Ganeshpur near Maldah. Because their gotras and surnames (titles) were different, and because they lived at different places, it is concluded they were  not actually Viracandra Prabhu’s sons. 
His birthplace  is at  Khardaha, which  now is  a rail  station on the Sealdah-Krsnanagar line. The village where Nityananda Prabhu made  His advent  in  this world - Ekacakra - is also named  Viracandrapur. Here the Deity of Sri Bankim Raya was worshiped by Viracandra Prabhu. 
SRI RASKIKANANDA DEVA GOSVAMI 

In the Christian  year 1590 (Sakabda  1512), on the  first day of  the bright  fortnight  of  the  month  of  Kartik, during the night of the festival Dipamalika, when the houses are decorated with rows of lamps, Sri Rasikananda Deva  made his appearance  in this world.   His father was Sri  Acyuta Deva,  the king  of Rohini.  After passing  many years without having  a male  issue, Sri  Acyuta Deva,  by the  mercy of Sri Jagadisa (Jagannath), was blessed with this jewel of a son. 
The village of Rohini or  Royni was situated within the  country known as  Mallabhumi,  encompassed  on  one  side  by the Suvarnarekha River (Suvarna meaning golden and  rekha, a line).  This  Suvarnarekha River cleansed the  sins of  all the  local people.  Near Royni  was another village  of  the  name  Barayita,  by  the  side  of  which flowed the Dolanganadi River,  whose banks  were adorned  with beautiful gardens.  Raja Acyuta Deva very affectionately main¡tained 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 the people. He was  known  as  Rasikananda  and  also  Murari. As he grew up, shining qualities appeared by  degrees in his  person that caused  the further exaltation of his  family, just as  the waxing moon  gradually expands its 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 his mother, whose name  was Bhavani.  His father  married him  at very  young age.  Murari’s wife Syamadasi was a  mine of good character who  hailed from the village of  Ghonta Sila, not  far from Royni  on the banks  of the Suvarna Rekha, where in days of old the Pandavas 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 a voice from the sky addressed him, “Don’t be in anxiety, you will become the disciple of Sri Syamananda.” 
Having heard this proclamation, Rasik Murari became very jubilant, and began to  repeatedly murmur  the name  Syamananda, as  though chanting japa. From moment to moment his eagerness increased without diminition, as  tears  flowed  from  his  eyes  by  his  chanting  of  the name of Syamananda. He was  in such a  state that he  spend most of  the night 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, “When tomorrow the eastern sky becomes tinged with pink, you will obtain me.” 
Saying this,  Syamananda disappeared.   Rasikananda’s heart  began  to swell in ecstatic  bliss. Then, with  the first rays  of 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 Kisora dasa 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 irresistable 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 Rasika 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  Rasika Murari then felt himself to be one of the most fortunate living beings within this universe. 
On  an  auspicious  day  Syamananda  initiated  Rasika and his wife in Radha-Krsna 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 Radha-Govinda  Deva at Sri Gopiballabhapur. Rasikananda became totally engaged in their Lordships service, and the devotees were  charmed by his excellent services.  At Gopiballabhpur and  other places  he began  to seriously  take up  the preaching of  the message  of Sri  Gaura-Nityananda. By  his influence many atheists and  unbeleavers were transformed  into devotees of  Sri Gaura-Nityananda. 
“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 the wild  elephant which was sent for his destruction into his disciple and engaged him in  the service of Krsna and the Vaisnavas. That wicked miscreant who sent the elephant, a Mohammedan, bowed at his feet when he realised his mistake.  It is not possible  to count the number  of living entities that  were extricated from the ocean of material existence by Rasikananda  Deva’s association. He was always intoxicated  with the chanting of the  Holy Name. Who  cannot but  be overwhelmed  by hearing  about his  uncommon qualities?” [B.R. 15.86] 
By Sri Rasikananda’s  mercy many Mohammedans,  who were actually  just impious and wicked  atheists, became worshipers  of the Supreme  Lord.  Also many virtuous kings and zamindars such as the king of  Mayurbhanj named Vaidyanatha Bhanj,  the king of Patashpur known as Gajapati  and Candrabhanu, the king of Moyna, took shelter at his lotus feet. 
What to  speak of  those pious  and noble  gentlemen, even  the sinful zamindar 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  transcenden¡tal influence and henceforward  was  known  as  Gopala  das.  Later,  two  jungle tigers likewise gave up their ferocious nature. 
Accepting  the  order  of  his  guru,  Sri  Syamananda,  on  his head, Rasikananda preached the  message of Sri  Gaursundar in the  world for approximately  16  years.   Thereafter  he  entered  into  his eternal pastimes through the lotus feet  of Gopinatha at Remuna. On  the first day of the  bright fortnight in  the month of  Phal¡guna, Sakabda 1574 (Christian year 1652), Rasikananda quietly slipped out of the  village Santa 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  sankirtana, he  entered the  temple of  Sri Gopinatha, and after touching Ksira-cora Gopinatha’s lotus feet, which bestow complete fearlessness, he entered into their ultimate shelter. 
Sri Rasikananda had three sons: Sri Radhananda, Sri Krsna-Govinda  and Sri Radha-Krsna. The present servants of Sri Sri Radha-Govindadeva  at Gopiballabhapur  are  their  descendents.  He composed Sri Syamananda-sataka, Srimad-Bhagavatastaka as well as other hymns and songs. 
His Sripat  Gopiballabhpur can  be reached  from Calcutta  by taking a train to Khavagpur, and a bus to Gopiballabhpur from there.  There  is also  a  temple  of  Rasikananda  at  Puri.  
One year, during  Lord Jagannatha’s Ratha-yatra  festival, Rasikananda Deva was preaching somewhere in the country, but when he realised that it was time for Ratha-yatra he dropped everything and rushed like  the wind in order to come to Nilacala in time for the festival. But in the meantime the  festival had  already begun.  Lord Jagan¡nath,  Who felt reciprocal separation  from His  dear devotee  Rasikananda, caused the Rath to  stop.   Though the  king summoned  his elephants  to push the Ratha, under no circumstances could  they budge it, not even  an inch.  Then Lord Jagannatha,  seeing that the  king was becoming  frustrated, informed him that he was waiting for His devotee Rasika.  
Finally Rasikananda Deva arrived, carrying with him many offerings  of silk clothes and other presents.  He fell down to offer  his dandavats before Lord Jagannatha, and the king requested him to pull the rope at which 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  he might establish a temple there.  Rasikananda requested the place known as Ful-tota Math, which is now known as Kunja Math. There he installed the Deity of Sri Bat Krsna.  The Deity is now known as Sri Sri  Radha-Rasika Raya.
SRI VASUDEVA GHOSA, SRI MADHAVA GHOSA and SRI GOVINDA GHOSA

The three  brothers,  Sri Vasudeva Ghosa,  Sri Madhava  Ghosa and  Sri Govinda Ghosa 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  Kumarahatta.  After  residing  there for some time, the three brothers came to live at Navadvipa. 
They were  born in  the family  of uttara-radhiya  Kayasthas, and were very   intimate   associates  of   Sri  Sri   Nitai-Gauranga.    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 Gaurasundar and  Sri Krsna.  They have particularly described  the childhood  pastimes  of  Gaura  Hari,  His  sankirtana  pastimes   and acceptance of sannyasa, as well  as descriptions of the beauty  of Sri Nityananda prabhu. 
According to Gaur-ganoddesa-dipika, Sri  Govinda, Sri Madhava and  Sri Vasudeva  were  in  Vraja-lila  as  Kalavati,  Rasollasa  and Guntinga (Guntungi) Sakhis. 
Vasudeva and Madhava  were sent with  Nityananda to preach  in Bengal.
Govinda stayed for some time with Mahaprabhu at Nilacal.
Every  year  they  would  come  to  Puri to see Mahaprabhu and perform kirtana during Ratha-yatra.  Later in life they took up residences  at different  places.  Sri  Govinda  lived  in  Agradvip,  Sri Madhava in Dainhat and Sri Vasudeva in Tamluk. 
Sri Govinda Ghosa and the pinda dan lila:  When Mahaprabhu set out for Sri Vrindavana from Nilacal with His devotees, Govinda Ghosa was  also present. There is an incident described by one Acyutacarana  Caudhuri.  One day, Mahaprabhu, after accepting his noon meal, extended his hand, thus requesting some hari-taki  (dried fruit which aids in digestion).  Govinda immediately ran  out to bring  some from some  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  hari-taki.  Mahaprabhu looked  at him and inquired as to  how he was able  to provide it so  quickly whereas yesterday it had required some time to bring.  Govinda 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, becoming a householder, he should worship Sri Gopinathaji there. 
As per the order of  Mahaprabhu, Govinda began to worship  Gopinathji, and after  marrying he  had a  son who  would also  assist him  in the worship of the Deity. But his wife and then later his son 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, neither did he offer anything to Gopinathaji. In the night,  Gopinatha came and began to massage Govinda’s legs. Then He asked him, “I  don’t understand your Intelligence. One of  your sons dies, and you  decide, “Whats the point in feeding the other one - let him die also.” 
Govinda replied, “I don’t know  what you’re talking about. 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.”  
“Well,  anyway,  now  there’s  no  one  to  perform my sraddha and the offering of pinds 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 Gopinatha’s reply, Govinda  was very happy and got  up to prepare an offering. To this day,  the Deity dresses in a plain  white cloth and with a kusa grass ring on His finger, He offers pinda on the disappearance day of Govinda Ghosa Thakura.  Gopinathaji’s temple is a rickshaw ride away from Agradwip railway station on the Navadwip-Katwa line. 
In  Tamluk,  at  the  Sripat  of  Vasudeva  Ghosa  Thakura,  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 story. When Vasudeva Ghosa received the news of Mahaprabhu’s departure from this world, he promptly  proceeded to dig his own samadhi, and then  sat down inside it, to wait for  his final breath.  Mahaprabhu then  appeared there,  and with  one hand He offered His benediction,  and with the  other indicated that  Vasudeva should get  up out  of the  hole. Tamluk  can be  reached from Mecheda station, on the Calcutta-Kharagpur line, by bus. One should request to get down at Jailkhamamor.
SRI GADADHARA DASA THAKURA

