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“On one’s own, it is impossible to conquer Maya and leave her behind. There is no means to do it other than through the grace of the saints.”
Srila Prabhupada
Srila Prabhupada
"We are like fish out of water. Just as a fish cannot be happy unless he is in the water, we cannot be happy apart from the spiritual world."
Srila Prabhupada
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GITA (EN)
KRSNA (EN)
Vaishnava Songs
On the Way to Krsna
The Nectar of Devotion
Teachings of Lord Chaitanya
Brahma Samhita
The Journey of Self Discovery
Teachings of Queen Kunti
Teachings of Lord Kapila
Sri Isopanisad
A second chance
Science of Self Realization
Life Comes from Life
Transcendental Teachings of Prahlada Maharaja
The Path of Perfection
The Nectar of Instruction
Raja Vidya The King of Knowledge
Perfect Questions Perfect Answers
Krishna The Reservoir of Pleasure
Hare Kṛṣṇa Challenge Exposing a misdirected civilization
Easy Journey to Other Planets
Civilization and Transcendence
Beyond Birth and Death
Krsna_Consciousness_The_Matchless_Gift
KRSNA Consciousness The Topmost Yoga System
Elevation to Krsna Consciousness
Perfection of yoga
On the Way to Krsna
Transcendental Teachings of Prahlada Maharaja
The Path of Perfection
The Nectar of Instruction
Raja Vidya The King of Knowledge
Perfect Questions Perfect Answers
Krishna The Reservoir of Pleasure
Hare Kṛṣṇa Challenge Exposing a misdirected civilization
Easy Journey to Other Planets
Civilization and Transcendence
Beyond Birth and Death
KRSNA Consciousness The Topmost Yoga System
Elevation to Krsna Consciousness
Perfection of yoga
KRSNA (EN)
The Journey of Self Discovery
Teachings of Queen Kunti
Teachings of Lord Kapila
Sri Isopanisad
A second chance
Science of Self Realization
Life Comes from Life
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The Nectar of Devotion
Teachings of Lord Chaitanya
Brahma Samhita
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10 Oct 2024 - Durga Puja
13 Oct 2024 - Ramacandra Vijayotsava
13 Oct 2024 - Appearance Day of Sri Madhvacharya
14 Oct 2024 - Pasankusa Mahadvadashi
15 Oct 2024 - Disappearance Day of Srila Raghunatha Dasa Goswami
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15 Oct 2024 - Disappearance Day of Srila Krsnadasa Kaviraja Goswami
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17 Oct 2024 - Laksmi Puja
17 Oct 2024 - Disappearance Day of Sri Murari Gupta
18 Oct 2024 - Fourth Month of Caturmasya Begins
21 Oct 2024 - Disappearance Day of Srila Narottama Dasa Thakura
24 Oct 2024 - Appearance Day of Radha Kunda
24 Oct 2024 - Bahulastami
25 Oct 2024 - Appearance Day of Virabhadra
28 Oct 2024 - Rama Mahadvadashi
01 Nov 2024 - Dipa Dana/Dipavali
02 Nov 2024 - Bali Daityaraja Puja
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03 Nov 2024 - Disappearance Day of Sri Vasudeva Ghosh
05 Nov 2024 - Disappearance Day of Srila Prabhupada
09 Nov 2024 - Gopastami
09 Nov 2024 - Disappearance Day of Sri Gadadhara Dasa Goswami
09 Nov 2024 - Disappearance Day of Sri Dhananjaya Pandita
09 Nov 2024 - Disappearance Day of Sri Srinivasa Acharya
10 Nov 2024 - Jagaddhatri Puja
12 Nov 2024 - Utthana Ekadashi
12 Nov 2024 - Disappearance Day of Srila Gaura Kisora Dasa Babaji Maharaja
12 Nov 2024 - Bhisma Pancaka
15 Nov 2024 - Disappearance Day of Sri Bhugarbha Goswami
15 Nov 2024 - Disappearance Day of Sri Kasisvara Pandita
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15 Nov 2024 - Appearance Day of Sri Nimbarkacharya
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26 Nov 2024 - Utpanna Ekadashi
26 Nov 2024 - Disappearance Day of Sri Narahari Sarakara Thakura
27 Nov 2024 - Disappearance Day of Sri Kaliya Krsnadasa
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07 Dec 2024 - Odana Sasthi
11 Dec 2024 - Advent of Srimad Bhagavat Gita
11 Dec 2024 - Moksada Mahadvadashi
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AC Bhaktivedanta Swami Prabhupada

When His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada entered the port of New York City on September 17, 1965 few Americans took notice — but he was not merely another immigrant. He was on a mission to introduce the ancient teachings of Vedic India into mainstream America.  Before Srila Prabhupada passed away on November 14, 1977 at the age of 81, his mission proved successful. He had founded the International Society for Krishna Consciousness (ISKCON) and saw it grow into a worldwide confederation of more than 100 temples, ashrams and cultural centers.

