The Expansions of Lord Nityānanda

Nityananda

Today we honor the Appearance Day of Lord Nityananda. It is advised that devotees observe a half day fast, and meditate on some of the glories of Lord Nityananda. With this in mind we are posting one nice chapter from the Sri Caitanya-caritamrta describing the Lord and his devotees.

Sri Caitanya-caritamrta 1975 Edition
By His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Adi-lila Chapter 11

The Expansions of Lord Nityānanda

As the branches and subbranches of Lord Caitanya Mahāprabhu were described in the Tenth Chapter, in this Eleventh Chapter the branches and subbranches of Śrī Nityānanda Prabhu are similarly listed.

TEXT 1

nityānanda-padāmbhoja-
bhṛṅgān prema-madhūnmadān
natvākhilān teṣu mukhyā
likhyante katicin mayā

nityānanda—of Lord Śrī Nityānanda; pada-ambhoja—lotus feet; bhṛṅgān—the bumblebees; prema—of love of Godhead; madhu—by the honey; unmadān—maddened; natvā—offering obeisances; akhilān—to all of them; teṣu—out of them; mukhyāḥ—the chief; likhyante—being described; katicit—a few of them; mayā—by me.

TRANSLATION

After offering my obeisances unto all of the devotees of Śrī Nityānanda Prabhu, who are like bumblebees collecting honey from His lotus feet, I shall try to describe those who are the most prominent.

TEXT 2

jaya jaya mahāprabhu śrī-kṛṣṇa-caitanya
tāṅhāra caraṇāśrita yei, sei dhanya

jaya jaya—all glories; mahāprabhu—unto Lord Śrī Caitanya Mahāprabhu; śrī-kṛṣṇa-caitanya—known as Kṛṣṇa Caitanya; tāṅhāra caraṇa-āśrita—all who have taken shelter at His lotus feet; yei—anyone; sei—he is; dhanya—glorious.

TRANSLATION

All glories to Śrī Caitanya Mahāprabhu! Anyone who has taken shelter at His lotus feet is glorious.

TEXT 3

jaya jaya śrī-advaita, jaya nityānanda
jaya jaya mahāprabhura sarva-bhakta-vṛnda

jaya jaya—all glories; śrī-advaita—unto Śrī Advaita Ācārya; jaya—all glories; nityānanda—unto Lord Śrī Nityānanda Prabhu; jaya jaya—all glories; mahāprabhura—of Lord Śrī Caitanya Mahāprabhu; sarva—all; bhakta-vṛnda—devotees.

TRANSLATION

All glories to Śrī Advaita Prabhu, Nityānanda Prabhu and all the devotees of Lord Caitanya Mahāprabhu!

TEXT 4

tasya śrī-kṛṣṇa-caitanya-
sat-premāmara-śākhinaḥ
ūrdhva-skandhāvadhūtendoḥ
śākhā-rūpān gaṇān numaḥ

tasya—His; śrī-kṛṣṇa-caitanya—Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; sat-prema—of eternal love of Godhead; amara—indestructible; śākhinaḥ—of the tree; ūrdhva—very high; skandha—branch; avadhūta-indoḥ—of Śrī Nityānanda; śākhā-rūpān—in the form of different branches; gaṇān—to the devotees; numaḥ—I offer my respects.

TRANSLATION

Śrī Nityānanda Prabhu is the topmost branch of the indestructible tree of eternal love of Godhead, Śrī Kṛṣṇa Caitanya Mahāprabhu. I offer my respectful obeisances to all the subbranches of that topmost branch.

TEXT 5

śrī-nityānanda-vṛkṣera skandha gurutara
tāhāte janmila śākhā-praśākhā vistara

śrī-nityānanda-vṛkṣera—of the tree known as Śrī Nityānanda; skandha—main branch; gurutara—extremely heavy; tāhāte—from that branch; janmila—grew; śākhā—branches; praśākhā—subbranches; vistara—expansively.

TRANSLATION

Śrī Nityānanda Prabhu is an extremely heavy branch of the Śrī Caitanya tree. From that branch grow many branches and subbranches.

TEXT 6

mālākarera icchā jale bāḍe śākhā-gaṇa
prema-phula-phale bhari’ chāila bhuvana

mālā-kārera—of Śrī Caitanya Mahāprabhu; icchā-jale—by the water of His wish; bāḍe—increase; śākhā-gaṇa—the branches; prema—love of Godhead; phula-phale—with flowers and fruits; bhari’-filling; chāila—covered; bhuvana—the whole world.

TRANSLATION

Watered by the desire of Śrī Caitanya Mahāprabhu, these branches and subbranches have grown unlimitedly and covered the entire world with fruits and flowers.

TEXT 7

asaṅkhya ananta gaṇa ke karu gaṇana
āpanā śodhite kahi mukhya mukhya jana

asaṅkhya—innumerable; ananta—unlimited; gaṇa—devotees; ke—who; karu—can; gaṇana—count; āpanā—the self; śodhite—to purify; kahi—I speak; mukhya mukhya—only the chief; jana—persons.

TRANSLATION

These branches and subbranches of devotees are innumerable and unlimited. Who could count them? For my personal purification I shall try to enumerate only the most prominent among them.

PURPORT

One should not write books or essays on transcendental subject matter for material name, fame or profit. Transcendental literature must be written under the direction of a superior authority because it is not meant for material purposes. If one tries to write under superior authority, he becomes purified. All Kṛṣṇa conscious activities should be undertaken for personal purification (āpanā śodhite), not for material gain.

TEXT 8

śrī-vīrabhadra gosāñi–skandha-mahāśākhā
tāṅra upaśākhā yata, asaṅkhya tāra lekhā

śrī-vīrabhadra gosāñi—of the name Śrī Vīrabhadra Gosāñi; skandha—of the trunk; mahā-śākhā—the biggest branch; tāṅra—his; upaśākhā—subbranches; yata—all; asaṅkhya—innumerable; tāra—of that; lekhā—the description.

TRANSLATION

After Nityānanda Prabhu, the greatest branch is Vīrabhadra Gosāñi, who also has innumerable branches and subbranches. It is not possible to describe them all.

PURPORT

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura describes Vīrabhadra Gosāñi as the direct son of Śrīla Nityānanda Prabhu and a disciple of Jāhnavā-devī. His real mother was Vasudhā. In the Gaura-gaṇoddeśa-dīpikā, verse 67, he is mentioned as an incarnation of Kṣīrodakaśāyī Viṣṇu. Therefore Vīrabhadra Gosāñi is nondifferent from Śrī Kṛṣṇa Caitanya Mahāprabhu. In a village of the name Jhāmaṭapura, in the district of Hugali, Vīrabhadra Gosāñi had a disciple named Yadunāthācārya, who had two daughters-a real daughter named Śrīmatī and a foster daughter named Nārāyaṇī. Both these daughters married, and they are mentioned in Bhakti-ratnākara (Thirteenth Wave). Vīrabhadra Gosāñi had three disciples who are celebrated as his sons-Gopījana-vallabha, Rāmakṛṣṇa and Rāmacandra. The youngest, Rāmacandra, belonged to the Śāṇḍilya dynasty and had the surname Vaṭavyāla. He established his family at Khaḍadaha, and its members are known as the gosvāmīs of Khaḍadaha. The eldest disciple, Gopījana-vallabha, was a resident of a village known as Latā, near the Mānakara railway station in the district of Burdwan. The second, Rāmakṛṣṇa, lived near Māladaha, in a village named Gayeśapura. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura notes that since these three disciples belonged to different gotras, or dynasties, and also had different surnames and lived in different places, it is not possible to accept them as real sons of Vīrabhadra Gosāñi. Rāmacandra had four sons, of whom the eldest was Rādhāmādhava, whose third son was named Yādavendra. Yādavendra’s son was Nandakiśora, his son was Nidhikṛṣṇa, his son was Caitanyacāṇḍa, his son was Kṛṣṇamohana, his son was Jaganmohana, his son was Vrajanātha, and his son was Śyāmalāla Gosvāmī. This is the genealogical table given by Bhaktisiddhānta Sarasvatī Ṭhākura for the descendants of Vīrabhadra Gosāñi.

TEXT 9

īśvara ha-iyā kahāya mahā-bhāgavata
veda-dharmātīta hañā veda-dharme rata

īśvara—the Supreme Personality of Godhead; ha-iyā—being; kahāya—calls Himself; mahā-bhāgavata—great devotee; veda-dharma—the principles of Vedic religion; atīta—transcendental; hañā—being; veda-dharme—in the Vedic system; rata—engaged.

TRANSLATION

Although Vīrabhadra Gosāñi was the Supreme Personality of Godhead, He presented Himself as a great devotee. And although the Supreme Godhead is transcendental to all Vedic injunctions, He strictly followed the Vedic rituals.

TEXT 10

antare īśvara-ceṣṭā, bāhire nirdambha
caitanya-bhakti-maṇḍape teṅho mūla-stambha

antare—within Himself; īśvara-ceṣṭā—the activities of the Supreme Personality of Godhead; bāhire—externally; nirdambha—without pride; caitanya-bhakti-maṇḍape—in the devotional hall of Śrī Caitanya Mahāprabhu; teṅho—He is; mūla-stambha—the main pillar.

TRANSLATION

He is the main pillar in the hall of devotional service erected by Śrī Caitanya Mahāprabhu. He knew within Himself that He acted as the Supreme Lord Viṣṇu, but externally He was prideless.

TEXT 11

adyāpi yāṅhāra kṛpā-mahimā ha-ite
caitanya-nityānanda gāya sakala jagate

adyāpi—until today; yāṅhāra—whose; kṛpā—mercy; mahimā—glorious; ha-ite—from; caitanya-nityānanda—Śrī Caitanya-Nityānanda; gāya—sing; sakala—all; jagate—in the world.

