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By Yadunandana Dasa






I  offer my  obeisances to  Sri Caitanya  Mahaprabhu, the  ocean

of kindness, Nityananda  Prabhu, the friend  of the distressed,

Advaita Acarya, who is most merciful, and to Srivasa Thakura, as

well as all the devotees of Mahaprabhu. I pray for the blessings

of Sri Rupa and Santana, who deeply love mankind, and Sri Gopala

Bhatta, who is a reservoir of love and devotion. May Raghunatha

Bhatta and Raghunatha Dasa, who lived on the bank of Radha kunda,

also bestow their mercy upon me. I bow to the compassionate Jiva

Gosvami, and Sri Acarya Prabhu, whose devotion knows no bounds.

My obeisances to Ramacandra Kaviraja and Govinda whose devotional

characteristics charmed the whole world.  Lastly, I request the

blessings and  kindness of  Sri  Vaisnava Gosvami,  who  is the

deliverer of sinners.


Now  hear   attentively,  oh  listeners,   as  I  describe   how

Mahaprabhu  empowered  two  exalted  personalities  to  deliver

mankind. Sri Rupa  Gosvami was empowered  by the  Lord to write

innumerable devotional  books. To distribute these valuable

literatures, the Lord empowered Srinivasa Acarya. Thus, by the

mercy of Sri Caitanya Mahaprabhu the whole world became fortunate

enough  to  enjoy  reading  these  books.  I offer my humble

obeisances to my generous and  kind spiritual master, Srinivasa

Acarya, who is as munificent as a kalpavrksa tree. Srinivasa

Acarya appeared in this world to deliver distressed mankind. Sri

Ramacandra Kaviraja was  endowed with  extraordinary devotional

qualities and was a branch of the tree of Srinviasa. Sri Govinda

Kaviraja, brother of Sri Ramachandra Kaviraja, was also a highly

qualified person. Sri Govinda Chakravarti  was considered to be

another branch of that tree. Apart from these three, there were

many other highly qualified  persons who were  considered to be

branches of this same tree. There were also many twigs such as

Sri Balarama Kaviraja. Gradually the branches and twigs of this

tree spread throughtout the world.


From this tree bloomed the flowers of purely divine thought

and the world became filled  with its sweet heavenly fragrance.

From these flowers, the sweet fruits of pure divine love and

devotion grew. In this way Srinivasa Acarya took the form of a

huge tree, bedecked  with flowers, and  in this  way spread the

teachings of  Mahaprabhu  throughout  Gauda  by  publishing and

distributing books. Now oh, listeners, try to water this tree by

listening attentively to these discriptions. The sweet taste of

the fruits of this tree can only be tasted by one who is devoid

of pride. Sri Rupa  Gosvami and Santana  Gosvami also published

many books, as well as Sri  Bhatta Gosvami and Raghunatha Dasa.

The books written by Sri Jiva Gosvami were added much flavour by

Sri Kaviraja.  Receiving  all  these  books,  Srinivasa  gladly

distributed them in Gaura. Just as the wind carries the clouds,

Srinivasa swept away the cloud like books from the hills of Vraja

to the land of  Gauda. There the cloud  like books showered the

ground of Gauda with divine love. Thus suffereing mankind, which

were like  grains suffering  from the  bright  rays of  the sun

(kaliyuga), were relieved by  the rain of  nectar. Thus all the

devotees happily danced like peacocks.


When  Srinivasa  Acarya established  himself  at Yajigrama,  all

his devoted  Vaishnava  followers assembled  there  daily. They

listened intently as Prabhu  explained the meaning  of love and

devotion. In this  way he helped  to rid the  devotees of their

pride of  knowledge. After  some time,  at  the request  of the

Vaisnava’s, Srinivasa married his first wife. Some time later he

accepted his second wife. Daily the devotees would assemble and

listen to  discourses  on such  books  as Bhaktirasamrtasindhu,

Vidagdha madhava, Lalita Madhava, Haribhaktivilasa, Dasamacarita,

mathura Mahatmya,  Bhagavata, Gita,  Virudabali,  Mukta Carita,

Krsna Karnamrita, Brahmasangita,  and Gopi  Premamrita, etc. In

this way the devotees  remained submerged in  the ocean of love

throught the  day  and  night.  They  spent  half  of  the  day

performing harinama and the other half of the day reading these

books. They  used  to spend  two  hourse singing  the  names of

Radhakrsna, Govinda, etc. as well  as singing songs composed by

Chandidasa and Sri Gita Govinda by Vidyapati.


In  the  evening  Srinivasa  Acarya  Prabhu  discussed   various

topics related to Vaisnava religion and culture. During the day,

he worshiped the Salagrama Sila and  the Tulasi tree with great

devotion. Throughout  the day  he was  absorbed in  Radha Krsna

name. Sometimes while chanting he would  shout out the names of

Rupa and Sanatana, while at other times he wept at the memory of

Sri Radha  kunda.  Sometimes he  burst  into  loud lamentation,

thinking of Sri Girigovardhana. In this way he spent his day and

night fully immersed in devotional  love. Religous persons took

great pleasure in  observing his activities,  while the impious

laughed at him.


Listen attentively as I attempt to describe the followers of

Sri Acarya Prabhu who were also very famous for their devotion.

Thakura Mahasaya gave a description of the followers of Sri Acarya

Prabhu, and Kavi Karnapura noted this in a book. I was ordered

by my Prabhu to write the slokas written by the above mentioned

persons, in the  form of payare (a metrical  system of Bengali

poetry in  which each  line  consists of  fourteen  letters). I

accepted the order of my guru, but hesitated to begin the work.

After a few days, Prabhu again ordered me to take up this task.

Being an unqualified and ignorant person, I felt very anxious

about executing this order. Nevertheless, I gathered confidence

from the blessings of  Prabhu, as well as  all the Vaisnavas. I

simply pray at the feet  of the devotees to  forgive me for any

mistakes I may make in this attempt.


One day when Srinivasa Acarya Prabhu was sitting on the bank

of a pond to the west of his house, when he saw a marriage party

passing near his house.  The bride groom, who was carried by a

dola, was extrememly  attractive. His skin was the color of a

golden ketaki flower, his hands  were long, with shoulders like

that of a lion. His navel was deep, silky curling hair, reddish

feet and palms, nose sharp and high, teeth beautifully set, and

his face was like the full moon. His lips were reddish like the

bimba fruit, his  eyes like  lotus petals,  neck like  a conch,

slender waist, and well shaped thighs. He wore a silk dress and

a garland  of flowers.  His body was adorned with sandalwood

paste. With great curiosity Srinivasa tried to discover his

identity. Srinivasa thought to himself, “Is he the son of a

Gandharva, or Kamadeva himself? Such a beautiful person should

certainly utilize  his  life  in the service of Lord Krsna,

otherwise what is the use of such extraordinary beauty.”


Srinivasa inquired about the bridegroom from some members of

the marriage party, and was informed  that the youngman was Sri

Ramacandra Kaviraja, a great scholar whose qualities equaled

those of Brihaspati or Sarasvati. He belonged to a good Vaidya

family, was a famous physician, and  was formerly a resident of

Kumaranagara. After obtaining this information, Srinivasa

returned to his house, and Ramacandra, who had overheard

Srinivasa’s enquiries, returned to his place.


Ramacandra spent the night in a brahmana’s house, thinking

deeply about Srinivasa Prabhu. In the morning he came running to

Srinivasa and fell at his feet crying loudly. Overwhelmed with

emotion, he begged the blessings of Prabhu. Srinivasa lovingly

lifted him from the  ground and embraced  him warmly. Sri Acarya

emotionally  confessed  that  they  had  a  long-deeped  rooted

relationship and were  meeting again  after a  long separation.

Thus Srnivasa gave Krsnanama in his ear and sang Radha Krsna lila

to  him.  He  also  assisted  him  in  the  study  of  Vaisnava

literatures, and  blessed him  to become  an earnest  lover and

devotee of  Lord  Krsna. Srinivasa  told  Ramacandra  about the

glories of Narottama Thakura, and instructed  him to go to meet

him in Vrndavana.  Thus, in due  course of  time, Narottama and

Ramacandra Kaviraja became  such good  friends that people

considered them like one soul.

Srinivasa  Acarya  also   favored  Sri  Govinda  Kaviraja,   the

younger brother of Ramacandra, and accepted him as his disciple.

These two  brothers were  considered  to be  parama bhagavatas,

filled with  devotional love.  Sri  Acarya directed  Govinda to

compose songs on the divine separation of Lord Krsna and Radha.

Srinivasa also blessed the wives of the two brothers, as well the

highly fortunate Divya Simha.


Srinivasa’s  first  wife,   Srimati  Isvari  Thakurani,  was   a

highly devotional  lady. Gaurangapriya,  his second  wife, also

possesed exalted devotional qualities.  Their sweet disposition

and efforts in  worshiping the Deities  were highly commendable

(they worshiped according  to the  process of  suddha raganuga.

They were not  particularly attracted  to parkaiya  vada). They

worshiped the Lord with great  sincerity, devoid of interest in

karma or  jnana.  In due  course  of time  many  persons became

disciples of Srinivasa  and his  wives. The  eldest son  of Sri

Acarya was Sri Vrndavana Acarya,  second son was Sri Radhakrsna

Acarya, and the youngest son was  Sri Govindagati. Each of them

were highly qualified  in the  study of  Vaisnava scriptures and

received the favor of their father.


In  the  Sri  Guru  pranali  slokas  written  by Govindagati  he

describes himself like  a bumble  bee always  flying around the

lotus feet of Sri  Krsna Caitanya. He  explains in these verses

that Sri Gopala Bhatta Gosvami highly favored Sri Acarya Prabhu,

and he  himself  received  the favor  of  Sri  Acarya.  Being a

Mahanta, Sri Govindagati had many disciples of his own.


With  the blessings  of  her father,  Sri Hemalata,  Srinivasa’s

daughter, also became  the spiritual  guide of  many disciples.

Srinivasa also his next two daughters, Sri Krsnapriya Thakurani

and Danchana  Latika. Sridama  Thakura of  Dancana Garia  was a

great scholar and was fortunate enough to spend most of his time

in the company of Srinivasa Acarya.  The three sons of Sridama,

Sri Krsna, Jagadisa,  and Shyama Vallavacarya,  were also great

scholars and received the  mercy of Sri  Iswari. Sri Gokuladasa

regularly carried water from the river for Lord Krsna’s service

and thus received the favor of Srinivasa. The fair complexioned

son of  Gokuldasa, Sri  Krsna  Vallava Thakura  was  blessed by

Srinivasa when he was a mere boy. In his later life he became a

devout Bagavata and had many disciples. Sri Nrsimha Kaviraja and

Sri Raghunathadasa were other recipients of the mercy of Prabhu.

Sri Ramakrsna Chattaraja, who was always engaged in chanting the

holy name, was another branch of Srinivasa’s tree. His son, Sri

Gopijana Vallava  Chattaraja became  a  famous in  the Vaisnava

world, as Prabhu  gave his  own daughter,  Hemalata, to  him in

marriage. Sri Kumuda Chattaraja always  served Srinivasa like a

menial servant. Sri Acarya offered his daughter, Sri Krsnapriya,

to Sri Kumuda’s  devout son, Sri  Caitanyakshan Chattaraja. The

son-in-law of Chattaraja, Sri Rajendra Bandhapadhyaya was a great

devotee who was constantly engaged in hearing the nectar of Radha

Krsna lila. He was always eager to serve Srinivasa Prabhu and to

sing Harinama. The daughters of  Chattaraja, Sri Malati and Sri

Phulji Thakurani, were blessed by Prabhu. Kalanidhi Chattaraja,

a favorite devotee of Sri Caitanya, was ordered by Srinivasa to

utter one lac harinama daily. Srinivasa favorite servant was Sri

Vrndavana Chattaraja.  Prabhu  also favored  Sri  Gopaladasa, a

Varna vipra by caste, and ordered  him to delvier the people of

his own class. As per the order of Prabhu, all his disciples in

Kanchanagadia decided to  chant one  lakh of  holy names daily.

They used to perform this task not during the day, but at night.

There practice was to tie their hair with a string to the roof of

the cottage to check themselves  from falling asleep. Srinivasa

had such great love for them, and  they also for him, that they

never wanted to leave the vicinity.


Sri   Gopimohana   dasa  of   Mirjapura   was   a  disciple   of

Gokuladasa Thakura, and Shyamadas of Khadagrama was a follower of

Sri Gopimohana. Srinivasa favored Govinda Charavarti, who became

famous for his worship when he was a young boy.


Bhavaka Chakravarti  of Borakuli  village was  an emobidment  of

devotional love and had many disciples. His wife, Sucharita, was

an intelligent woman and  received the favor  of Sri Iswari. It

was her practice to  chant one lac of  japa daily and regularly

discuss the pastimes of Mahaprabhu.


The  eldest  son  of  Thakurani,  Sri  Rajavallava  Chakravarti,

was a man of  high qualities and a  great devotee of Srinivasa.

Her other two  son, Sri  Radhavinoda and  Sri Kishanidasa, took

mantra from  their  mother.  Sri  Karnapura  Kaviraja  was also

blessed by Srinivasa, and had many disciples of his own. Prabhu

initiated kVyasa  as  his  disciple and  educated  him  in many

mysterious doctrines of Vaisnavism. Many branches and twigs grew

from him.  They  were  all  known  as  parama  bhagavatas.  Sri

Vamsidasa Thakura  was one  of these  branches.  He was  one of

Srinivasa’s favorite devotees, and was also absorbed in singing

Harinama. Sri Gopaladasa Thakura  was also one  of the favorite

followers of Prabhu. Sri  Krsna Kirtanity of  Vundhaipara was a

famous kirtana singer. Even stones  would melt upon hearing his

beautiful glorification of Radha Krsna’s pastimes.


Sri Rupa  Ghataka was  another dear  servant of  Prabhu. He  had

no other activity other than chanting the holy name of the Lord

continuously. Srinivasa also offered the  title of “Ghataka” to

Sri Raghunandana dasa. These two Ghatakas were always engaged in

the service of Srinivasa Acarya.


Sri Sudhakara  Mandala and  his wife,  Sri Syamapriya,  received

the mercy of Srinivasa. Their son, Sri Radhavallava Mandala was

always engrossed in singing Harinama.  Kamdeva Mandala was also

similarly engaged, and Gopala Mandala was known for his faith in

Prabhu. Both of them received the blessings of Srinivasa.


The two  fathers-in-law of  Srinivasa were  pure hearted  souls.

One of  them,  Sri  gopala Charavarti,  was  also  busy serving

Srinvasa and  used  to  shed tears  while  dancing  in kirtana.

Srinivasa also favored his other father-in-law, Sri Raghunandana

Chakravarti, as  well  as the  two  brothers-in-law.  The elder

brother, Syamadasa, was an exalted devotee and could beautifully

recite from the Bhagavata. The  younger brother, Sri Ramacarana

Chakravarti, was very dear to Srinivasa. He used to dance madly

and cry during the kirtana recitals.


Another  favorite follower  of Srinivasa  was Krsnadasa  Chatta.

He had strong faith in the holy name of the Lord. Vanamali Dasa,

born of a Vadiya family, was another devoted servant of Prabhu.

Sri Mahanadasa, who also came from a Vaidya family was engaged in

naisthik bhajan and was  the most favorite  follower of Prabhu.

Sri Radhavallava Dasa, Sri Mathura Dasa, Sri Radhakrsna Dasa, Sri

Ramana Dasa, and Ramadasa were all devout followers of Srinivasa



Sri  Kavi  Vallava  a  devoted  servant  of  Srinivasa,  he  was

famous for his nice  handwriting and dedicated  many of his own

books to Prabhu. The  father of Vanamali  Dasa, Sri Gopaladasa,

was  another  great  devotee  who  received  the  blessings  of

Srinivasa, as well  as parama bhagavata,  Sri Syamadasa Chatta.

Sri Atmarama became completely indifferent to worldly affairs and

became a disciple of Prabhu.  Sri Kumudananda Thakura, Sri Rama

Dasa Thakura, Sri Radhavallabha Thakura were all great devotees

who attained the  blessings of Sri  Acarya. Sri Gokulanandadasa

Chakravarti, Sri Gokulananda Dasa, Sri  gopala Thakura, and Sri

Syamadasa of the Chatta family were all favored by Srinivasa.