Sri Gadadhara dasa Thakura previously lived at Navadwip. When the Lord went to live at Nilacala Sri Dasa Gadadhara also there to be with Him.  Later on Mahaprabhu sent him back with Nityananda Prabhu to preach  in Bengal.  He first stayed  at Eriyadahagram,  which is  situated on the banks of the Ganges. Then he spent some time in Navadwipa, taking care of Saci Mata and Visnupriya, but after their disappearance he came  to live  at  Katwa,  where  Mahaprabhu  had accepted sannyasa from Kesava Bharati.
He was a very confidential associate of Sri Sri Gaura-Nityananda.   In Gaura-ganoddesa-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.  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.
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, come here.” Calling out like this, he would then laugh very loudly.
When Mahaprabhu instructed Nityananda  Prabhu to preach in  Bengal, He sent Sri Rama dasa  and Sri Gadadhara dasa  along with Him. [C.C.  Adi 11.13,14]
One  day  Nityananda  Prabhu  came   to  Dasa  Gadadhar’s  temple   at Eriyadahagram. In the  temple was a  very beautiful Deity  of Sri Bala Gopala, 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 Gopala  had taken  shelter of the heart  of  Sri  Anantadeva,  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 Gopalaji.
Then Madhavananda Ghosa  began to sing  some songs describing  Krsna’s dan-lila  (from  Dan-keli-Kaumadi).  Hearing  his  sweet voice and the poetic descriptions of Krsna’s  dan-lila, Nityananda exhibited all  of the ecstatic symptoms within  His body simultanously as He danced like one intoxicated.  The gestures  He exhibited  while dancing  were like slashes 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 ones  mind.  Whomever He  would look at would find themselves floating  in an ocean of the mellows  of love  of  Krsna,  and  by  His  merciful  glance they forgot about the existence of their physical body. 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 becomes so thin and weak if he fasts for three  days  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 behavior 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  yogamaya potency. Nityananda Prabhu thus enjoyed various pastimes at the temple of Gadadhar dasa Thakura.
In Sri Caitanya-bhagavata,  Sri Vrindavana dasa Thakura has  described the glories  of Dasa  Gadadhara in  this way:  “Nityananda Prabhu  was personally present within the body of Sri Gadadhara das;  such are his glories.”
Amongst Caitanya Mahaprabhu’s associates, no one wanted to go near the Mohammedan  Kazi  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. It  was Dasa  Gadadhara who  had the  power to  influence the notorious Kazi, and so he bestowed his merciful glance upon him.  Even at their  first meeting,  he was  able to  lift that  Kazi beyond  the limits of his caste and  creed, and thus those limitations  completely fell away.
One day Sri Gadadhara dasa Thakura, intoxicated in ecstatic love while chanting the  Holy Names  of Hari,  came to  the house  of the Kazi at Eriyadahagram and began to call him. The Kazi, in a fit of anger, came storming  out  of  his  internal   apartment,  but  upon  seeing   the transcendentally serene appearance and mood of Dasa Gadadhara  Prabhu, he  became  stunned.  His  anger  softened  and  his expression became friendly. The Kazi inquired, “Thakur, why have you come just now?”
Dasa Gadadhara Thakura  answered, “I should  like to have  a few words with you.”
“Yes, whatever you have to say, just speak up.”
“Sri Sri Gaura-Nityananda  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 havn’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  Gadahara  dasa  Thakura’s sweet speech, the Kazi 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  Kazi’s mouth, Dasa Gadadhara Thakura  became overwhelmed in the  happiness of ecstatic love and exclaimed, “Tomorrow?! Sir, you said Hari just  now!  All of your sins have fled far away. You have become supremely  pure.”
Saying this he began to dance in ecstasy.
The Kazi, having been purified by the transcendental vibration of Hari, took shelter at das Gadadhara Thakura’s lotus feet.  In this way,  das Gadadhara Thakura delivered many sinful, wicked yavanas and other such people.
He disappeared on the eighth day of the bright fortnight in the month of Kartik.
Eriyadaha  gram  is  reached  from  Calcutta  by  bus  from Esplanade.  Gadadhara dasa Thakura’s samadhi-mandir and the samadhi of the hair of Lord Caitanya  shaved off  by the  barber Madhi  Sil when  He accepted sannyasa are united within the same tomb at Kesava Bharati’s asrama at Katwa.
Sri Dasa  Gadadhara Thakura  established a  temple 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 Nimba tree as per the order of Sriman Mahaprabhu, which  he  communicated  to  Narahari  Sarkar  Thakura  and the bhakar (deity-maker) on the  same night through  the medium of  their dreams.  The next day, when the two met and learned that they had both had  the same  dream,  they  could  understand  that  they should carry out the Lord’s  instruction  immediately.  The  other  two  Deities are at Sri Khanda. There is  also a Deity  of Balarama (Nityananda)  who is about half the size of  Mahaprabhu and who came  later on. Thus the  Deities here are known as Sri Sri Nitai-Gauranga.
There is  a local  anecdote concerning  this Deity  of Balarama. He is said to have once been worshiped by Mineketana Rama dasa, who used  to carry this  Deity of  Balarama with  him wherever  he went. Mineketana Rama’s body was very strongly  built, so he would carry  Balarama upon a simhasana mounted on his back.  The simhasana itself weighed perhaps twenty kilos.  When he  became somewhat  advanced in  years and it was difficult to  carry the  simhasana, he  entrusted the  worship of  his Balarama to the pujari of Lord Gauranga here.
There  is  another  story  that  claims  that as Mineketana was a non-Bengali, his native tongue was a non-Bengali dialect. In his language, the word for hair was awa. Thus the name of the place where Mahaprabhu accepted sannyasa  became Katwa,  literally meaning  ‘cutting hair’ or ‘the place where Prabhu’s head was shorn of its beautiful locks.’  The previous name of this place was Kantak Nagar, supposedly given by Saci Mata.  Kantak means thorn.  
The disciple of Dasa Gadadhara was Yadunandana Cakravarti. The present sevakas of this temple are his descendents. 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.  From there one should go by ricksaw to Gauranga Bari.
SRI JAGADISA PANDITA

“Sri Jagadisa Pandita is the savior 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. Adi 11.30]  (Check trans)
Sri  Jagadisa  Bhatta  took  his  birth  in the region of Gaihati. His father’s name  was Sri  Kamalaksa Bhatta,  who was  the son  of Bhatta Narayana, who  hailed from  Goyghar Bandyaghata.  Both the  mother and father of Jagadisa were very devoted Visnu-bhaktas. After his  parents passed away he came with his wife to live on the banks of the  Ganges.  His wife’s  name was  Dukhini-devi. (His  younger brother  Mahesa also came with him to reside on  the banks of the Ganga.)  They built their house near the home of Jagannatha Misra. 
Sri Gaurasundara instructed Jagadisa  to preach Hari Nam  at Nilacala.  Thus he took  shelter of the  lotus feet of  Lord Jagannatha. At  that time he  prayed at  the feet  of Lord  Jagannatha and  was rewarded by obtaining a Deity of the  lotus-eyed Lord. This he brought  to Yasora, on  the  banks  of  the  Ganga  near  Cakdaha.  This Deity was brought suspended from a staff which is still being worshiped in the temple of Lord Jagannatha at Jasora. This  temple is presently under the  charge of Sri Gaudiya Math, and is  a ricksaw 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 sankirtana. Jagadisa Pandita’s son was Sri Rambhadra Gosvami.  In the temple are Deities of Sri Jagannatha Deva, Sri Radha-Vallabhaji and  Sri Goura-Gopala.  It is  said that  the Goura  Gopala Deity was  established by  Sri Duhkhini  Devi. The  Deity is  a golden color. 
After Lord  Caitanya conducted  a sankirtan  festival at  the home  of Jagadisa Pandita,  He planned  to go  to Nilacala.  Duhkhini, however, knowing the Lord’s mind, was very distressed by feelings of  impending separation.  At that time Mahaprabhu gave her this Deity and said,  “I will eternally remain in your house in the form of this Deity.”   From that day this Deity of Gaura-Gopala is being worshiped there. In Gaur-ganoddesa-dipika it is revealed  that Jagadisa and Hiranya  were wives of the Vedic  brahmanas in Krsna lila.  According to  another opinion, “He who was previously known as Candrahasa, a famous dancer in  Krsna-lila, is now famous as Jagadisa Pandita, who also takes great pleasure in ecstatic dancing.” 
On one Ekadasi day,  the young Sri Gaurahari  wanted to eat rice  from the house of Jagadisa and Hiranya.  The Lord said to His parents,  “If you don’t  want Me  to die,  then immediately  go to  the house of two brahmanas by the names  of Jagadisa and Hiranya,  with whom I am  very pleased. They  are both  fasting for  Ekadasi, but  they have prepared some  offerings  for  Lord  Visnu.  If  you  can  obtain  some of that Visnu-prasada then I’ll recover my health and be able to move  about.” [C.B. Adi 6.20-23]  
One day, child 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, “On this Ekadasi  day in Jagadisa and Hiranya’s  house are many preparations  of Visnu-prasada.  If I  can eat  that then I’ll be alright.” 
Hearing this impossible request of her son, Saci Mata put her hand  on her head and began to lament. Upon hearing the words of the child, the neighbors laughed in amazement. “How is it that such a young child  as this is aware that today is Ekadasi?” 
Then the ladies told Him,  “Bap Nimai, don’t cry anymore,  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, Visvambhara! We have brought  everything which You requested.  Now please eat  it in great  happiness and don’t cry anymore.”  
Bhagavana Sri Gaurasundara, along with His friends, then enjoyed  that feast. While doing so,  He showed His transcendental  Bala-Gopala form to Jagadisa  and Hiranya.  His bodily  lustre, appearing  like a fresh rain cloud, with a peacock feather adorning His head, the splendor  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 Jagadisa  and Hiranya. Seeing this scene, the two brahmanas loudly chanted, “Hari! Hari!”  [Gauranga Campu Q.20] (Hey what’s this Q stand for, Quran, or what?) 
Jagadisa  Pandita  probably  came  to  Yasora  after  Mahaprabhu  took sannyasa. He went every year to Puri and was also present at  Cira-doy Danda Mahotsava at Panihati. His disappearance is on the third day  of the bright fortnight in the month of Pausa. 
SRI MAHESA PANDITA

“He who was previously a very munificent cowherd boy has now  appeared as Mahesa Pandita. In ecstatic love, he dances like a madman as though intoxicated to the beat of a  kettle drum.  [C.C.  Adi 11.32]   (Check trans) 
According to Gaura-ganoddesa-dipika, Mahesa Pandita was formerly Maha-Bahusakha in Krsna-lila. He was a companion of Nityananda Prabhu,  and was present at the Danda Mahotsava held at Paninati. 
In Bhakti-Ratnakara, Taranga  Nine, it is  stated that when  Narottama dasa Thakura came to visit Khardaha, he had darsana of the lotus  feet of Mahesa Pandita.
Vrindavana dasa Thakura has described him as a ‘param mahanta’ due  to the fact that he was very dear to Nityananda Prabhu. [C.B. Antya 5.744] 
Mahesa Pandita’s original Sripat at Sukh Sagor merged into the bed  of the Ganges, but his worshipable  deities of Sri Sri Nitai-Gauranga  as well as his samadhi were moved to Palpara.  There is a railway station there, between Simrali 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 DHANANJAYA PANDITA

“Dhananjaya Pandit was a very rare soul. Nityananda Prabhu was  always present in his heart.” [C.B. Antya 5.733] 
His Sripat is  at Sitalgram, Mangal  Kota Khana, Barddhaman  district.  There is  a railway  station at  Kaicor on  the metre  gauge line from Katwa to Barddhaman. If  one gets down at  Kaicor, then it is  about a twenty minute walk to the village of Sitalgram. 
Dhananjaya  Pandita  also  stayed  at  Sancra  Pancra  for  some time.  According to the opinion of some he was born in the village of Jargram, within the district of  Cattagram. He was present  during Mahaprabhu’s sankirtana pastimes in Navadvipa. After returning from Vrindavana,  he also worshiped the Deities at  Jalandigram. At present the Deities  of Sri Gopinatha, Sri Sri Nitai-Gaura and Sri Damodara Salagram-sila  are being worshipped there. He has no descendents, but he had a brother by the name Sri Sanjaya, whose son was Sri Rama Kanai Thakura. His Sripat is  located  at  Mulukgrama  (near  Bolpur).  Sanjaya  was perhaps the disciple of Dhananjaya Pandita.  The present sevakas at  Sitalgram are the descendents of Dhananjaya Pandit’s disciple. 
His disappearance is on the eighth day of the bright fortnight, in the month of Kartik.      
GAURI DASA PANDITA