TRANSLATION

It is by the glorious mercy of Śrī Vīrabhadra Gosāñi that people all over the world now have the chance to chant the names of Caitanya and Nityānanda.

TEXT 12

sei vīrabhadra-gosāñira la-inu śaraṇa
yāṅhāra prasāde haya abhīṣṭa-pūraṇa

sei—that; vīrabhadra-gosāñira—of Śrī Vīrabhadra Gosāñi; la-inu—I take; śaraṇa—shelter; yāṅhāra—whose; prasāde—by mercy; haya—it becomes so; abhīṣṭa-pūraṇa—fulfillment of desire.

TRANSLATION

I therefore take shelter of the lotus feet of Vīrabhadra Gosāñi so that by His mercy my great desire to write Śrī Caitanya-caritāmṛta will be properly guided.

TEXT 13

śrī-rāmadāsa āra, gadādhara dāsa
caitanya-gosāñira bhakta rahe tāṅra pāśa

śrī-rāmadāsa—of the name Śrī Rāmadāsa; āra—and; gadādhara dāsa—of the name Gadādhara dāsa; caitanya-gosāñira—of Lord Śrī Caitanya Mahāprabhu; bhakta—devotees; rahe—stay; tāṅra pāśa—with Him.

TRANSLATION

Two devotees of Lord Caitanya, named Śrī Rāmadāsa and Gadādhara dāsa, always lived with Śrī Vīrabhadra Gosāñi.

PURPORT

Śrī Rāmadāsa, later known as Abhirāma Ṭhākura, was one of the twelve gopālas, cowherd boyfriends, of Śrī Nityānanda Prabhu. The Gaura-gaṇoddeśa-dīpikā, verse 126, states that Śrī Rāmadāsa was formerly Śrīdāmā. In Bhakti-ratnākara (Fourth Wave), there is a description of Śrīla Abhirāma Ṭhākura. By the order of Śrī Nityānanda Prabhu, Abhirāma Ṭhākura became a great ācārya and preacher of the Caitanya cult of devotional service. He was a very influential personality, and nondevotees were very afraid of him. Empowered by Śrī Nityānanda Prabhu, he was always in ecstasy and was extremely kind to all fallen souls. It is said that if he offered obeisances to any stone other than a śālagrāma-śilā, it would immediately fracture.
Ten miles southwest of the Cāṅpāḍāṅgā railway station on the narrow-gauge railway line from Howrah, in Calcutta, to Āmtā, a village in the Hugalī district, is a small town named Khānākūla-kṛṣṇanagara, where the temple of Abhirāma Ṭhākura is situated. During the rainy season, when this area is inundated with water, people must go there by another line, which is now called the southeastern railway. On this line there is a station named Kolāghāṭa, from which one has to go by steamer to Rāṇīcaka. Seven and a half miles north of Rāṇīcaka is Khānākūla. The temple of Abhirāma Ṭhākura is situated in Kṛṣṇanagara, which is near the kūla (bank) of the Khānā (Dvārakeśvara River); therefore this place is celebrated as Khānākūla-kṛṣṇanagara. Outside of the temple is a bakula tree. This place is known as Siddha-bakula-kuñja. It is said that when Abhirāma Ṭhākura came there, he sat down under this tree. In Khānākūla-kṛṣṇanagara there is a big fair held every year in the month of Caitra (March-April) on the Kṛṣṇa-saptamī, the seventh day of the dark moon. Many hundreds and thousands of people gather for this festival. The temple of Abhirāma Ṭhākura has a very old history. The Deity in the temple is known as Gopīnātha. There are many sevaita families living near the temple. It is said that Abhirāma Ṭhākura had a whip and that whoever he touched with it would immediately become an elevated devotee of Kṛṣṇa. Among his many disciples, Śrīmān Śrīnivāsa Ācārya was the most famous and the most dear, but it is doubtful that he was his initiated disciple.

TEXTS 14-15

nityānande ājñā dila yabe gauḍe yāite
mahāprabhu ei dui dilā tāṅra sāthe

ataeva dui-gaṇe duṅhāra gaṇana
mādhava-vāsudeva ghoṣerao ei vivaraṇa

nityānande—unto Lord Nityānanda; ājñā—order; dila—gave; yabe—when; gauḍe—to Bengal; yāite—to go; mahāprabhu—Śrī Caitanya Mahāprabhu; ei dui—these two; dilā—gave; tāṅra sāthe—with Him; ataeva—therefore; dui-gaṇe—in both the parties; duṅhāra—two of them; gaṇana—are counted; mādhava—of the name Mādhava; vāsudeva—of the name Vāsudeva; ghoṣerao—of the surname Ghoṣa; ei—this; vivaraṇa—description.

TRANSLATION

When Nityānanda Prabhu was ordered to go to Bengal to preach, these two devotees [Śrī Rāmadāsa and Gadādhara dāsa] were ordered to go with Him. Thus they are sometimes counted among the devotees of Lord Caitanya and sometimes among the devotees of Lord Nityānanda. Similarly, Mādhava and Vāsudeva Ghoṣa belonged to both groups of devotees simultaneously.

PURPORT

There is a place named Dāṅihāṭa, near the Agradvīpa railway station and Pāṭuli in the district of Burdwan, where the Deity of Śrī Gopīnāthajī is still situated. This Deity accepted Govinda Ghoṣa as His father. Even until today, the Deity performs the śrāddha ceremony on the anniversary of the death of Govinda Ghoṣa. The temple of this Deity is managed by the rāja-vaṁśa family of Kṛṣṇanagara, whose members are descendants of Rājā Kṛṣṇacandra. Every year in the month of Vaiśākha, when there is a bāradola ceremony, this Gopīnātha Deity is taken to Kṛṣṇanagara. The ceremony is performed with eleven other Deities, and then Śrī Gopīnāthajī is brought back to the temple in Agradvīpa.

TEXT 16

rāmadāsa–mukhya-śākhā, sakhya-prema-rāśi
ṣolasāṅgera kāṣṭha yei tuli’ kaila vaṁśī

rāma-dāsa—of the name Rāmadāsa; mukhya-śākhā—chief branch; sakhya-prema-rāśi—full of fraternal love; ṣolasa-aṅgera—of sixteen knots; kāṣṭha—wood; yei—that; tuli’-raising; kaila—made; vāṁśī—flute.

TRANSLATION

Rāmadāsa, one of the chief branches, was full of fraternal love of Godhead. He made a flute from a stick with sixteen knots.

TEXT 17

gadādhara dāsa gopībhāve pūrṇānanda
yāṅra ghare dānakeli kaila nityānanda

gadādhara dāsa—of the name Gadādhara dāsa; gopī-bhāve—in the ecstasy of the gopīs; pūrṇa-ānanda—fully in transcendental bliss; yāṅra ghare—in whose house; dāna-keli—performance of dānakeli-līlā; kaila—did; nityānanda—Lord Nityānanda Prabhu.

TRANSLATION

Śrīla Gadādhara dāsa was always fully absorbed in ecstasy as a gopī. In his house Lord Nityānanda enacted the drama Dānakeli.

TEXT 18

śrī-mādhava ghoṣa–mukhya kīrtanīyā-gaṇe
nityānanda-prabhu nṛtya kare yāṅra gāne

śrī-mādhava ghoṣa—of the name Śrī Mādhava Ghoṣa; mukhya—chief; kīrtanīyā-gaṇe—amongst the performers of saṅkīrtana; nityānanda-prabhu—of the name Nityānanda Prabhu; nṛtya—dance; kare—does; yāṅra—whose; gāne—in song.

TRANSLATION

Śrī Mādhava Ghoṣa was a principal performer of kīrtana. While he sang, Nityānanda Prabhu danced.

TEXT 19

vāsudeva gīte kare prabhura varṇane
kāṣṭha-pāṣāṇa drave yāhāra śravaṇe

vāsudeva—of the name Vāsudeva; gīte—while singing; kare—does; prabhura—of Nityānanda Prabhu and Śrī Caitanya Mahāprabhu; varṇane—in description; kāṣṭha—wood; pāṣāṇa—stone; drave—melt; yāhāra—whose; śravaṇe—by hearing.

TRANSLATION

When Vāsudeva Ghoṣa performed kīrtana, describing Lord Caitanya and Nityānanda, even wood and stone would melt upon hearing it.

TEXT 20

murāri-caitanya-dāsera alaukika līlā
vyāghra-gāle caḍa māre, sarpa-sane khelā

murāri—of the name Murāri; caitanya-dāsera—of the servant of Śrī Caitanya Mahāprabhu; alaukika—uncommon; līlā—pastimes; vyāghra—tiger; gāle—on the cheek; caḍa māre—slaps; sarpa—a snake; sane—with; khelā—playing.

TRANSLATION

There were many extraordinary activities performed by Murāri, a great devotee of Lord Caitanya Mahāprabhu. Sometimes in his ecstasy he would slap the cheek of a tiger, and sometimes he would play with a venomous snake.

PURPORT

Murāri Caitanya dāsa was born in the village of Sar-vṛndāvana-pura, which is situated about two miles from the Galaśī station on the Burdwan line. When Murāri Caitanya dāsa came to Navadvīpa, he settled in the village of Modadruma, or Māmagāchi-grāma. At that time he became known as Śārṅga or Sāraṅga Murāri Caitanya dāsa. The descendants of his family still reside in Sarer Pāṭa. In the Caitanya-bhāgavata, Antya-līlā, Chapter Five, there is the following statement: “Murāri Caitanya dāsa had no material bodily features, for he was completely spiritual. Thus he would sometimes chase after tigers in the jungle and treat them just like cats and dogs. He would slap the cheek of a tiger and take a venomous snake on his lap. He had no fear for his external body, of which he was completely forgetful. He could spend all twenty-four hours of the day chanting the Hare Kṛṣṇa mahā-mantra or speaking about Lord Caitanya and Nityānanda. Sometimes he would remain submerged in water for two or three days, but he would feel no bodily inconvenience. Thus he behaved almost like stone or wood, but he always used his energy in chanting the Hare Kṛṣṇa mahā-mantra. No one can describe his specific characteristics, but it is understood that wherever Murāri Caitanya dāsa passed, whoever was present would be enlightened in Kṛṣṇa consciousness simply by the atmosphere he created.”