Once   Srinivasa   Acarya  Prabhu   took   a   journey  to   Sri

Purusottama, carrying the books  of the Gosvamis.  One night he

halted at a village. At that time a gang of bandits saw him and

mistook the parcel he carried to  be valuable jewels, thus they

stole the precious books.


To  protest this  action, Srinivasa  went  to the  court of  the

king. At  that time  one  brahmana named  Sri  Rama Chakravarti

happened to be explaining topics from  the Puranas to the king.

The king was pleased with his discourse and offered him the title

of “Acarya”.  The brahmana  then read  from the  Bhramara Gita.

Standing off to the  side, Srinivasas listened  to the brahmana

defective explanations.  Finally,  Srinivasa  entered  into the

court and corrected the brahmanas mistakes. The king was charmed

by Sri  Acarya’s  explanations  and  requested  him  to explain

further. Srinivasa then went gave a beautiful dissertation based

on the  conclusions of  the  Gosvamis of  Vrndavana.  The king,

having never heard such a  scholarly and devotion presentation,

was overwhelmed with  joy and immediately  fell at  the feet of

Srinivasa  and  humbly  begged  for  his  blessings.  Srinivasa

showered his mercy on the Mala King Sri Vira Hamvira, giving him

the name  of  Krsna.  In  turn  Vira  Hamvira  offered all  his

properties to Sri Acarya.  Thereafter many of  the residents of

Vanavisnupura became the disciples of Srinivasa.


Two  brothers belonging  to Sri  Karava’s family  used to  write

letter of ten to  Prabhu and thus earned  the title of Visvasa.

The elder  brother, Sri  Ganakirama Dasa  and the  younger one,

Prasada Dasa,  became great  devotees  of Srinivasa.  They were

formerly known as  Majumdar by  title, but  after receiving the

blessings of Srinivasa they were known as Visvasa.


Sri  Vallavi  Kavi  considered  himself  most fortunate,  having

received the favor of Srinivasa. He uttered the holy names lacs

of times and never drank water until completeing this task. Sri

Vallavi surrendered all  his properties  and his  family to the

service of  Srinivasa. Thus  he remained  n the  association of

Prabhu constantly. The two elder  brothers of Sri Vallavi Kavi,

Sri Ramadasa and Sri Gopala  dasa, also dedicated themselves to

the service of Sri Acarya.


Sri  Krsna  Vallava  Thakura  lived  in  the  village of  Deuli,

where Srinivasa visited first after the  theft of the books. He

was extremely dear to Srinivasa, as it  was he who heard of the

recovering of the  books robbed  by the  bandits, which greatly

relieved Srinivasa.  Prabhu  visited  the  king  with  him  and

reclaimed the lost books. Being  extremely satisfied with Krsna

Vallava, Sri Acarya placed his feet on his head and blessed him

in  the  name  of   Sri  Radharamana,  Sri   Govinda  Jiu,  Sri

Madanamahana, Sri Gopinatha, Rupa  Sanatana, Sri Gopala Bhatta,

Sri Jiva,  Sri  Raghunatha  Bhatta,  Sri  Raghunatha  Dasa, Sri

Krsnadasa, and Lokanatha  Gosvami. He  prayed that  by the good

wishes of all these Gosvamis, Vallavi Kaviraja would succeed in

attaining the priceless  gem of  devotional love.  Pleased with

Vallavi, Srinivasa stayed a few more days with him.


When Srinivasa  visited the  king again,  Virahamvira fell  flat

at the feet of Prabhu. Srinivasa took his seat and coversed with

the king about the divine topics of Lord Krsna. Virahamvira was

filled with joy to have the darsana and blessings of Srinivasa.

Thereafter Prabhu returned home.


That  night  the  king dream  of  Srinivasa  and Kalachanda.  In

his dream the king loudly citied some lines of poetry describing

the divine beauty of Prabhu and Kalachanda. The queen awoke from

her sleep  and heard  the lines  of poetry  which the  king was

reciting and she spent the night weeping. When the king awoke, he

was still absorbed in thingking of the lotus feet of Prabhu. in

his absorption, he cried loudly calling out the names of Sri Rupa

Sanatana and Sri  Bhatta Gosvami. He  lamented pitifully having

lost the vision in his dream. But  even in his wakeful state he

could clearly recall the  figure of Srinivasa  beckoning him to

worship the image which he had seen in his dream. While the king

was absorbed in this ecstatic remembrance, Pattadevi fell at his

feet and requested him to again recite the lines of poetry. When

the king denied, the queen begged  im again and again. The king

then relented. He confessed that he no longer hankered after the

joy of royal prestige and riches.  These things appeared to him

now as poison. Now  he had found  true nectar, by  the mercy of

Srinivasa Acarya, who was his life and soul. By his grace only,

was he able to become a servant  of Radha and Krsna and observe

their divine pastimes in the groves of Vraja. With great emotion

the king revealed that his mind again and again wanted to fly to

the bank of the Yamuna in Vraja where his Lord Krsna enjoyed the

company of  Sri  Radha.  He described  the  state  of  mind and

condition of  Radha when  she  was bereft  of  Krsna’s company.

Having lost Kala (Krsna), Radha’s heart burned incessantly in the

fire of separation. She was unable to calm herself. She smeared

the paste of aguru over her entire body, yet was unable to cool

her burning heart. She  was so restless that  she was unable to

perform her household duties. She would  simply sit on the bank

of the Yamuna, hoping to see  Krsna again. Due to this behavior

of Sri Radha, her mother-in-law and sister-in-law rebuked her and

her  husband  became  indifferent  to  her.  The  king  further

explained that his deepest desire was to serve the lotus feet of

Kalachanda, by the mercy of Srinivasa.


Pattadevi  was  overwhelmed  by  her  husband’s realisation  and

requested the king to help her to become a disciple of Srinivasa.

The king could understand by his wives fervent emotions, that she

had already received the blessings of Prabhu.


Virahamvira   happily  went   before   Srinivasa  and   reported

everything to him. Patta Mahadevi ran to the feet of Srinivasa,

earnestly requesting him to give her diksa. Observing the queens

sincerity, Srinivasa  was  greatly  pleased.  He  first  poured

Harinama in their ears and then gave them Radha Krsna mantra. He

directed  them  to  worship  by  the  method  of  Kamavija  and

Gayatrivija. They were also instructed to serve a Tulasi manjari

lovingly because without the performing these various practices,

no one could attain the essence of parakiya lila and rasa in the

abode of Vraja. They were further directed to worship with a pure

mind and pure  devotion if  they desired  to attain  the divine

favour of  Radha  and  Krsna. They  were  also  told  to listen

intently to kirtana  and to wroship  te feet  of the Vaisnavas.

Srinivasa Acarya aslo favored the prince, Sri Raja Hamvira.


Thereafter,  the   king  installed   the  Deity  of   Kalachand.

Srinivasa Acarya personally performed the abhiseka ceremony for

the installation.  The  king  wished  to  serve?  the Vaisnavas

everyday. Knowing  his  intention, Sri  Jiva  Gosvami  sent Sri

Gopala Dasa  who came  to stay  there. Srinivasa  appointed Sri

Vyasa as the salaried  worshiper of the  Deity. Sri Acarya also

cast his  mercy  upon  the wife  of  Sri  Vyasa,  Sri Indumukhi

Thakurani, as his son, Sri Syamadasa Chakravarti.


Srinivasa  favored  the great  scholar  Bagavana  Kavi, as  well

as the  devoted  worshipers  of Krsna,  Sri  Narayana  Kavi and

Narsimha kaviraja. Sri Vasudeva Kaviraja  also became a devotee

of Prabhu. Sri Vrndavana dasa, who  was famous for his title of

“Kaviraja”,  also  became  a  disciple  of  Sri  Acarya.  Nimai

Kaviraja, the brother of  Rupa Kaviraja, received  the mercy of

Srinivasa. He  chanted harinama  in lacs  every day  and danced

madly during the  kirtana rectitals.  Sriman Chakravarti, being

indifferent  to  worldly  pleasures,  took  shelter  under  the

protection of Srinivasa. Prabhu favored Raghunandana Thakura and

Gaurangadasa, who was a  man endowed with  divine qualities. He

would cite Harinama  constantly, remembering the  lotus feet of

Radha Krsna. He  used to ecstatically  shout the  names of Rupa

Sanatana and cry madly in remembrance of Bhatta Gosvami. He was

fully absorbed in the memory of Sri Gauranga and his own Prabhu.


Srimanta  Thakura,  who  belonged  to  a  brahmana  family,  was

another disciple of Prabhu. He favored Sri Gopijana Vallava who

used to become  ecstatic while chanting  the name  of Sri Krsna

Caitanya. Sri  Tulasiramadasa,  belonging  to  a  weaver class,

always thought  of the  grace of  Prabhu and  would immediately

becoem ecstatic  upon chanting  the name  of Sri  Gauranga. Sri

Balaramadasa, a brahmana from Utkaladesa,  lost all interest in

worldly pleasure upon meeting Sri Acarya. The brahmana Dayarama

Choudhury lived with Sri Balaramadasa in the same village. They

both dedicated themselves fully  to the feet  of Srinivasa. Sri

Hari Vallava  Sarkara  and  Krsna  Vallava  Chakravarti  became

disciples of  Prabhu. Sri  Krsna Purahita  and Syama  Chatta of

Gaudadesa were great  devotees of Srinivasa  who later attained

many disciples of their own.  Sri Jayarama Charavarti of Ekatra

was another famous devotee, and Thakuradasa Thakura also became

Srinivasa’s disciple. Sri Mathuradasa of  Mathura was born of a

brahmana family, and Sri Syamasundara  Dasa was a simple-minded

brahmana who  regualarly chanted  Harinama  in lacs  daily. Sri

Atmarama from  Ekatraya  received the  blessings  of Srinivasa.

Vrndavanadasa of Sri Vrndavana was  a man edowed with extremely

devotional qualities and was a favorite disciple of Prabhu. Sri

Govindarama and Sri  Gopala Dasa  of Ektraya  were also devoted



Sri  Mohanadasa,  Vrajanandadasa,   and  Sri  Ramadasa  of   Sri

Kunda  were  three   celebrated  servants   of  Srinivasa.  Sri

Rasikanandadasa, Sri  Hariprasada, and  Sukhananda Dasa  of Sri

Govardhana, as  well as  Premi  Harinama and  Muktaramadas were

Srinivasa’s devoted disciples who used to dance and sing harinama

together. Bajanahari was another disciple. Rama Kalanidhi, from

a brahmana family  in Vangadesa, had  the title  of Acarya. Sri

Rama Sarana, Premadasa, and Rasikadasa were dedicated devotees,

always eager to serve the Vaisnavas.


I  am  unqualified to  sufficiently  describe  how many  persons

from Visnupura, as well as  from Prabhu’s own country, received

initiation from Srinivasa. Many people from different countries

such  as  Radha,  Vangadesa,  Gaudadesa,  Vrajabhumi,  Magadha,

Utkaldesa, Baragangapara, Vindhya Kandhala  and the places near

the  Ganges  took   initiation  from  Sri   Acarya.  Those  who

attentively hear these description can easily attain the ecstacy

of Krsna bhakti. Sri Hemalata, the  daugher of Srinivasa, was a

great Vaisnavi. Bowing  to her  lotus feet,  I, Yadunandanadasa

attempt to  distribute  the  essence  of  Karnananda  to  every

























Taking  the  blessings   of  Sri  Krsna  Caitanya,   Nityananda,

Advaitacandra, and all the devotees of Gaura, the poet continues

to discuss the tree of Srinivasa Acarya, along with its branches

and twigs. He shall  now describe the  twigs emanating from the

branch of Ramacandra Kaviraja.


The  brahmana  Sri  Vallava  Majumdara,  and  the great  scholar

Harinama  Acarya  both  received  the  blessings  of  Kaviraja.

Harinama’s son, Sri Gopikanta Charavarti, was also a devotee of

Kaviraja and an earnest devotee like his father. Another disciple

of Kaviraja  was  Balarama  Kavipati,  a  man  of extraordinary

devotion. All the disciples of Kaviraja were constantly engaged

in delivering mankind from the suffering of material existence.


For  his own  purification, the  poet attempts  to describe  the

disciples of Sri Iswari. Jaya Krsnacarya, Sri Jagadisacarya, and

Syama Vallavacarya were three great acaryas who were disciples of

Sri Iswari. The women of the above mentioned family were highly

devoted to Sri Iswari. They were always engaged in doing good for

humanity, as well as constantly singing the holy name throughout

the day  and  night.  They never  drank  water  until  they had

completed the chanting of lacs of Harinama. Among them the elder

was Sri Satyabama Thakurani, and the younger was Sri Candramukhi.

They were always absorbed in discussing the hymns which they had

learned from Sri Iswari.  Sri Rupa Gosvami  and Sridasa Gosvami

took great pleasure in acknowledging the good qualities of these

two ladies. Daily they recited slokas from Astaka by Mahaprabhu,

Caitanya Kalpavrksa, Karpanya Panjika, Hari Kusumanjali, Vilasa

Kusumanjali, Premamvajamakandaksha,  and  Catupushpanjali. When

chanting these verses they were overcome with ecstacy and called

out the names of Sri Radha Govinda. Sri Radha Vallava Cakravarti

and Vrndavana Chakravarti were two great Vaisnavas whose disicple

was Sri Vrndavani Thakurani. Her sons, Radha Vindoda Cakravarti

and Kisari Cakravarti dedicated themselves to their mother. All

of them were disciples of Sr Iswari.


Now  the  disciples  of Sri  Hemalata  shall  be described.  Sri

Suvala Chandra Thakura,  and his nephew  Sri Gokula Chakravarti

were her  disciples.  Sri  Radhavallava  Thakura  from  Mandala

village, Sri Vallavadasa of the Gosvami family, and Yadunandana

Vaidya dasa of Malihati village were all disciples of Sri Isvari.

Kanurama Chakravarti and his two servants Darpanayana and Candi,

Ramacarana, Madhu  Miswas, and  Radha  Kanta Vaidya  were other

disciples of Hemalata. Jagadisa kaviraja  and his follower, who

was the  brother  of  Radhavallaa  Kaviraja  were  initiated by

Hemalata. The three sons of Sri  Gati Prabhu; Sri Krsna Prasada

Thakura, Sri Sundarananda and Sri  Hari Thakura took initiation

from their father. Amonth  the two wives  of Prabhu the younger

one was initated  by her husband.  The elder  on, Sri Satyavama

initiated Sri  Radha  Madhava.  Sri  Jogadananda  Thakura,  Sri

Ghanasyama,  son  of  Tulasirama   dasa,  and  Sri  Dandarparai

Chattapati became disciples of Sri Gati Prabhu. The sons-in-law

of Sri Gati Prabhu dedicated themselves to the service of Prabhu.

His five daughters were very eager  to worship Prabhu. Sri Gati

prabhu favored Sri Kanaka Priya Thakurani, daughter of Srivasa.

Sri Janaki Viswasa  and his son  Srihari Vishigovinda earnestly

worshiped Sri Gati Prabhu. Sri Prasada Viswasa and his son, Sri

Vrindavanadasa, were  his  disciples. Sri  Gati  Prabhu’s other

disciples were  Sri  Vraja Mahana  Chattaraja,  Sri Purusottama

Cakravarti, Jayaramadasa of  Sanavali village,  and Radha Krsna

Dasa Thakura. Sri Krsna Prasada  Cakravarti and his nephew, Sri

Madana Cakravarti, Sri Vallavikanta  Cakravarti, Sri Ghanasyama

Kaviraja all  received the  mercy of  Sri Gati  Prabhu. Another

disciple was Sri Anaramadasa, a Vaidya by caste, who was always

absorbed in  chanting the  holy name.  The poet  apologises for

being incapable  of mentioning  all the  disciples of  Sri Gati

Prabhu. The poet, Yadunatha dasa was directed by Srila Hemalata,

daugher of  Srinivasa  Prabhu  to  compose  Karnananda  for the

satisfaction of all devoted souls.






























By  the  mercy  of   Sri  Krsna  Caitanya,  Nityananda   Prabhu,

Advaitacandra, and all the devoted  disciples of Gaura, I shall

now discuss some unrevealed theories  and episodes which may be

beneficial for the listeners. I shall first attempt to describe

the glories of Ramacandra whose generosity knew no bounds.