Krsna dasa Kaviraja  Gosvami, in describing  the branches of  the main trunk (Nityananda) of  the tree nurtured  by Sri Caitanya  Mahaprabhu, praised  Gauri  dasa  Pandita  in  this  way: (check trans) “Gauri das Pandit’s loving devotion was very intense and powerful. He  especially empowered himself to deliver, as well as to receive, love of Krsna. He completely surrendered  himself along  with his  caste distinction and his religious dictates  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 Devi. Together  they had six  son: Damodara, Jagannatha,  Surya dasa,  Gauri  dasa,  Krsna  dasa  and Nrsimha Caitanya. Amongst twelve cowherd boys in Vraja, Gauri dasa was Subal Sakha. 
Across the Ganges from Santipur, in a small town called Ambika  Kalna, which is within the present district of Barddhama, is where Gauri dasa Pandita’s temple is  located. His worshipable  Deities Sri Sri  Gaura-Nityananda are still residing in all their splendor there. There is  a railway station  at Ambika  Kalna on  the Howrah-Navadvipa  line. From there one can proceed by ricksaw to Mahaprabhu Mandira. In the  temple is an old copy of the  Bhagavad-gita on palm leaves which is  supposed to have been written by the hand of Mahaprabhu Himself. There is  also an oar from a boat which has an interesting story behind it. 
One day,  the two  Lords Caitanya  and Nityananda  came to  Kalna from Santipur by boat, paddling it  themselves. Lord Caitanya kept the  oar in His hand, and when He entered Gauri dasa’s house He gave it to him, saying,  “With  this  you  should  cross  over  the  ocean of material existence, taking all the living entities with you.” 
Gauri  dasa  Pandita’s  older  brother,  Surya dasa Sarakkali, had two daughters, Sri Vasudha and Jahnava  Devi. He gave them in  marriage to Nityananda Prabhu. Near the conclusion of His Navadvipa pastimes, when Mahaprabhu  desired  to  accept  sannyasa,  He  came  to  Kalna to bid farewell  to  Gauri  dasa.  At  that  time Gauri dasa became extremely afflicted by  separation.   Hereafter is  a nice  song which describes what occured 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 dasa, 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 honor  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,  giving some high philosophy about  Your ‘Bhava-murti’ (or  anything like that).  I must keep You here in such a way that I can see You. You two  brothers just stay here with me,  thus everyone will become liberated.  Again I am  petitioning  You,  don’t  leave  me  ‘Gaur Hari’ (what’s that mean exactly?). Then I’ll know that You are the deliverers of the fallen.” 
“Sri Gauranga Mahaprabhu replied, ‘Gauri dasa! Give up this idea.  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 dasa 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 dasa 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 dasa  and therefore the Lord is known  as bhakta-vatsala or one who is affectionate to His devotees. 
“Seeing that Gauri dasa 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 can 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.
“Having heard  Mahaprabhu speak  these words,  Gauri dasa  immediately began to cook. He  fed all four of  them sumptuously and then  offered them nice cloths  and garlanded them  with garlands of  lotus flowers.  Then he offered pan and betal nuts for chewing and smeared  sandlewood 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 Pandita’s pure love, two  Lords remained with him and  asked him to feed  them when they were  hungry, while the other two went  to Nilacala Puri. Gauri dasa  Pandita 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 Pandita Gauri das, Dina Krsna  dasa concludes  his song.  Becoming  subservient  to Gauri dasa’ love, Sri Sri Gaur-Nityananda accepted the arca vigraha form and remained with him to enjoy sporting pastimes.” 
One  day  the  two  Lords  smilingly  spoke  to Panditji  “Gauri dasa!  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 form of Krsna and Balarama. Dressed like cowherd boys, They held buffalo horn, cane and flute in Their hands. Their heads were decorated with peacock feathers and around their necks  were garlands of forest flowers,  and their lotus  feet were  decorated with  ankle bells.   Gauri dasa also assumed his previous appearance and in this way they enjoyed some  fun together. After  some time,  Gauri dasa  calmed himself,  and the  two Lords againsat down on the simhasana.
Every day, Gauri  dasa 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 various  preparations for Them. Seeing that he was having to exert himself so much 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 labor.  Whatever you  can prepare  easily that would be best.” 
Hearing Their statement, Gauri dasa 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 dasa, the two Lords laughed and  began to eat. 
Sometimes  Gauri  dasa  desired  to  decorate  Their  Lordships   with ornaments. Coming to know of this, Sri Gaura-Nityananda 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 dasa’s dearmost disciple was  Sri Hrdayananda. One time, on  the occasion of Lord Gaursundara’s  birth anniversary, Gauri dasa  went to visit some of his disciples. At the time of going he left  Hrdayananda in charge of worshiping the Deities, which Hrdayananda began to do  in full love. Gradually the appearance day of Mahaprabhu drew very  near.  When there  were only  three days  remaining, still  Gauri dasa hadn’t returned home yet.  Hrdayananda  deliberated for some time about  what should  be  done  and  finally,  being  prompted  on his own, sent out invitations to all the devotees and disciples to attend the festival. 
Just  after  that,  Gauri  dasa  returned.  Hrdayananda  informed  his gurudeva that he had written out invitations and had then sent them to the  devotees.  Within  himself,  Gauri  dasa  was  very  pleased   by Hrdayananda’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 upstart has done is done, but he won’t be able to remain here.” 
Hearing  this,  Hrdayananda  offered  his  obeisances  and went to sit underneath a  tree on  the banks  of the  Ganga. Shortly thereafter, a rich man passing by  in a boat hailed  Hrdayananda, wishing to make  a donation. But instead of  accepting the donation himself,  Hrdayananda sent  him  to  his  guru.  However,  Gauri  dasa  sent the man back to Hrdayananda and told him to accept the donation and with it to hold  a festival on the banks of the Ganga. 
As per the order of his guru, Hrdayananda 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, Hrdayananda  chanted and  dance ecstatically.  The sankirtan  was  so  blissful  and  attractive  that  Their   Lordships themselves, Sri Sri Gaura-Nityananda, came to take part in the dancing and singing.  Hrdayananda was very fortunate to see all of this. 
Meanwhile, Gauri dasa was also holding a festival in his house.   When the time  came for  making an  offering, the  pujari, Boro  Ganga dasa Pandita entered the Deity room only to find that there were no Deities.  He immediately informed Gauri dasa.   Gauri dasa could understand  the matter very  well and,  smiling, he  picked up  a stick  and proceeded towards the  kirtana festival  on the  banks of  the Ganges.  Arriving there,  he  saw  the  two  transcendental brothers engaged in ecstatic dancing. Sri Sri Gaura-Nityananda  also saw Gauri dasa  approaching in an angry mood with a stick in his hand, and They quickly and  silently entered the  temple of  Hrdayananda’s heart.   Seeing this  Gauri  das couldn’t restrain his  tears of ecstasy.  He forgot his  anger and ran towards Hrdayananda with his  arms outstretched. Firmly embracing  him he said, “You are so fortunate! From today your name is Hrdaycaitanya.” 
Gauri dasa began to bathe him with his tears as Hrdaycaitanya fell  at his lotus  feet. Then  Gauri dasa  took Hrdaycaitanya  and all  of the devotees to his courtyard where intense chanting and dancing continued.  The assembled Vaisnavas filled the  day with the vibrations of  “Hari!  Hari!” In this  way the birth  anniversary celebration of  Gaursundara was observed.  Thereafter Gauri  dasa appointed  Hrdaycaitanya as  the sevaka of the Deities. 
His disappearance is on the thirteenth day of the bright fortnight  of the month of Sravana.
In Vrindavana, on  the banks of  the Yamuna, there  is a place  called Dhir Samir. Gauri  dasa Pandita’s samadhi  is located here  as are his worshipable Deities, Sri Sri Syama-Raya.
SRI NARAHARI SARKAR THAKURA

Sri Narahari  Sarkar Thakura  was born  at Sri  Khanda. Sri  Krsnadasa Kaviraja Gosvami describes that the  residents of Sri Khanda formed  a branch  of  the  desire  tree  of  love  of  God. “Sri Khandavasi (the residents of  Sri Khanda)  Mukunda and  his son  Raghunandan were  the thirty-ninth branch of the tree, Narahari was the fortieth,  Ciranjiva the  forty-first  and  Sulocana  the  forty-second.  They 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 10.78,79]  Srila Jagannatha  das Babaji Maharaj once stated - “Navadwip is the abode of      . Vrindavana is the abode of . And Sri Khanda is the abode of .” (Whaa-aa?) 
Sri Narahari Sarkar  Thakura participated in  all of Sri  Gaurasundora pastimes. Bhakti Ratnakara states:  “Sri Sarkar Thakura’s glories  are most uncommon. In Braja he is known as Madhumati, whose good qualities are unlimited.” 
One day, Nityananda Prabhu arrived at Sri Khanda and said to Narahari, “All right, we know who you are. So where’s the honey?” In Krsna-lila, Narahari is the sakhi Madhumati, whose service is to supply honey  for Sri Sri Radha-Govinda and Their associates. So he immediately went  to a nearby pond  and filled a  pot which immediately  turned into honey.  Nityananda Prabhu and His associates drank from this pot to their full satisfaction. 
Sri Locana dasa Thakura was the dear disciple of Sri Narahari  Sarkar.  In his book Caitanya-mangala he  introduces his guru in this  way: “My Thakur (spiritual  master) is  Sri Narahari  das Thakura,  who is very influential amongst the medical caste.  He is continuously absorbed in Krsna-prema, 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  Vrindavana as Madhumati  and was a  storehouse of sweetness (honey), and very dear   to Radharani. Now he is present  in Kali-yuga with Sri Gaurasundara  as Sri Narahari. He is  the keeper of the store-house of  love of Radha  and Krsna.”   [Sri Caitanya Mangal, Sutrakhanda] 
Srila  Bhaktivinoda  Thakura,  in  his  Gaura-arati  kirtana,   sings:
“Narahari is fanning Gaurasundara with a yak-tail fan.” 
Sri Narahari Sarkar Thakura was a very expert singer as well as  poet.  He has  composed many  songs about  the pastimes  of Lord Caitanya and Lord Nityananda. He composed a Sanskrit work entitled Sri Bhajanamrta.  Gaurviraha-gita-padakalpataru is also attributed to him, although some scholar devotees doubt whether it is really his own composition. 
Most of  Narahari Sarkar  Thakura’s songs  have gotten  mixed up  with Narahari  Cakravarti  Thakura’s   compositions  (Narahari   Cakravarti Thakura is the author of Bhakti-ratnakara). Therefore it is  difficult to ascertain  which are  actually his.  Before the  appearance of  Sri Gaurasundara he also composed many songs about the pastimes of Sri Sri Radha and Krsna. 
Narahari  was  the  only  devotee  who  had the adhikara (right) to do Gaura-kirtana in Gaurasundara’s presence.  Ordinarily, if anyone would praise Mahaprabhu in  His presence, or  chant His Holy  Name, He would block  His  ears  and  call  out  “Visnu!  Visnu!”  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. 
His disappearance is on the day,  of the dark fortnight, in the  month of Agrahayon.
SRI ABHIRAMA GOPALA THAKURA