TEXT 21

nityānandera gaṇa yata–saba vraja-sakhā
śṛṅga-vetra-gopaveśa, śire śikhi-pākhā

nityānandera—of Lord Nityānanda Prabhu; gaṇa—followers; yata—all; saba—all; vraja-sakhā—residents of Vṛndāvana; śṛṅga—horn; vetra—cane stick; gopa-veśa—dressed like a cowherd boy; śire—on the head; śikhi-pākhā—the plume of a peacock.

TRANSLATION

All the associates of Lord Nityānanda were formerly cowherd boys in Vrajabhūmi. Their symbolic representations were the horns and sticks they carried, their cowherd dress and the peacock plumes on their heads.

PURPORT

Jāhnavā-mātā is also within the list of Lord Nityānanda’s followers. She is described in the Gaura-gaṇoddeśa-dīpikā, verse 66, as Anaṅga-mañjarī of Vṛndāvana. All the devotees who are followers of Jāhnavā-mātā are counted within the list of Śrī Nityānanda Prabhu’s devotees.

TEXT 22

raghunātha vaidya upādhyāya mahāśaya
yāṅhāra darśane kṛṣṇa-prema-bhakti haya

raghunātha vaidya—the physician Raghunātha; upādhyāya mahāśaya—a great personality with the title Upādhyāya; yāṅhāra—whose; darśane—by visiting; kṛṣṇa-prema—love of Kṛṣṇa; bhakti—devotional service; haya—awakened.

TRANSLATION

The physician Raghunātha, also known as Upādhyāya, was so great a devotee that simply by seeing him one would awaken his dormant love of Godhead.

TEXT 23

sundarānanda–nityānandera śākhā, bhṛtya marma
yāṅra saṅge nityānanda kare vraja-narma

sundarānanda—of the name Sundarānanda; nityānandera śākhā—a branch of Nityānanda Prabhu; bhṛtya marma—very intimate servant; yāṅra saṅge—with whom; nityānanda—Lord Nityānanda; kare—performs; vraja-narma—activities of Vṛndāvana.

TRANSLATION

Sundarānanda, another branch of Śrī Nityānanda Prabhu, was Lord Nityānanda’s most intimate servant. Lord Nityānanda Prabhu perceived the life of Vrajabhūmi in his company.

PURPORT

In the Caitanya-bhagavata, Antya-līlā, Chapter Fives, it is stated that Sundarānanda was an ocean of love of Godhead and the chief associate of Śrī Nityānanda Prabhu. In the Gaura-gaṇoddeśa-dīpikā he is stated to have been Sudāmā in kṛṣṇa-līlā. Thus he was one of the twelve cowherd boys who came down with Balarāma when He descended as Śrī Nityānanda Prabhu. The holy place where Sundarānanda lived is situated in the village known as Maheśapura, which is about fourteen miles east of the Mājadiyā railway station of the eastern railway from Calcutta to Burdwan. This place is within the district of Jeshore, which is now in Bangladesh. Among the relics of this village, only the old residential house of Sundarānanda still exists. At the end of the village resides a bāula (pseudo-Vaiṣṇava), and all the buildings, both the temples and the house, appear to be newly constructed. In Maheśapura there are Deities of Śrī Rādhāvallabha and Śrī Śrī Rādhāramaṇa. Near the temple is a small river of the name Vetravatī.
Sundarānanda Prabhu was a naiṣṭhika-brahmacārī: he never married in his life. Therefore he had no direct descendants except his disciples, but the descendants of his family still reside in the village known as Maṅgalaḍihi in the district of Birbhum. In that same village is a temple of Balarāma, and the Deity there is regularly worshiped. The original Deity of Maheśapura, Rādhāvallabha, was taken by the Saidābād Gosvāmīs of Berhampur, and since the present Deities were installed, a Zamindar family of Maheśapura has looked after Their worship. On the full moon day of the month of Māgha (January-February), the anniversary of Sundarānanda’s disappearance is regularly celebrated, and people from the neighboring areas gather together to observe this festival.

TEXT 24

kamalākara pippalāi–alaukika rīta
alaukika prema tāṅra bhuvane vidita

kamalākara pippalāi—of the name Kamalākara Pippalāi; alaukika—uncommon; rīta—behavior or pastime; alaukika—uncommon; prema—love of Godhead; tāṅra—his; bhuvane—in the world; vidita—celebrated.

TRANSLATION

Kamalākara Pippalāi is said to have been the third gopāla. His behavior and love of Godhead were uncommon, and thus he is celebrated all over the world.

PURPORT

In the Gaura-gaṇoddeśa-dīpikā, verse 128, Kamalākara Pippalāi is described as the third gopāla. His former name was Mahābala. The Jagannātha Deity at Māheśa in Śrī Rāmapura was installed by Kamalākara Pippalāi. This village of Māheśa is situated about two and a half miles from the Śrī Rāmapura railway station. The genealogy of the family of Kamalākara Pippalāi is given as follows. Kamalākara Pippalāi had a son named Caturbhuja, who had two sons named Nārāyaṇa and Jagannātha. Nārāyaṇa had one son named Jagadānanda, and his son’s name was Rājīvalocana. During the time of Rājīvalocana, there was a scarcity of finances for the worship of the Jagannātha Deity, and it is said that the Nawab of Dacca, whose name was Shah Sujā, donated 1,185 bighās of land in the Bengali year 1060 (A.D. 1653). The land being the possession of Jagannātha, the village was named Jagannātha-pura. It is said that when Kamalākara Pippalāi left home his younger brother Nidhipati Pippalāi searched for him and in due course of time found him in the village of Māheśa. Nidhipati Pippalāi tried his best to bring his elder brother home, but he would not return. Under these circumstances, Nidhipati Pippalāi, with all his family members, came to Māheśa to reside. The members of this family still reside in the vicinity of the Māheśa village. Their family name is Adhikārī, and they are a brāhmaṇa family.

The history of the Jagannātha temple in Māheśa is as follows. One devotee of the name Dhruvānanda went to see Lord Jagannātha, Balarāma and Subhadrā at Jagannātha Purī, wanting to offer food to Jagannāthajī that he had cooked with his own hands. This being his desire, one night Jagannāthajī appeared to him in a dream and asked him to go to Māheśa on the bank of the Ganges and there start worship of Him in a temple. Thus Dhruvānanda went to Māheśa, where he saw the three deities-Jagannātha, Balarāma and Subhadrā-floating in the Ganges. He picked up all those deities and installed them in a small cottage, and with great satisfaction he executed the worship of Lord Jagannātha. When he became old, he was very anxious to hand over the worship to the charge of someone reliable, and in a dream he got permission from Jagannātha Prabhu to hand it over to a person whom he would meet the next morning. The next morning he met Kamalākara Pippalāi, who was formerly an inhabitant of the village Khālijuli in the Sundaravana Forest area of Bengal and was a pure Vaiṣṇava, a great devotee of Lord Jagannātha; thus he immediately gave him charge of the worship. In this way, Kamalākara Pippalāi became the worshiper of Lord Jagannātha, and since then his family members have been designated as Adhikārī, which means “one who is empowered to worship the Lord.” These Adhikārīs belong to a respectable brāhmaṇa family. Five types of upper-class brāhmaṇas are recognized by the surname Pippalāi.

TEXT 25

sūryadāsa sarakhela, tāṅra bhāi kṛṣṇadāsa
nityānande dṛḍha viśvāsa, premera nivāsa

sūryadāsa sarakhela—of the name Sūryadāsa Sarakhela; tāṅra bhāi—his brother; kṛṣṇadāsa—of the name Kṛṣṇadāsa; nityānande—unto Lord Nityānanda; dṛḍha viśvāsa—firm faith; premera nivāsa—the reservoir of all love of Godhead.

TRANSLATION

Sūryadāsa Sarakhela and his younger brother Kṛṣṇadāsa Sarakhela both possessed firm faith in Nityānanda Prabhu. They were a reservoir of love of Godhead.

PURPORT

In the Bhakti-ratnākara (Twelfth Wave), it is stated that a few miles from Navadvīpa is a place called Śāligrāma that was the residence of Sūryadāsa Sarakhela. He was employed as a secretary in the Muslim government of that time, and thus he amassed a good fortune. Sūryadāsa had four brothers, all of whom were pure Vaiṣṇavas. Vasudhā and Jāhnavā were two daughters of Sūryadāsa Sarakhela.

TEXT 26

gaurīdāsa paṇḍita yāṅra premoddaṇḍa-bhakti
kṛṣṇa-premā dite, nite, dhare mahāśakti

gaurīdāsa paṇḍita—of the name Gaurīdāsa Paṇḍita; yāṅra—whose; prema-uddaṇḍa-bhakti—the most elevated in love of Godhead and devotional service; kṛṣṇa-premā—love of Kṛṣṇa; dite—to deliver; nite—and to receive; dhare—empowered; mahāśakti—great potency.

TRANSLATION
Gaurīdāsa Paṇḍita, the emblem of the most elevated devotional service in love of Godhead, had the greatest potency to receive and deliver such love.