Srila Prabhupada was born Abhay Charan De on September 1, 1896 to a pious Hindu family in Calcutta. As a youth growing up in British-controlled India, Abhay became involved with Mahatma Gandhi’s civil disobedience movement to secure independence for his nation. It was, however, a 1922 meeting with a prominent scholar and religious leader, Srila Bhaktisiddhanta Sarasvati, which proved most influential on Abhay’s future calling. Srila Bhaktisiddhanta was a leader in the Gaudiya Vaishnava denomination, a monotheistic tradition within the broad Hindu culture, and asked Abhay to bring the teachings of Lord Krishna to the English-speaking world. Abhay became a disciple of Srila Bhaktisiddhanta in 1933, and resolved to carry out his mentor’s request. Abhay, later known by the honorific A.C. Bhaktivedanta Swami Prabhupada, spent the next 32 years preparing for his journey west.

In 1965, at the age of sixty-nine, Srila Prabhupada traveled to New York City aboard a cargo ship. The journey was treacherous, and the elderly spiritual teacher suffered two heart attacks aboard ship. Arriving in the United States with just seven dollars in Indian rupees and his translations of sacred Sanskrit texts, Srila Prabhupada began to share the timeless wisdom of Krishna consciousness. His message of peace and goodwill resonated with many young people, some of whom came forward to become serious students of the Krishna tradition.  With the help of these students, Srila Prabhupada rented a small storefront on New York’s Lower East Side to use as a temple. On July 11, 1966, he officially registered his organization in the state of New York, formally founding the International Society for Krishna Consciousness.

In the eleven years that followed, Srila Prabhupada circled the globe 14 times on lecture tours, bringing the teachings of Lord Krishna to thousands of people on six continents.  Men and women from all backgrounds and walks of life came forward to accept his message, and with their help, Srila Prabhupada established ISKCON centers and projects throughout the world. Under his inspiration, Krishna devotees established temples, rural communities, educational institutions, and started what would become the world’s largest vegetarian food relief program.    With the desire to nourish the roots of Krishna consciousness in its home, Srila Prabhupada returned to India several times, where he sparked a revival in the Vaishnava tradition. In India, he opened dozens of temples, including large centers in the holy towns of Vrindavan and Mayapur.

Srila Prabhupada’s most significant contributions, perhaps, are his books.  He authored over 70 volumes on the Krishna tradition, which are highly respected by scholars for their authority, depth, fidelity to the tradition, and clarity.  Several of his works are used as textbooks in numerous college courses.  His writings have been translated into 76 languages. His most prominent works include:  Bhagavad-gita As It Is, the 30-volume Srimad-Bhagavatam, and the 17-volume Sri Caitanya-caritamrita.

AC Bhaktivedanta Swami Prabhupada

CATEGORY I

01. On The Way to Krishna
02. Elevation to Krishna Consciousness
03. Krishna Consciousness the Matchless Gift
04. Krishna the Reservoir of Pleasure
05. Perfection of Yoga
06. Krishna Consciousness – The Topmost Yoga System
07. Beyond Birth and Death
08. Perfect Questions, Perfect Answers
09. Easy Journey to Other Planets
10. Raja Vidya: The King of Knowledge
11. Transcendental Teachings of Prahlad Maharaj
12. Coming Back
13. Message of Godhead*
14. Civilization and Transcendence
15. Hare Krishna Challenge
16. Scientific Basis of Krishna Consciousness
17. Sword of Knowledge
18. Nectar of Instruction
19. Path of Perfection
20. Issues of Back To Back to Godhead Magazine
21. Prabhupada Lilamrita

 

CATEGORY II

01. Introduction to Bhagvad Gita As It Is
02. Science of Self-Realization
03. Journey of Self Discovery
04. Life comes from Life
05. Nectar of Devotion (Only Part One)
06. Teachings of Queen Kunti
07. Teachings of Lord Kapila
08. Teachings of Lord Chaitanya
09. Sri Isopanishad
10. Few Shlokas of Bhagvad Gita Everyday
11. Krishna Book
12. Srimad Bhagavatam (1st Canto) 
13. A Second Chance

 

CATEGORY III

01. Bhagvad Gita As It Is
02. Srimad Bhagavatam (Canto By Canto)
03. Nectar Of Devotion (Part II And Part III)
04. Chaitanya Charitamrita

Srila Bhaktisiddhanta Sarasvati Thakura

Srila Bhaktisiddhanta Saraswati Thakur Prabhupada, born into the renowned Gaudiya Vaishnavism lineage, played a pivotal role in revitalizing Lord Caitanya’s teachings during a critical period of spiritual decline. His birth, upbringing, education, and eventual ascension to the revered position of a sannyasi, marked by divine interventions and dedication, form a remarkable narrative that continues to inspire millions.