Sri Abhirama  Thakura was  known as  Abhirama Gopala  and also as Rama dasa Bhirama dasa. “Who was previously known as Sridama, a gopa during Krsna-lila, is  now renowned  as Abhirama  or Rama  dasa.   He was the favorite of Nityananda Prabhu.
One day, Krsna, Balarama and their cowherd friends were playing a game of hide and seek. In the middle of Their game, Krsna decided to go  to Nadia to enjoy  His pastimes there,  and so, taking  with Him Balarama and all Their  friends, He advented  Himself in Navadwipa.  Somehow or other, He forgot Sridama, who remained in his hiding place in a  cave.  After a while Krsna noticed that Sridam had been left behind and  sent Balarama as Nityananda, Who found Sridam and told him: “Come on! We’ve all gone to Nadia to play there!”
Sridama asked, “Who are You?”
“I’m your Lord Balarama. Can’t you recognize me?”
“You can’t be my  Lord Balaram. You’re too  small.” [In Kali yuga  the measurement of the body is 3.5 hands, whereas in Dwapara-yuga it is  7 hands.]
“If you don’t believe Me, then take off running. If I can’t catch  you within ten paces, then you’ll know I’m not Balarama.”
“All right! Catch me if You can!”
Sridama took  off running,  but Nityananda  Prabhu immediately  caught him. But now  Sridama told Him,  “Now lookee here,  You dudes left  me behind,  so  I  ain’t  goin’  to  yer  Nuddia or whatever the joint is called.”
Nityananda Prabhu kept coaxing him but Sridama was adamant. Finally he manifested an expansion of himself,  Rama dasa, who agreed to  go. But Sridam still wanted to remain behind as his feelings were greatly hurt.
Rama  dasa  was  also  dissatisfied  and  very  prone  to  anger. When Nityananda Prabhu’s  first child  was born,  Abhirama Thakura  came to offer his obeisances to the child, who died on the spot. In this  way, seven of  Nityananda’s children  had to  depart from  this world  just after  taking  birth.  Finally  a  daughter,  Ganga-devi,  was born to Nityananda  Prabhu  and  Vasudha   devi.  When,  after  offering   his obeisances  to  the  child,  Abhirama  Thakur  saw  that  the baby was unaffected he exclaimed, “This time we havn’t been deceived!”  Then he immediately composed one hundred verses in praise of Ganga¬devi.  When Viracandra Prabhu  took his  birth, Abhirama  again came  to offer his obeisances. When he  saw that Viracandra  was unaffected, he  composed Sri Birbhadrastakam.
If Abhirama Thakura would offer his obeisances to any stone other then a salagram-sila, that stone would crack. One time, Abhirama Thakur came to Sri Khanda, wanting to meet Raghunandana Thakura. Mukunda dasa was aware of his reputation and thus told the Thakura that Raghunandana wasn’t there. Feeling disappointed, Abhirama departed. When Raghunandan heard that Abhirama Thakura had come to meet him, he ran to catch up with the Thakura. Finally he met him at Bor Danga, where they danced together in ecstasy. When Raghunandana was dancing his nupur (ankle bracelet) came off and fell down at Akaihat, where Kaliya Krsna dasa used to do his bhajan. This nupur is still being worshiped along with Kaliya Krsna Thakura’s Deity at Karvi, not far from Katwa. 
Gopala guru Gosvami was also similarly tested by Abhirama Thakura when he was only a small boy living with Mahaprabhu in Puri. By the mercy of Mahaprabhu, Who invested His potency in Gopala guru, the boy emerged unscathed. 
Abhirama
Thakura’s Sripat 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 Sripat of Patameshvari dasa Thakura. 
His wife’s name was Sri
Malini-devi. His worshipable Deity Sri Gopinathji Who, after first appearing to him in a dream, manifested Himself at Khanakhul Krsnanagar. The legend is that He appeared in a dream to Abhirama Thakura and said, “I am within the earth here. Please take Me out and worship Me.” Abhirama dasa excavated in that place and found within the womb of the earth the all-enchanting form of Sri Gopinathji.  That place where the deity was found became known as Ram Kund. “In the place where Sri Gopinathji advented Himself a lake was formed, and the water contained therein was sweet as nectar.  Whoever bathed in or drank that water became beside himself with ecstasy. Thereafter, this land has become famous as Ram Kund.  Having heard of these divine pastimes of Sri Gopinathji an incessant flow of people descended on that place like the waters of the Ganges River.”  [Bhakti-Ratnakar Taranga 4] 
One day while in a state of rapture in rememberance of Sri Krsna, Abhirama Thakura, in the mood of 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.  “Rama dasa, 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] 
Sri Abhirama Thakura had a celebrated whip, whose name was Jaya-Mangala. Whoever was touched with that whip had the symptoms of love of Krsna awakened within their person. 
One day, Srinivasa
Acarya came to meet Abhirama Thakura. After touching him three times with his whip, his wife Malini-devi exclaimed, “Thakura, don’t beat him anymore! Restrain yourself! He is just a boy. He’ll become overly excited by the touch of your whip.” Meanwhile, Srinivasa had become completely drowned in Krsna-prema. 
When Sri
Gaurasundara ordered Nityananda prabhu to preach in Gaudadesa (Bengal), he sent with him Sri Rama dasa, Sri Gadadhar dasa and others. The atheists trembled in fear at the sight of Abhirama Thakura. He was a learned scholar of the scriptures. According to the desire of Nityananda Prabhu he married. His disappearance is on the seventh day of the dark fortnight of the month of Caitra. 
The descendents of the disciples of Abhirama Thakura are still living within the districts of Hugli and Bankura, at Krsnanagar, Amta, Visnupur and Kotalpur.
SRI UDDHARAN DATTA THAKURA 

“Uddharana Datta Thakura, the eleventh among the twelve cowherd  boys, was an  exalted devotee  of Lord  Nityananda Prabhu.  He worshiped the lotus feet of Lord Nityananda in  all respects.” In Braja lila he  was Subahu sakha.  [G.g.d.]
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 Triveni-ghata.   Previously, the seven rsis  did austerities at  this ghata by  which they obtained the lotus feet of Govinda. Three goddesses are present at this Triveni sangam, namely the  Jahnavi (Ganga), Yamuna  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 Uddharana was located on the banks of that very Triveni-ghata. 
“With  his  body,  mind  and  words,  free  from  falsehood, he always worshiped  the  lotus  feet  of  Lord  Nityananda.  He  was  extremely fortunate  as  he  received  the  right  to  serve the eternal form of Nityananda.  Birth  after  birth,  Lord  Nityananda  is  the   Supreme controller, and birth  after birth, Uddharana  is His servant.  All of the various families of vaniks  (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  vaniks. 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 worshiped 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 vaniks, who were originally low class, mean minded and foolish. In one hundred years I cannot describe the sankirtana pastimes of  Nityananda Ray which  He performed  with His  associates in  Saptagram. The bliss that  was  previously  felt  in  Nadia  during  the Lord’s pastimes of sankirtan  there  was  again  felt,  in  equal  measure, during Prabhu Nityananda’s sankirtan pastimes here.” [C.B. Antya 5.443-461] 
“Uddharana  Datta  Thakura’s  father’s  name  was Srikar Datta and his mother’s name,  Sri Bhadravati.  Sri Uddharana  Datta Thakura  was the finance minister  of the  king of  Naihati village.  The ruins  of the king’s  palace  can  still  be  seen  there  today.  The  place  where Uddharana Datta Thakura lived and  from which he managed the  business of the king is even today known as Uddharanpur.” [C.C. Adi 11.81] 
A  six-armed  Deity  of  Mahaprabhu  (sad-bhuja  murti), which was the worshipable  Deity  of  Uddharana  Datta  Thakura, is still present at Saptagram. To the right of Mahaprabhu is Nityananda Prabhu and to  His left Sri Gadadhara. On another simhasana is Sri Sri Radha Govinda, and below,  a  painting  and  Deity  of  Sri  Uddharana Datta Thakura. Sri Jahnava Mata came to Uddharana Datta’s house [B.R. 11.775], but he was not present  on this  earth then.  His son’s  name was Srinivasa Datta Thakura. Saptagram is  the first station  after Bandel on  the Bandel-Bard-dhaman line. Within the ruins of the king’s palace at Bonauaribat there is a  grand temple where  the Deities of  Sri Sri Nitai-Gauranga and  Lord  Balarama  are  still  being  worshiped.  Bonauaribad can be reached from Katwa by bus. 
Uddharana Datta Thakura’s  disappearance is on  the thirteenth day  of the dark fortnight of the month of Pausa.
SRI SUNDARANANDA THAKURA

“Sundarananda,  another  branch  of  Sri  Nityananda  Prabhu, was Lord Nityananda’s most intimate servant. Lord Nityananda perceived the life of Vrajabhumi in his company.” [C.c. 11.23] 
In Krsna-lila he was the  gopala Sudama. His Sripat was  in Maheshpur, which is within the present district of Jessore, Bangladesh.  Nowadays only  his  birthplace  can  be  seen  there.  He never married but the descendents of  his brother  and desciples  are still  residing there.  Sundarananda was an ocean  of mellows of love  of Krsna. He is  one of the main associates  of Lord Nityananda.  His disappearance is  on the Kartik  purnima.  His  samadhi  is  in  Vrindavana and his worshipable Deity, Sri Kalacand, are residing in the ‘new’ Govindaji Mandira.  
SRI PURUSOTTAMA THAKURA 

“The twenty-third and  twenty-fourth prominent devotees  of Nityananda Prabhu were Sadasiva  Kaviraja and his  son Purusottama dasa,  who was the tenth  gopala. Since  birth, Purusottama  dasa was  merged in  the service of the lotus feet of Lord Nityananda Prabhu, and he was always engaged in childish play with Lord Krsna.” [C.C. Adi 11.8-39] 
“Sri Sadasiva Kaviraja was extremely fortunate. His son’s name was Sri Purusottama das. He was never externally consious of his material body.  Nityananda Candra enacted many pastimes from within his heart.”  [C.B.
Antya 5/741-742] 
Sri Purusottama  Thakura had  three main  disciples: Sri Madhavacarya, Sri  Yadavacarya  and  Devakinandana  dasa,  who  were  born in Kulina brahmana families. Madhavacarya married Nityananda Prabhu’s  daughter, Ganga-devi. Devakinandana was the author of the book  Vaisnav-vandane.  Purusottama Thakura’s  Sripat was  previously at Sukhasagar.  Now  his Deities are at Candriya Gram. 
This temple  is called  Vasu-Jahnava Pat.  Perhaps this  is due to the fact that Kanai Thakura, the  son of Purusottama, was the  adopted son of Sri Jahnava. 
Sri Purusottama Thakura was the cowherd boy Stokakrsna in Krisna-lila.             
SRI KAMALAKAR PIPPALAI