PURPORT

It is said that Gaurīdāsa Paṇḍita was always patronized by King Kṛṣṇadāsa, the son of Harihoḍa. Gaurīdāsa Paṇḍita lived in the village of Śāligrāma, which is situated a few miles from the railway station Muḍāgāchā, and later he came to reside in Ambikā-kālanā. It is stated in the Gaura-gaṇoddeśa-dīpikā, verse 128, that formerly he was Subala, one of the cowherd boyfriends of Kṛṣṇa and Balarāma in Vṛndāvana. Gaurīdāsa Paṇḍita was the younger brother of Sūryadāsa Sarakhela, and with the permission of his elder brother he shifted his residence to the bank of the Ganges, living there in the town known as Ambikā-kālanā. Some of the names of the descendants of Gaurīdāsa Paṇḍita are as follows: (1) Śrī Nṛsiṁha-caitanya, (2) Kṛṣṇadāsa, (3) Viṣṇudāsa, (4) Baḍa Balarāma dāsa, (5) Govinda, (6) Raghunātha, (7) Baḍu Gaṅgādāsa, (8) Āuliyā Gaṅgārāma, (9) Yādavācārya, (10) Hṛdaya-caitanya, (11) Cānda Hāladāra, (12) Maheśa Paṇḍita, (13) Mukuṭa Rāya, (14) Bhātuyā Gaṅgārāma, (15) Āuliyā Caitanya, (16) Kāliyā Kṛṣṇadāsa, (17) Pātuyā Gopāla, (18) Baḍa Jagannātha, (19) Nityānanda, (20) Bhāvi, (21) Jagadīśa, (22) Rāiyā Kṛṣṇadāsa and (22 12) Annapūrṇā. The eldest son of Gaurīdāsa Paṇḍita was known as big Balarāma, and the youngest was known as Raghunātha. The sons of Raghunātha were Maheśa Paṇḍita and Govinda. Gaurīdāsa Paṇḍita’s daughter was known as Annapūrṇā.

The village Ambikā-kālanā, which is situated just across the river Ganges from Śāntipura, is two miles east of the Kālanā-korṭa railway station, on the eastern railway. In Ambikā-kālanā there is a temple constructed by the Zamindar of Burdwan. In front of the temple there is a big tamarind tree, and it is said that Gaurīdāsa Paṇḍita and Lord Caitanya Mahāprabhu met underneath this tree. The place where the temple is situated is known as Ambikā, and because it is in the area of Kālanā, the village is known as Ambikā-kālanā. It is said that a copy of the Bhagavad-gītā written by Śrī Caitanya Mahāprabhu still exists in this temple.

TEXT 27

nityānande samarpila jāti-kula-pāṅti
śrī-caitanya-nityānande kari prāṇapati

nityānande—to Lord Nityānanda; samarpila—he offered; jāti—caste distinction; kula—family; pāṅti—fellowship; śrī-caitanya—Lord Caitanya; nityānande—in Lord Nityānanda; kari—making; prāṇa-pati—the Lords of his life.

TRANSLATION

Making Lord Caitanya and Lord Nityānanda the Lords of his life, Gaurīdāsa Paṇḍita sacrificed everything for the service of Lord Nityānanda, even the fellowship of his own family.

TEXT 28

nityānanda prabhura priya–paṇḍita purandara
premārṇava-madhye phire yaichana mandara

nityānanda—Lord Nityānanda Prabhu; prabhura—of the Lord; priya—very dear; paṇḍita purandara—of the name Paṇḍita Purandara; prema-arṇava-madhye—in the ocean of love of Godhead; phire—moved; yaichana—exactly like; mandara—the Mandara Hill.

TRANSLATION

The thirteenth important devotee of Śrī Nityānanda Prabhu was Paṇḍita Purandara, who moved in the ocean of love of Godhead just like the Mandara Hill.

PURPORT

Paṇḍita Purandara met Śrī Nityānanda Prabhu at Khaḍadaha. When Nityānanda Prabhu visited this village, He danced very uncommonly, and His dancing captivated Purandara Paṇḍita.The paṇḍita was in the top of a tree, and upon seeing the dancing of Nityānanda he jumped down on the ground and proclaimed himself to be Aṅgada, one of the devotees in the camp of Hanumān during the pastimes of Lord Rāmacandra.

TEXT 29

parameśvara-dāsa–nityānandaika-śaraṇa
kṛṣṇa-bhakti pāya, tāṅre ye kare smaraṇa

parameśvara-dāsa—of the name Parameśvara dāsa; nityānanda-eka-śaraṇa—completely surrendered to the lotus feet of Nityānanda; kṛṣṇa-bhakti pāya—gets love of Kṛṣṇa; tāṅre—him; ye—anyone; kare—does; smaraṇa—remembering.

TRANSLATION

Parameśvara dāsa, said to be the fifth gopāla of kṛṣṇa-līlā, completely surrendered to the lotus feet of Nityānanda. Anyone who remembers his name, Parameśvara dāsa, will get love of Kṛṣṇa very easily.

PURPORT

The Caitanya-bhāgavata states that Parameśvara dāsa, known sometimes as Parameśvarī dāsa, was the life and soul of Śrī Nityānanda Prabhu. The body of Parameśvara dāsa was the place of Lord Nityānanda’s pastimes. Parameśvara dāsa, who lived for some time at Khaḍadaha village, was always filled with the ecstasy of a cowherd boy. Formerly he was Arjuna, a friend of Kṛṣṇa and Balarāma. He was the fifth among the twelve gopālas. He accompanied Śrīmatī Jāhnavā-devī when she performed the festival at Kheturi. It is stated in the Bhakti-ratnākara that by the order of Śrīmatī Jāhnavā-mātā, he installed Rādhā-Gopīnātha in the temple at Āṭapura in the district of Hugalī. The Āṭapura station is on the narrow-gauge railway line between Howrah and Āmatā. Another temple in Āṭapura, established by the Mitra family, is known as the Rādhā-Govinda temple. In front of the temple, in a very attractive place among two bakula trees and a kadamba tree, is the tomb of Parameśvarī Ṭhākura, and above it is an altar with a tulasī bush. It is said that only one flower a year comes out of the kadamba tree. It is offered to the Deity.

Parameśvarī Ṭhākura belonged, it is said, to a vaidya family. A descendant of his brother’s is at present a worshiper in the temple. Some of their family members still reside in the district of Hugalī, near the post office of Caṇḍītalā. The descendants of Parameśvarī Ṭhākura took many disciples from brāhmaṇa families, but as these descendants gradually took to the profession of physicians, persons from brāhmaṇa families ceased becoming their disciples. The family titles of Parameśvarī’s descendants are Adhikārī and Gupta. Unfortunately, his family members do not worship the Deity directly; they have engaged paid brāhmaṇas to worship the Deity. In the temple, Baladeva and Śrī Śrī Rādhā-Gopinātha are together on the throne. It is supposed that the Deity of Baladeva was installed later because according to transcendental mellow, Baladeva, Kṛṣṇa and Rādhā cannot stay on the same throne. On the full moon day of Vaiśākha (April-May), the disappearance festival of Parameśvarī Ṭhākura is observed in this temple.

TEXT 30

jagadīśa paṇḍita haya jagat-pāvana
kṛṣṇa-premāmṛta varṣe, yena varṣā ghana

jagadīśa paṇḍita—of the name Jagadīśa Paṇḍita; haya—becomes; jagat-pāvana—the deliverer of the world; kṛṣṇa-prema-amṛta varṣe—he always pours torrents of devotional service; yena—like; varṣā—rainfall; ghana—heavy.

TRANSLATION

Jagadīśa Paṇḍita, the fifteenth branch of Lord Nityānanda’s followers, was the deliverer of the entire world. Devotional love of Kṛṣṇa showered from him like torrents of rain.

PURPORT

Descriptions of Jagadīśa Paṇḍita are available from Caitanya-bhāgavata, Ādi-līlā, Chapter Six, and Caitanya-caritāmṛta, Ādi-lila, Chapter Fourteen. He belonged to the village of Yaśaḍā-grāma, in the district of Nadia near the Cākadaha railway station. His father, the son of Bhaṭṭa Nārāyaṇa, was named Kamalākṣa. Both his father and mother were great devotees of Lord Viṣṇu, and after their death, Jagadīśa, with his wife Duḥkhinī and brother Maheśa, left his birthplace and came to Śrī Māyāpur to live in the company of Jagannātha Miśra and other Vaiṣṇavas. Lord Caitanya asked Jagadīśa to go to Jagannātha Purī to preach the hari-nāma-saṅkīrtana movement. After returning from Jagannātha Purī, on the order of Lord Jagannātha he established Deities of Jagannātha in the village of Yaśaḍā-grāma. It is said that when Jagadīśa Paṇḍita brought the Deity of Jagannātha to Yaśaḍā-grāma, he tied the heavy Deity to a stick and thus brought Him to the village. The priests of the temple still show the stick used by Jagadīśa Paṇḍita to carry the Jagannātha Deity.

TEXT 31

nityānanda-priyabhṛtya paṇḍita dhanañjaya
atyanta virakta, sadā kṛṣṇa-premamaya

nityānanda-priya-bhṛtya—another dear servant of Nityānanda Prabhu; paṇḍita dhanañjaya—of the name Paṇḍita Dhanañjaya; atyanta—very much; virakta—renounced; sadā—always; kṛṣṇa-prema-maya—merged in love of Kṛṣṇa.

TRANSLATION

The sixteenth dear servant of Nityānanda Prabhu was Dhanañjaya Paṇḍita. He was very much renounced and always merged in love of Kṛṣṇa.