One  day  my  spiritual  master,  Sri  Hemalata,  revealed   the

glories of Ramacandra to  me. After hearing  her description of

his exalted character, I was filled with divine pleasure. Prabhu

Ramacandra was a very grave men,  yet his heart was filled with

love and kindness. He was a  famous psychiatrist and also known

for his sweet and loving disposition.


Once  Srinivasa was  sitting with  his  two wives  in his  house

in Visnupura. His wives considered themselves the most fortunate

to have such  an exalted and  attractive husband.  At that time

Srinivasa became talking about the pastimes of Lord Krsna, which

attracted the  minds  of  his  wives.  While  speaking,  Prabhu

suddenly fell into an ecstatic state. Overwhelmed with emotion,

he fell on the ground and fainted,  calling out the name of Sri

Gauracandra. In this ecstatic condition  he sometimes cried out

the name of Sri  Rupa, Sanatana, and sometimes  the name of Sri

Bhatta Gosvami. After a long time, he composed himself and went

to take his bath. After  bathing he put on  a fresh white cloth

and  sat  before  the  Deity.  Wearing  a  scarf  printed  with

manakshana, he marked his forehead with tilak and began to recite

prayers in  a  sweet  voice.  Srinivasa  happily  worshiped Sri

Vamshivadana with sadalwood  paste and Tulasi  leaves, then sat

absorbed in  deep  meditation. In  this  state he  was  able to

witness the transcendental  pastimes of  Radha and  Krsna. With

great pleasure he saw Radha and Krsna taking bath on the banks of

the Jamuna. Surrounded by the gopis, Krsna appeared like a cloud

surrounded by lightning. The gopis  decorated Krsna’s body with

many ornaments…..Krsna entered the water. Sri Rupa Manjari, Sri

Lavanga Manjari, Sri Guna Manjari, and Sri Rati Manjari remained

standing on  the bank  of  the river  in order  to  observe the

beautiful pastimes  of  Krsna.  With  their  wet  saris tightly

clinging to their bodies, the other gopis began to splash water

on Krsna’s face.


Observing  this  scene,  Srinivasa  was  completed enchanted  by

the beauty  of the  gopis, the  movement  of their  bodies, the

swinging of their hips, hands, and legs. Even when they frowned

they were gorgeous. He was amazed to hear their sweet talks with

Krsna, and to see them splashing  water directly in the eyes of

Krsna. They all laughed loudly and fought with Krsna, sometimes

in knee-deep water, sometimes in hip-deep water, sometimes breast

deep, and sometimes in  neck-deep water. They  would fight with

Krsna sometimes  face  to  face,  sometimes  breast  to breast,

sometimes eye to eye, and sometimes  nail to nail. Due to their

fighting the water of the river overflowed its banks. Lord Krsna

then stole the garments of the gopis  and climbed up in a tree,

from where he could  observe the beauty of  gopis bodies in the

blue water of  the Jamuna.  The transcendental  nectar of these

divine pastimes  cannot  be  understood  by  ordinary  persons.

Kaviraja Gosvami has further explained this pastime in his book

Sri Govinda Lilamrta.


After  finishing her  bath,  Srimati Radharani  left the  water.

However, in doing so, she did not notice that her nose stud had

fallen out. The gopis  followed her, and  Krsna returned all of

their garments  and  ornaments. Beautifully  dressed,  they all

entered into  the kunjavana.  Vrinda  brought various  types of

fruit, sweets, and numerous preparations and they dined together

happily. The gopis were  captivated by the  beauty of Radha and

Krsna, and lovingly served Them attentively.


Suddenly they  noticed that  Sri Radha  had lost her  nose-stud.

Thinking that it had most probably been lost in the water, they

became distraught. Sri Rupa Manjari and Sri Guna Manjari winked

at Sri Mani Manjari, and told her that since she knew the mind of

Sri Radha very well and was accustomed to searching out Radha’s

lost ornaments, she should go in  search of the lost nose-stud.

Since Sri  Radha  was in  the  habit of  losing  her ornaments,

sometimes in the water of a kunda or in the Yamuna, sometimes at

day and sometimes at night, Manji Manjari was frequently sent to

search from the lost item.


Mani  Manjari  happily  went  to  the  bank  of  the  Yamuna  in

search of the lost nose-stud, but  she could not find it there.

She then  entered into  the water  of  the Yamuna  river, which

glittered in the  sunshine like  a shining  mirror, yet  to her

disappointment she did not find  it their either. The nose-stud

had actually fallen on the footprints of Radha Krsna and had been

covered by the leaf of a lotus, thus Mani Manjari was unable to

find it.


Meanwhile  the  wives  of  Srinivasa  found  that their  husband

was remaining in  a state of  deep meditation for  a long time.

Evening had  arrived, but  still  Srinivasa did  not  break his

meditation. The wives  saw that the  body of  their husband had

become stiff, his breath seemed to have stopped, and their was no

quivering in his belly.  Seeing Srinivasa’s extrordinary state,

they were reminded of Sri  Caitanya Mahaprabhu. Fearing for the

life of their beloved husaband, the wives began to loudly chant

the holy name  into his  ear, yet  still he  did not  return to

exernal consciousness. When Prabhu continued  to remain in this

state until the late hours of the night, his wives began to think

about many bad omesn and wept  loudly, rolling on the ground in

grief. After a few hours they  pacified themselves and began to

fan him.l


When  the  king  heard about  the  condition  of Srinivasa,  his

heart was filled with grief and he hurried to Prabhu’s house. He

fell flat before  Srinivasa, then tried  to feel  the breath of

Prabhu by placing his  hand near Srinivasa’s  notstrils, but he

could not find any sign of life. When Thakurani explained to him

that he had been in theis condition since early in the day, the

king became filled with anxiety and tried to figure out a method

to bring him back to his  senses. Disciples such as Sri Vallavi

Kaviraja, Sri Vyasacarya,  Sri Krsna  Vallava, Janki  Dasa, and

Prasada Dasa rushed to see their  master. They also tried their

best to revive Srinivasa Prabhu. When they all failed, they lost

all hope for the life of their guru. When the first three hours

of the night passed, Prabhu’s  wives began weeping loudly. They

fell on the ground and rolled in grief. The disciples of Prabhu

tried their best to give them solace, explaining that Prabhu was

simply abosbed in a  highly spritual state  and would certainly

regain his senses after  some time. This  pacified the wives to

some extent and sat down by the side of their husband, trying to

think of some way to  revive their lord. In  this way the night

passed and the dawn appeared, still Srinivasa did not returned to



The  king  and  all the  disciples  also  sat anxiously  waiting

form Srinivasa to regain  consicousness. In this  way the first

three hours of the day passed. As time passed Prabhu’s disciples

began to think that they had lost their master forever. Thinking

that they would never again have the opporutnity for such exalted

association, they began  to weep loudly.  Thakurani then placed

some cotton balls  under the  nose of  Srinivasa to  detect his

breath. When they did  not even slightly  quiver, she pulled at

her hair and  fell to  the ground  in despair. In  their grief,

sometimes they wept and sometimes they fainted on the ground.


Suddenly  Srimati  Jin  remembered  something  which  gave   her

encouragement and  immediately  calmed  her  down.  Seeing  Sri

Isvari’s change of mood everyone  inquired curiously as to what

had calmed her mind. She gladly told  them that a long time ago

Srinivasa Prabhu had told her about Sri Ramacandra Kaviraja, who

was capable of  understanding everything about  Sri Acarya. She

said that she was sure that Kaviraja would arrive there that day,

as this had been fortold to her previously in a dream.


Just   as  she   was  speaking   Ramacandra  Kaviraja   suddenly

arrived at the spot. He fell at the feet of Srinivasa, reciting

prayers with folded hands. At  once Srinivasa regained external

consciousness.  He  embraced  Kaviraja   and  asked  about  his

well-being. Kaviraja replied, “Without your darsana how can I be

in a good state of  mind?” Prabhu took him  in hands and placed

him on a seat  beside himself. Together  they happily discussed

Lord Krsna’s pastimes. After they both took bath, they discussed

more transcendnetal subject matter.  Overcome with emotion they

both wept, calling out the names  of Rupa, Sanatana, Sri Bhatta

gosvami and Radha Krsna.


Srinivasa  bowed  before  the  Deity  of  Sri  Vamsivadana.   He

changed his dress and painted tilak on his forehead. Repeatedly

he called  out  the name  of  Sri Kunda  and  Govardhana. After

watering the Tulasi plant, he  worshiped the Salagrama sila and

offered various types of sweets. He then offereed betel leaf to

the Deity and performed arati. Again  and again he humbly bowed

before the Deity. Returning to his house he ate the prasada and

gave the rest of it to Kaviraja.


The  wives of  Srinivasa cooked  and  offered it  to their  dear

husband. Prabhu first offered  the food to  the Salagrama sila.

He then put the Lord to rest and fanned Him slowly for some time.

Afterwards Srinivasa came out form  the temple and bowed before

the  Deity,  streetching  himself  out   flat  on  the  ground.

Thereafter he invited all the devotees  who were waiting in his

house to dine with  him. He requested them  to take their seats

and he  personally  served  them.  After  satisfying  them with

profuse prasada, Prabhu offered them  betel leafs and requested

them to take rest. He then entered into his room and was pleased

to find Kaviraja waiting for him there.


His wives  cleaned the  place where  he would take  his seat  to

dine and requested Prabhu to take his seat along with Kaviraja.

But Srinivasa said that Kaviraja would take his food after he had

finished.  Kaviraja  then  began  to  fan  Srinivasa  while  he

respected prasada. After Srinivasa finsished, Kaviraja sat down

and ate from the plate of Prabhu. While eating, Kaviraja became

filled with  spiritual  emotions. After  completeing  his meal,

Kavirjaja sat down  near Prabhu  and Srinivasa  offered him his

chewed betel leaf. Srinivasa then lay down to rest and Ramacandra

massaged his legs.


After  some time  Srinivasa  awoke from  sleep.  His wives  then

asked him,  “Oh lord,  previously  you often  spoke  with great

admiration about Kaviraja. Now we have observed how he ate from

your  plate  and  drank  water  form  your  glass  without  any

hesitation. Please  explain  this to  us.”  Srinivasa explained

that  Ramacandra  is  an   exceptional  devotee,  beyond  their

understanding, and that in time they would come to know all about

him. The wives  were very pleased  to hear  this, and requested

Prabhu to give them the remnants of his chewed betel leaves.


The next  day when Srinivasa  entered into  the compound of  his

house with Kaviraja, they  saw what appeared to  be a snake and

jumped across it in  fear. Kaviraja searched  for the snake but

was unable to  find it,  rather he  discovered that  Prabhu had

mistaken a coil  of straw  to be  a snake. Nevertheless  he did

contradict his master. When Srinivasa himself discovered that it

was a  coil of  straw and  pointed it  out, Ramacandra  at once

accepted his opinion. Prabhu and Kaviraja  then sat down in the

room to converse.


Later,  when the  wives  of Srinvasa  were  resting, Sri  Acarya

came to them and began to explain the exalted characteristics of

Ramacandra. He compared Ramacandra to Arjuna by citing one story

form the Mahabharata:


Once upon  a time  Dronacarya was  engaged in  teaching the  art

of using weapons to Duryodhana  and his hundred brothers, along

with Yudhistira and his four brothers. Dronacarya put a bird on

the highest branch of a tree and ordered them all to hit the eye

of the bird with one arrow. Duryodhana and his brothers took up

their weapons and  happily aimed  at the  mark. Dronacarya then

asked them what they were seeing at that moment, and they replied

that they saw the  tree, its branches, and  the bird. Drona was

angry and dissatified with their answer and rebuked them, saying

that they would never be able to learn the art of using weapons.

He then called Arjuna to aim at the bird, then asked him the same

question. Arjuna replied that he say nothing other than the eye

of the  bird. Drona  ordered him  to  shoot and  Arjuna’s arrow

perfectly hit  the eye  of  the bird.  Greatly  satisfied, Dron

explained to all that Arjuna’s never divereted his attention from

the eye of  the bird.  That is why  he passed  the test. Arjuna

bowed to the feet of his master and took his seat among the other

disciples. With content Drona told Arjuna  that he would be the

only person who could be parallel to his master and that he was

his best disciple. Duryodhana was  deeply unhappy to hear these

words of praise.


Srinivasa  took  great  pleasure  in  describing  this  incident

and comparing  Kaviraja with  Arjuna, because  Ramacandra never

disobeyed his master.  He always  sincerely listened  to Prabhu

even when the latter ordered him to take his food after everyone

else. Srinivasa further described  Ramacandra’s faithfulness by

citing explaining about the  time when Prabhu  had mistaken the

coil of straw to be a snake, and although Ramacandra knew this,

he nevertheless tried to find out the snake in the courtyard as

ordered by Srinivasa.  Yet when Prabhu  told him that  it was a

coil of straw,  not a  snake, Ramacandra  at once  accepted his

master’s opinion.  Ramacandra  humbly  submitted  to Srinivasa,

saying that without the  favor of his master  how could he know

what was right or wrong. Thus Srinivasa openly declared that as

Arjuna was the dearest disciple of Dronacarya, so Ramacandra was

most dear  to him.  “From  now on,”  Srinivasa  said, “everyone

should take it for granted that Ramacandra’s opionion is the same

as mine.” Srinivasa explained that Ramacandra and Narottama were

his two eyes, thus both of them were identical. Kaviraja Govinda

and Chakravarti Govinda were the two persons who understood the

characteristics of Ramacandra and Narottama. Srinivasa said, “He

who receives  the favour  of  Ramacandra, he  also  attains the

blessings of Lord  Krsna.” In  this way  Sri Acarya  took great

pleasure in glorifying Ramacandra.


In  this  regard,  once Srinivasa’s  wife  narrated  a story  to

the disciples. Once Srinivasa was eating with Ramacandra seated

on one side of him, and Narottama on the other side. They happily

talked about Lord  Krsna, while Prabhu  took food  from his two

disciples after it had been touched by their hands. Srinivasa’s

wives were surprised  to see  this behavior  as they  could not

understand how it was possible for a disciple a to offer food to

his master  after  touching it  with  his own  hand.  Thus they

decided to wait for an opportunity to ask him about this. After

eating and washing their hands and mouths, Srinivasa and his two

disciples became absorbed is discussions about Krsna. All three

of them became extremely emotional and shed tears of joy.



When á áthe á áopportunity á áarose, á áIswari á áquestioned á áher á áhusband á ááá

about the question which had arisen in her mind in regards to how áá

he accept food which had been touched by his disciples. Srinivasa áá

explained that Ramacandra and Narottama were exactly like his two áá

hands and two eyes. Since they were like parts of his own body, á ááá

it did not matter if the food had been touched by Ramacandra and áá



While á ádiscussing this á átopic, the á áleft eye á áof Iswar á ásuddenly á ááá

began to á ádance. Her á áleft thigh á áand left á áside also á ábegan to á ááá

quiver. She took á áthis to á áindicate that á áRamacandra would soon á ááá

arrive there. Similarly the right eyes of the men present began á ááá

to quiver. Thus they were not surprised when Ramacandra arrived á ááá

at their place. á áEveryone happily á árecevied them á áincluding the á ááá

wives of Srinivasa, who rushed forward to greet him. Upon meeting áá

Iswari, Ramacandra fell at her feet. á áSeeing her face dark with á ááá

grief, he á áinquired as á áto the á ácause á áof her á ádistress. Iswari á ááá

explained that Srinivasa had á ábeen lost in á ádeep meditation for á ááá

three long days which á ácaused her great á áanxiety, but now, upon á ááá

seeing Ramacandra, her á áanxieties had á ádisappeared. Speaking to á ááá

him like a á áson, Iswari á áexplained that á áSrinivasa had. Hearing á ááá

this Ramacandra á áfell at á áIswari’s feet á áthen stood á ábefore her á ááá

humbly with folded hands. He then went to see Srinivasa, who lay áá

in a state of deep meditation. His body was stiff and no sign of áá

breathing could á ábe detetected. á áRamacandra á átried to á áfeel his á ááá

breath by placing his hand under Srinivasa’s nostril, but he felt áá

nothing. Turning á áto Iswari, á áhe á áexplained that á áSrinivasa was á ááá

immersed in a deep state of meditation, similar to the ecstatic á ááá

absorbtion Sri Caitanya Mahaprabhu formerly manifested. Calling á ááá

the name of Sri Radha á áand beseeching Her blessings, Ramacandra á ááá

covered the boy á áof Srinivasa with á áa cloth and á áslid under the á ááá

cover along with Prabhu. By exercising á áthe powers given to him á ááá

by the grace of Srinivasa, Ramacandra á áalso entered into a deep á ááá

trance and in his perfected spiritual body he came to understand áá

everything about á áSrinivasa’s trance. á áRamacandra á áthen assured á ááá

Thakurani that if á áafter two á áhours Srinivasa á ádid not regained á ááá

consciousness, she sould chant the holy name loudly in his ear.