“Kamalakara  Pippalai  is  said  to  have  been  the third Gopala. His behavior and love of Godhead were uncommon, and thus he is  celebrated all over the world.” [C.c. Adi 11/24]
He is referred to  as Kamalakanta Pippalai in  Sri Caitanya-bhagavata.
In Krsna-lila, his name is Mahabala.
In the Sripat Parjatan and  Vaisnava-acara-darpane it is said that  he was present during the Danda Mahotsava at Panihati (Sakabda 1439), and also at the festival at Kheturi, (Sakabda 1504).  He was also  present at the festival honoring the disappearance of Dasa Gadadhara at Katwa.
(Hey  man  this  book  ain’t  accepted  by authorities) In Jayananda’s ‘Caitanya Mangal’ it  is stated that  Kamalakar Pippalai’s nature  was very intense.   Nityananda gave him  the village of  Panihati.  [Bijoy Khanda]
“Pandit Kamalakanta  was extremely  intense. Nityananda  gave him  the village of Saptagram.” [C.B. Antya 5.729]
Kamalakar Pippalai married  later on in  life. He had  one daughter by the name Vidyonmala-devi. It is mentioned in  Nityananda-vamsa-vistara that this  daughter was  later married  to Sudhamaya  Cattopadhyaya of Mahesa. (They  had a  daughter at  Puri, Narayani  devi, who was later married  to  Virabhadra  Gosai.  According  to Vaisnava-acara-darpana, however, the son-in-law of Kamalakar is Yadunandana. [V.a.d. page 10]
According to  the descendents  of Kamalakara  Pippalai at  Mahesa, his daughter’s  name  was  Radharani,  and  Kamalakar’s  younger brother’s daughter was named Rama-devi.
According to Sri Prasada dasa Adhikari, the fourteenth descendent from Kamalakara Pippalai, who bases his information on the tradition handed down from generation  to generation and  records within the  temple of Jagannath at Mahesa, Kamalakara Pippalai’s birthplace was Khalijuli, a village  near  the  Sundarvana  jungles.   He  appeared in a family of Suddha-srotriya-radhi-sreni brahmana,  Batsya gotra, in the year  1414 Sakabda (Bengali  year 899).  His father  was a  wealthy zamindar. His younger brother’s name was Nidhi pati.
The Deity of Jagannatha was established by Dhruvananda Brahmacari  and the worship was later entrusted to Kamalkara. Kamalkara was ordered in a dream to come there to  worship Lord Jagannatha. After he came  here his brother set out in search of Him and finally found Him at  Mahesh.  He tried  to persuade  the Lord  to return  with him  to his home, but being unsuccessful, he instead brought  all his own family members  to Mahesa, including the family priest Candibara Thakura. Mahesh was then a jungle, but due to the presence of Kamalakara it became a  beautiful village.
Kamalakara also  had a  son whose  name was  Caturbhuja. Radharani was married  to  Kamadeva  Pandita  of  Khardaha, according to the Adhikar family.  According  to  the  Vaisnava-acara-darpana,  after giving his daughter in marriage, he went to Vrndavana and left his body there.
According to  the Adhikari  family he  passed away  in 1485  (Sakabda, Bengali year 970) at  the age of 71,  but where and how  is not known.  There is no samadhi at Mahesh. The opinions of the Adhikari family  do not tally with all the scrolls  (Hey man, what do you mean  by scrolls of papyrus, or what?) describing the period. There is no record in the family of his association with Nityananda Prabhu.
The fourth descendent in the line was Rajiva Locana. During his  time, the financial condition  of the temple  was at a  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 Jagannathapur. It was  situated three miles south-west  of Mahesh.   Then the finance  minister of the Nawab, Gauri Caran Raya Chaudhuri of Panihati, made some changes after there  was  a  dispute  regarding  payment  of taxes. He arranged that Cunakhali  Pargana  would  pay  the  taxes  for Jagannathapur and that property was endowed for the support of the Deity.
The present temple was constructed by Nayan Cand Mallick in 1162. That family was from Calcutta at  Pathuriya Ghata. 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  Jagannatha, constructed of  iron, was constructed under the patronage  of Krsna Candra Babu Mahesaya  in the year 1292.  This required an expenditure of twenty thousand coins.  An earlier ratha had been reduced to ashes by a fire. The first  ratha 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.
Lord Jagannatha’s Gunja  bati was built  by Rangamayi Dasi  Mallick in 1264. The present descendents of Kamalakara have the title Adhikara.
His  dissappearance  occured  on  the  thirteenth  day  of  the bright fortnight in the month of Caitra, in Vraja-dham.
SRI KHOLAVECA SRIDHARA THAKURA

All  glories  to  Sri  Kholaveca  Sridhara  Thakura,  who  is  full of compassion and tenderness. His bananas and radishes were eaten by  the Lord Himself, Sri Sri Gauranga Raya.
Kholaveca Sridhara Thakura lived just on the border of Nadia (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 Nama.  His atheistic hindu neighbours, devoid of devotion, couldn’t tolerate this, and they 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.”   [C.B.  Madhya 9.148]
Sridhara, however, didn’t bother with their ranting and raving. Rather, in great happiness, he simply carried out his own business service. 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 Gaurasundara  would come to the bazaar  to purchase bananas,  radishes and spinach.  He used to barter with Sridhara all the while cutting jokes.  Sridhara would sell his goods at a fixed price, so Sri Gaurasundara would offer half  that much. Then Sridhar would get up and try to snatch away the  vegetables from Sri  Gaurasundara’s hands.  But He  wouldn’t let  go. Finally  it would end up that the two of them would be 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 Sridhara.  When  Sridhara  tried  to  snatch  back  the banana flower, Mahaprabhu chide,  “Why  do  you  behave  like  this,  My dear brother Sridhara? 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.” [C.B. Mad 9.173]
“Sridhara then cried “Visnu!  Visnu!” and put his hands over his ears.  Hearing Nimai Pandita’s seeming blasphemy, he thought that perhaps  He had gone crazy.  But Sridhara then  reflected upon Sri  Gaurasundara’s character very carefully. “Gauranga-sundara’s form is beautiful enough to  bewilder  cupid himself (madana-mohana-rupa-gauranga-sundara). The beautiful tilaka  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 Sridhara. And again He takes  some bananas, picking them up Himself.”  [C.B. Mad 9.169-172]
As they conversed, Sri  Gaurasundara played with the  bananas, setting them back down on the ground and then, laughing, picking them up again.  Sridhara then said, “Please listen to me, Thakura!  I am Your dog,  so kindly forgive me. You don’t have to pay anything. Take it for free!”
Mahaprabhu replied, “You are very clever, Sridhara! By selling bananas you have become quite wealthy.”
Then Sridhara, as if to get  rid of Him, asked, “My dear  Thakura, 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 Thakura, now I fall at Your feet. I am defeated by You.
From today, I will give You what You want. You can take things for free.”
“But you’ll just give Me old, rotten things!”
“Dear Thakura, 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.  Sridhara 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 ticklish 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  Gaurasundara  used  to  eat vegetable preparations of Sridhara’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  nondevotees even though  there may be  ten million  varieties  of  preparations.”  [C.B.  9.185]  Every  day, Sri Gaurasundara would go  for walks and  wander throughout the  town with His disciples. One day He came to Sridhara’s house.  Sridhara knew the Lord very  well, having  seen Him  so many  times in  the marketplace.  Though  He  did  not  cut  jokes  today,  Gaurasundara would not leave Sridhara’s place.  Sridhara offered  Sri Gaursundara  a seat.  Sitting down, Sri Gaurahari told Sridhara,  “All  day you chant  ‘Hari, Hari’.  You worship Sri Sri Laksmi-Narayana as well. But how is it you are  so poor? You have so little to eat and your clothes are so meager!”
“But Thakura, 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 Sridhara,  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 Navadwipa worship Goddess Candi and  Durga. They get so much  material happiness from this, isn’t that so?”
“You have spoken correctly, dear Thakura.  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. And 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.”  [C.B. Adi 12.189-190]
Then Mahaprabhu  began to  joke again.  “Sridhara! 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!”
“Thakura! You should go home now! I don’t want to quarrel with You.”
“Just one more thing, Sridhara.  Whatever you want to give Me,  please
bring it now. Unless you give me something, I cannot leave here”
“Look, Pandita! 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.”
Sridhara  thought  to  himself,  “This  brahmana  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 brahmana, 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 again, because He is a brahmana 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, Thakura.  Here, take these bananas, banana stalks and banana flowers! But  don’t quarrel with me anymore.”
“If you give away nice things, my dear Sridhara, 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  Sridhara, Sri Gaurasundara, along with His disciples,  got ready to set out  for His house. Just as He was about to leave, he again asked Srid¡hara,  “What do you think of Me? If you tell Me truthfully, then I’ll go.”
“You are the son of a brahmana. An expansion of Visnu.”
“Sridhara! 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 anymore.”
Hearing Sridhara’s  parting words,  Sri Gaurasundara  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  Gaurasundara  continued  with His daily pastimes of  learning and  education. But  then He  went to  Gayadhama 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 Srivasa Pandita’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 occured 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,  and sitting on the throne of Lord Visnu  within Srivasa Pandit’s temple, He  began to display His divine potencies. At that time He called His devotees, one after another.
“Bring Sridhara 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 darsana.”
Though it  was the  middle of  the night,  as the  devotees approached Sridhara’s house, they could hear him chanting the Holy Names. As they arrived, they  called out,  “Sridhara! Sridhara!”  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 coming out of his house he saw their shining faces in the moonlight.
“What brings you here in the middle of the night?”
“Sridhara! Hurry up!  Mahaprabhu is calling  you. He sent  us to bring you!”
Simply hearing mention of  Mahaprabhu, Sridhara fainted to  the ground in a swoon of ecstatic love.”  [C.B. Mad 9.154]
The devotees picked him up and brought him to see Mahaprabhu.   Seeing His dear devotee,  Mahaprabhu called out,  “Sridhara! 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.  Sridhara, have you forgotten all this?! Sridhara! Just get up and  see My divine form. This form even the personified Vedas are not qualified to see.”
Sridhara very slowly got  up and began to  gaze at the divine  form of the Lord.
Tamal Shyamal dekhe sei Vishwambhar
Hate Mohan bansi dakkhine Balaram
Mahajyotirmoy sab dekhe vidyaman
Kamala tambul dei hater upare
catur mukh pancamukh age stoti kore            [C.B. Mad 9.190]

“He saw his  Lord Visvambhara,  but  with a bluish  bodily complexion, holding in His hand the flute and accompanied by Balarama 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 Gaurasundara  in His  form of  Syamasundara, Sridhara 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.  Sridhara replied, “Thakura! I don’t  know anything.”
“My dear Sridhara, 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.”
Then  Sridhara  proclaimed,  “Jaya  jaya Mahaprabhu, jaya Visvambhara, (the Maintainer of the  universe).  Jaya jaya Navadvipa Purandara (Who is full with  all beauty). Jaya  jaya ananta brahmanda  kotinatha (the Lord  of  tens  of  millions  of  universes)  Jaya jaya saci punyavati garbhajata (Who took birth from the womb of the pious and chaste Saci).  Jaya jaya Vedagopya jaya dvijaraja (Who is hidden within the Vedas and is the Lord  of the brahmanas).  Yuge yuge dharma  pal kari nana  saja (Who comes in various forms to uphold religions during  the  different ages).  [C.B.  Mad 9.200-202]
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.”
“Thakura, I don’t want any benediction.   But if You want to bless  me someway then this is my request:
Se brahman kari nilo mor kholapat
Se brahman hauk mor janma janma nath
Se brahman mor sange karilo kondol
Mor prabhu hauk tar caran yugal       [C.B. Mad 9/224]

“That brahmana who snatched away my banana leaves and cups, may He  be my Lord  birth after  birth. That  brahmana 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,  Sridhara began  to cry  very loudly.
Seeing his tears of love, the devotees also began to cry.
Mahaprabhu replied, “You, Sridhara, 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,  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 unatainable by  the  richest  of  men  in  tens  of  millions  of ages.” [C.B. Mad 9.283-235]
After performing  various pastimes  with His  devotees in Nadianagara, the Lord then desired to perform the pastime of accepting sannyasa  in order to deliver all the living entities. The day before His departure He passed in ecstatic dancing and  chanting of the Holy Names, and  in the evening returned to His house. The devotees accompanied Him there.
“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. Advaita  Acarya is here,  Srivasa Pandit and  Sri  Vakresvara  Pandit,  and  here  comes Sridhara with a bottle gourd 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  sannyasa  without  first eating Sridhara’s bottle gourd? I can’t refuse the offerings of My devotees.”
He called His mother  -  “Ai! Sridhara 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 prasada Himself also.
“Sridhara! How can I refuse what you have brought for Me? But tell  Me if you will honor My request.”
“Thakura! 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 sannyasa.   When He resided  at  Puri,  Sridhara  used  to  come every year with the other Bengali devotees to see Him.
TUKURAMA, JNANESVARA AND NAMADEVA: DEVOTEES OF LORD VITTHALA