PURPORT

Paṇḍita Dhanañjaya was a resident of the village in Katwa named Śītala. He was one of the twelve gopālas. His former name, according to Gaura-gaṇoddeśa-dīpikā, verse 127, was Vasudāma. Śītala-grāma is situated near the Maṅgalakoṭa police station and Kaicara post office in the district of Burdwan. On the narrow railway from Burdwan to Katwa is a railway station about nine miles from Kutwa known as Kaicara. One has to go about a mile northeast of this station to reach Śītala. The temple was a thatched house with walls made of dirt. Some time ago, the Zamindars of Bājāravana Kābāśī, the Mulliks, constructed a big house for the purpose of a temple, but for the last sixty-five years the temple has been broken down and abandoned. The foundation of the old temple is still visible. There is a tulasī pillar near the temple, and every year during the month of January the disappearance day of Dhanañjaya is observed. It is said that for some time Paṇḍita Dhanañjaya was in a saṅkīrtana party under the direction of Śrī Caitanya Mahāprabhu, and then he went to Vṛndāvana. Before going to Vṛndāvana, he lived for some time in a village named Sāṅcaḍāpāṅcaḍā, which is six miles south of the Memārī railway station. Sometimes this village is also known as “the place of Dhanañjaya” (Dhanañjayera Pāṭa). After some time, he left the responsibility for worship with a disciple and went back to Vṛndāvana. After returning from Vṛndāvana to Śītala-grāma, he established a Deity of Gaurasundara in the temple. The descendants of Paṇḍita Dhanañjaya still live in Śītala-grāma and look after the temple worship.

TEXT 32

maheśa paṇḍita–vrajera udāra gopāla
ḍhakkā-vādye nṛtya kare preme mātoyāla

maheśa paṇḍita—of the name Maheśa Paṇḍita; vrajera—of Vṛndāvana; udāra—very liberal; gopāla—cowherd boy; ḍhakkā-vādye—with the beating of a kettledrum; nṛtya kare—used to dance; preme—in love; mātoyāla—as if a madman.

TRANSLATION
Maheśa Paṇḍita, the seventh of the twelve gopālas, was very liberal. In great love of Kṛṣṇa he danced to the beating of a kettledrum like a madman.

PURPORT

The village of Maheśa Paṇḍita, which is known as Pālapāḍā, is situated in the district of Nadia within a forest about one mile south of the Cākadaha railway station. The Ganges flows nearby. It is said that formerly Maheśa Paṇḍita lived on the eastern side of Jirāṭ in the village known as Masipura or Yaśīpura, and when Masipura merged into the riverbed of the Ganges, the Deities there were brought to Pālapāḍā, wh ich is situated in the midst of various villages such as Beleḍāṅgā, Berigrāma, Sukhasāgara, Cānduḍe and Manasāpotā. (There are about fourteen villages, and the entire neighborhood is known as Pāñcanagara Paragaṇā.) It is mentioned that Maheśa Paṇḍita joined the festival performed by Śrī Nityānanda Prabhu at Pāṇihāṭī. Narottama dāsa Ṭhākura also joined in the festival, and Maheśa Paṇḍita saw him on that occasion. In the temple of Maheśa Paṇḍita there are Deities of Gaura-Nityānanda, Śrī Gopīnātha, Śrī Madana-mohana and Rādhā-Govinda, as well as a śālagrāma-śilā.

TEXT 33

navadvīpe puruṣottama paṇḍita mahāśaya
nityānanda-nāme yāṅra mahonmāda haya

navadvīpe puruṣottama—Puruṣottama of Navadvīpa; paṇḍita mahāśaya—a very learned scholar; nityānanda-nāme—in the name of Lord Nityānanda Prabhu; yāṅra—whose; mahā-unmāda—great ecstasy; haya—becomes.

TRANSLATION

Puruṣottama Paṇḍita, a resident of Navadvīpa, was the eighth gopāla. He would become almost mad as soon as he heard the holy name of Nityānanda Prabhu.

PURPORT

It is stated in the Caitanya-bhāgavata that Puruṣottama Paṇḍita was born in Navadvīpa and was a great devotee of Lord Nityānanda Prabhu. As one of the twelve gopalas, his former name was Stokakṛṣṇa.

TEXT 34

balarāma dāsa–kṛṣṇa-prema-rasāsvādī
nityānanda-nāme haya parama unmādī

balarāma-dāsa—of the name Balarāma dāsa; kṛṣṇa-prema-rasa—the nectar of always merging in love of Kṛṣṇa; āsvādī—fully tasting; nityānanda-nāme—in the name of Śrī Nityānanda Prabhu; haya—becomes; parama—greatly; unmādī—maddened.

TRANSLATION

Balarāma dāsa always fully tasted the nectar of love of Kṛṣṇa. Upon hearing the name of Nityānanda Prabhu, he would become greatly maddened.

TEXT 35

mahā-bhāgavata yadunātha kavicandra
yāṅhāra hṛdaye nṛtya kare nityānanda

mahā-bhāgavata—a great devotee; yadunātha kavicandra—of the name Yadunātha Kavicandra; yāṅhāra—whose; hṛdaye—in the heart; nṛtya—dancing; kare—does; nityānanda—Lord Nityānanda Prabhu.

TRANSLATION

Yadunātha Kavicandra was a great devotee. Lord Nityānanda Prabhu always danced in his heart.

PURPORT

In the Caitanya-bhāgavata, Madhya-līlā, Chapter One, it is said that a gentleman known as Ratnagarbha Ācārya was a friend of Śrī Caitanya Mahāprabhu’s father. They were residents of the same village. He had three sons-Kṛṣṇānanda, Jīva and Yadunātha Kavicandra.

TEXT 36

rāḍhe yāṅra janma kṛṣṇadāsa dvijavara
śrī-nityānandera teṅho parama kiṅkara

rāḍhe—in West Bengal; yāṅra—whose; janma—birth; kṛṣṇadāsa—of the name Kṛṣṇadāsa; dvija-vara—the best brāhmaṇa; śrī-nityānandera—of Nityānanda Prabhu; teṅho—he; parama—first-class; kiṅkara—servant.

TRANSLATION

The twenty-first devotee of Śrī Nityānanda in Bengal was Kṛṣṇadāsa Brāhmaṇa, who was a first-class servant of the Lord.

PURPORT

Rāḍha-deśa refers to the part of Bengal where the Ganges does not flow.

TEXT 37

kālā-kṛṣṇadāsa baḍa vaiṣṇava-pradhāna
nityānanda-candra vinu nahi jāne āna

kālā-kṛṣṇadāsa—of the name Kālā Kṛṣṇadāsa; baḍa—great; vaiṣṇava-pradhāna—first-class Vaiṣṇava; nityānanda-candra—Lord Nityānanda; vinu—except; nāhi jāne—he did not know; āna—of anything else.

TRANSLATION

The twenty-second devotee of Lord Nityānanda Prabhu was Kālā Kṛṣṇadāsa, who was the ninth cowherd boy. He was a first-class Vaiṣṇava and did not know anything beyond Nityānanda Prabhu.

PURPORT

In the Gaura-gaṇoddeśa-dīpikā, verse 132), it is said that Kālā Kṛṣṇadāsa, who was also known as Kāliyā Kṛṣṇadāsa, was formerly a gopa (cowherd boy) of the name Lavaṅga. He was one of the twelve cowherd boys. Kāliyā Kṛṣṇadāsa had his headquarters in a village named Ākāihāṭa, which is situated in the district of Burdwan within the jurisdiction of the post office and police station of Katwa. It is situated on the road to Navadvīpa. To reach Akāihāṭa, one has to go from the Vyāṇḍela junction station to the Katwa railway station and then go about two miles, or one has to get off at the Dāṅihāṭa station and from there go one mile. The village of Akāihāṭa is very small. In the month of Caitra, on the day of Vāruṇī, there is a festival commemorating the disappearance day of Kālā Kṛṣṇadāsa.

TEXT 38

śrī-sadāśiva kavirāja–baḍa mahāśaya
śrī-puruṣottama-dāsa–tāṅhāra tanaya

śrī-sadāśiva kavirāja—of the name Śrī Sadāśiva Kavirāja; baḍa—great; mahāśaya—respectable gentleman; śrī-puruṣottama-dāsa—of the name Śrī Puruṣottama dāsa; tāṅhāra tanaya—his son.

TRANSLATION

The twenty-third and twenty-fourth prominent devotees of Nityānanda Prabhu were Sadāśiva Kavirāja and his son Puruṣottama dāsa, who was the tenth gopāla.

TEXT 39

ājanma nimagna nityānandera caraṇe
nirantara bālya-līlā kare kṛṣṇa-sane

ājanma—from birth; nimagna—merged; nityānandera—of Lord Nityānanda Prabhu; caraṇe—in the lotus feet; nirantara—always; bālya-līlā—childish play; kare—does; kṛṣṇa-sane—with Kṛṣṇa.

TRANSLATION

From birth, Puruṣottama dāsa was merged in the service of the lotus feet of Lord Nityānanda Prabhu, and he always engaged in childish play with Lord Kṛṣṇa.

PURPORT

Sadāśiva Kavirāja and Nāgara Puruṣottama, who were father and son, are described in the Caitanya-bhāgavata as mahā-bhāgyavān, greatly fortunate. They belonged to the vaidya caste of physicians. The Gaura-gaṇoddeśa-dīpikā, verse 156, says that Candrāvalī, a most beloved gopī of Kṛṣṇa’s, later took birth as Sadāśiva Kavirāja. In verses 194 and 200 it is said that Kaṁsāri Sena, the father of Sadāśiva Kavirāja, was formerly the gopī named Ratnāvalī in Kṛṣṇa’s pastimes. All the family members of Sadāśiva Kavirāja were great devotees of Lord Caitanya Mahāprabhu. Puruṣottama dāsa Ṭhākura sometimes lived at Sukhasāgara, near the Cākadaha and Śimurāli railway stations. All the Deities installed by Puruṣottama Ṭhākura were formerly situated in Beleḍāṅgā-grāma, but when the temple was destroyed the Deities were brought to Sukhasāgara. When that temple merged into the bed of the Ganges, the Deities were brought with Jāhnavā-mātā’s Deity to Sāhebaḍāṅgā Beḍigrāma. Since that place also has been destroyed, all the Deities are now situated in the village named Cānduḍe-grāma, which is situated one mile up from Pālapāḍā, as referred to above.