Thereafter, á áRamacandra, in á áhis origianl á áspiritual body, á áwent á ááá

to the bank of the Yamuna á áwhere Sri Mani Manjari was searching á ááá

for the nose©stud of Radha which was dropped on the foot prints áá

of Radha Krsna under the water and was covered by the leaf of a áá

lotus. Mani Manjari happily greeted her confidante, and together áá

they continued the search for á áthe nose©stud. They both entered á ááá

the water and eventually picked up the lotus leaf which had been áá

concealing the nose©stud. Mani Manjari praised him profusely for áá

helping her to find the nose©stud. They then rushed to the spot áá

were Radha and Krsna were taking rest.

All á áof the á áconfidantes á áof Radha á áwere á áanxiously waiting á áfor á ááá

Mani Manjari á áto return á áwith the á ánose©stud. When á áthey caught á ááá

sight of Mani Manjari and Ramacandra, they happily received them, áá

relieved to hear that the lost ornament had been recovered. Sri á áááÜfÜŒRupa Manjari took the nose©stud and skillfully placed it through áá

the hole on á áRadha’s nose. Back á áin its á árightful position, the á ááá

nose©stud throbbed slowly along with the breathing of Sri Radha.


Sri á áRupa á áManjari á ágently á ágrasped á áone á áof á áRadha’s á álegs á áand á ááá

began to massage it. After some time, Sri Guna Manjari requested áá

Mani Manjari to massage the other á áleg of Sri Radha. With great á ááá

ecstacy, Mani á áManjari accepted á áthis á áservice. Later á áSri Guna á ááá

Manjari told her that she had kept á áfor her the remnants of Sri á ááá

Radha’s chewed betel leaf. Mani Manjari happily accepted it and á ááá

was most pleased to see that she á áhad also kept a portion of it á ááá

for her confidante (Ramacandra).


At á áthis time, á áSrimati, the á áwife of á áSrinivasa, peered á ábehind á ááá

the cloth curtain and found that á áher husband was still lost in á ááá

meditation, thus she instructed all á áthe disciples to chant the á ááá

holy name. Srimati personally chanted loudly into the ear of her áá

husband, while the á áothers waiting á áoutside began á áa boisterous á ááá

kirtana. Peering behind the cover again, Srimati found that both áá

Srinivasa and Ramacandra remained in deep trance. However, after áá

a long time, the Harinama penetrated the ear of Srinivasa, and he áá

immediately awoke. Prabhu looked around him, here and there, as á ááá

if he were searching for á ásomeone. His disciples eagerly pulled á ááá

the cloth aside and where charmed by the divine beauty of their áá

beloved master. Srinivasa, however, á áappeared rather disturbed, á ááá

sometimes he á álooked á ágrave, á áwhile at á áother á átimes á áhe seemed á ááá

restless. After some time he á ácontrolled his emotions and began á ááá

to converse with á áhis disciples. The á áatmosphere finally became á ááá

peaceful, and the disciples heaved a sigh of relief, enjoying the áá

company of Srinivasa. After some time, Srinivasa took Ramacandra áá

to a secluded place where they discussed privately.


á áObserving á áthe á áintimate á árelationship á ábetween á áSrinivasa á áá áand á ááá

Narottama, Iswari á áremarked á áthat Ramacandra á áwas á áthe dearmost á ááá

associate of Srinivasa, just as Ramananda was dear to Mahaprabhu, áá

and Subal was á ádear to á áSri Krsna. á áIntriqued by á áthis intimate á ááá

relationship, she inquired how it was possible for Ramacandra to áá

revive Srinivasa when he á áhad been engorssed á áin meditation for á ááá

three long days. With folded hands Ramcandra humbly explained to áá

Iswari that in his meditation á áSrinivasa enjoyed the company of á ááá

Radha and á áKrsna while á áThey bathed á áat á áthe Yamuna á áriver, and á ááá

described everything á áwhich á átook á áplace. á áIswari á álistened á áto á ááá

Ramacandra with á ágreat á áappreciation. á áWeeping á áwith á ájoy, á áshe á ááá

blessed Ramacandra á áfrom the á ácore of á áher heart, á áfeeling most á ááá

fortunate to have son like Ramacandra.


Everyone á áthen á áunderstood á áthat á áRamacandra á áKaviraja á áwas á áthe á ááá

most intimate disciple of Srinivasa. á áThus Srimati happily sang á ááá

the glories á áRamacandra. á áThe other á ádevotees á áalso á ánoted that á ááá

Ramacandra’s good á áqualities were á áas deep á áas the á áocean. They á ááá

greatly appreciated the value of his priceless association.

ÜfÜŒ Srimati á áapproached á áSrinivasa and á ávery á áhumbly submitted á áthat á ááá

being ignorant and unqualified she was complely dependent on the áá

mercy of her husband to understand á áwhat was right and what was á ááá

wrong. Dedicating herself fully to á áSri Acarya, she begged that á ááá

her husband take á áher into his á áconfidence as he á áhad done with á ááá



Pleased á áby á áher á ásubmissive á áspirit, á áSrinivasa á átook á áher á áand á ááá

Rmacandr to a secluded place and told them that he had kept tied áá

up in the edge of his cloth a piece of betel leaf which had been áá

chewed by Sri á áRadha. He á átook out the á ábetel leaf á áand gave it á ááá

first to Ramacandra and them to á áhis wives. The taste and sweet á ááá

smell of it swept them away into a state of divine ecstasy. They áá

were unable to control á átheir emotions and á átears of joy flowed á ááá

profusely from á átheir eyes. á áSrinivasa á áreminded his á áwives how á ááá

extrordinarily fortunate they were to have obtaining the chewed á ááá

betel leaf, á áa á áboon á áwhich even á áLord á áBrahma á áis á ádesirous of á ááá

achieving. He further explained that á áthey were now elevated to á ááá

the platform of devotion equal to that of Ramacandra. Sri Acarya áá

stated that Ramacandra was his life, as was Narottama. These two áá

disiciples he could not be separated from.


When á áSrinivasa’s á áother disciples á áheard á áabout this á ástatement á ááá

made by á átheir á águru, á áthey á áfell at á áthe á áfeet á áof á átheir guru á ááá

requesting him to favour á áthem as he á ádid Ramacandra. Hoping to á ááá

achieve the mercy á áof Srinivasa, his á ádisciples endeavored very á ááá

sincerly to please him. In there eyes Srinivasa was the only one áá

who could rescue them from materialistic sinful life. Seeing the áá

sincerity of his á ádisciples, Sri á áAcarya’s heart á ámelted and he á ááá

assured them that they were all his dearly beloved disciples.


Cheered by á áSrinivasa’s words, á áthe disciples á árequested him á áto áá

tell them what happened when he was in meditation for three long áá

days. Srinivasa replied that Ramacandra á áknew everything and he á ááá

could tell them. Turning to Ramacandra, Srinivasa requested him á ááá

to narrate the story. á áEveryone eagerly stayed á áin the house of á ááá

Srinivasa and á álistened á áwith divine á ájoy á áto á áthe extrordinary á ááá

pastimes of their á águru. Thereafter, á ábeing ordered á áby Prabhu, á ááá

Srimati took her bath and went to the kitchen to cook. Meanwhile áá

Ramacandra and others went to the river to bathe.


After á ábathing, á áSrinivasa á áworshiped á áLord á áKrsna, offered á áHim á ááá

food, then served the á áprasada to the á áVaisnavas. Srinivasa and á ááá

Ramacandra then sat down to eat. The wives of Srinivasa brought á ááá

the prasada and served them. Thus Sri Acarya broke his three day áá

fast. As he ate, his wives á ástretched their palms out to gather á ááá

the remnants of his á ámeal. Whatever they á ágathered they happily á ááá

ate and distributed to the disciples. After eating, they washed á ááá

their mouths, took betel leaves, and Srinivasa lay down to rest, áá

while Ramacandra sat by his side massaging his legs. Meanwhile, á ááá

Srinivasa’s wives relished the rest of the remnants left on the á ááá

plate of their husband.ÜfÜŒ

When á áSrinivasa á áfell á áasleep, á áRamacandra á áleft á áthe á ároom á áand á ááá

took his seat amongst á áthe other disciples á áof Prabhu. Srimati, á ááá

being requested by á áthe followers á áof Srinivasa, á áthen began to á ááá

narrate the stories she had heard from Ramacandra. At first she á ááá

confessed that á áit á áwas á ábeyond her á ácapacity á áto á ádescribe the á ááá

wonderful pastimes of Sri Radha and á áKrsna at the Yamuna river, á ááá

yet with the á áblessing of Srinivasa á áshe began á áto describe how á ááá

Radha had lost her nose©stud while bathing in the Yamuna, and how áá

Guna Manjari had sent Sri Mani Manjari (Sri Acarya) to trace it áá

out. Since á áthe á ánose©stud was á ácovered á áby a á álotus á áleaf Mani á ááá

Manjari was unable to locate á áit. Ramacandra, being the closest á ááá

associate of Prabhu, went á áto help Mani á áManjari in the search. á ááá

This was the reason á áthat Srinivasa had á áremained in trance for á ááá

three days. Who but Ramacandra could realise it? After listening áá

to this narration the á ádisciples of Srinivasa á áhad even greater á ááá

appreciation á áof á áRamacandra. á áá áOvercome á áwith á áá áemotion, á áthey á áá ááá

glorified the great spiritual á áprowess of Ramacandra, admitting á ááá

that certainly known of them á ápossesed such great potency. Thus á ááá

they humbly surrendered á áto Ramacandra. At á áthat time Srinivasa á ááá

got up from his bed, taking the name of Sri Krsna Caitanya, and á ááá

all his disciples á áran to his á áside. After some á átime they took á ááá

their leave with the permission of Srinivasa.


Those who á álisten attentively á áto the á áglories of Ramacandra á áas áá

described by the wives of Sri Acarya will certainly be blessed by áá

Lord Krsna and their hearts will be filled with pure devotional á ááá

love. Those á áwho even á áonce here á ásuch descriptions, á ácan never á ááá

forget it in their life. Thus the thirst for reading Karnananda á ááá

will help every Vaisnava to á áattain divine love. Taking shelter á ááá

at the lotus á áfeet of Sri á áHemalata, the daugher á áof Sri Acarya á ááá

Prabhu, I, Yadunandana dasa narrate Karnananda.



á áá áá áá áá áá áá áá áá áá áá áá áá áá áá áá áá áá áá áá áá áá áá áá áá áFOURTH EXTRACT



With the á áblessings of á áSri Caitanya á áMahaprabhu, the á ádeliverer áá

of mankind, I shall describe another episode which I heard from á ááá

my guru, Sri Iswari Hemalata.


á áReturning á áto á áhis á áhome, á áthe á áking á ábegan á áto á áthink á áof á áá áthe á ááá

exalted spiritual qualities of Ramacandra. Thinking in this way á ááá

he realised that Ramacandra’s association á áwas as valuable as a á ááá

precious gem, á áand he á ádesired to á álearn á áthe proper á ámethod of á ááá

worship from him. Thus the king á áwent before Srinivasa and fell á ááá

at his feet. Prabhu lifted á áhim affectionately and embraced him á ááá

cordially. The á áking á áthen á áoffer á áhis á áobeisances á áto á áSrimati á ááá

Thakurani and Ramacandra. Turning to Srinivasa, the king humbly á ááá

requested that Sri Acarya take him á áinto his confience and give á ááá

him shelter under his feet. The king glorified Sri Acarya as an áá

avatara who had descended to á ásave suffering humanity, and also á áááÜfÜŒrepented that he had wasted so many years uselessly striving for áá

sense gratification. Now he begged for the mercy of Srinivasa so áá

that he could learn the proper method of worship and meditation, áá

and expressed his attraction to Ramacandra. Surrendering at his á ááá

feet, the á áking á áearnestly á árequested Sri á áAcarya á áto á ácast his á ááá

merciful glance á áupon á áhim, and á áhumbly á áfell á áprostrate before á ááá



Srinivasa á álifted him á áup á áand embraced á áhim á álovingly. He á ásaid á ááá

that Ramacandra would be á áthe king’s religious á águide and would á ááá

teach him according to the instructions á áof the six gosvamis of á ááá

Vrndavana. Sri Acarya á ácalled Ramacandra á áand told á áhim to take á ááá

care of the king like his younger brother, and happily reassured áá

the king that he was actually the most fortunate person for Sri áá

Caitanya Mahaprabhu had á áshown His á áfavor by á áentering into the á ááá

king’s house in the á áform of the Gosvamis á ábooks, thus he would á ááá

also surely á ábe á áblessed by á áSri á áRupa, Santana á áand á áthe other á ááá

Gosvamis. Hearing this, á áthe king was á áoverwhelmed with emotion á ááá

and fell on the ground, crying.


Srinivasa á áthen á áturned á áto á áRamacandra á áand á átold á áhim to á ágive á ááá

further instructions to the king. á áThus Ramacandra explained to á ááá

the king how great his fortune was having attained the shelter of áá

Srinivasa Acarya’s lotus, because by his grace one could easily á ááá

receive the blessings of Rupa and Sanatana. Ramacandra explained áá

that when Sri Acarya was traveling to Gauda from Vraja with the áá

Gosvamis valuable books á áand the á ábandits stole á áthem, the king á ááá

rescused those books and á ákept them carefully. á áAt that time he á ááá

had actually earned á áthe best wishes á áand blessings á áof all the á ááá

Gosvamis who had mercifully entered into his house in the form of áá

books. Thus á áRamacandra was á ámost pleased á áto á áhave him á áas his á ááá



Ramacandra á áwent á áon á áto á áinstruct á áthe á áking á áabout the á áproper á ááá

methods of sadhana. He empasized that the king must firt humbly á ááá

serve the Vaisnavas and serve the Tulasi tree. then he would be áá

possible to attaine the gracious feet of Krsna. Ramacandra said, áá

“My Prabhu á áis á áthe á áliving á áexample á áand á áembodiment á áof these á ááá

principles. He á áis á áalways á áabsorbed á áin á áthe á áservice á áof á áthe á ááá

Vaisnavas. Thus you should follow his footsteps and worship and á ááá

serve the Vaisnavas, drinking the á áwater which has washed their á ááá

feet, eating the remnants of á átheir foodstuffs and smearing the á ááá

dust of their á áfeet on his á ábody.” Ramacandra á áassured the king á ááá

that if he performed all of these á áduties he was sure to attain á ááá

the mercy á áof Krsna. á áHowever, he á áwarned, á áthat even á áa slight á ááá

offence to á áa á áVaisnava, á áwas á ácapable á áof á ádepriving á áone pure á ááá

devotional love for Krsna. á áThe Vaisnavas have á ágreat power, by á ááá

pleasing them one attains the grace of Krsna©©and by displeasing áá

them one loses the grace of Krsna. Thus he recommended that the áá

king first of all wholeheartedly serve the Vaisnavas. According á ááá

to the Puranas, Krsna and Krsna’s devotees are non©different, as áá

Krsna personally empowers His devotees. The Vaisnavas are abodes ááÜfÜŒof á áall á ágood á áqualities; á ákindness, á átruthfulness, á áinnocence, á áá ááá

saintliness, benevolence, determination, sobriety, equality, are áá

all to á ábe find á áin the á ádevotee. These á áqualities help á áone to á ááá

attain the grace of Sri Krsna. Thus Ramacandra advised the king á ááá

to give up all other types of company and to associate only with áá

the Vaisnava devotees of the Lord. á áHe also instructed the king á ááá

to serve Srimati Tulasi devi with the utmost care and devotion, á ááá

thus he would certainly obtain the grace of Krsna. Every devotee áá

should observe, á átouch, worship á áand utter á áthe name á áof Tulasi á ááá

everyday. In this way á áKrsna will become á ásatisfied with such a á ááá



Listening á áintently, á áthe á áking á áinquired á áfurther, á árequeseting á ááá