Early Life and Spiritual Upbringing:-

Srila Bhaktisiddhanta Saraswati Thakur was the blessed son of Srila Bhaktivinoda Thakur, a prominent Vaisnava acharya. Initially named Bimala Prasad, Born on February 6, 1874, in Puri, his arrival was perceived as a response to his father’s fervent prayers for a son to assist in reviving Lord Caitanya’s teachings.
The auspicious circumstances surrounding his birth, including the umbilical cord resembling a sacred thread, hinted at the divine mission he was destined to fulfill.
During the Rath Yatra festival, the auspicious falling of Lord Jagannath’s garland on the child confirmed the divine nature of his existence.

His remarkable feat of memorizing the entire Bhagavad-gita at the age of seven showcased his exceptional intellect and devotion. Acquiring the title “The Living Encyclopedia,” he became renowned for his extensive knowledge.

Austerity and strict adherence to Krishna consciousness principles characterized his early years. His vow to refrain from eating mangoes after partaking in an unoffered one showcased his unwavering commitment.

Initiation and Spiritual Pursuits:-

Srila Bhaktisiddhanta Saraswati Thakur’s initiation journey reflected his deep commitment. Despite his erudition, his desire for initiation from Srila Gaurakisora dasa Babaji Maharaja faced initial hesitation due to Babaji’s simplicity. However, his father insisted on this spiritual connection. The turning point came when, in desperation, Saraswati Thakur declared his intention to end his life if not accepted. Recognizing the sincerity, Babaji accepted him as a disciple.

This initiation marked the beginning of a life dedicated to spreading Krishna consciousness. Srila Bhaktisiddhanta Saraswati Thakur took up the formidable task of chanting the Hare Krishna Mahamantra one billion times, demonstrating his commitment to spiritual discipline. Residing in the Yoga Pith in Navadvipa, he followed the footsteps of Srila Haridas Thakur.

Establishing Gaudiya Math Temples:-

His unwavering commitment led to the establishment of 64 Gaudiya Math temples in India and centers in Burma, England, and Germany. Srila Bhaktisiddhanta Saraswati Thakura, often referred to as “lion guru,” faced Mayavadis with conviction and earned the respect of many for his powerful delivery of the Vaisnava siddhanta.

The Brhat-mrdangas of SrilaBhaktisiddhanta Saraswati Thakura:

Srila Bhaktisiddhanta Saraswati Thakura utilized three “Brhat-mrdangas” or printing presses in Madras, Calcutta, and Krishna-nagara, producing an extensive array of books, magazines, and newspapers. His vision was to spread the eternal, ever-fresh transcendental activities of the Supreme Personality of Godhead, Sri Gauranga Mahaprabhu. Notably, he even published a daily spiritual newspaper named Nadia Prakash, emphasizing the importance of constant engagement with the divine message.

Spiritual Vision and Revolutionary Ideas:-

Srila Bhaktisiddhanta Saraswati Thakura’s revolutionary preaching ideas were rooted in the sastric principle of yukta-vairagya, as established by Srila Rupa Gosvami. As an eternally liberated soul, he mastered the art of engaging Maya, the illusory energy, in the service of Lord Krishna. Following the footsteps of Srila Thakura Bhaktivinoda, he advocated for daivi varnashrama, aiming to harmonize society and provide spiritual fulfillment for all.

Challenges and Victories:-

Bhaktisiddhanta Sarasvati’s life was not without challenges, particularly the opposition from sahajiya sects deviating from pure devotion. Engaging in debates defending the universality of spiritual qualifications over birth-based distinctions showcased his intellectual prowess. His teachings emphasized genuine devotion to Lord Caitanya and the eradication of practices contrary to the true spirit of Gaudiya Vaishnavism.

Innovations in Preaching:-

In an era of societal norms, Srila Saraswati Thakura introduced innovative methods to expand preaching. He organized theistic exhibits and dioramas, employing the latest technology, including animated dolls, to depict the pastimes of Sri Krishna and Sri Caitanya Mahaprabhu. Breaking traditional norms, he allowed his sannyasis to adopt modern practices, such as wearing tailored clothing and utilizing vehicles, to carry Mahaprabhu’s message beyond the Indian shores.

Legacy and Departure:-

Srila Bhaktisiddhanta Saraswati Thakura Prabhupada’s greatest legacy lies in his disciple Srila A.C. Bhaktivedanta Swami Prabhupada, whom he initiated and inspired to disseminate Krishna consciousness globally. Srila Prabhupada, when asked about his spiritual master, expressed, “What can I say? He was a Vaikuntha man.” In the eternal pastimes of Radha-Govinda in Goloka Vrndavana, Srila Saraswati Thakura serves as Nayana-mani manjari, and his pushpa samadhis are at Radha-kunda and Radha Damodara.

Srila Bhaktisiddhanta Saraswati Thakura’s life was a testament to the transformative power of devotion and fearlessness in preaching. His influence reached far beyond the borders of India, inspiring countless individuals to embrace the teachings of Lord Caitanya. Despite facing opposition and challenges, he fearlessly excavated holy sites, established temples, and employed innovative methods to spread the divine message. His departure left an indelible mark on the spiritual landscape, paving the way for future generations to continue the mission of Sri Chaitanya Mahaprabhu. As we reflect on his life and teachings, we find a timeless source of inspiration and guidance on the path of devotional service.