Saint Tukurama  was the  most famous  of all  Maharastrian saints.  He lived during the seventeenth century, and over the last three  hundred years  his  devotional  influence  has  been  deeply felt by the local people.   His  poems,  the  4,500  verses  known as the Abhangas, have become part of  the public memory  of Maharashtra.   They are sung  in every village and every home.  Tukurama preached throughout his  life, exhorting his countryment  to take to  the path of  bhakti, devotional service.  
His language was so simple and down to earth that even the most simple villagers understood it completely.   He is the main force  behind the continuous bhajans  and kirtanas  performed at  the many  festivals in Pandharpur.  In his autobiography, Tukurama says he was initiated in a dream by Raghava Caitanya Kesava Caitanya. Though not everyone agrees, Gaudiya Vaisnavas understand this to mean Sri Caitanya Mahaprabhu.  
As Supreme Lord comments (Caitanya-caritamrta, Madhya 9.282, purport), “The sankirtan party  belonging to Tukurama  is still very  popular in Bombay.  It exactly resembles the Gaudiya Vaisnava sankirtan  parties, for they chant the holy name  with mrdanga and karatalas.”  They  also wear neck beads  and tilak similar  to that of  the Gaudiya tradition.  Tukurama Acarya was a  great devotee of Lord  Vitthala.  The Deity  is self-manifested, He spontaneously  appeared, without being  carved and installed.   Expressing full  faith in  this Deity  of Lord  Vitthala, Tukurama wrote, “If  anyone says that  this Deity was  once installed, his mouth will be filled with worms.”
Saint Tukurama sometimes had to suffer humiliation and opposition from envious people, but he always stayed more humble than a blade of grass, thus  changing  the  hearts  of  his  enemies.  The saint left for the spiritual world in his selfsame body while engaged in nama sankirtana, chanting of the holy names of the Lord, with the residents of his home village.  The villagers attested they saw a spiritual airplane descend and saw Tukurama board the plane and leave for the spiritual sky.  
Another exalted  spiritual leader  among Lord  Vitthala’s devotees was Jnanesvara,  who  lived  in  the  thirteenth  century.   At the age of sixteen, he translated the complete text of Bhagavad-gita into  simple Marathi, the language of Maharashtra.  His work is know as Jnanesvari.  He attained  samadhi (passed  away) at  the age  of twenty  one.  Also famous is the life of Saint Namadeva.  Once when Saint Namadeva was  a young boy, his father, who worshipped a Deity of Lord Vitthala at home, went out, leaving Namadeva in charge of the Deity.  When the time came to offer food to the Lord, Namadeva prepared a plate, placed it on the altar, and sat down, begging the Lord to accept the offering.  
Following his father’s advice to give the Lord some time to eat before taking back  the plate,  Namadeva left  the Deity  room and  patiently waited, expecting the Lord to literally eat up the food.  From time to time the boy would  check, but the Lord  seemed to be standing  still.  After quite some  time had passed  and Namadeva saw  no sign that  the Lord would ever eat, Namadeva decided to intervene. Entering the Deity room, he  appeared to  Lord Vitthala,  insisting that  the Lord eat it right away. And if He wouldn’t, the boy threatened, he would smash his own head against the wall.  To the boys’s surprise, Lord Vitthala then took his lotus hands off His hips and physically ate the offering.  
The Padma Purana and the  Skanda Purana briefly describe why  the Lord journeyed to Pandharpur and  why He stays there  in this form.   Once, Srimati Radharani,  Lord Krsna’s  consort in  the village  of Vrndava, visited Dvaraka,  where Lord  Krsna lived  as a  king.   At that time, Rukmini Devi, Lord Krsna’s queen, noticed that Krsna was dealing  more intimately with Radharani that He had ever done with her.  Upset,  she departed for the  forest of Dindirvana,  near Pandharpur.   Lord Krsna followed Rukmini to apologize, but  His apology left her unmoved.   So the Lord moved on to Pandharpur  to visit one of His devotees,  Bhakta Pundarika, now popularly known in Maharashtra as Pundalika.  
When the Lord  reached Pundarika’s asrama,  Pundarika was serving  his elderly parents.  So Pundarika gave the Lord a seat of brick and asked the Lord to wait.  The Lord did as told.  He stood, lotus hands on His hips, waiting for Pundarika to return.  While He was waiting, Rukmini, having forgotten her distress, came from Dindirvana and rejoined  Him.  Both of Them stayed in Pandharpur in Deity form.  To this day the Lord stands on the same brick, but now he’s waiting fo all His devotees  to come and see Him.
VRNDAVANA DASA THAKURA
His mother Narayani, was the niece of Srivas.  At Srivas’s house,  she ate the remnants of Lord Caitanya, and so the Lord blessed her with an exalted son. Vrndavana Dasa’s deities are worshipped in this temple as well  as  Radha-Krsna  deities,  installed  by  Srila  Bhaktisiddhanta Sarasvati.

gaura pastime
When the Lord appeared before her, she took the dust of his lotus feet and place it on her head. Ladies usually part their hair in the middle and this parting is called simantara. This is where Sri Parvati placed the holy dust. Sri Simantardvipa in named after this pastime.
SRIPADA SANKARACARYA

In the Padma Purana Lord Siva says to his wife Durga, mayavadam  asac-chastram  pracchanam  bauddham  ucyate  /  mayaiva  vihitam devi kalau brahmana-murtina.  “My dear devi, in the age of Kali, I take the  form of a  brahmana and  explain the  Vedas through  false scriptures in an athiestic way, similar to Buddhist philosophy.”  In the name of  Vedic principles, people were unnecessarily performing animal sacrifice  for the pleasure of the tongue.  Buddha descended and rejected the  Vedas, urging people to follow Him instead.  In this way Krsna in the form of Buddha stopped the unnecessary slaughter of animals.  
However, since no one was now following the Vedas, Siva took the  form of  Sankaracarya  descended  and  preached  “Follow the Vedas, but the Vedas say brahma satyam jagan  mithya.”  Sankaracarya was born  in the year 608 of the Sakabda Era in the month of Vaisakha, on the third day of the waxing moon,  in a place in  South India known as  Kaladi.  His father’s nmame was Sivaguru, and he  lost his father at an early  age.  When Sankaracarya was only eight years old, he completed his study  of all scriptures and took sannyasa from Govinda, who was residing on the banks of the Narmada.   Before he could take  sannyasa, he was  having difficulty because his  parents would not  allow it due  to his tender age.  He went  to the deity of  Krsna and prayed, “Please  let me take sannyasa.”  
At certain important points, Sankara  actually prayed to Krsna, as  he was actually a devotee.   Because Lord Siva was the  greates Vaisnava, he was lamenting at  every moment that he  had to teach this  Mayavadi philosophy.   After accepting  sannyasa, Sankaracarya  stayed with his spiritual master for some days.  He then took his permission to go  to Varanasi and from  there went to  badarikasrama where he  stayed until his twelfth year.  While there, he wrote a commentary on Brahma-sutra, as well  as ten  Upanisads and  Bhagavad-gita.   He also  wrote Sanat-sujatiya and Nrsimha-tapini.  
Among  his  many  disciples,  his  four chief disciples are Padmapada, Suresvara, Hastamalaka  and Trotaka.   After departing  from Varanasi, Sankaracarya went  to Prayaga,  where he  met a  great learned scholar called Kumarila Bhatta.  Sankaracarya wanted to discuss the  authority of the scriptures,  but Kumarila Bhatta,  being on his  deathbed, sent him to his disciple Mandana, in  the city of Mahismati.  It  was there that  Sankaracarya  defeated  Mandana  Misra  in  a  discussion of the sastras.  This person was the leader of all the karma-khandis in India at that time.  This is about 600 years after Christ in India.  
So Sankara was preaching in India, defeating all other philosophers of his time.  Predominant in India at the time were the karma-khandis and the buddhists also.  So he  was meeting them in debate, and  defeating all of them. So he met the leader of the karma-khandis, Mandana Misra, and Sankara was  always displaying his  mystic powers.   Mandana had a wife  named  Sarasvati,  or  Ubhaya-bharati,  who served as a mediator between Sankaracarya  and her  husband.   She was  said to possess the intelligence of goddess Sarasvati, she  was a very wise woman.   After many  days  of  debate,  the  judge  decided  that Sankara had won the debate, has defeated my husband.  
So Sankara was about to leave, when the wife said, “But you know,  the wife is the better.  You’ve defeated him, but you haven’t defeated  me yet.  So now I want to talk about the arts of love, the arts of sexual love.”  So then Sankara said, “I’m a brahmacari, I don’t know anything about that.” And she said, “Well if you cannot discuss with me on this point, you will have been considered to be beaten by me, and all  your great fame will be diminished.”   So he said, “All right, you  give me one month, and then we’ll talk.”  “Very good,” the woman said.  
So then he went with his followers to a lonely place, and he went into meditation, and he left his body.  So he was travelling around in  his astral body  when he  saw one  palace, so  he entered  that palace and discovered one king who was on his death bed. The king was leaving his body, and just when he left his body Sankara entered the body.  So the people who were standing around  were first lamenting, “O the  king is dead,” but then the king began to stir.  “Oh the king is alive!”  
So for one month Sankara stayed within this king’s body, and of course in those ancient times kings had many wives, and also many  concubines or girlfriends whom they stayed with.  So in that one month’s time, he learnt  all  about  the  sensual  arts,  and  there  is an interesting adventure.  The enemies of Sankaracarya, (he had many enemies  because he  was  such  a  great  debater)  somehow  understood, because he had disappeared, and they had been  wondering “Where has he gone,  we have not seen him.” Somehow they could understand what he had done, just by logic.  “Search everywhere,” they concluded, “because his body must be lying somewhere in trance, and when  we find that body we’ll burn  it, and he’ll be finished, because he won’t have any body to come back to.”  
So they wanted to make him a ghost by taking away his gross body.   He was in the midst  of his palace, and  his enemies were searching,  and they were coming near  the place where his  body was lying in  trance.  Some of his disciples also saw his enemies coming, so one of them  ran to the palace. So the king was on his throne, talking to the ministers, and  this  disciple  of  Sankaracarya’s  came running into the palace.  “Master, Master! They are coming to burn your body!”  Everyone saw the king just drop dead to the ground.  “What is this?”  And then  Sankara entered his own body again.  
After  attaining  this  experience,   he  wanted  to  discuss   erotic principles with  Ubhaya-bharati, but  without hearing  his discussion, she blessed him and assured  the continuous existence of the  Srngeri-matha.   She then  took leave  of material  life.  Afterwards, Mandana Misra took the order of sannyasa from Sankaracarya and became known as Suresvara, snake sheltering frog. When his mother was leaving her body, he  came  to  see  her,  as  that  was  the condition on which he took sannyasa.  When his mother was  leaving her body, he had to  come back and perform the funeral.  
So when she  was dying he  received news and  returned, and she  asked him, “So now I am  leaving my body.  Please  tell me what I should  do now to perfect my life.”  First of all he began to preach his mayavadi darshan, impersonal philosophy. And she said, “I don’t understand what you’re talking  about.   Give me  something that  will actually  be of benefit to me.”  So Sankaracarya  then said, “Worship Krsna.”  So  she did, and she went back to Godhead.  
Sankaracarya  defeated  many  scholars  throughout India and converted them to his Mayavada philosophy.  He left the material body at the age of thirty-three.
KING KULASEKHARA
During the period from  before Sankara, Vaisnavism was  making headway in the south under the active patronage of King Kulasekhara of Kerala, who was the author of the immortal Vaisnava poem Mukunda-mala-stotra.  
He invited Vaisnava scholars from other provinces to check the advance of Buddhism  and other  non-devotional sects.   Kulasekhara built  the Kulasekhara  temple   in  the   suburb  of   Krangamore,  another   at Kulasekharapuram and Vaisnavite Matha at Kumbakonam.  
Prabhakara  is  said  to  have  been  employed by Kulasekhara to fight Buddhism.  Prabhakara preceded Sankara’s disciple Padmapad, and during the lifetime of Sankara, it was not Kulasekhara but Rajaa Raj and Raja Sekhara who were the kings.  
Kulasekhara tells us in his Mukunda-mala-stotra that he was the  king; so  it  appears  that  Kulasekhara  was  earlier  than  Sankara.  This Kulasekhara, author of the  Mukunda-mala-stotra, seems to be  the same as  the  famous  Alvar  Kulasekhara  who wrote the Vaisnava devotional poems in Tamil which have been included in the Nalayira Prabandham.  
Some scholars distinguish the Sanskrit author Kulasekhara and from the Tamil author of the same name.
SRI BILVAMANGALA THAKUR