Ramacandra to explain á áthe sixty©four á ámethods of á ádevotion and á ááá

meditation. á áRamacandra á ágladly á áexplained á áá áthat á áamongst á áthe á áá ááá

sixty©four methods of devotional service, first of all one should áá

learn the process of sadahana bhakti then eventually the devotee áá

will rise á áto platform á áof pure á álove of á áKrsna. The á ámethod of á ááá

sadhana bahkti á áis of á átwo á ávarieties©©vaidhi©bhakti (regulated á ááá

service) á áá áand á áá áá áraganuga á áá ábhakti á áá áá á(spontaneous á áá áservice). á áá áá ááá

Vaidhi©bhakti is performed á áaccording to the á árules of shastra. á ááá

This process must be followed by those who have not yet developed áá

their spontaneous service atittude. Some of the other important á ááá

processes recommended amongst the á ásixty©four items of devotion á ááá

service are á áaccepting initiation á áfrom á áa bona á áfide spiritual á ááá

master©©depending upon his á ámercy and á áserving him á áwith utmost á ááá

care, following á áthe á ápath of á áthe á áprevious á áacaryas, studying á ááá

religious books, giving á áup all á átupes of á ágreed, observing the á ááá

Ekadasi fast day, á áworship of á áthe cows©brahmanas©Vaisanvas©and á ááá

sacred trees, avoidng á áthe company of á ánon©devotees, not making á ááá

many disciples, not reading books which do not help to increase á ááá

religious knowledge. á áOne should á ánot á áallow himself á áto become á ááá

distraught upon losing á áor gaining á ásomething material, neither á ááá

should one criticize other processes of relgion. One should not á ááá

listen to criticism of Vaisnavas, one should avoid sentimetnality áá

and should constatnly á áengage in worshiping á áand glorifying Sri á ááá

Krsna. One should á áfollow the á ánine©fold process á áof devotional á ááá

service (i.e. á ásravanam, kirtanam, á ásmaranam, á áetc.). Dandavata á ááá

pranama, asthana and anuvraja to tirthas should be performed, as áá

well as accept the á ámahaprasadam of the á áLord. One should visit á ááá

the temples and attend the arati ceremony, and should generously áá

distribute articles to the á ápoor and distressed. á áOne must very á ááá

attentively serve Tulasi, the Vaisnavas, Mathura, the Bhagavata, áá

and observe different á átypes of á áfasts and á áreligious vows with á ááá

great sincerity. Ramacandra furter desribed that the five types á ááá

of worship á áwhich á áwere á áof the á ágreatest á áimportants á áwere the á ááá

performance á áof á ásankirtana, á áassociating á áwith á áthe á ádevotees, á áá ááá

listening to Srimad Bhagavatam, living in a sacred place such as áá

Mathura, and worshiping the Deity.


The á áking á áthen á áhumbly á árequested á áRamacandra á áto á áexplain á áthe á ááá

method of á áraganuga á áworship. á áThus á áRamacandra á áexplained that á áááÜfÜŒraganuga bhakti is also executed á áby the performance of hearing á ááá

and chanting the glories á áto Krsna. This is á áthe verdict of the á ááá

Gosvamis. Sri Radha Thakurani possesses the highest elegance of á ááá

style and beauty. She is the emobodiment of devotional love, so á ááá

much so that the intensity of her love is not understood by Krsna áá

Himself. Yet, if even once the name of Krsna enters into her ear áá

she immediately begins to tremble in emotion and completely loses áá

her self©control. á áNo á áone á áhas the á ácapacity á áto á ádescribe the á ááá

ecstatic state á áof Srimate á áRadharani. á áShe is á áis á ádesirous of á ááá

chanting the name of Krsna with millions of mouths, and hearing á ááá

His name with millions of ears. If one is attracted by the holy á ááá

name of Krsna, he is sure to give up reading the Vedas and engage áá

in the worship of Krsna. The á áglorification of the holy name as á ááá

described by Sri á áRupa in á áthe form á áof slokas á áis full á áof the á ááá

sweetest nectar. Mahaprabhu, Himself, accepting the mood of Sri á ááá

Radha, tasted the nectar á áof Krsna’s holy á áname. While at other á ááá

times Sri Krsna Caitanya, as Krsna Himself, enjoyed the nectar of áá

the name. Thus á áRamacandra instructed á áthe king á áthat he should á ááá

also take shelter of á ácontinuous chanting of á áthe holy name. In á ááá

this way á áhe á áwould á átaste á áthe á áhighest á ápleasure. á áRamacandra á ááá

explained the siksastaka slokas as preached by Mahaprabhu which á ááá

are meant to dispel á áthe darkness in one’s á áheart and light the á ááá

lamp of á álove for á áSri á áKrsna. Mahaprabhu, á áalong á áwith Swarupa á ááá

Damodara and other disciples, always engaged in sankirtana. Sri á ááá

Caitanya Mahaprabhu explained to Swarupa Damodara and Ramananda á ááá

Raya that name©sankirtana is á áthe only way á áto attain the lotus á ááá

feet of Krsna. Nama©sankirtana destroys all evils and vices, and áá

brings happiness in the minds á áof all. Sankirtana destroys sins á ááá

and emerses one in the ocean of loving devotional to Krsna. When áá

sorrows and distress try to occupy the mind, the only remedy is áá

the chanting of the holy name of Krsna.


Whatever á áone’s á ádesires á ámay be, á áhe á áshould á átake to á áchanting á ááá

the holy á áname. á áThere á áis á ánot hard á áand á áfast á árule, á ánor any á ááá

limitation of place, time and rregulations regarding the chanting áá

of Krsna nama. One can chant á áthe holy name anwhere at anytime. á ááá

Ramacandra á ádescribes á áMahaprabhu’s á áá áinstructions á áto á áSwarupa á áá ááá

Damodara and Ramananda Raya regarding á áthe chanting of the holy á ááá

name. The Lord said that if one chants the holy name in a humble áá

state of mind, thinking á áhimself lower than á áthe grass and more á ááá

tolerant than á áthe á átree, á áhis love á áfor á áKrsna á áwill certainly á ááá

increase. A á átree shows á áits tolerance á áin á átwo ways; á áit never á ááá

complains when it becomes dry©©on the contrary, it always offers áá

its fruits to all and protects á áeveryone with its shade. In the á ááá

same way, a Vaisnava never shows his pride and vanity, and always áá

pays respect to everyone. á áHe who chants the á áholy name in this á ááá

frame of mind is sure to attain the favor and blessings of Lord á ááá

Krsna. When Mahaprabhu was explaining á áin this way to Ramananda á ááá

Raya and á áSwarupa Damodara, á áHe became á áemotional and á ábegan to á ááá

humbly pray for the á áattainment of pure á ádevotional service. He á ááá

prayed, “Although I am Your eternal servant, I am bound by maya áá

in this world, please lift á áme up from this á áocean of birth and á áááÜfÜŒdeath.” Absorbed in ecstatic á álove the Lord á ácontinued to pray, á ááá

“When will á ámy á áeyes be á ádecorated á áwith tear á áof á álove flowing á ááá

constantly when I chant You holy á áname? I Govinda, I am feeling á ááá

all vacant in the á áworld in Your á áabsence.” In such á áa state of á ááá

disappointment, Mahaprabhu á áwas unable á áto á áspend his á ádays and á ááá

nights and his eyes began to á áshed tears like torrents of rain. á ááá

Without Govinda, the á áwhole world seemed á áto be á ávacant to Him. á ááá

EDITED APP. TO HERE ***** The á áconfidantes of krsna became very á ááá

sorry to observe krsna’s indifferent attitude towards Mahaprabhu. áá

Radha became very anxious and after thinking for a long time she áá

arose Dasyavava á áin á áMahaprabhu á ájoy, á áanxiety, á áhumbleness and á ááá

politeness©all these feelings made Radha very much perturbed an á ááá

dshe began to cite á ásome slokes which á áMahaprabhu also began to á ááá

cite as á áhe á áthem in á áDasyavava. á áIn these á áslokas á áRadha alivs á ááá

Mahaprabhu completely dedicated herself to the favour and mercy á ááá

of krsna though she knew that krsna á áused to sport with all the á ááá

Gopinis, Yet he was the life á áof Radha. Ecstatically prabhu him á ááá

self cited some slokas which are known as Sikshastakas which help áá

to increase love and devotion of a devotee to the feet of krsna. áá

While reading the slokas of Joydeva, the Vagavata, drama written áá

by Rai and karnamrita, Mahaprabhu being overwhelmed with emotion áá

used to be in á áthose vavas as decribed á áin those slokas. During á ááá

long twelve years, Prabhu with his two associated passed his days áá

and night á áin á átasting á áthe á áassence á áof á ákrsna á árasa. Raganuga á ááá

devotees always used to engage them á áselves in listening to and á ááá

singing kirtanas. Ragatmila á ádevotion can only á ábe possessed by á ááá

the Vrjvasis and Ragunuga Vakti belongs to those who used to be áá

submissine to á áthe Vrjavasis. á áDeep á áTustaraya to á áIsta á áis the á ááá

nature of Ragamayee Vakti. Raganuga á ádevotees do not care about á ááá

the sayings of á áthe Shastras. á áSadhana is á áof two á átypes namely á ááá

Vahya and antara. Avahya Sadhaka used to hear and sing kirtanas, áá

but he used to be in Siddhavava á áin his antara and to absorb in á ááá

the thought of á áRadha and á ákrsna. He á ánever exposed á áhimself to á ááá

anybody and always engaged in worshipping krsna introspectively. áá

For enjoying the Suddhavava of Radha, krsna appeared in Navadwipa áá

as Sri Gauranga. á áIt is á ánot possible á áfor all to á áexplain this á ááá

wonderful sport á áof á ákrsna. á áOnly kaviraj á áGoswami á áis á áable to á ááá

realise it and writes in his book that now Vrajandranandana took áá

up the attitude á áof Dasyavava á áfor enjoying á áthe Anudatya vava. á ááá

Kaviraj Goswami in the seventeenth and eighteenth extracts of his áá

tried to á áexplain it á áby á ágiving the á áname of á áthis á áepisode as á ááá

Antaleela. One day Prabhu taking the shape of a tortoise lay on áá

the ground. Swarup Goswami helped him á áto come to sensus. Again á ááá

the hands and legs and then á áthe full body of Mahaprabhu became á ááá

visible. Back in sense, prabhu looked á áhere and there and asked á ááá

Swarup, “where do you bring one”? He told Swarup that following á ááá

the melodious sound of á áflute hewent to á áVrndavana where he saw á ááá

tghat Vrajendranandana was playing flute á áin the grazing ground á ááá

krsna attracked Radha by his flute sound who atonce came to the áá

Kunjavana. Krsna took á áher in á áto the á áKunja Vasara á á(room) for á ááá

playing with á áher. Mahaprabhu á áalso entered á áwith them. á áHe was á ááá

enchanted to her the sound of Radha’s ornaments and the sound of ááÜfÜŒRadha’s sweet laugh and conversation á áwith the Gopinis. In that á ááá

very moment á áSwarup Goswami á ábroke Prabhu’s á ámeditation. Prabhu á ááá

repented are this because he had been retrained from enjoying the áá

divine sport á áof á áRadha á áKrsna á áin á áthe á áYamuna á áriver. In á áhis á ááá

meditation he viewed the kalindi river which attracted him to go áá

to Vrindavana where he found Radha and krsna playing Divinely in áá

the water of á áYamuna river. á áMahaprabhu had á ábeen enjoying this á ááá

sport with the confidantes of Radha while standing on the bank of áá

the river. He only described this á ádivine seene to Swarup as he á ááá

was only elegible to enjoy this with Prabhu. Ramchandra told the áá

king that here he was about to explain another episode which the áá

king should á álisten á áattentively á áby á ágiving á áup á áall á ákinds of á ááá

malevolency. Sri Rup Manjari requested Radha that she wished to á ááá

prepare a seented betel leaf with seented camphor for Radha and á ááá

she hoped to see that krsna was sure to snatchit from the mouth á ááá

of Radha. She wished she á ácould get a scrap á áof that betel leaf á ááá

chwed by Radha and krsna both, she also wished she could comb the áá

hair when Radha á áwould become tired á áby a long á átime sport with á ááá

krsna in the water of Yamuna. The king felt highly satisfied to áá

listen to this confidential topic. The king also heared the most áá

confidential episode from Ramchandra that what Rup Manjari wished áá

to do for Sri Radha was the wish of Prabhu who always prayed to áá

Radha and á áto á áworship Radha á áand á áwanted to á ábeat á áher service á ááá

constantly. He wished to ne a confidante of Rasha like her other áá

confidantes and the á ápermission of á áserving her á áalways. He had á ááá

nothing more á áto á ádemand á áfor. á áThe á álotus©like á áeyes á áof Radha á ááá

attracted him and trose in á áhis mind to be á áa confidente at her á ááá



He á áaddressed Sri á áRadha á áas Vrndavaneswari á áand á áwished to á ádye á ááá

her feet with á áliqnefied lac. á áRamcandra told á áking that á áif he á ááá

wished to worship Radha á ákrsna in Vrndavana, á áhe should have to á ááá

worship passionately their feet joinly. Ramcandra wished tolive á ááá

in Sri Vrjamandala in his present life and the lives following. á ááá

So he could nurse Radha and krsna Constantly. If he succeeded in áá

getting the favour of Swarup, á áRup Sanatana Gosvamis and Gopala á ááá

Vatta, he could also get the divine grace of Radha and Krsna. To áá

get the á áfavour á áof á ákrsna á áand á áRadha, á áhe á áshould involve á áin á ááá

Samkirtana and meditation everyday, á áshould nurse the Vaisnavas á ááá

and worship the devine hill, Govardhana. Sri Rup Manjari and Sri áá

Guna Manjari were two favourite confidented of Radha who wished á ááá

to be loved by krsna. So when the Rasafestival negan, Sri Radha áá

hunourously sen tkrsna to a á áhiding place where Sri Gunamanjari á ááá

had been waiting for krsna and requested krsna to kiss Sri Guna áá

Manjari, Sri Raghunath Dasa Goswami Narrated all these enents in áá

his book. He á áexplained all á áthese points á áin the hymns á áof Sri á ááá

Vishkhananda. His á áopinion á áwas that á áonly á áthat á ápersons could á ááá

realise the hymns who á ácould get favour á áfrom Sri Rupa Goswami. á ááá

Being ordered by Sri á áRupa Sanatana, he began á áto live hear the á ááá

Radhakunda. The Goswami used to follow very stiff and hard rules áá

of worsip as if á áthe lines of á árules were written á áon stone. He á ááá

methodically used to recite hymns in praya to his Guru, krsnanama ááÜfÜŒand hymns in praya to Sri á áCaitanya, He regarded Swarup Goswami á ááá

and Sri á áRupa á áSanatana as á áhis á áelder brothers. á áhe á áhad great á ááá

devotion to Sri Girindra, Gandharvi Sarovara, Sri Mathura mandala áá

and Sri Vrndavana. He á áhad great confidence á áin Sri Vrjamandala á ááá

and devotion to Vrjavasis. Parakiya Leela is very confidential a áá

deep á ávaisnava á áphilosophy á áá áof á álove á áá áwhich á áunfortunate á áand á áá ááá

undevotional persons can never grasp in their lives. If the king áá

desired to realise á áthis doctrine á áhe had á áto worship á áhis Guru á ááá

sincerely everyday. Sri Kaviraj Goswami á áhad realised it to the á ááá

full extent and had discussed it in his book. The activities of áá

Mahaprabhu were of this kind of á ádoctrine which only Swarup and á ááá

others were anle to á árealise. Mahaprabhu used á áto cite hymns of á ááá

this doctrine while dancing in Samkirtana, the meaning of which á ááá

was only clear to Swarup. When Mahaprabhu came to Nilacala, Sri á ááá

Rupa Goswami realised the significance of the slokas reagarding á ááá

this doctrine and feeling the ming á áof Mahaprabhu he wrote some á ááá

slokas. The Slokas á ádealt with the á áepisode of á áthe marriage of á ááá

Radha krsna á áduring their á ávirginity á áwhich took á áplace á áin the á ááá

Vetasivana. As ordained by God, they were married but it did not áá

last long. Radha was married to another man. After this marriage áá

of Radha, krsna and Radha again were united but they did not get áá

public consent. á áSo á áthe love á áwhich á áunited them á áis á áknown as á ááá

parakiya prema which is very difficult to understnad, Mahaprabhu áá

cultivated the conception of á áthis type of á álove which Sri Rupa á ááá

Gosvami after realising fully had á áexpressed in his Slokas. Sri á ááá

Vrindavana always attracted Mahaprabhu because there he could get áá

the constant company of his intimate followers and he could feel áá

the constant presence of Sri Radha á áand Krsna. Parakiya prem of á ááá

Sri Radha and Krsna á ácould only he found á áin Sri Vrindavana. It á ááá

could not be found elsewhere. Listening all these from Ramcandra áá

the king was á áfull of satisfaction. á áThe king á áthen most humbly á ááá

requested Ramcandra to explain to him that in this vast eternal á ááá

world which is the best of all á áthe holy places and where krsna á ááá

always used to remain. Ramcandra explained it that krsna is the á ááá

God of Gods á áwho lives in á áeternal Vaikuntha. It á áis the licing á ááá

place á áof á áall á áliving á áá ábeings á áof á áthis á áá áeternal á áworld á áand á áá ááá