TEXT 40

tāṅra putra–mahāśaya śrī-kānu ṭhākura
yāṅra dehe rahe kṛṣṇa-premāmṛta-pūra

tāṅra putra—his son; mahāśaya—a respectable gentleman; śrī-kānu ṭhākura—of the name Śrī Kānu Ṭhākura; yāṅra—whose; dehe—in the body; rahe—remained; kṛṣṇa-prema-amṛta-pūra—the nectar of devotional service to Kṛṣṇa.

TRANSLATION

Śrī Kānu Ṭhākura, a very respectable gentleman, was the son of Puruṣottama dāsa Ṭhākura. He was such a great devotee that Lord Kṛṣṇa always lived in his body.

PURPORT

To go to the headquarters of Kānu Ṭhākura, one has to proceed by boat from the Jhikaragāchā-ghāṭa station to the river known as Kapotākṣa. Otherwise, if one goes about two or two and a half miles from the Jhikaragāchā-ghāṭa station, he can see Bodhakhānā, the headquarters of Kānu Ṭhākura. The son of Sadāśiva was Puruṣottama Ṭhākura, and his son was Kānu Ṭhākura. The descendants of Kānu Ṭhākura know him as Nāgara Puruṣottama. He was the cowherd boy named Dāma during kṛṣṇa-līlā. It is said that just after the birth of Kānu Ṭhākura, his mother, Jāhnavā, died. When he was about twelve days old, Śrī Nityānanda Prabhu took him to His home at Khaḍadaha. It is ascertained that Kānu Ṭhākura was born some time in the Bengali year 942 (A.D. 1535). It is said that he took birth on the Ratha-yātrā day. Because he was a great devotee of Lord Kṛṣṇa from the very beginning of his life, Śrī Nityānanda Prabhu gave him the name Śiśu Kṛṣṇadāsa. When he was five years old he went to Vṛndāvana with Jāhnavā-mātā, and upon seeing the ecstatic symptoms of Kānu Ṭhākura, the Gosvāmīs gave him the name Kānāi Ṭhākura.

In the family of Kānu Ṭhākura there is a Rādhā-Kṛṣṇa Deity known as Prāṇavallabha. It is said that his family worshiped this Deity long before the appearance of Lord Caitanya Mahāprabhu. When there was a Maharashtrian invasion of Bengal, the family of Kānu Ṭhākura was scattered, and after the invasion one Harikṛṣṇa Gosvāmī of that family came back to their original home, Bodhakhānā, and re-established the Prāṇavallabha Deity. The descendants of the family still engage in the service of Prāṇavallabha. Kānu Ṭhākura was present during the Kheṭari utsava, when Jāhnavā-devī and Vīrabhadra Gosvāmī were also present. One of Kānu Ṭhākura’s family members, Mādhavācārya, married the daughter of Śrī Nityānanda Prabhu, who was named Gaṅgādevī. Both Puruṣottama Ṭhākura and Kānu Ṭhākura had many disciples from brāhmaṇa families. Most of the disciplic descendants of Kānu Ṭhākura now reside in the village named Gaḍabetā, by the river Śilāvatī, in the Midnapore district.

TEXT 41

mahā-bhāgavata-śreṣṭha datta uddhāraṇa
sarva-bhāve seve nityānandera caraṇa

mahā-bhāgavata—great devotee; śreṣṭha—chief; datta—the surname Datta; uddhāraṇa—of the name Uddhāraṇa; sarva-bhāve—in all respects; seve—worships; nityānandera—of Lord Nityānanda; caraṇa—lotus feet.

TRANSLATION

Uddhāraṇa Datta Ṭhākura, the eleventh among the twelve cowherd boys, was an exalted devotee of Lord Nityānanda Prabhu. He worshiped the lotus feet of Lord Nityānanda in all respects.

PURPORT

The Gaura-gaṇoddeśa-dīpikā, verse 129, states that Uddhāraṇa Datta Ṭhākura was formerly the cowherd boy of Vṛndāvana named Subāhu. Uddhāraṇa Datta Ṭhākura, previously known as Śrī Uddhāraṇa Datta, was a resident of Saptagrāma, which is situated on the bank of the Sarasvatī River near the Triśabighā railway station in the district of Hugalī. At the time of Uddhāraṇa Ṭhākura, Saptagrāma was a very big town, encompassing many other places such as Vāsudeva-pura, Bāṅśabeḍiyā, Kṛṣṇapura, Nityānanda-pura, Śivapura, Śaṅkhanagara and Saptagrāma.

Calcutta was developed under British rule by the influential mercantile community, and especially by the suvarṇa-vaṇik community who came down from Saptagrāma to establish their businesses and homes all over Calcutta. They were known as the Saptagrāmī mercantile community of Calcutta, and most of them belonged to the Mullik and Sil families. More than half of Calcutta belonged to this community, as did Śrīla Uddhāraṇa Ṭhākura. Our paternal family also came from this district and belonged to the same community. The Mulliks of Calcutta are divided into two families, namely, the Sil family and De family. All the Mulliks of the De family originally belong to the same family and gotra. We also formerly belonged to the branch of the De family whose members, intimately connected with the Muslim rulers, received the title Mullik.

In the Caitanya-bhāgavata, Antya-khaṇḍa, Chapter Five, it is said that Uddhāraṇa Datta was an extremely elevated and liberal Vaiṣṇava. He was born with the right to worship Nityānanda Prabhu. It is also stated that Nityānanda Prabhu, after staying for some time in Khaḍadaha, came to Saptagrāma and stayed in the house of Uddhāraṇa Datta. The suvarṇa-vaṇik community to which Uddhāraṇa Datta belonged was actually a Vaiṣṇava community. Its members were bankers and gold merchants (suvarṇa means “gold,” and vaṇik means “merchant”). Long ago there was a misunderstanding between Balla Sena and the suvarṇa-vaṇik community because of the great banker Gaurī Sena. Balla Sena was taking loans from Gaurī Sena and spending money extravagantly, and therefore Gaurī Sena stopped supplying money. Balla Sena took revenge by instigating a social conspiracy to make the suvarṇa-vaṇiks outcastes, and since then they have been ostracized from the higher castes, namely, the brāhmaṇas, kṣatriyas and vaiśyas. But by the grace of Śrīla Nityānanda Prabhu, the suvarṇa-vaṇik community was again elevated. It is said in the Caitanya-bhāgavata, yateka vaṇik-kula uddhāraṇa haite pavitra ha-ila dvidhā nāhika ihāte: there is no doubt that all the community members of the suvarṇa-vaṇik society were again purified by Śrī Nityānanda Prabhu.

In Saptagrāma there is still a temple with a six-armed Deity of Śrī Caitanya Mahāprabhu that was personally worshiped by Śrīla Uddhāraṇa Datta Ṭhākura. On the right side of Śrī Caitanya Mahāprabhu is a Deity of Śrī Nityānanda Prabhu, and on the left side is Gadādhara Prabhu. There are also a Rādhā-Govinda mūrti and a śālagrāma-śilā, and below the throne is a picture of Śrī Uddhāraṇa Datta Ṭhākura. In front of the temple there is now a big hall, and in front of the hall is a Mādhavī-latā plant. The temple is in a very shady, cool and nicely situated location. When we returned from America in 1967, the executive committee members of this temple invited us to visit it, and thus we had the opportunity to visit this temple with some American students. Formerly, in our childhood, we visited this temple with our parents because all the members of the suvarṇa-vaṇik community enthusiastically take interest in this temple of Uddhāraṇa Datta Ṭhākura. In the Bengali year 1283 (A.D. 1876) one bābājī of the name Nitāi dāsa arranged for a donation of twelve bighās of land for this temple. The management of the temple later deteriorated, but then in 1306 (A.D. 1899), through the cooperation of the famous Balarāma Mullik of Hugalī, who was a subjudge, and many rich suvarṇa-vaṇik community members, the management of the temple improved greatly. Not more than fifty years ago, one of the family members of Uddhāraṇa Datta Ṭhākura named Jagamohana Datta established a wooden mūrti(statue) of Uddhāraṇa Datta Ṭhākura in the temple, but that mūrti is no longer there; at present, a picture of Uddhāraṇa Datta Ṭhākura is worshiped. It is understood, however, that the wooden mūrti of Uddhāraṇa Ṭhākura was taken away by Śrī Madana-mohana Datta and is now being worshiped with a śālagrāma-śilā by Śrīnātha Datta.

Uddhāraṇa Datta Ṭhākura was the manager of the estate of a big Zamindar in Naihāṭī, about one and a half miles north of Katwa. The relics of this royal family are still visible near the Dāiṅhāṭa station. Since Uddhāraṇa Datta Ṭhākura was the manager of the estate, it was also known as Uddhāraṇa-pura. Uddhāraṇa Datta Ṭhākura installed Nitāi-Gaura Deities that were later brought to the house of the Zamindar, which was known as Vanaoyārībāda. Śrīla Uddhāraṇa Datta Ṭhākura remained a householder throughout his life. His father’s name was Śrīkara Datta, his mother’s name was Bhadrāvatī, and his son’s name was Śrīnivāsa Datta.

TEXT 42

ācārya vaiṣṇavānanda bhakti-adhikārī
pūrve nāma chila yāṅra ‘raghunātha purī’

ācārya—teacher; vaiṣṇavānanda—of the name Vaiṣṇavānanda; bhakti—devotional service; adhikārī—fit candidate; pūrve—previously; nāma—name; chila—was; yāṅra—whose; raghunātha purī—of the name Raghunātha Purī.