Srila Bhaktisiddhanta Sarasvati Thakura Books

Here is a list of some of his notable books and writings:

  1. Brahmana o Vaisnava – Discusses the qualifications of Brahmanas and Vaishnavas.
  2. Brahmana Sannyasa – Explores the renounced order of life and its significance.
  3. Brahmana Sadhu – Examines the characteristics of a true sadhu or saintly person.
  4. Chaitanya Bhagavata – Annotations and purports on the Chaitanya Bhagavata.
  5. Chaitanya Caritamrita – Annotations and purports on the Chaitanya Caritamrita.
  6. Gaudiya Kanthahara – A compilation of essential verses for Gaudiya Vaishnavas.
  7. Sri Krishna Chaitanya – A biographical account of Lord Chaitanya Mahaprabhu.
  8. Sri Harinama Cintamani – Commentary on the Harinama Cintamani by Srila Bhaktivinoda Thakura.
  9. Sri Navadvipa Dhama Mahatmya – Descriptions of the glories of Navadvipa Dhama.
  10. Sri Rupa-Siksha – Instructions of Sri Rupa Goswami.
  11. Sri Bhajana Rahasya – Commentary on the Bhajana Rahasya by Srila Bhaktivinoda Thakura.
  12. Srimad Bhagavad-Gita – Annotations and purports on the Bhagavad-Gita.
  13. Upadesamrita – Commentary on the Upadesamrita by Srila Rupa Goswami.
  14. Jaiva Dharma – Commentary on Jaiva Dharma by Srila Bhaktivinoda Thakura.
  15. The Harmonist (Sree Sajjana-toshani) – Articles and essays published in the magazine he founded.
SRILA GAURA KISORA DAS BABAJI MAHARAJ

The next in the parampara, after and is an associate of Bhaktivinoda Thakura – a great paramahamsa babaji by the name of Gaura Kisora dasa Babaji Maharaja. Technically he was the disciple of Bhagavat dasa Babaji Maharaja, who was a disciple of Jagannatha dasa Babaji Maharaja.

In 1897 Gaura Kisora dasa Babaji Maharaja came to Mayapur Navadwipa Dhama from Sri Vrndavana Dhama, where he was accredited the exalted title “Bhajananandi”. Srila Bhaktivinoda (Kedarnath Datt), seeing the transcendental behaviour of Babaji Maharaja, would use him as an example of nirapeksa (indifference), as his level of renunciation was beyond belief.

This Vaisnava saint’s life was an example of utter humility and poverty, the true attributes of a Vaisnava. Gaurakisora never accepted any material object from anyone. For his clothing he used the discarded loin cloths from corpses left on the bank of the Ganges. For food, he would collect rice by begging, soak it in river water, and garnish it with salt and chilly. He never asked favors from anyone and lived a fully detached life, devoid of all possessions.

Very little information is available about the past life of Gaurakisora except that he was born in a Vaisya family in the village of Bagjana near Tepakhola on the bank of the Padma. As a householder, Gaurakisora was known by the name Vansidasa (different from Vamsi das babaji). At that time he was engaged in some agricultural trade and from the income took care of his wife and family honestly. After the death of his wife, Gaurakisora renounced his home and went to Vrndavana, where he was initiated into Vairagi Vesha by Bhagavata dasa babaji, one of the foremost disciples of Jagannatha dasa babaji.

Srila Gaurakisora lived on madhukari, begging and slept beneath a tree. He would lie prostrate, offering his humble obeisances to the residents of Vraja, considering them as embodiments of Lord Krsna. He even offered his obeisances to the flowers, trees, and land around him. He spent about thirty years at Vraja mandala serving the deities there. Afterwards, perhaps by the direction of the Supreme Lord, he left for Navadvipa.

During his stay at Navadvipa, Gaurakisora underwent various transformations of spiritual moods. Sometimes he danced on the bank of the Ganges chanting, “Gaura, Gaura”, while at other times he would lie on the ground in an unconscious state. He joyfully moved throughout the groves located on the bank of the Ganges, considering them sites of the divine sports of Sri Sri Radha Govinda. His only clothing was a strip of cloth around his waist and often went totally naked. He chanted japa on beads or sometimes knotted a cloth and used that as a substitute for japa beads. Occasionally, he went to Godruma Dvipa to listen to Bhaktivinoda Thakura recite ”Srimad Bhagavatam.