Vrajendranandana is the eternal and omiscient and ever blessful á ááá

God of á áall and á áis full á áof all á áworldly and á áheavenly riches, á ááá

heauties and powers á áwho is to á ábe worshipped by á áhymns of kama á ááá

Gayatri and krma á áVija. He who á átries to follow á áthis method of á ááá

worship sincerely is sure to obtain Vrajendranandana. Sri Krsna á ááá

is the Absolute Being who lices in Golaka. Krsna is the root of á ááá

all divine phasures which cannot be á áperished and those who are á ááá

his devotees possess the quality of six fold supernatural power á ááá

obtained through as ecticism. As á ákrsna himself always likes to á ááá

be in Vrndavana, it is the best of all holy places and Vaikuntha áá

and other holy á áplaces are á áonly parts á áof Vrndavana. á áThe word á ááá

Golaka means Gokula city. All the holy places are only the kinds áá

of wealth á áof á áGokula. á áThe king á áthen á árequested á áRamcandra to á ááá

discuss the glorious charactus of á áGanga and Yamuna. He further á ááá

requested that he had already realised the fact that krsna is the áá

only God to á ábe worshipped á áby all. But á ánow he á áwanted to hear á áááÜfÜŒsomething about Sri Radhika and the Swakiya and parakiya Leela of áá

Sri Krsna. Ramcandra was very glad as the king had requested him áá

to narrate those á átopics. He said á áthat the glory á áof Yamuna is á ááá

greater than that of Ganga because Yamuna is the only river where áá

Vrajendranandana used to sport in the water with his sweet©heart áá

Sri Radha and á áher confidantes. Now á áhe started á áto qualify the á ááá

divine grace and glory á áof Sri Radha á áwhose Characteristics are á ááá

beyond realisation even to krsna too, Sri Radhika is the mine of áá

all kinds of á ádevotional qualifications which á áhave been highly á ááá

praised by all Shastras. á áAmong all the á áfemale deitirs of this á ááá

vast eternal universe, Sri á áRadha is the á áGoddess of Goddesses. á ááá

The mistresses of krisna are á áof three classes namely Lakshmis, á ááá

Queens and á áVrajanganas. But á áall á áare the á áembodiments á áof Sri á ááá

Radha. The three á áclasses are á átaken to á áeb the three á átypes of á ááá

virtues of Sri Radha. Lakshmis á ádenote her luxurious character, á ááá

Queens denote her wealthy character á áand Vrajanganas denote her á ááá

witty and humorous character. As it á áis impossible to enjoy wit á ááá

and humouralone, á áRadha á áexposes herself á áby á ácreating á áall the á ááá

Vrajanganas from her own entity. Sri Radha is the main source of áá

power to krsna. So á áshe is the á ádeity to be á áworshipped by all. á ááá

She is the protectoress and mother of this vast universe. She is áá

the mine of devine beauty. Sri Radhika fulfils all the wishes of áá

krsna. Krsna is á áthe fascinating á áfigure which á ácharms the vast á ááá

universe and Radha is the God á áHimself and the Supreme Being in á ááá

this vast eternal universe Radha is the Supreme Goddess. Goddess áá

Durga is only a part of krsna where as Radha is the whole part of áá

krsna. Krsna is the Lord of Radha who is the embodiment of krsna áá

and has none but krsna in her á ámind. She always thinks of krsna á ááá

is her external á áand internal body á áand can feel á áthe entity of á ááá

krsna in á áall things á áwhich come á áin á áto her á áview. She á áis not á ááá

related to Swakiya Prema. She is only related to Parakiya Prema á ááá

which can be found in only á áVrndavana. Sri Das Goswami analysed á ááá

this ectatic state caused by profundity of love and devotion in á ááá

his book Premamvoja Makarandhyaksha. The affiction of krsna for á ááá

Radha is taken to bean act of anointing with perfumes which gives áá

her perfumal body á áa bright golden á ácolour. She á átakes her bath á ááá

first first from the showers of necter©=like compassion of krsna áá

secondly from the sowers of nectar©like immortality of krsna and áá

thirdly from the showers of nectar©like charm of krsna. Then she áá

wears a blue coloured i.e. blue coloured shin of krsna dress to áá

hide her shyness and she carefully and most beautifully tried to áá

cover her beautiful breasts. *****




continuation of Karnananda


She put a spot of saffron on her beautiful forehead and sweared áá

the paste of á ácamphor and á ásesame all á áover her body. á áShe also á ááá

smeared the perfume of musk which is compared with the perfume of áá

the body of krsna all over her body. She colured her lips in red áá

by chewing betel leaf and used collyrium to blaken her beautiful áá

eyes. She painted a sectarian mark on her bright forhead and put áá

a garland of flowers á áround her neck. She á áalways tried to make á ááá

herself beautiful to please krsna. The poet said that all should áá

be grateful to Brahma á ái.e. providence as á áhe has created Radha á ááá

whose divine á áqualifications are á áabove á áall saying. á áThose who á ááá

failed to satisfy Radha is worshipped by the whole universe and á ááá

by Narada á áand á áall á áthe á ádeities á áand á áVaishnava á áasceties and á ááá

devotees. Those who neglected to worship á áRadha who is the main á ááá

source of power of krsna are taken to be follishly proud of their áá

knowledge. á áSo á áSri á áDasa á áá áGoswami á ádirected á áeverybody á áwhile á áá ááá

worshipping krsna he á áshould first worship á áRadha sincerely and á ááá

regularly. Sri Dasa á áGoswami strictly followed á áthe practice of á ááá

worshipping Radha á áand krsna. á áHe settled á áon á áthe bank á áof the á ááá

Radhakunda with Sri krsnadasa Gosvami á áand Loknatha and used to á ááá

engage themselves always in Radha krsna nama Samkirtana for the á ááá

whole day. During this time they á áused to enjoy most gladly the á ááá

book Gopala á áChampaka. This á ábook á áis consisted á áof á ávery stiff á ááá

slokas which á áexternally á ádealt á áwith á áthe á áSwakiya á áPrema á ábut á ááá

interally meant á áthe á áparakiya á áprema. á áSome á ápeople á ácould not á ááá

understand Sri Jiva and said that Sri Jiva wanted to say Swakiya áá

Prema. But when they became able to understand the inner©meaning áá

of it, á átheir satisfaction á áknew á áno bounds. á áSri á áDasa Gosvami á ááá

declared that as Vrindavana is the only place where the parakiya áá

Prema Leela could á ábe found, he á áwould not á ágo anywhere leaving á ááá

Vrindavana. He á áalso declared á áthat á áhe would á áperform á áhis all á ááá

spiritual and devotional duties in á áVrindavana and he would die á ááá

here. He prayed to Sri Jiva to be with him as his elder brother áá

and to Sri Krsnadasa á áand Goswami Lokanatha á áas his friends. He á ááá

wished he could die first leaving all of them. By following the áá

meaning of ChampuGrantha, Goswami Kaviraj wrote the book Gopaka á ááá

Champu in which he tried to discuss the daily activities of krsna áá

and the Parakiya Prema. Those who are able to grasp it by heart, áá

they are sure á áto get krsna á áin their á álives. Self©willed krsna á ááá

makes daily spors with his companious. The king desired to know á ááá

what is meant by daily á áactivities of krsna. Ramchandra pointed á ááá

him out that there á áare three methods of á áit namely krsna Tatta á ááá

Radha Tatta á áand á áLeela á áTatta á áRamachandra á átried á áto á ámake it á ááá

elaborate to the king. He explained á áto the king all the points á ááá

which Sanatana had learnt from Mahaprabhu. After neing familiar á ááá

with all the unrevealed á áthings of Vaisnava á áreligion, the king á ááá

humbly surrenderd himself to the favour of Ramcandra.




The Fifth ExtractÜfÜŒ

The á áking á árequested á áSri á áRamachandra á áto á áexplain the á áGosvami á ááá

writings to á ábe á áfollowed by á áRamcandra á áand á áothers. Ramcandra á ááá

agreed to explain why he and á áothers received the writings from á ááá

Sri Jiva. á áForemerly á áSri á áJiva Goswami á ásent á áhis á ábook Gopala á ááá

Champaka to Sri Nivasa. Sri Nivasa á ábecame very enchanted to go á ááá

through the shole á ábook of Sri á áJiva. Sri Jiva á ádealt with pure á ááá

parakiya leela in his book which thrilled Sri Nivasa. The inner á ááá

meaning in this book á áwas so difficult á áto grasp that everybody á ááá

tried to understand only the described á áslokas of the book. Sri á ááá

Nivasa wornered to find that as if Sri Jiva had fund a precious á ááá

gem and he tried to conceal it á áfrom the eyes of others. As the á ááá

extracts of á áRasa á álarra á áin á áthis á ábook á áwere á ábeyong á áother’s á ááá

limitation of knowledge that prabhu Sri Nivasa directed them to á ááá

worship á áthe á ábook á áas á áa á ádeity. á áBy á áprovidence, á áSri á áNivasa á áá ááá

Chakravarty was á áforced to á áchange á áhis character. á áHe á ádid not á ááá

understand the inner meaning á áof the book. á áHe thought that the á ááá

subject matter á áof á áthe á ábook obly á ádealt á áwith á áSwakiya tatta. á ááá

Formerly he was very proud of á áhis knowledge but now luckily he á ááá

became a á áchanged á áperson Formerly á áhe á áwas very á áproud á áof his á ááá

knowledge but now luckily he á ábecame a changed person. Formerly á ááá

when prabhu Sri Nivasa was in Yajigrama, he orderd Ramacandra’s á ááá

brohter to discribes krsna á áLeela. He described á áit as a purely á ááá

Parakiya Tatta which maddenel the people á áwho ever read it. Sri á ááá

Thakur Mahasaya became ecstrtic á áin tasting the á ájuice of it at á ááá

khetari. Ramcandra and his two á ábrothers also accompanied them. á ááá

in the mean time Sri Vyasa Chakravarty came to join them and they áá

together used to spend their time there. One day Sri Vyasa badly áá

criticised some points á áwhich greatly á áhurt Ramacandra á áand his á ááá

brothers. He á ácrossd á áRamachandra á áabout á áthe á áreal á ámeaning of á ááá

Parkiya Tatta and á átold them that á áfrom them he á áhad heard that á ááá

Parakiya Vajana could á ábe found á áin Swakiya á áVajana. What would á ááá

beits real meaning. Ramcandra replied á áhim that Sri Vyasa could á ááá

not understand his prabhu. He with á áhis brothers began to think á ááá

anxiously that what would be its answer. They all the time began áá

thinking about the solution and the person from whom they could á ááá

get the right á ásolution. While á áthinking for á áa long á átime they á ááá

wrote a letter to Sri Jiva. They began to think of a bearer who áá

would take the letter with him to á áVrindavana and to give it to á ááá

Sri Jiva á áGosvami. They á áfound Rai á áVasanta á áwho was á áa devoted á ááá

Vagavata and á ávery á áegarly á áwanted á áto á ávisit á áVrindavana. They á ááá

delivered the letters to Sri Jiva Gosvami and his companious. Rai áá

reaching Vrindavana gave the letters to Sri Jiva Gosvami. Then he áá

gave the letters á áto the á ácompanies of á áSri Jiva and á átold them á ááá

everything elaborately what had happened there. After a few days áá

Gosvami gave a reply to Sri á ánivasa. Sri Jiva Gosvami wrote the á ááá

letter criticising Vyasa and wanted to know where Vyas recently á ááá

had remained. He also wrote “I do not understand why Acharya had áá

asked me about Vyasa. I am under á áhis favour and his opinior is á ááá

my opinion “From the letter it á ácould me realised that the gain á ááá

which could be á ágot from Sadhana, á ádepended upon á áthe nature of á ááá

Sadhana one á áhad á ábeen performing. á áSri á áGosvami á áKrsnadasa had á áááÜfÜŒdiscussed this á átattva á áin his á ábook. á áIn his á áopinion, á áif one á ááá

worshipped for a particular motive in Vrja, one could reach his á ááá

goal and á ácould á áget á áthe favour á áof á ákrsna. á áSri á áJiva Gosvami á ááá

formerly wrote a letter to Sri Nivasa. When Rai Vasanta reached á ááá

Vrndavana, Sri Jiva Gosvami asked him about Sri Nivasa. Sri Rai á ááá

Vasanta made him acquainted with all the news of Sri Nivasa. Sri áá

Jiva sent a letter for Sri Nivasa who by getting it touched it by áá

his head. After reading the letter Prabhu understood everything á ááá

and began to weep. á áFrom there Rai came á áto Gauda and Ramcandra á ááá

and his companions became very glad á áto get their letters. When á ááá

Ramcandra asked Rai á áwhat was the á áprupose of á áthis letter, Rai á ááá

replied that the á áletter was written á áon comment á áof Sarma. Rai á ááá

said that while Gosvami heard the reason of sending the letter he áá

opined that there was no other person but sarma who could comment áá

in this way. No Vaisnava devotee could dare to ask such type of á ááá

questions. Only a á ábrahmin pandit á ácould do á áthat. Having heard á ááá

about the letter the king was overwhelmed with joy and was in a á ááá

state of ecstary. He negan to shed á átears and out of ecstasy he á ááá

fell to á áthe ground á áand cried á áloudly by á áholding the á áfeet of á ááá

Ramacandra. Ramcandra lifted á áhim from the á áground and embraced á ááá

him and began á áto weep loudly á áby throwing his á áhands round the á ááá

king’s reck. Ramacandra thanked him for his good luck because he áá

had got á áfavour á áof á áhis á áprabhu. á áThe á áking á ámost humbly á átold á ááá

Ramacandra that he only depended upon á áthe favour of the latter á ááá

because from him he was able to know so much beautiful theories áá

and events á áof á áVaisnava philosophy. á áRamcandra á áwarned á áhim by á ááá

saying that he should keep á áall the things in á áhis own mind and á ááá

should not disclose them to á áothers. Ramcandra also advised the á ááá

king that he should give up worldly activities and should try to áá

absorb in á áthis philosophical á átheories. á áOne could á ánot attain á ááá

anything from á áworldly á áactivities. á áThe á áking á áthen á árequested á ááá

Ramacandra to make him acquinted with the episode of the meeting áá

of Vatta Gosvami with Mahaprabhu, Ramchandra told him that this á ááá

this episode had been á áwritten in the á áSri Caitanya Caritamrita á ááá

when Mahaprabhu had been visiting the holy places of South India. áá

The episode of pilgrimage to South India can be found in the in á ááá

ninth chapter of the middle position of the above©mentioned book. áá

One Venkata Vatta, a devout Vaisnava cordially invited Mahaprabhu áá

to his place. While Mahaprabhu reached his house, Venkata washed áá

Mahaprabhu’s feet with water á áand he and á áhis family drank that á ááá

water as carana©mrita. While visiting á áthe holy places of South á ááá

India, Mahaprabhu accidentally á áwent to á ávisit Sri Rangakshtra. á ááá

There was a man named Tailanga Vipraraja better known as Trimalla áá

Vatta of a brahmin á ásociety. After finishing á áhis bath at noon, á ááá

Mahaprabhu with á áhis á ácompanious á ácame to á ávisit á áthe á áhouse of á ááá