TRANSLATION

The twenty-seventh prominent devotee of Nityānanda Prabhu was Ācārya Vaiṣṇavānanda, a great personality in devotional service. He was formerly known as Raghunātha Purī.

PURPORT

In the Gaura-gaṇoddeśa-dīpikā, verse 97, it is said that Raghunātha Purī was previously very powerful in the eight mystic successes. He was an incarnation of one of the successes.

TEXT 43

viṣṇudāsa, nandana, gaṅgādāsa–tina bhāi
pūrve yāṅra ghare chilā ṭhākura nitāi

viṣṇudāsa—of the name Viṣṇudāsa; nandana—of the name Nandana; gaṅgādāsa—of the name Gaṅgādāsa; tina bhāi—three brothers; pūrve—previously; yāṅra—whose; ghare—in the house; chilā—stayed; ṭhākura nitāi—Nityānanda Prabhu.

TRANSLATION

Another important devotee of Lord Nityānanda Prabhu was Viṣṇudāsa, who had two brothers, Nandana and Gaṅgādāsa. Lord Nityānanda Prabhu sometimes stayed at their house.

PURPORT

The three brothers Viṣṇudāsa, Nandana and Gaṅgādāsa were residents of Navadvīpa and belonged to the Bhaṭṭācārya brāhmaṇa family. Both Viṣṇudāsa and Gaṅgādāsa stayed for some time with Śrī Caitanya Mahāprabhu at Jagannātha Purī, and the Caitanya-bhāgavata states that formerly Nityānanda Prabhu stayed at their house.

TEXT 44

nityānanda-bhṛtya–paramānanda upādhyāya
śrī-jīva paṇḍita nityānanda-guṇa gāya

nityānanda-bhṛtya—servant of Nityānanda Prabhu; paramānanda upādhyāya—of the name Paramānanda Upādhyāya; śrī-jīva paṇḍita—of the name Śrī Jīva Paṇḍita; nityānanda—Lord Nityānanda Prabhu; guṇa—qualities; gāya—glorified.

TRANSLATION

Paramānanda Upādhyāya was Nityānanda Prabhu’s great servitor. Śrī Jīva Paṇḍita glorified the qualities of Śrī Nityānanda Prabhu.

PURPORT

Śrī Paramānanda Upādhyāya was an advanced devotee. His name is mentioned in the Caitanya-bhāgavata, where Śrī Jīva Paṇḍita is also mentioned as the second son of Ratnagarbha Ācārya and a childhood friend of Hāḍāi Ojhā, the father of Nityānanda Prabhu. In the Gaura-gaṇoddeśa-dīpikā, verse 169, it is said that Śrī Jīva Paṇḍita was formerly the gopī named Indirā.

TEXT 45

paramānanda gupta–kṛṣṇa-bhakta mahāmatī
pūrve yāṅra ghare nityānandera vasati

paramānanda gupta—of the name Paramānanda Gupta; kṛṣṇa-bhakta—a great devotee of Lord Kṛṣṇa; mahā-mati—advanced in spiritual consciousness; pūrve—formerly; yāṅra—whose; ghare—in the house; nityānandera—of Lord Nityānanda Prabhu; vasati—residence.

TRANSLATION

The thirty-first devotee of Lord Nityānanda Prabhu was Paramānanda Gupta, who was greatly devoted to Lord Kṛṣṇa and highly advanced in spiritual consciousness. Formerly Nityānanda Prabhu also resided at his house for some time.

PURPORT

Paramānanda Gupta composed a prayer to Lord Kṛṣṇa known as Kṛṣṇa-stavāvalī. In the Gaura-gaṇoddeśa-dīpikā, verses 194 and 199, it is stated that he was formerly the gopī named Mañjumedhā.

TEXT 46

nārāyaṇa, kṛṣṇadāsa āra manohara
devānanda–cāri bhāi nitāi-kiṅkara

nārāyaṇa—of the name Nārāyaṇa; kṛṣṇadāsa—of the name Kṛṣṇadāsa; āra—and; manohara—of the name Manohara; devānanda—of the name Devānanda; cāri bhāi—four brothers; nitāi-kiṅkara—servants of Lord Nityānanda Prabhu.

TRANSLATION

The thirty-second, thirty-third, thirty-fourth and thirty-fifth prominent devotees were Nārāyaṇa, Kṛṣṇadāsa, Manohara and Devānanda, who always engaged in the service of Lord Nityānanda.

TEXT 47

hoḍa kṛṣṇadāsa–nityānanda-prabhu-prāṇa
nityānanda-pada vinu nāhi jāne āna

hoḍa kṛṣṇadāsa—of the name Hoḍa Kṛṣṇadāsa; nityānanda-prabhu—of Lord Nityānanda; prāṇa—life and soul; nityānanda-pada—the lotus feet of Lord Nityānanda; vinu—except; nāhi—does not; jāne—know; āna—anything else.

TRANSLATION

The thirty-sixth devotee of Lord Nityānanda was Hoḍa Kṛṣṇadāsa, whose life and soul was Nityānanda Prabhu. He was always dedicated to the lotus feet of Nityānanda, and he knew no one else but Him.

PURPORT

The residence of Kṛṣṇadāsa Hoḍa was Baḍagāchi, which is now in Bangladesh.

TEXT 48

nakaḍi, mukunda, sūrya, mādhava, śrīdhara
rāmānanda vasu, jagannātha, mahīdhara

nakaḍi—of the name Nakaḍi; mukunda—of the name Mukunda; sūrya—of the name Sūrya; mādhava—of the name Mādhava; śrīdhara—of the name Śrīdhara; rāmānanda vasu—of the name Rāmānanda Vasu; jagannātha—of the name Jagannātha; mahīdhara—of the name Mahīdhara.

TRANSLATION

Among Lord Nityānanda’s devotees, Nakaḍi was the thirty-seventh, Mukunda the thirty-eighth, Sūrya the thirty-ninth, Mādhava the fortieth, Śrīdhara the forty-first, Rāmānanda the forty-second, Jagannātha the forty-third and Mahīdhara the forty-fourth.

PURPORT

Śrīdhara was the twelfth gopāla.

TEXT 49

śrīmanta, gokula-dāsa hariharānanda
śivāi, nandāi, avadhūta paramānanda

śrī-manta—of the name Śrīmanta; gokula-dāsa—of the name Gokula dāsa; hariharānanda—of the name Hariharānanda; śivāi—of the name Śivāi; nandāi—of the name Nandāi; avadhūta paramānanda—of the name Avadhūta Paramānanda.

TRANSLATION

Śrīmanta was the forty-fifth, Gokula dāsa the forty-sixth, Hariharānanda the forty-seventh, Śivāi the forty-eighth, Nandāi the forty-ninth and Paramānanda the fiftieth.

TEXT 50

vasanta, navanī hoḍa, gopāla, sanātana
viṣṇāi hājarā, kṛṣṇānanda, sulocana

vasanta—of the name Vasanta; navanī hoḍa—of the name Navanī Hoḍa; gopāla—of the name Gopāla; sanātana—of the name Sanātana; viṣṇāi hājarā—of the name Viṣṇāi Hājarā; kṛṣṇānanda—of the name Kṛṣṇānanda; sulocana—of the name Sulocana.

TRANSLATION

Vasanta was the fifty-first, Navanī Hoḍa the fifty-second, Gopāla the fifty-third, Sanātana the fifty-fourth, Viṣṇāi the fifty-fifth, Kṛṣṇānanda the fifty-sixth and Sulocana the fifty-seventh.

PURPORT

Navanī Hoḍa appears to have been the same person as Hoḍa Kṛṣṇadāsa, the son of the King of Baḍagāchi. His father’s name was Hari Hoḍa. One can visit Baḍagāchi by taking the Lālagolā-ghāṭa railway line. Formerly the Ganges flowed by Baḍagāchi, but now it has become a canal known as the Kālśira Khāla. Near the Muḍāgāchā station is a village known as Śāligrāma in which King Kṛṣṇadāsa arranged for the marriage of Śrī Nityānanda Prabhu, as described in the Bhakti-ratnākara,(Twelfth Wave). It is sometimes said that Navanī Hoḍa was the son of Rāja Kṛṣṇadāsa. His descendants still live in Rukuṇapura, a village near Bahiragāchi. They belong to the dakṣiṇa-rāḍhīya-kāyastha community, but, having been reformed as brāhmaṇas, they still initiate all classes of men.

TEXT 51

kaṁsāri sena, rāmasena, rāmacandra kavirāja
govinda, śrīraṅga, mukunda, tina kavirāja

kaṁsāri sena—of the name Kaṁsāri Sena; rāmasena—of the name Rāmasena; rāmacandra kavirāja—of the name Rāmacandra Kavirāja; govinda—of the name Govinda; śrīraṅga—of the name Śrīraṅga; mukunda—of the name Mukunda; tina kavirāja—all three are Kavirājas, or physicians.

TRANSLATION

The fifty-eighth great devotee of Lord Nityānanda Prabhu was Kaṁsāri Sena, the fifty-ninth was Rāmasena, the sixtieth was Rāmacandra Kavirāja, and the sixty-first, sixty-second and sixty-third were Govinda, Śrīraṅga and Mukunda, who were all physicians.

PURPORT
Śrī Rāmacandra Kavirāja, the son of Khaṇḍavāsī Cirañjīva and Sunanda, was a disciple of Śrīnivāsa Ācārya and the most intimate friend of Narottama dāsa Ṭhākura, who prayed several times for his association. His youngest brother was Govinda Kavirāja. Śrīla Jīva Gosvāmī very much appreciated Śrī Rāmacandra Kavirāja’s great devotion to Lord Kṛṣṇa and therefore gave him the title Kavirāja. Śrī Rāmacandra Kavirāja, who was perpetually disinterested in family life, greatly assisted in the preaching work of Śrīnivāsa Ācārya and Narottama dāsa Ṭhākura. He resided at first in Śrīkhaṇḍa but later in the village of Kumāra-nagara on the bank of the Ganges.