Babaji Maharaja would often visit Bhaktivinoda. During his last days in retirement, absorbed in Krsna katha, he would hear Srimad Bhagavatam at Bhaktivinoda’s house and they would discuss together. Though Babaji Maharaja could neither read nor write he was regarded as vastly learned and self-realized. His only possessions were the Tulasi beads around his neck and the japa mala he kept in his hand. Sometimes he wore no Tulasi mala on his neck and would chant on knotted cloth as beads – such was his renunciation. Sometimes he would live under an old broken overturned boat, and other times he would scatter fish bones around a place he occasionally used as his bhajan kutir to make materialists think he was a fish-eater, and thus they would not disturb him. But by his pure bhajan he purified the three worlds.

He was the guru of Srila Bhaktisiddhanta Sarasvati Gosvami, the founder of the Caitanya Mathas and Gaudiya Mathas.

In 1898 when Bhaktivinoda’s son, who was now residing in Godrumadwipa in Navadwipa Dhama, first came in contact with the person who was to be his spiritual master, Gaura Kisora dasa Babaji Maharaja, the crest jewel of avadhutas was wearing a tigerskin hat and carrying a basket with puja paraphernalia inside. He offered the boy four or five pieces of rope for chanting his rounds on, and a tilak stamp for marking the body with Hare Krsna carved on it. Bhaktivinoda later told his son, “You must take initiation from Babaji Maharaja, and don’t return to this house if you don’t.” Gaura Kisora dasa Babaji used to walk across a bridge at the same time daily, so on one occasion Bhaktivinoda’s son, Siddhanta Saraswati, blocked his path and in all humility said, “If you don’t give me initiation then I will finish my life by throwing this useless body off this bridge.” Gaura Kisora dasa Babaji Maharaja didn’t want any disciples – he himself had taken siksa from Bhaktivinoda, and this was Bhaktivinoda’s dear son! Siddhanta Saraswati told him how his father had instructed him to become Babaji Maharaja’s disciple or not return home, so in 1900 Babaji Maharaja gave him the name Varsabhanavi-devi-dayita dasa. He then gave his new initiate the tiger skin hat and basket that had been given to Gaura Kisora by his spiritual master Bhagavat dasa Babaji, which he in turn had received from Jagannatha dasa Babaji.

In 1908 Gaura Kisora dasa Babaji Maharaja lost his external eye sight, so he then stopped travelling and just chanted and performed worship of Krsna. Being aloof from external consciousness, sometimes he would not dress his body – instead he would sit in his bhajan kutir internally absorbed in Krsna’s pastimes and in a very deep voice be heard calling the names of the gopis of Vrndavana.

Once Srila Varsabhanavi-devi-dayita dasa, Siddhanta Saraswati, offered to take Babaji Maharaja to Calcutta to see an eye specialist, but he refused saying, “Never! I will never go to the material world.” His disciple protested, “But in Calcutta I could serve you nicely. You wouldn’t have to undergo any inconvenience.” But Babaji Maharaja was adamant declaring, “I will never accept this service. Better I throw myself in the Saraswati (Jalanghi) and drown.”

Once Babaji Maharaja turned up at the Yoga Pitha (Lord Caitanya’s birthplace) at two in the morning. Amazed, Srila Bhaktisiddhanta Saraswati enquired how he got there in the pitch black of night. Babaji Maharaja replied, “Someone brought me here.” “Who could have brought you such a distance at this time?” enquired Bhaktisiddhanta. Finally his mind concluded, “It must have been Krsna who personally brought you here or else how did you cross the Ganges? How did you find your way across the dark fields?” But Babaji Maharaja would not answer more than, “One person brought me across the river, that’s all.”

One day Srila Gaura Kisora dasa Babaji Maharaja wrapped his body and two feet with a cloth. Sitting covered like this he said, “Many persons, after being informed by others, come here to collect the dust from my feet. I tell them I am not a Vaisnava. If you go to the vicinity where there are Vaisnavas with their feet pretentiously decorated and extended to touch, you can have unlimited dust. How can I bless you? I don’t have barfi or sandesh or rasagulla, or even sweet words. How can I bless you? Nowadays people are interested in spiritual masters who can give these things – wealth, good wife, sweet words – these cheating things are now taken as anakula (favourable).”

Every virtuous person looked forward to rendering service to Srila Gaurakisora. However, he rarely allowed anyone the chance to serve him. Once Manindracandra Nandi, the Maharaja of Kasimbazar, sent a distinguished messenger to escort Gaurakisora to the former’s palace. Gaurakisora, however, did not accept the Maharaja’s invitation saying that if he visited the palace he may feel tempted by the wealth of the Maharaja which may result in a strained relation between the two. Hence, Gaurakisora suggested that instead of him visiting the palace, let the Maharaja free himself completely from the shackles of wealth by donating everything he owned to his relatives and then come to live with Gaurakisora in a specially prepared shed where both of them could practice Haribhajan in peace.”

Srila Gaurakisora was very selective about accepting invitations for food. He believed that partaking of food here and there could adversely affect the spiritual life of a devotee. Once a devotee name Haren babu partook of prasada offered at the festival held at Bhajan kutir at Navadvipa. For this Gaurakisora stopped communicating with Haren for three days. On the fourth day Gaurakisora explained that the prasada of the above festival had been financed by a woman of questionable profession, a pumscari (one who is moved by other men).