Trimalla Vatta á áand the á áBrahmin by á ácoming á áin touch á áwith the á ááá

Vaisnava group became over whelemed in happiness. He washed the á ááá

feet of Mahaprabhu and drank the water as carnamrita with all the áá

members of his family He completelt surrendered to the grace of á ááá

Mahaprabhu. Prabhu got some pleasure there and spend a few more á ááá

days in his house. Mahaprabhu used to beg Viksha from him. While áá

Mahaprabhu finished his eating, Trimalla Vatta took the scraps of ááÜfÜŒhis food and ate gladly with all á áthe members of his family. He á ááá

offered Mahaprabhu betel©leaf and humbly requested him to stay in áá

his place during the four months of á áthe rainy season as it had á ááá

been difficult for á áPrabhu to go á áon a pilgrimage á áin the rainy á ááá

season. Prabhu á ágladly agreed á áto his á árequest which á ávery much á ááá

pleased Vatta á áand his á áfamily á ámembers. During á áthe á áperiod of á ááá

prabhu’s staying there, Malla most sincerely and carefully nursed áá

him. Prabhu spent most gladly these four months in his house by áá

taking bath á áin á áthe á áKaveri á áriver, á ávisiting á áthe á átemple á áof á ááá

Rauganatha and á ásinging and á ádancing á áwith his á ácompanions. The á ááá

little son Venkata, Sri Gopala Vatta most sincerely and devotedly áá

nursed Mahaprabhu this time. á áHis father finding á áhim a sincere á ááá

divotee, engaged á áhim á áin this á átask. á áGopala’s á ásincere duties á ááá

towards prabhu á áwere á ábeyond any á ásaying. á áThe boy á áhad á áa fair á ááá

complexion and had enough knowledge. Hesplke very gently and was áá

very graceful in looking. His arms were long reacing down to the áá

knees, naval was deep and he was very gentle in his nature. His á ááá

eyes were looked like petals of á álotus and his chest was broad. á ááá

His palms and feet were red in colour. He used to do every task áá

before prabhu told him to do this or that. Prabhu was very much á ááá

inpressed to find him so dutiful. Prabhu was so satisfied by his áá

nurseing that á áhe á áfavoured á áhis whole á áfamily á áalong á áwith the á ááá

servants and maid servants. One day while Mahaprabhu was taking á ááá

rest, Sri á áVatta Goswami á áwas massaging á áhis legs. á áBeing fully á ááá

satisfied by their massaging, Mahaprabhu told some thing to the á ááá

boy confidentially. While Prabhu addressed á áhim as a confidante á ááá

of Sri Radha, Vatta addressed him as Vrajendranandana himself who áá

this time appeared taking the origin of Radha and who by giving áá

up the blue colour of krsna appeared in the golden colour. While áá

taking about all these á áthings, they both á áabsorbed in ecstasy. á ááá

Returning back to their senses, prabhu advised him that he should áá

take care of his parents for somedays á áand then he should go to á ááá

Vrindavana where he could meet Rupa á áand Sanatana and would get á ááá

much pleasure there.


Mahaprabhu gifted á áhim a Kaupina á á(a small á ápiece of loin á ácloth áá

worn after the fashion of a suspensor by Indian asceties) and a áá

bahirvasa (a thin©acarf for the á áupper body). Gopala took these á ááá

with reverence by touching them by his head and bowed to the feet áá

of Mahaprabhu by stetching himself on the ground. Prabhu lifted á ááá

him and á áembraced á áhim á áin á áhis á ábosom. á áHe á ádirected him á ásome á ááá

important things and told him to take them as him order he told á ááá

him that a brabhmin youngman would come to Vrindavana from Gauda áá

whose name was Sri Nivasa who was empowered by Mahaprabhu, Gopala áá

should handed over this kaupina and bahirvasa to him and should á ááá

give him one lac books and should send him back to Gauda. Gopala áá

must tell Rupa Sanatana to give Sri Nivasa the book Vrja Vilasa áá

and should tell them that he á áwas also empowered by Mahaprabhu. á ááá

Vatta atonce agreed á áto obey his á áorder and bowed á áto his feet. á ááá

Prabhu also advised him that he á áwould return back to here very á ááá

soon after completing his South India á átour and that time Vatta á ááá

would go to Vrndavana. Prabhu assured him that hewould send one á áááÜfÜŒasana (anything used for sitting upon) á áand one dora (athread a á ááá

holy one) to him. He á áwould sit on the Asana á áand wear the dora á ááá

round his reck and took Sri á áNivasa into his confidence. Gopala á ááá

Vatta concealed all the things given á áto him by Mahaprabhu in a á ááá

hiding place á áwith á áutmost á ácare. á áSri á áVatta á áGosvami á áwent to á ááá

Vrndavana and met Sri Rupa Sanatana and remained with them. Sri á ááá

Kaviraj Gosvami á ádescribed all á áthese á áthings in á áhis á ábook Sri á ááá

Caitanya Caritamrita. So á áSri Gopal Vatta á áwas one á áof the most á ááá

Significant branch of Mahaprabhu. Sri á áGosvami kaviraj wrote in á ááá

his book the á áhymns praising á áSri Vatta á áGosvami who á áhad great á ááá

devotion for Hari á áand who had á áno interest á áin riches. Kaviraj á ááá

Gosvami spoke highly á áof Gopala Vatta á áwho always á áused to shed á ááá

tears in á áthe name á ákrsna á áhe began á áto sweat á áwhen á ádancing in á ááá

samkirtana and he used to sing á áalways Hare Krsna nama. Kaviraj á ááá

Gosvami tried á áto á áprove á áthat á áfamous á áSri á áGuna á ámanjari, the á ááá

confidante of Sri Radha in Vrndavana and Sri Goplala Vatta were á ááá

the same features. Toemancipate the mankind of the kaliyaga, he á ááá

appeared in this á áworld to á ádistribute prema á árasa to á áall. The á ááá

hymns which Kaviraj Gosvami had written in his book would help to áá

expel darkness. Those who read them sincerely and devotedly was á ááá

sure to be included in the group of confidantes of Radha and sure áá

to get the blessing of Radha krsna. Sanatana Gosvami in his book áá

Harivakti Vilasa and exposed everything of Gopala Vatta. Gosvami áá

in his book Vaisnava Torani said that Gopala Vatta and Raghunath áá

Dasa were specially favoured á áby Radha and á áKrsna. If these two á ááá

great devotees gave shelter to anybody, he was sure to succeed in áá

his spiritual life. Ramacandra wanted the give to proof of this á ááá

assimption very carefully. á áHe described á áanother topic á áto the á ááá

king which has been mentoned in karna Rasayana. It says that if áá

anyone nourished any reverse impression about these three great á ááá

vetoees, one should be guilty of a lot of vices. The meaning of á ááá

this comment would be clear only to one who knew Sanatana Gosvami áá

and got kind á álove from á áhim, to á áone who á áhad a á ágood friendly á ááá

relation with Sri Rupa who had no other than Sri Radha Ramana in áá

his mind and to one who would be inclined to worship Gopala Vatta áá

who accompanied á áalways Rupa á áSanatana á áin Vrndavana. á áNow Rama á ááá

Candra told him about the promise of prabhu which helped one to áá

forgent all á áthe wiseries. á áHe cited á áhymns from á áNavaratna and á ááá

advised the king to take all these hymns in his heart seriously. áá

The á áking á áwas á ávery á áglad á áto á áhear á áthis. á áFor á áthis á ápurpose á áá ááá

Yadunandana Dasa wrote á áKarnananda which á átried to á áexhance the á ááá

devotional spirit of mankind.



The Sixth Extract


á áá áThis á áá áextract á áá ábegins á áá áwith á áá áthe á áá ánames á áá áof á áá áá áMahaprabhu, á áá ááá

Nityananda, Advaita Candra and all the devotees of Sri Gauranga. áá

Now this extract is going to explain the promise of prabhu which áá

helps to forget all á áworldly miseries. This á áis quoted from the á ááá

karna rasayana. To fulfil á áthe intention of á ápreaching the pure á ááá

Vrjaleela in Gauda Mahaprabhu empowered á áSri Rupa in this task. á áááÜfÜŒWith the help of this power from á áprabhu Sri Rupa wrote a book. á ááá

Sri Gauranga also empowered á áthe desire to á áworship the feet of á ááá

Mahaprabhu who was then in Nilacala. Sri Nivasa by giving up all áá

attractions started for Nilacala. á áBut on his á áway to Nilacala, á ááá

hewas informed of the news that Mahaprabhu had disappeared from á ááá

the world. Hearing á áthis heart©broken á ánews, Sri á áNivasa atonce á ááá

fainted on the ground and sank in deep misery. At this state of á ááá

mind he sometimes got back his sense, sometimes fainted again and áá

sometimes began to cry loudly. Mahaprabhu having seen the misery áá

of his devoted disciple, appeared before Sri nivasa and consoled áá

him by á áputting his á áleg á áon his á áhead. He á ágently á áand sweetly á ááá

advised Sri Nivasa to check himself and so to Vrndavana to meet áá

Sri Rupa Sanatana there who had already finished his book Radha á ááá

krsna Leela. He á áordered Sri Nivasa á áto go to á áGauda with those á ááá

books and preached their sayings there. Sri Nivasa being ordered áá

by Prabhu atonce started for Vrndavana. He was over whelmed with áá

joy by the natural beauty of that á áplace. From there ne went to á ááá

Mathuramandala and was informed of the news of disappearance of á ááá

the two renowned brothers. á áSri Nivasa atonce á áthrew himself on á ááá

the ground á áand cried á áout loudly. á áHe miserably á árepented that á ááá

there was no necessity of á áhis own life as he á ádid not have the á ááá

company of á áthe two á ábrothers. Having á ásettled his á ámankind, he á ááá

fainted under the tree. Seeing him grievously heart©broken. The á ááá

two brothers out of sympathy appeared á ábefore him and put their á ááá

legs upon the head á áof Sri Nivasa. They á ágladly told Sri Nivasa á ááá

that the whole mankind including poor, mean and misery©stricken á ááá

might be able to achieve salvation by the help of the kindness of áá

Sri Nivasa. They advised him to give up the sorrow and atonce go áá

to Sri á áVatta Gosvami á áto take á árefuge in á áhis feet. á áThey also á ááá

advised his to get himself initiated to Gopala Vatta. From there áá

he should go to Gauda taking the books with him and to help the áá

misery©stricken mankind to á áattain salvation. á áAtonce he obeyed á ááá

the order and went to Vrndavana where he met Sri Gopala Vatta. He áá

fell to the ground á áand took the á álegs of Vatta á áGosvami on his á ááá

head. He á áhumbly á árequested á áVatta á áGosvami á áto á áfavour á áhi. He á ááá

reported everything to him what Sri Rupa and Sanatana had ordered áá

him to do, Hearing this Vatta Gosvami began to shed tears of joy. áá

He most cordially accepted Sri Nivasa á áin to his confidence and á ááá

thanked Mahaprabhu for his á ágift i.e. sending á áof Sri Nivasa to á ááá

him. He showed Sri Nivasa the original handwriting of Mahaprabhu áá

which he had kept with him for Sri Nivasa and the Asana and the áá

dora sent to him by Mahaprabhu. Now he advised Sri Nivasa to sit áá

on the Asana. He then gave him diksha and the hymns of worship. á ááá

He also á átaught him á áthe lessons á áof á áthe books. á áGradually Sri á ááá

Nivasa became qualified in the books which was highly appreciated áá

by all the Gosvami’s there. Sri Jiva ordered Sri Nivasa to go to áá

Gauda. Sri Jiva told him that it was the order of Mahaprabhu who áá

had already sent a letter from Sri Nilachalato Sri Rupa in this áá

connection. Sri Jiva reported him that receiving the letter Sri á ááá

Jiva’s Prabhu began to weep because it was his assumption that he áá

would not be able to á ámeet Sri Nivasa who á áwas an embodiment of á ááá

pure love. Sri Jiva á áGosvami ordered Sri Nivasa á áto go to Gauda á áááÜfÜŒwith the boks. But Sri Nivasa most hubly expressed his intention áá

that when he was á áwith Mahaprabhu, he á ácherished the desires of á ááá

living in vrindavana and of nursing á áprabhu. So he did not want á ááá

to go to Gauda. á áHe said that as á áit was the á áorder of his Guru á ááá

which he must obey by going to Gauda but he prayed for a favour áá

from Sri Jiva another Gosvamis that he wanted that who would come áá

in contact with him was sure to attain the grance of Radha krsna. áá

He was á ádetermined that á áhe á áwould not á ágo to á áGauda á áuntil the á ááá

requised favour would á ábe fulfilled. á áListending to á áthis, Jiva á ááá

Goswamy was á áfull á áof ecstatic á ájoy. á áHe and á áall á áthe Gosvamis á ááá

gathered in the temple of Lord Govinda and began to pray to him. áá

Sri Vatta Gosvamy, á áSri Dasa á áGosvamy, Sri á áJiva Gosvamy, Vatta á ááá

Raghunath, Loknath Gosvamy and Vugarva Thakura©all of them prayed áá

for a long á átime to á áGovinda. Sri á áGovinda became á ásatisfied by á ááá

their prayer á áand á átold á áthem that á áhe á áhad á áhimself á átaken the á ááá

semblance of Sri Gaurnaga in Gauda á áto taste the juice of Radha á ááá

krsna Leela and had swept the people there by the wave of divine áá

love. He himself created Sri Nivasa out of this love.


So Sri á áNivasa’s request á áwould must á ábe fulfilled á áby him. á áThe áá

Gosvamis heard the necter © like order from the moon©like mouth á ááá

of Sri Govinda to send Sri Nivasa á áto Gauda with the books, Sri á ááá

Nivasa in ecstatic joy began to weep by lying on the ground. The áá

Gosvamis were á áalso á áover whelered á áwith á ádivine á ápleasure. Sri á ááá

Nivasa out of ecstatic joy had á ádescribed the moon like face of á ááá

Sri Govinda á áin highly á áornamental á álanguage. Listening á áto the á ááá

description, all of them á áwept in joy. Sri á áNivasa bowed to the á ááá

feet of Sri Jiva. Then he embraced á ásome of them and some bowed á ááá

to the feet of Sri Nivasa. After á áthat the priest of Sri Krsna, á ááá

Adhikari Gosvami gladly á álay Govinda á áon the á ábed and á ágave the á ááá

garland of Govinda to Sri Nivasa. All the Gosvamis put it round áá

his neck á áwhich greatly á ápleased á áSri Nivasa. á áThey á áthem dined á ááá

togethers the acraps of á áfood first of á áall offered to Govenda. á ááá

They took betel©leaves and Tulsimala á áand returned to their own á ááá

house. Next day while they gathered, they advised Sri Nivasa to á ááá

go to á áGauda á áwith the á ábooks. á áSri Vatta á áGoswami á ábrought the á ááá

kaupina and the babirvasa á áfrom his room and á ágave these to Sri á ááá

Nivasa and told everybody that when Mahaprabhu had met Vatta in á ááá

South India he ordered him to give this kaupina and the bahirvasa áá

to Sri Nivasa when the latter would come to Vrndavana. Mahaprabhu áá

also advised him to á áinform Sri Nivasa that á áhe should obey the á ááá

order of Sri Vatta taking it in his mind that it was the order of áá

Mahaprabhu himself. Sri á áVatta had informed á áeverything to Rupa á ááá

and Sanatana who á ábecame very glad á áto hear this. á áThen all the á ááá

Gosvamis gladly gave permission to Sri Nivasa to return back to á ááá

Gauda. Prabhu Sri Nivasa began to describe Sri Vatta Gosvami as á ááá

an embodiment of Sri Guan Manjari, a confidante of Sri Radhika in áá

some lyrics written by himself. The Gosvamis were all enchanted á ááá

to listen to the lyrics. Sri Dasa Gosvami being highly impressed áá

took him in his lap and began to soak his body with the tears of áá

joy. He told Sri Nivasa that only to meet him he had come to Sri áá

kundu and would á ánot vet á áleave this á áplace. As he á áwas greatly á áááÜfÜŒshocked by the á ádisappearance of Rupa á áand Sanatana, á áhe had no á ááá

consolation in his mind. But now his á ámisery had gone away go a á ááá

great extent á áby the á ápresence á áof Sri á áNivasa who á áwas á áin his á ááá

opinion, a highly fortunate person. He openely declared that to á ááá

see Sri Nivasa, he could regain the place which he had lost since áá

the disappearance of those á átwo brothers. He á áshowed Sri Nivasa á ááá

the Danda (a stick) and the á áGovardhana Sila used by prabhu and á ááá

the other things which had since been kept for Sri Nivasa such as áá

the original á áhandwriting á áof á áMahaprabhu, á áthe á ábooks á áof Rupa á ááá