The  famous  sannyasi  named  Bilvamangala  Thakura  is  also known as Lilasuka.  Suka means “parrot”.  This name is said to have been  given by his guru Somagiri on account of his merit in describing the  loving lila or sports of Sri Krsna.   There seems to have been more than  one person  of  the  name  of  Bilvamangala  but we are concerned with the author of Krsna-karnamrta. 
The history  of Bilvamangala  Thakura is  given in  a book  called Sri Vallabha Digvijaya.  He appeared in the eighth century Saka era in the province of Dravida and was the  chief disciple of Visnusvami.  It  is evident that  Bilvamangala belonged  to the  Visnusvami sect,  because neither the Ramanuja sect nor the Madhva sect had yet come into being.  In a list of temples and monasteries kept in Sankaracarya’s  monastery in Dvaraka, Bilvamangala  Thakura is mentioned  as the founder  of the Dvarakadhisa Temple there.  He  entrusted the service of his  deity to Hari  Brahmacari,  a  disciple  of  Vallabha  Bhatta.   The worship of Padmanabha at Trivandrum was offered the first worship by Bilvamangala.  
The fact that  Bilvamangala was at  first a Sankarite  follower before his conversion into Vaisnavism may  be gathered from his own  writing.  During this period from before Sankara, Vaisnavism was making  headway in the south under the active patronage of King Kulasekhara of Kerala, who was the author of the immortal Vaisnava poem  Mukunda-mala-stotra.  Bilvamangala’s conversion to Vaisnavism  was quite possible in  an age of religious revival, when the disciples of Sankara founded the  maths at  Trichur  dedicated   to  Lord  Visnu   in  His  manifestation   of Parthasarathi and Narasimha.  
The memory of Bilvamangala is  still fresh at Trichur and  other parts of the  Kerala state.   Krsnadasa Kaviraja  (16^th century)  by way  of explaining ther first sloka of the Karnamrta, records the  traditional account of  the life  of our  poet in  his commentary  Sarangarangada.  According to Krsnadasa Kaviraja Gosvami the composer of Karnamrta  was first given  worldly attachments;  then he  cultivated kevala-jnana or contemplation of  impersonality of  Brahman; and  thereafter he turned out to be a very close devotee of Lord Krsna.
Born in a  brahmin family in  South India, he  is said to  have been a renowned  scholar  and  lived  on  the  eastern bank of the holy river Krsna-Venna in  South India.   He had  an illicit  love affair  with a dancing girl who was a  musician and harlot named Cintamani,  who used to live on  the opposite bank  of the river  Krsna-Venna, and whom  he used to  visit every  night.   One stormy  night, finding  no boat, he risked his life to  cross the terrible river  by floating on a  corpse that lay on the  surface of the stream.   But, to his  disappointment, he found the  gate of the  prostitute’s house was  bolted from within.  He shouted her name with all his might, but it was of no avail.  
His cries were deadened in the deafening thunder, boisterous winds and torrential rains which were beating on the windows and walls. What was to be done?   Nothing could daunt his  morbid passion which should  be satisfied even  at the  cost of  his life.   He was  then as  a  devil incarnate.  The walls were too high and steep to scale.  The  weather-beaten but passionate  Bilvamangala made a  last desperate attempt  to climb the steep wall. Having nothing else to hold on to, he seized the tail of a snake, which clung to the wall and succeeded in leaping over but fell heavily to the ground on the other side of the wall  bringing Cintamani to the spot.  
In what was  practically a dying  condition, he was  discovered by his love for whom, for  the sake of a  frantic infatuation, he had  risked his life.  Had  she not found and  nursed him, it is  certain he would have died.   She carried  him into  the room  and there  nurs life and death.   She,  seeing  his  mad  love  for  her,  felt  a pinch in her conscience and reminded him that  such an intense love, if  offered to God,  might  lead  them  to  their  highest  good.   When he recovered consciousness, she pitied and abused  him for his fool hardy  venture, saying, “What a great fool you are! Shame on your learning! I know and I am always conscious of my  own wicked life and profession.   Had you been attached to God  in the way you  love me, you would  have been an angel.”  
It sounded like a  call of God to  Bilvamangala, who had existed  in a circle of hell.   The whole face of  things was instantly changed,  so inspiring were her words at that great moment.  To him, those words of hers were  not merely  a reprieve,  but a  total deliverance  from his hateful life, a restoration that  suffused his whole being.   Her grim censure proved wholesome to  the remorseful Bilvamangala; changed  the whole  course  of  his  life,  giving  it  a swift turn into spiritual channels.  With this  she too renounced the  world, giving up all  her fortunes, and as such she became Bilvamangala’s vartma-pradarsaka guru or his guru showing him the way to the highest well being.  
The very next  day he renounced  the world and  began the most  severe asceticism, being initiated by his guru Somagiri.  From this  sannyasi guru,  Somagiri,  Bilvamangala  learnt  practices for self-control and concentration of the mind and also got Gopal-mantra. 
Later however, Bilvamangala once  desired to enjoy the  beautiful wife of a  brahmana.   But while  in her  company he  became disgusted with himself for his lusty desire.  Blaming his eyes for diverting him from his spiritual quest, Bilvamangala took the beautiful woman’s  hairpins and pierced his eyes.  
In his early life,  Bilvamangala Thakura was an  impersonalist monist, and he used to meditate on the brahman effulgence.  Later he became  a devotee, and the reason for this  change is explained in a verse  that he himself wrote, and  which was quoted by  Srila Rupa Gosvami in  his book   Bhakti-rasamrta-sindhu   (3.1.44.).     advaita-vithi-pathikair upasyah  svananda-simhasana-labdha-diksah  \   sathena  kenapi   vayam hathena dasi-krta  gopa-vadhu-vitena.   “Although I  was worshiped  by those  on  the  path  of  monism  and  initiated into self-realization through  the  yoga  system,  I  am  nonetheless forcibly turned into a maidservant by some cunning boy  who is always joking with  the gopis.  (CC Madhya 10.177-178).  
His devotional spirit that had  been acquired in his previous  life or lives, but was  up to now  latent, now became  manifest.  He  composed these slokas about the Vrndavana-lila of Krsna while offering  service to  his  guru,   and  seeing  these,  Somagiri gave him the appelation “Lilasuka” and permitted  him, at his  desire, to go  on pilgrimage to Sri Vrndavana.
Then he traveled to Vrndavana and composed beautiful songs about Krsna, whom, although  he was  rendered blind,  he could  see with  spiritual vision.   On his  way, his  love intoxication  became intensive and he became extremely impatient. It was Krsna himself who added to his love intoxication and thus became his siksa-guru towards the acquirement of the climax of love intensity.  He intensely desired to enter into  the eternal pastimes of the Lord, and  he lived at Vrndavan for 700  years in the  vicinity of  Brahma-kunda, a  still existing  bathing tank  in Vrndavan.  
In the Krsna-karnamrta, he specifically mentions Bhagavan,  Krsna  the cowherd boy who has peacock feathers on His crown, as his  instructing spiritual  master  because  the  Lord  of  Vrndavana  used  to come to Bilvamangala and talk with him and supply him with milk. One time when Krsna was walking with him they were holding hands...  
He lived for some time at Vrndavana after his initiation.  He is  said to have composed his poem when  he was still at Vrndavana, and  on the way from there to his native province.  Bilvamangala actually  entered into the transcendental pastimes of  Lord Krsna.  He has  recorded his transcendental  experiences  and  appreciation  in  the  book known as Krsna-karnamrta.   Karnamrta  means  “nectar  for  the  ears.”  In the beginning of that book he has offered his obeisances to his  different gurus, and it is to be noted that he has adored them all equally.  
The  first  spiritual  master  mentioned  in  Cintamani,  who  was his instructing  spiritual  master  because  she  first  showed  him   the spiritual path.  The  prostitute Cintamani deserves commemoration  for having saved him from death,  both physical and moral, and  presenting him to literature and to the world  of Vaisnavas,  It was God who  was mysteriously  preparing  him  for  a  world  where  sins and lusts are unknown.  God lifted him out of the slough of earthly sin through  the instrumentality of Cintamani whom Bilvamangala has immortalised in the first sloka of his Krsna-karnamrta,  ana makes obeisances to her  who, in the character of a harlot, showed him the way to the kingdom of God.  
Sri Caitanya Mahaprabhu acquired this one sataka of the three  satakas of Krsna-karnamrta from the south of India.  He heard it recited at  a gathering of brahmana Vaisnava panditas on the bank of the river Krsna.  He was so charmed to hear of the sweetness and grace of Krsna’s divine love sports which compose the subject matter that He kept a copy of it with great care and enthusiasm.  Sri Caitanya told Ramananda Raya that His devotional  principle is  just the  same as  that found  in Krsna-karnamrta.   Krsnadasa Kaviraja  says that  there is  no book like the Karnamrta  in  the  whole  of  the  threefold  world.  He who reads it incessantly knows the depth of the charming beauty of Sri Krsna.
yei yei sloka jayadeva, bhagavate
rayera natake, yei ara karnamrte

sei sei bhave sloka kariya pathane
sei sei bhavanese karena asvadane

“When  Sri  Caitanya  Mahaprabhu  read  the verses of Jayadeva’s Gita-govinda, of  Srimad-Bhagavatam, of  Ramananda Raya’s  dram Jagannatha-vallabha-nataka, and of Bilvamangala Thakura’s Krsna-karnamrta, He was overwhelmed by the various ecstatic emotions of those verses.  Thus He tasted their purports.”  (CC Antya 20.67-68)
karnamrta, vidyapati, sri-gita-govinda
ihara sloka-gite prabhura karaya ananda

“The  Lord  especially  liked  to  hear  Bilvamangala Thakura’s Krsna-karnamrta, the poetry  of Vidyapati and  Sri Gita-govinda by  Jayadeva Gosvami.  Sri Caitanya Mahaprabhu felt great pleasure in His hear when His associates chanted verses from those books.”  (CC Antya 15.27).  
Raya Ramananda, Vasudeva  Datta Thakura and  others made copies  of it for their personal use.  It has, since then, been regarded as the very best kind of devotion in the Gaudiya Vaisnava community.  We are  only discussing the first Sataka of 112 verses of the Krsnakarnamrta  which Sri Caitanya recited, and  which is the most  popular in Bengal.   The complete treatise Krsna-karnamrta  is dedicated to  the transcendental pastimes of Sri Krsna and Srimati Radharani.  It is a book to be  read and understood by the most elevated devotees of Sri Krsna.
CANDIDASA