Once, on the eve of Sanatana Gosvami’s disappearance day, Gaurakisora decided to celebrate the occasion. The devotee attending him asked who would provide them with the materials for the celebration. Srila Gaurakisora replied: “Remember not to speak to anyone about it. We shall miss a meal and continue around the clock chanting the holy name. This could be the typical festival for those of us who have taken the vow of poverty.”

Narendra Kumar Sen, a resident of Agartala (Tripura), once approached Gaurakisora to learn about Guru pranali or Siddha pranali. Gaurakisora told him, “The Supreme Lord cannot be realized through worldly knowledge. Only through the chanting of the holy name can the true nature of the Lord be revealed. As the Lord is revealed from the letters comprising the Nama, the devotee gradually begins to understand his own nature and becomes acquainted with seva.

Once a physician told Gaurakisora that he intended to move to Navadvipa and take up charitable practices. Gaurakisora advised the physician that if he truly desired to live in Navadvipa then he should give up the plan for a charitable practice because it would only encourage materially minded people to save money. Those who sincerely practiced Hari bhajan should never get distracted by the chains of welfare activities.

A young seeker wearing only a kaupina, once stayed with Gaurakisora for some days. later he arranged, through the agency of an employee of a female estate owner, to obtain five kathas of land as a donation from the woman. When Gaurakisora heard about this he was extremely annoyed: “Navadvipadhama is beyond this material world. How can a worldly land owner dare to hold land here and even think he can donate five kathas out of it? A mere grain of sand of the transcendental Navadvipa is more valuable than all the precious gems in this world put together. Moreover, how advanced could this young kaupina clad devotee be if he dares to collect so much land in lieu of his bhajan merit?”

Once a devotee offered some sweets to Lord Gauranga and then took the offering to Gaurakisora, urging him to partake of it. Gaurakisora told the devotee, “Those who are non vegetarian, those who commit adultery, or offer food to Lord Gauranga with a particular motive, their offerings never reach Lord Gauranga and are never sanctified as prasada.”

Srila Gaurakisora regularly begged for rice, after which he would cook the rice, offer it, and partake of the prasada. He never touched any foodstuff offered by someone else. Once during monsoon, Gaurakisora stayed in the rest house at Phulia Navadvipa. Some prasada was left in a vessel for him to respect later. Meanwhile a snake passed by the vessel and a woman there happened to notice it. When Gaurakisora sat down to take prasada the woman appeared there and informed him about the snake. Gaurakisora, however, firmly stated that he would not touch the prasada until the woman left. After the woman left, Gaurakisora said, “Look how maya works! Taking the form of compassion, maya attempts to hit deep into her target slowly. Maya can assume countless forms. She always prevents a mortal being from practicing Haribhajan.”

Giribabu and his wife once ardently requested Gaurakisora to stay in their house at Navadvipa. Gaurakisora was moved by their sincere devotion and finally agreed to oblige them on the condition that he would live only in their toilet room where he would perform Hari bhajan. Giribabu tried to persuade him to change his mind but Gaurakisora remained firm. Giribabu reluctantly arranged to have the toilet thorougly cleaned and Gaurakisora used it for Haribhajan. A realized soul can practice Haribhajan anywhere in an unconcerned manner, and wherever he resides, that place becomes Vaikuntha.

Srila Gaurakisora was a highly spiritually advanced soul. He never allowed deceitful practices or any discussion which was not within the purview of the holy books. One day when a devotee questioned Gaurakisora about a well known reiciter of ”Srimad Bhagavatam, who was in the habit of chanting “Gaura, Gaura”, Gaurakisora remarked, “He doesn’t say “Gaura, Gaura. Rather what he means to say is, “More More” (`Money, Money.’) Those who recite ”Srimad Bhagavatam for payment are not entitled to chant the name of theSupreme Lord.”

Srila Gaurakisora never delivered discourses openly, yet his spotless character drew everyone to him. Upon meeting Gaurakisora, even a staunch materialist would become inclined take up Haribhajan.

On 22nd June, 1914 Bhaktivinoda Thakura passed from this world into his samadhi, deep meditation, on Lord Krsna in Bhakti Bhavan, and then on November 17th, 1915 Gaura Kisora dasa Babaji Maharaja, on the auspicious Utthana Ekadasi, also left this world. His body was placed into a samadhi tomb, but sixteen years later, due to flooding, the samadhi had to be moved. There was a clamour of local babajis trying to claim the samadhi, but the bold Bhakti Siddhanta Saraswati (Varsabhanavi-devi-dayita dasa) told everybody frankly, “I am the only disciple of Paramahamsa Babaji Maharaja. Even though I have not accepted sannyasa, I am a celibate brahmacari and by the grace of Babaji Maharaja I am not secretly addicted to abominable habits or involved in fornication as some monkey-like people are. If there is someone amongst the people here present who is a renunciate of stainless character, then he can have Babaji Maharaja’s samadhi. We have no objection to that. He, who within the last year, or the last six months, three months, one month or at least within the last three days, has not had illicit connection with a woman will be able to touch this spiritual blissful body. If anyone else touches it he will be completely ruined.” Hearing these words, the Inspector of police, who had come to judge for a fair and honest decision said, “How will evidence be had for this?” Srila Bhaktisiddhanta Saraswati replied, “I have faith in their word.” At this, one by one all the bogus babajis slipped away without a word. 