Sanatana etc, he confessed that for Sri Nivasa, they could hear á ááá

the nectar©like order of Sri Govinda. It was Sri Nivasa for whom áá

Rupa Sanatana had left their á áorders before their disappearance á ááá

and it washed for á áwhom all of á áthem were waiting á áso long. Sir á ááá

Vatta Gosvami with the help of á áSri Dasa Gosvami handed over to á ááá

Sri Nivasa the kaupina and babirvasa given by Mahaprabhu and the áá

offered garland of Sri Govinda. At á áthe same time he offred him á ááá

the idol of á áSri Vamsivadana á ásalagrama most á ágladly. Then they á ááá

blessed him in the name of Sri Radha Govinda and Rupa Sanatana. áá

Then Sri á áNivasa á áworshipped the á áfeet á áof his á áGuru, á átook the á ááá

permission from all of them and showed his reverence to all the áá

Vrajavasis and started for Gauda taking the books with him. The á ááá

Gosvamis with the á áhundreds of Vrajavasis á áfollowed Sri Nivasa. á ááá

While following Sri Nivasa a little á ámore than two miles of the á ááá

way they began to repent to the providence that why he took Sri á ááá

Nivasa away from them. The poet gave a heart broken description á ááá

of the separation of á áSri Nivasa with á áthe Vrajavasis. Even the á ááá

animals and birds á áof Vraja also á ácried in á áhis separation. But á ááá

after a while they controlled themselves and directed prabhu Sri áá

Nivasa to start for Gauda happily. While they were returning to á ááá

Vrndavana, á áthey á ástarted á ácrying á áin á áá átheir á áway. á áAll á áthese á áá ááá

descriptions are á áto á ábe found á áin á áthe book á áprem á áVilasa. Sri á ááá

Nityananda Dasa who wrote and published á áthis book as per order á ááá

of Sri Janhava. Prabhu Nivasa reached á áGauda with the books and á ááá

that time he favoured the king. Ramcandra said to the king that áá

he had already wrote two lyrics in which he tried to narrate the áá

way by which Sri Nivasa had kept his promise by giving favour to áá

the king. Ramcandra advised the king that as he was a fortunate áá

man that he had got á áthe favour of his á áprabhu, he should whole á ááá

heartedly worship the feet of his Prabhu Ramcandra gave the king áá

many lessons for two months. The á áking was highly satisfied. He á ááá

offered a village as a gift to á áhis Guru Ramcandra and bowed to á ááá

him by throwing á áhimself on the á áfeet of á áRamacandra. The poet, á ááá

Yadunandana paid his heartiest homage á áto the feet of Ramcandra á ááá

from who the king learnt many lessons of Vaisnava treatises. He á ááá

prayed to prabhu Sri Nivasa to give him a shelter under his feet. áá

He wished he could be his dog who would love to eat the scraps of áá

his food in the hope á áthat one day Prabhu á áwould favour him. He á ááá

wished he could be one of the á áservants of Prabhu for the whole á ááá

term of á áhis á álife. He á áaddressed á áprabhu as á áthe á ádeliverer of á ááá

sinners and prayed to him to deliver him from damnation. He said áá

that there was none but á áprabhu o whom he á ácould depend for his á ááá

salvation. He wished that á áin hsi future birth á áhe wanted to be á áááÜfÜŒone of á áthe á áservants of á áprabhu. á áHe confessed á áthat á ábeing an á ááá

ignorant person, he knew nothing á áabout tge methods of worship. á ááá

Though he had no capacity of describing the wonderful Leelas of á ááá

krsna and the á ádevotees of á ákrsna. Yet á áhe prayed to á áprabhu to á ááá

forgive him for his inefficiency. He á ábegan to speak of himself á ááá

and of the completion of his book, he lived at Bundhaipara on the áá

bank of the Janhabi river with his wife. At the age of 29 years áá

by taking the lotus©like feet of his á áprabhu on his head in the á ááá

month of Vaishakh and in the day of the full moon he had finished áá

his book. He being Yadunath Dasa who á áis a servant of a servant á ááá

of Sri á ákrsna á áCaitanya á áprabhu wrote á áthe á ábook á áwhich pleased á ááá

Thakurani who kept the name of á áthe book as karnananda. Srimati á ááá

with her confidantes read the book and she was overwhelmed with á ááá

ecstasy and began to shed tears of á ájoy. She put her led on the á ááá

head of Yadunandana and with a smile said to him that he through áá

his book gave á áher much á ápleasure. Addressing á áhim as á áher son, á ááá

requested him á áto á átell á áher something á áabout á áKaviraj á áand his á ááá

community and Chakravarty á áand his community. á áThe poet firstly á ááá

prayed to his Guru á áand asked his á áfavour in this á átask. As per á ááá

order of his á áprabhu he á ánarrated the á áovermentioned topics. He á ááá

wrote that á áthere were á áeight á áKavirajas and á ásix Chakravartys. á ááá

Firstly he would á áexplain the á átopic about á áeight Kavirajas and á ááá

secondly he would explain the topic about the six Chakravartys. á ááá

The eldest among the eight Kavirajas was Sri Ramacandra Kaviraja áá

who had á ábecome á áfamous á áin this á áworld. á áHis á ábrother á áwas Sri á ááá

Kaviraja Govinda á áwho á áhad á áa á áfine á ácharacter. á áThen á ácame Sri á ááá

Karnapura Kayiraja Thakur, Sri Nrisinha Kaviraja Thakur who was á ááá

famous for his methods of worship, Sri Vagawana Kaviraja who knew áá

nothing but the grace of Prabhu, Sri Vallavidasa Kaviraja who was áá

a man of á ápurely divine á ácharacter, Sri á áGopiramana Kaviraj and á ááá

Kavirja Sri Gokulananda. Now he described the other branches of á ááá

the main Kaviraja community. Kaviraja Dibyasinha was the son of á ááá

Sri Govinda was regarded á áto be a mad á ábumble©bee flying on the á ááá

lotus©like feet of prabhu. Sri á áVasudeva Kaviraja Dasa Vanamali á ááá

was very eager to do good to mankind. Kaviraja Diurgadasa always áá

wished to eat scraps á áof food eaten á áby the Vaisnavas. Kaviraja á ááá

Thakur was a á áman full á áof divine á álove. His brother á áSri Nemai á ááá

Kaviraja had nothing to á ádo except nursing á áthe feet of prabhu. á ááá

Shyama Dasa á áKaviraja á áwas á áhis á ástep©brother á áwho á áwas á áa very á ááá

scholarly man. Sri Narayana Kaviraja was the brother of Nrismha. áá

Sri Vallavi á áKaviraja had á átwo á ábrothers Sri á áRamadasa Kaviraja á ááá

Thakur and Kaviraja Gopaladasa. Here the poet had mentioned the á ááá

twenty nine names of the á ákaviraja community whose names always á ááá

created the feeling of á álove in the minds á áof everybody. Now he á ááá

presented the á ánams of á áthe six á áChakravartys. The á ámost famous á ááá

among the á ásix á áChakravartys was á áSri á áGovinda á áChakravarty. He á ááá

always used á áto engage á áhimself in á áworshipping prabhu. á áHe now á ááá

spoke of the two brother©in©law of prabhu who were very efficient áá

in the method of worship. á áThey were Sri Shyamadasa Chakravarty á ááá

Thakur á áand á áRamcandra á áChakravarty. á áAnother á áChakravarty á áwas á áá ááá

Chakravarty Vyasa who lived at Visnupura. Then the names came as áá

Ramakrsna Chakravarty Thakur and Sri Gokulananda Chakravarty who ááÜfÜŒalso loved to serve the Vaisnavas. There were other Chakravartys áá

of the six á áChakravarty community©Maharaj á áChakravarty Sri Vira á ááá

Hamvira who was a great devotee of prabhu, Sril Dasa Chakravarty áá

who had á áHarinama á áin á áhis á átongue á áall á áthe á átime, Ramachandra á ááá

Chakravarty, Sri á áRadha Vallava á áChakravarty, á áSril Rupaghataka á ááá

Chakravarty and Chakravarty Thakurer Thakur. The poet had given á ááá

the twelve names of the Chakravarty community. Prabhu worshipped áá

the feet of all these parama Vagavatas and took great pleasure in áá

hearing history of these two á ácommunities. As Srimati also took á ááá

great pleasure in hearing all these, á áthe poet thought that his á ááá

book karnananda á áwas a á ásuccessful á áone. With á áthe á áblessing of á ááá

Srimati, Yadunandana wrote the book Karnananda.



The Seventh Extract


á áThis á áextract á áá ábegins á áwith á áthe á áá ánames á áof á áMahaprabhu, á áá áthe á ááá

deliverer of distressed á ámankind Sri Nityananda, á áthe symbol of á ááá

kindness, Sita Natha, Advaita, Isvara and Srivasa, the companious áá

of prabhu, Sri Swarup Damodora, Ramananda, the mine of premarasa, áá

Sanatana, deliverer of sinners, Sri Gopala Vatta, Sri Raghunath á ááá

Vatta, Sri Dasa Gosvami, Sri á áJiva Gosvami, Sri Acharya prabhu, á ááá

the ocean á áof á ákindness, á áRamcandra and á áhis á átwo á ábrothers Sri á ááá

Vaisnava Gosvami. The poet appealed to the listerness to listen á ááá

to it attentively. Having listened to the book, Prabhu felt very áá

satisfied and blessed him kind©heartedly. Srimati addressed him á ááá

as her son and relieved him as already he had got the favour of áá

prabhu. The á ápoet, Yadunandana á árequested á áhumbly to á áPrabhu to á ááá

release him from a doubt which á áhe had long been cultivating in á ááá

his mind. á áPrabhu agreed á áto do á áthis and á áasked him á áabout his á ááá

doubt. Nityananda Dasa in his prema vilasa wrote as per orderof á ááá

Janhava about the character á áof prabhu. When á áprabhu was on the á ááá

way to Gauda with á áthe books some á ábandits mistakenly stole the á ááá

books. á áWhen á áá áGosvami á áheard á áá áthis, á áá áhe á ábecame á áá ávery á ámuch á áá ááá

dis©heartened. Sri Dasa á áGosvami and á áSri Kaviraj á áGosvami both á ááá

hurriedly came to Sri kunda. When they heard the missing of the áá

books, Dasa Gosvami á áthrew himself in á áto the water á áof the Sri á ááá

kunda in á ágrief. á áAs the á ágrief á áwas un á ábearable, á áSri Kaviraj á ááá

Gosvami died befor ethe death of Sri Dasa Gosvami. Here liay the áá

doubt of the poet because he had á áalready read all the books by á ááá

Kaviraj Gosvami where he had written about Raghunath Dasa “Late á ááá

Sri Raghunath Dasa”. How it could be possible that kaviraj died á ááá

before the á ádeath á áof á áRaghunath. á áListening á áto á áhim Thakurani á ááá

sweetly told him á áthat formerly á áRamacandra had á áasked the same á ááá

question to á áprabhu á áand á áthe á áreply á áof á áprabhu á áhad satisfied á ááá

Ramcandra which she also over©heard á áat that tike. She reported á ááá

him that prabhu had been saying to Ramcandra that Raghunath was a áá

man of strict principles and was determined to keep his promise. áá

The separation of Sri Rupa á áGosvami so dis©hearted Dasa Gosvami á ááá

that he used to spend his days on the bank of the Radha kunda as áá

a blind man and all the time kept himself in thinking of his own áá

death. In the mean time he got the news of missing of the books. ááÜfÜŒThis is á ácompletely broke á áhim. He á ábegan á áto repent á áby crying á ááá

loudly. Being in á ápatient, Gosvami attained á áhim desired death. á ááá

The people of á áthe Radha Kunda á ábecam every á ásad. This incident á ááá

geatly made á áRupa Sanatana á áanxious who á áafter thinking á áof the á ááá

promise uttered by Raghunatha, told á ákaviraja the importance of á ááá

the incident. They said á áthat it was á áfor this book, Mahaprabhu á ááá

had sent á áhis writing, á áordering them á áto hand á áit over á áto Sri á ááá

Nivasa, that á áit was á áfor this á ábook, á áMahabrabhu had á ásent his á ááá

writing ordering them to hard it over to Sri Nivasa, that it was áá

for this book that Mahaprabhu had empowered Sri Rupa for writing áá

this book and that it was for this book he also had empowered Sri áá

Nivasa to preach the lessons á áof this book of á áGauda. So it was á ááá

the order of Mahaprabhu himself which could not be endangered by áá

any living being in this world. So they advised Kaviraj Gosvami á ááá

to give up all his miseries and repentances for the books which áá

were sure to be recovered again. They also advised him to attend áá

and to look after Raghunath sincerely for a few days and then he áá

again could be included in the group of the companious of Raupa áá

Sanatana. As á áper á áorder á áof the á átwo á ábrothers, á ákaviraj again á ááá

regained his life. After this all á áthe deities in the sky began á ááá

to think of the á ápromise of Raghunath á áwhich, in their opinion, á ááá

could not be violated by any one in this world. He promised that áá

he would eat kshira (a milk prepation), made in Vraja, would wear áá

the leaves of trees of Vraja and by living in Sri kunda of Giri áá

Govardhana, he could á ásucceed in á ádestroying his á áown pride. He á ááá

also promised that he á ámust die the bank á áof the Radhakunda. He á ááá

would leave behind him á áSril Jiva, Sri á áKrsnadasa and Lokanatha á ááá

Gosvami. Suddenly there came an á áoracle from the sky addressing á ááá

Kaviraja that he must get the news of the recovery of the book. á ááá

The oracle of á áthe deitius á áand the á áorder of the á átwo brothers á ááá

helped krsnadasa á áto regain á áhis life á áas an á áomniscient saint. á ááá

Kaviraja in á áhis á ábook á ácaritamrita á áwrote á áabout á áthe ecstatic á ááá

condition of Mahaprabhu á áin his meditation á áwhen Mahaprabhu had á ááá

viewed the ‘Jalakeli á áLeela’ of krsna á áand Radha á áin the Yamuna á ááá

river á áwhere á áas á áSwarupa á áand á áá áothers á ábecame á áanxious á áabout á áá ááá

Mahaprabhu. They got the á ánews of Mahaprabhu á áfrom a fisherman. á ááá

They atonce hurried to the bank of the river and found prabhu in áá

half©died condition. They began to sing harinama loudlu into his áá

ears and gradually Mahaprabhu got á áback his senses. The opinion á ááá

of the poet was that only an omniscient saint like Kaviraja could áá

describe the á áin á áward and á áoutward á áconditions á áof Mahaprabhu. á ááá

Listening to all these incidents Ramcandra threw himself on the á ááá

ground and bowed to the feet of prabhu, prabhu, placing his leg áá

on the á áhead of á áramacandra gladly á átook him á áin his á ábosom and á ááá

advised him to keep all these á áthings in his heart. Then prabhu á ááá

went on saying that Ramcandra was his most favourite and faithful áá

disciple prabhu said á ásatisfactorily that he á áwho would worship á ááá

like Ramcandra, must á áobtain favour á áof prabhu. á áRamacandra was á ááá

ever grateful á áto á áprabhu as á áhe á ácame á áto know á áfrom á áhim that á ááá

Raghunath was the same empodiment of Sri Rupa. The poet had been áá

listening all these things from á áSrimati which highly satisfied á ááá

him. He addressed to the listeners that it was the blessing and ááÜfÜŒkindness of his Isvari that he was able to find out a solution of áá

his doubt. Now he bowed to the deovted companious of Sri Acharya áá

prabhu and requested them to fulfil á áhis intentions for he knew á ááá

that only their á áblessings could help á áa person á áto attain pure á ááá

duration and love for God. He wanted to get the most cherishable áá

companies of Sri Rupa Sanatana and Sri krsna Caitanya prabhu and áá

Acharya prabhu. He paid his heartiest homage to the feet of Sril áá

Hemlata, the daughter of Sri Acharya prabhu who was a Kalpavalli áá

(a paradisiaeal creeper) of devotional á álove as ever created by á ááá

the providence. By holding the lotus © like feet of Sril Hemlata áá

on his head, he, Yadunandanadasa completed his book, Karnananda.

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