There were two  brothers.  One  brother was named  Candidas because he worshipped Candi, one very ferocious form of Kali.  So his brother was a  Vaisnava.   Candidas  was  rich,  because  when one worships Durga, naturally so much money comes.  He had a big garden, and a palace.  So the Vaisnavas generally (that is, before Prabhupada’s appearance)  are poor.  The Vaisnava  brother had a salagram,  but he had no  flower to offer.  So he  would look in his  brother’s garden, and he  would lust over it.  “So many flowers, and my salagram gets no flower.”
One day  while he  was looking  at the  garden, he  mentally offered a flower  from  that  garden  to  his  salagram.   And somehow or other, Candidas picked the very same flower  the next day, and he offered  to Candi.  Immediately she appeared.   “I am pleased with you,  Candidas.  What benediction  do you  want?”   Candi said,  “Wait, every  day I am worshipping you.  Why today have you suddenly become present?  Tell me that.”  “Because,” she said, “You have offered me the flower which has been offered to  Salagram, and that  it is prasadam.   By seeing  that prasadam flower I became pleased, so I appeared before you.”
“But if salagram is superior to you,” Candidas said, “Why did you  not
tell me,  stupid Candidas,  why are  you worshipping  me?   You should
worship Salagram.” So Candi said, “Well you never asked me who was Supreme. Did you ever ask me? I would have given you reply.   I know who is  Supreme, Krsna is Supreme,  and Salagram is the worshippable object, not me.  But because you were  at least worshipping me, so I thought I would train you in worship.   And then you  find out  who is  to be  worshipped, then  you will actually worship properly.”  
So Candidas  when he  heard this,  said, “I’m  really sorry  that I’ve wasted my life.  Please excuse me, I’m going to worship Salagram.   Is that alright?”  No no, I’m  happy!  Go worship Salagram,” Candi  said.  And  then  in  lamentation,  Candidas  wrote  many songs, and Caitanya Mahaprabhu used to listen to these songs and get ecstasy.
SRI VALLABHACARYA AND VITTHALANATHAJI: DEVOTEES OF LORD SRINATHAJI

We  can  scarcely  think  of  the  holy town of Nathadwara without Sri Vallabhacarya, the great religious reformer and teacher.  His  pushti-marga  has  brought  millions  of  people  in  western  India to Krsna consciousness.  
Sri Vallabhacarya was born in  1479 in the forest of  Camparanya, near the present city  of Raipur in  central India, while  his parents were returning from pilgrimage.   His father, Laksmana Bhatta,  a reknowned scholar from a Brahmin family in South India, died while Vallabha  was still a child.  His mother therefore stayed at the home of her parents, and Vallabha soon went to study  at Varanasi, where he became a  great scholar.  He studied under the saint Madhavendra Puri.  
Vallabha realized that since the world comes from Brahman, the Supreme Absolute Truth - Lord Sri Krsna -  the world cannot be false.  As  the ornaments fashioned  from gold  must be  golden, the  world created by Brahman, the supreme reality, must be real.  
After studying  in Varanasi,  Sri Vallabhacarya  began travelling  all over India, speaking about the Srimad-Bhagavatam and teaching  sublime devotion to Lord Krsna.   The eighty-four “seats”, or places  where he taught, are held in great esteem by his followers.  These baithaks, as the seats are known, are marked  by shrines where he is offered  daily homage.  As part of the worship, Srimad-Bhagavatam is placed upon  the seat, for it is felt that  Sri Vallabhacarya stays there to this  day, revealing from the Bhagavatam the glories of Lord Sri Krsna.  
Sri Vallabhacarya once visited the great city Vidyanagara, on the bank of the river Tungabhadra.  There he enlightened Krishnadeva Raya,  the great  South  Indian  king,  and  defeated  the  impersonal  Sankarity philosophy.  This victory moved the other scholars to glorify him with a grand procession. King Krishnadeva Raya gave him a gift of many gold coins.  Sri Vallabhacarya gave most of these to the local Brahmins and kept only seven. Those seven coins were then made into an ornament for Srinathaji.  It is still used to adorn the Lord today.  
At the time of Sri Vallabhacarya, India’s religious life had been torn by the  Mogul invasion.   Spiritual practices  had worn  down, and the schools of Buddha and Sankara had brought confusion. Sri Vallabhacarya spread the true spirit of  the Vedas through dialogues and  debates at many of the eight-four  seats.  He taught,  “The one scripture is  the Bhagavad-gita, the Supreme Godhead is Sri Krsna, the supreme mantra is Sri Krsna’s name, and the best work is His service.”  
The  strong  personal  devotion  taught  by  Sri Vallabhacarya closely resembles  the  spirit  of  the  followers  of  Lord  Caitanya.   Lord Caitanya’s followers point more toward congregational chanting of  the holy name of  the Lord, while  the tradition of  Vallabhacarya centers more on private chanting, worshipping  the Deity of Lord Krsna  within the home, and singing devotional songs for the Deity’s pleasure.   Sri Vallabhacarya urged  his followers  toward humility  and told  them to rely on Lord  Krsna’s grace.   If there is  a means to  get the Lord’s grace, he taught, it is humility.  
Vallabhacarya’s  book   known  as   Sodasha-grantha,  his   Anubhashya commentary on Vedanta-sutra, and  his Subodhini commentary on  Srimad-Bhagavatam are among the most famous of the many books he wrote.   One of Sri Vallabhacarya’s two sons was Sri Vitthalanathaji.  He brought a wealth of devotional art, music, and culture into the pusti-marga  and raised the worship of Srinathaji to a very high standard.  He arranged for the Deity  to be adorned  every day according  to the seasons  and festive occasions.  
With the changing of the seasons  and the time of day, the  Lord wears different fabrics and colous, and  different types of ragas and  poems are used  to praise  Him.   The foods  chosen for  the Lord also vary, following the Ayurvedic scriptures.   In the hot season, for  example, cool foods like mung sprouts are  offered, and in the cold season  the Lord enjoys a spicy milk sweet called svadhsont.  Vitthalanaathaji was also famous for attracting many kings to the service of the Lord.   He converted the king of Mewar, Udai Singh, and since that time the royal family of Mewar have been pusti-marga devotees.  Even the great  Mogul emperor Akbar was drawn to  Vitthalanaathaji and gave large tracts  of land for the service of the Deity.  
During the time of  Vallabhacarya and Sri Vitthalanaathaji,  the ashta chapa poets (literally, the  Lord’s “eight friends”) were  selected to sing the praises  of Srinathaji at  each of His  eight daily darsanas.  These famous poets left a wealth of verses glorifying the Lord.  These are still sung daily  before the Deity.   Sura Dasa, perhaps the  most famous amongst the  poets, is said  to have written  more than 100,000 verses.   In one  well-known poem,  another of  the ashta-capa  poets, Caturbhuja  Dasa,  sings  of  Srinathaji’s  splendour,  “Today  He  is something.   Tomorrow He  is something  more. Every  day Srinathaji is totally fresh and new!”  
Srinathdwara means  “The gateway  of Lord  Srinathaji.”   The town was built in the 17^th century for  the Deity of Lord Srinathaji, after  He was brought  to Rajasthan  from the  town of  Jatipur, at  the foot of Govardhan Hill in Vrndavana.  According to the Sri Caitanya Caritamrta, the  Deity  of  Srinathaji  is  none  other  than the Gopala Deity who appeared  in  a  dream  to  Madhavendra  Puri,  the  great   spiritual forefather of Sri Caitanya Mahaprabhu.  The Deity had been lost, so in the dream the  Deity told Madhavendra  Puri to find  Him on Govardhana Hill, extricate Him from the thickets, and establish Him in a  temple.  “Please pull Me out  of thes forest, make  a beautiful temple for  Me, and hold a great festival.”  
Commanded by the Lord,  Madhavendra Puri inspired the  local villagers to rediscover the  Deity and perform  the festival to  instal Him atop the  hill.   So  the  follwers  of  Lord  Caitanya  and  those  of Sri Vallabhacarya are united  in adoring this  Deity of Srinathaji  as the Supreme Personality  of Godhead.   Devotees from  Jatipur had  fled to Rajasthan with the Deity to protect Him from the destructive reign  of the Muslim ruler Aurangzeb.  Of course, the Lord doesn’t have to  flee from anywhere, but simply to give  His devotees a chance to serve  Him He engages in the pastime of fleeing from one place to another.  
Nathdwara  lies  near  Udaipur  in  the  hills  of  Mewar, a brave and chivalrous  area  of  Rajasthan.   For  centuries  the armies of Mewar succeeded in resisting  aggression by many  Mogul kings and  preserved the Vedic culture intact.   The great Mewar king Bappa  Rawal thwarted assaults by  the first  Mogul attacker,  Mohammad Bin  Kasim.   Later, Maharana Kumbh, Maharana Sanga, and other kings fought valiant battles against the Moguls,  stopping them from  taking over Mewar.   Even the powerful emperor Akbar faced a great  battle in Mewar, and only for  a few years could he subjugate Mewar, until Maharana Pratap Singh chased the Moguls away.  
At the  time of  King Akbar,  several members  of the  royal family of Mewar were ardent devotees of Lord Srinathaji, or, as He was known  at Govardhana, Lord  Gopala.   Initiated by  Vitthalanathaji, the  son of the  revered  teacher  Vallabhacarya,   they  were  anxious  to   have Srinathaji in their kingdom, and they prayed to the Lord that He  came there.  But in the reign of King Akbar religious tolerance  prevailed, so there was  no need for  the Deity to  move.  But  fifty-three years after  Akbar  came  the  fanatical  king Aurangzeb, who desecrated and destroyed Hindu temples, especially in the area of Vrndavana.  And the forces of Aurangzeb also threatened Govardhana.  
When the  devotees saw  the Mogul  army advancing  on Govardhana, they somehow showed the attackers the various titles and gifts given to the temple by the Mogul kings.  Thus the devotees persuaded the leaders of the army that the temple had always been looked upon gracefully by the emperor of Delhi. So the army commander said, “We will not attack you.  But move the Deity from here as soon as possible.” Thus Srinathaji was allowed to  move from  Govardhana.   For almost  six months  the Deity stayed in Agra,  where His devotees  observed the Lord’s  festivals in secret.  Then He set out for Mewar.  
In the  places along  the way,  devotees were  enthusiastic to welcome Srinathaji, and they would oblige Him to stay with them, sometimes for as much as  one or two  months.  Thus  the journey from  Govardhana to Mewar took some  thirty-two months to  complete.  In  Mewar the Lord’s chariot gradually reached the town called Sinhad, where a princess had resided who was a great devotee of the Lord.  She had strongly desired that Lord Srinathaji make this His home, and the Lord had promised her in a dream that He would do so. Now the princesse had passed away, but the Lord inspired His devotees to build a beautiful temple there, next to the Aravalli hills.  This abode of the Lord, established around the year 1675, came to be known as Sri Nathdwara.  
The  atmosphere  of  Mewar  calls  to  the  mind Vrndavana.  Mewar has pleasant hills that resemble  Govardhana, and the river  Banas reminds one of the Yamuna.   The temple of Srinathaji  differs in design  from most of  the temples  of India.   Most temples  have large  decorative domes called sikharas, conspicious from a long distance.  
But the  temple of  Srinathaji, and  other places  of worship  for the followers  of  Vallabhacarya,  are  more  like houses.  Called havelis (Persian for “home”), they are made to suggest the Vrndavana house  of Krsna’s father, Nanda Maharaja.  The temple, therefore, is also  known as  Nanda  Bhavan  or  Nandalaya,  “the  house  of  Nanda   Maharaja.” Decorating the top of the Srinathaji temple is a spire, or kalash,  as well as the disc of Lord Visnu and seven flags.  A guard stands by the flags twenty-four hours a day, protecting them from the  discourtesies of the birds.