Srila Bhaktivinoda Thakura

After 1750 A.D., the influence of the Hare Krishna Movement seemed to wane. Many sects of sahajiyas (cheap pseudo-devotees) sprouted up, each claiming to be the true purveyors of Vaishnava-dharma (the religion of Lord Vishnu or Krishna). Because of their bad character, the sahajiyas brought disrepute upon the pure movement of love of God begun by Chaitanya Mahaprabhu. In the 1800’s, an eternally perfect devotee of Krishna descended from the spiritual world to the material world to revive the Hare Krishna Movement and to initiate its expansion beyond the borders of India. This was Srila Bhaktivinode Thakur.

Srila Bhaktivinoda Thakura, who was named Kedarnath Datta by his father (some say by his Godfather), was born in opulent circumstances on the 2nd September 1838., on a Sunday in Biranagara (Ulagrama) in the district of Nadia. He was the seventh son of Raja Krsnananda Datta, a great devotee of Lord Nityananda. He was also known as the great grandson of Madana Mohana and the third son of his Godfather Anandacandra. He would be known as ‘daitya-kulera prahlada’ (Prahlada in the family of demons). This was because Vaisnavism was not very much respected in his family; on his mother’s side, there was no respect for Vaishnavism at all.

His childhood was spent at the mansion of his maternal grandfather Mustauphi Mahasaya, in Biranagara. His environment at this time was very opulent. He got his elementary education at the primary school started by his grandmother. Later he attended an English school in Krishnanagara, started by the King of Nadia; he left that school when his older brother died unexpectedly of cholera.

When he was 11 years old, his father passed away. Subsequently, the grant of land that had been conferred upon his grandmother changed owners; at this time the family fell into a condition of poverty – their great wealth proved to be illusiory. Still, the young Kedaranatha Datta passed over these difficulties with great endurance.

His mother arranged a marriage for him when he was just twelve (1850 A.D.) to the then five year old daughter of Madhusudana Mitra Mahasaya, a resident of Rana Ghata.
Around this time Kasiprasada Ghosh Mahasaya Thakur (Kedaranatha Datta’s uncle), who had mastered under the British education, came to Ulagrama after the death of his maternal grandfather. He schooled young Kedaranatha Datta at his home in Calcutta; this was at first resisted by Kedaranatha Datta’s mother, but by the time he was years of age he was allowed to go.
The house was situated in the Heduya district of central Calcutta. Kasiprasada was the central figure of the literary circle of his time, being the editor of the Hindu Intelligencer; many writers came to him to learn the art of writing in correct English. At this time, and recognising Kedaranatha Datta’s natural ability, he assisted Kasisprasada by judging manuscripts submitted to the newspaper. Sri Kedaranatha Datta studied Kasiprasada’s books and also frequented the public library.
He attended Calcutta’s Hindu Charitable Institution high school and became an expert English reader, speaker, and writer.

He became ill from the salty water of Calcutta. He returned to Ulagrama and was treated by a ‘Muslim soothsayer’ (‘tantric’) who predicted that the village of Biranagara would soon become pestilence-ridden and deserted. The Muslim also predicted Kedaranatha Datta would become recognized as a great devotee of Lord Krsna.

At the age of 18 years (1856.) Kedarnatha Datta entered college in Calcutta. He started writing extensively in both English and Bengali; these essays were published in local journals. He also lectured in both languages. He further studied English literature at this time extensively, and taught speechmaking to a person who later became a well-known orator in the British Parliament. Between the years 1857-1858 he composed a two part English epic entitled “The Poriade”, which he planned to complete in 12 books. These two books described the life of Porus, who met Alexander the Great.

Sriman Dvijendranatha Thakur, the eldest son of Maharsi Devendranatha Thakur, was Sri Kedaranatha Datta’s best friend during these scholastic years. He assisted Kedaranatha Datta in his studies of Western religious literatures. Affectionately Kedaranatha Datta used to call Devendranatha Thakura ‘baro dada’, or big brother.
He was very taken by Christian theology, and regarding it more interesting, and less offensive than Hindu monism, ‘advaita-Vedanta of Sankaracarya’. He would spend many hours comparing the writings of Channing, Theodore Parker, Emerson and Newman. At the British-Indian Society he gave a lecture on the evolution of matter through the material mode of goodness.