Govinda Kavirāja was the brother of Rāmacandra Kavirāja and youngest son of Cirañjīva of Śrīkhaṇḍa. Although at first a śākta, or worshiper of Goddess Durgā, he was later initiated by Śrīnivāsa Ācārya Prabhu. Govinda Kavirāja also resided first in Śrīkhaṇḍa and then in Kumāra-nagara, but later he moved to the village known as Teliyā Budhari, on the southern bank of the river Padmā. Since Govinda Kavirāja, the author of two books, Saṅgīta-mādhava and Gītāmṛta, was a great Vaiṣṇava kavi, or poet, Śrīla Jīva Gosvāmī gave him the title Kavirāja. He is described in the Bhakti-ratnākara (Ninth Wave).

Kaṁsāri Sena was formerly Ratnāvalī in Vraja, as described in the Gaura-gaṇoddeśa-dīpikā, verses 194 and 200.

TEXT 52

pītāmbara, mādhavācārya, dāsa dāmodara
śaṅkara, mukunda, jñāna-dāsa, manohara

pītāmbara—of the name Pītāmbara; mādhavācārya—of the name Mādhavācārya; dāsa dāmodara—of the name Dāmodara dāsa; śaṅkara—of the name Śaṅkara; mukunda—of the name Mukunda; jñāna-dāsa—of the name Jñāna dāsa; manohara—of the name Manohara.

TRANSLATION

Among the devotees of Lord Nityānanda Prabhu, Pītāmbara was the sixty-fourth, Mādhavācārya the sixty-fifth, Dāmodara dāsa the sixty-sixth, Śaṅkara the sixty-seventh, Mukunda the sixty-eighth, Jñāna dāsa the sixty-ninth and Manohara the seventieth.

TEXT 53

nartaka gopāla, rāmabhadra, gaurāṅga-dāsa
nṛsiṁha-caitanya, mīnaketana rāmadāsa

nartaka gopāla—the dancer Gopāla; rāmabhadra—of the name Rāmabhadra; gaurāṅga-dāsa—of the name Gaurāṅga dāsa; nṛsiṁha-caitanya—of the name Nṛsiṁha-caitanya; mīnaketana rāma-dāsa—of the name Mīnaketana Rāmadāsa.

TRANSLATION

The dancer Gopāla was the seventy-first, Rāmabhadra the seventy-second, Gaurāṅga dāsa the seventy-third, Nṛsiṁha-caitanya the seventy-fourth and Mīnaketana Rāmadāsa the seventy-fifth.

PURPORT

The Gaura-gaṇoddeśa-dīpikā, verse 68, describes Mīnaketana Rāmadāsa as an incarnation of Saṅkarṣaṇa.

TEXT 54

vṛndāvana-dāsa–nārāyaṇīra nandana
‘caitanya-maṅgala’ yeṅho karila racana

vṛndāvana-dāsa—Śrīla Vṛndāvana dāsa Ṭhākura; nārāyaṇīra nandana—son of Nārāyaṇī; caitanya-maṅgala—the book of the name Caitanya-maṅgala; yeṅho—who; karila—did; racana—composition.

TRANSLATION

Vṛndāvana dāsa Ṭhākura, the son of Śrīmatī Nārāyaṇī, composed Śrī Caitanya-maṅgala [later known as Śrī Caitanya-bhāgavata].

TEXT 55

bhāgavate kṛṣṇa-līlā varṇilā vedavyāsa
caitanya-līlāte vyāsa–vṛndāvana dāsa

bhāgavate—in Śrīmad-Bhāgavatam; kṛṣṇa-līlā—the pastimes of Lord Kṛṣṇa; varṇilā—described; veda-vyāsa—Dvaipāyana Vyāsadeva; caitanya-līlāte—in the pastimes of Lord Caitanya; vyāsa—Vedavyāsa; vṛndāvana dāsa—Śrīla Vṛndāvana dāsa Ṭhākura.

TRANSLATION

Śrīla Vyāsadeva described the pastimes of Kṛṣṇa in Śrīmad-Bhāgavatam. The Vyāsa of the pastimes of Lord Caitanya Mahāprabhu was Vṛndāvana dāsa.

PURPORT

Śrīla Vṛndāvana dāsa Ṭhākura was an incarnation of Vedavyāsa and also a friendly cowherd boy named Kusumāpīḍa in kṛṣṇa-līlā. In other words, the author of Śrī Caitanya-bhāgavata, Śrīla Vṛndāvana dāsa Ṭhākura, the son of Śrīvāsa Ṭhākura’s niece Nārāyaṇī, was a combined incarnation of Vedavyāsa and the cowherd boy Kusumāpīḍa. There is a descriptive statement by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura in his commentary on Śrī Caitanya-bhāgavata giving the biographical details of the life of Vṛndāvana dāsa Ṭhākura.

TEXT 56

sarvaśākhā-śreṣṭha vīrabhadra gosāñi
tāṅra upaśākhā yata, tāra anta nāi

sarva-śākhā-śreṣṭha—the best of all the branches; vīrabhadra gosāñi—of the name Vīrabhadra Gosāñi; tāṅra upaśākhā—His subbranches; yata—all; tāra—of them; anta—limit; nāi—there is not.

TRANSLATION

Among all the branches of Śrī Nityānanda Prabhu, Vīrabhadra Gosāñi was the topmost. His subbranches were unlimited.

TEXT 57

ananta nityānanda-gaṇa–ke karu gaṇana
ātma-pavitratā-hetu likhilāṅ kata jana

ananta—unlimited; nityānanda-gaṇa—followers of Śrī Nityānanda Prabhu; ke karu—who can; gaṇana—count; ātma-pavitratā—of self-purification; hetu—for the reason; likhilāṅ—I have written; kata jana—some of them.

TRANSLATION

No one can count the unlimited followers of Nityānanda Prabhu. I have mentioned some of them just for my self-purification.

TEXT 58

ei sarva-śākhā pūrṇa–pakva prema-phale
yāre dekhe, tāre diyā bhāsāila sakale

ei—these; sarva-śākhā—all branches; pūrṇa—complete; pakva prema-phale—with ripened fruits of love of Godhead; yāre dekhe—whomever they see; tāre diyā—distributing to him; bhāsāila—overflooded; sakale—all of them.

TRANSLATION

All these branches, the devotees of Lord Nityānanda Prabhu, being full of ripened fruits of love of Kṛṣṇa, distributed these fruits to all they met, flooding them with love of Kṛṣṇa.

TEXT 59

anargala prema sabāra, ceṣṭā anargala
prema dite, kṛṣṇa dite dhare mahābala

anargala—unchecked; prema—love of Kṛṣṇa; sabāra—of everyone of them; ceṣṭā—activity; anargala—unchecked; prema dite—to give love of Kṛṣṇa; kṛṣṇa dite—to deliver Kṛṣṇa; dhare—they possess; mahābala—great strength.

TRANSLATION

All these devotees had unlimited strength to deliver unobstructed, unceasing love of Kṛṣṇa. By their own strength they could offer anyone Kṛṣṇa and love of Kṛṣṇa.

PURPORT

Śrīla Bhaktivinoda Ṭhākura has sung, kṛṣṇa se tomāra, kṛṣṇa dite pāra, tomāra śakati āche. In this song, Bhaktivinoda Ṭhākura describes that a pure Vaiṣṇava, as the proprietor of Kṛṣṇa and love of Kṛṣṇa, can deliver both to anyone and everyone he likes. Therefore to get Kṛṣṇa and love of Kṛṣṇa one must seek the mercy of pure devotees. Śrīla Viśvanātha Cakravartī Ṭhākura also says, yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto ‘pi: “By the mercy of the spiritual master one is blessed by the mercy of Kṛṣṇa. Without the grace of the spiritual master one cannot make any advancement.” By the grace of a Vaiṣṇava or bona fide spiritual master one can get both love of Godhead, Kṛṣṇa, and Kṛṣṇa Himself.

TEXT 60

saṅkṣepe kahilāṅ ei nityānanda-gaṇa
yāṅhāra avadhi nā pāya ‘sahasra-vadana’

saṅkṣepe—in brief; kahilāṅ—described; ei—these; nityānanda-gaṇa—devotees of Lord Nityānanda; yāṅhāra—of whom; avadhi—limitation; nā—does not; paya—get; sahasra-vadana—the thousand-mouthed Śeṣa Nāga, on whom Lord Viṣṇu lies.

TRANSLATION

I have briefly described only some of the followers and devotees of Lord Nityānanda Prabhu. Even the thousand-mouthed Śeṣa Nāga cannot describe all of these unlimited devotees.

TEXT 61

śrī-rūpa-raghunātha-pade yāra āśa
caitanya-caritāmṛta kahe kṛṣṇadāsa

SYNONYMS

śrī-rūpa—Śrīla Rūpa Gosvāmī; raghunātha—Śrīla Raghunātha dāsa Gosvāmī; pade—at the lotus feet; yāra—whose; āśa—expectation; caitanya-caritāmṛta—the book named Caitanya-caritāmṛta; kahe—describes; kṛṣṇa-dāsa—Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.

TRANSLATION

With an ardent desire to serve the purpose of Śrī Rūpa and Śrī Raghunātha, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.

Thus end the Bhaktivedanta purports to Śrī Caitanya-caritāmṛta, Ādi-līlā, Eleventh Chapter, in the matter of the expansions of Lord Nityānanda.

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1 Comment (+add yours?)

  1. V.L.M.
    Feb 12, 2014 @ 23:06:56

    Reblogged this on Sandalwood and Sage.

    Reply

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