At the end of 1858 Kedaranatha Datta returned to Biranagara and found the Muzzi’s prediction about that place to have come true; the place was ruined and deserted. Sri Kedaranatha Datta brought his mother and paternal grandmother with him from there to Calcutta. Soon after he went to Orissa to visit his paternal grandfather, Rajavallabha Datta, who used to be a big man in Calcutta, who was now living as an ascetic in the Orissan countryside. His days were coming to a close. He could predict the future, so he knew it himself very well. He wanted Kedaranatha Datta to be with him when he departed this world, which he did in 1859, when Kedaranatha Datta was 21 years of age. After receiving his grand-father’s last instructions, he travelled to all the monasteries and temples in the state of Orissa.

As a young householder Srila Bhaktivinoda began to consider the question of the means of his livelihood. He was not interested in business, as he’d seen how the apparent ‘necessary dishonesty’ of the trade world due to competition for sales, had moraly weakened the merchant class. Their work ethics becoming removed from the principle of mutually helping others by which they would automatically be protected from failure to succeed, as well as being co-operatively assisted by the ‘natural laws of compensation’, ‘karma’.
He decided instead to become a school teacher. He established a school for English education in the village of Kendrapara near Chutigrama, in Orissa, thus becoming a pioneer in English teaching in that state. He also could see the oppressive power wielded by the landowners of Chutigrama. After some time he went to Puri and passed a teachers examination; he got a teacher’s post in a Cuttack school and later became headmaster of a school in Bhadraka and then in Madinipura. His dedicated work was noted by the school-board authorities.

In Bhadraka, his first son Annada Prasada (Acyutananda) was born, in 1860. He published a book that year in English that described all the ‘ashramas’ and temples in the state; this book received favorable mention in the work called “Orissa” by British historian Sir William Hunter; Hunter praised Kedaranatha Datta’s moral and religious character, as everyone did.
As the headmaster of the Medinipura high school, Kedaranatha Datta looked into the various religious sects, their philosophies and practices. He could see that many of them were taking it all very cheaply. He came to understand that the only real religion that had ever been established in Bengal was that of Sri Chaitanya Mahaprabhu; unfortunately at present, His movement was not well-represented. Due to the misrepresentation, and coruptions and influence of the ‘Apa-sampradayas’ this sincere soul Sri Kedaranatha Datta could not even get a copy of the Sri Caitanya Caritamrta, despite all his efforts.
The Thakura made an onslaught against those who belonged to the apasampradayas who were polluting Gaudiya Vaisnavism by basically thirteen deviant philosophies – Aula, Baula (2 types), Karttabhaja, Neda, Daravesa, Sani, Sahajiya, Sakhibheki, Smarta, Jatagosani, Ativadi, Cudadhari and Gauranga-Nagari. These deviant groups, mostly because of their boldness, had been seen by the public as the Gaudiya Sampradaya, though actually none were following the pure Vaisnava regulative principles strictly, as laid down by the followers of Sri Krsna Caitanya (namely the Goswamis). Being a follower of the Goswamis or not is interdependent on qualifying one to be a Gaudiya Vaisnava.
For more details on apa-sampradayas one should read the very nice articles, running as a sequil in the “Back to Godhead” magazine 1991 editions on the same, by His Holiness Suhotra Swami, Iskcon.

Sri Kedaranatha Datta’s first wife died, so in the town of Jakapura he married Bhagyavati De.
In the year 1861 Sri Kedarantha Datta accepted the post of Deputy Magistrate in the Government of Bengal. Then he became Collectorate Officer after seeing the corruption of the government workers. He established an organization called the “Bhratr Samaja”. He wrote an English book in 1863 called “Our Wants.” At this time he also constructed a home in Rana Ghata. Later in 1863 he stayed at Burdwan, where he composed two novel poems in Bengali: “Vijinagrama” (deserted village) and “Sannyasi.” Volume 39 of the 1863 Calcutta Review praised these poems, saying, “We hope the author will continue to give his countrymen the benefit of his elegant and unassuming pen, which is quite free from those objectionable licenses of thought and expression which abound in many dramas recently published. The want of the day is the creation of a literature for Hindu ladies, and we trust that many more educated natives will have the good sense to devote their time and abilities to the attainment of this most desirable aim.” The rhyme and style of these two poems were original; they gave birth to a new way of writing poetry in the Bengali language.

Sri Kedaranatha Datta – In the post of Deputy Magistrate. In the year 1866 Kedaranatha Datta took the positon of Deputy Register with the power of a Deputy Collector and Deputy Magistrate in the district of Chapara. He also was known to have became quite fluent in Persian and Urdu. In a placed called Saran in Chapara, a clique of tea planters made unjust demands of him; he successfully opposed them. And while at Saran he visited the Gautamashrama at Godana; desiring to establish a school for teaching ‘nyaya-shastra’, he delivered a speech there (in 1866) which was well-received. The school was in fact established, the foundation-stone being laid in 1883 by Sir Rivers Thomson, after whom the school was named. Though Sri Kedaranatha Datta had no further part in the project after his speech, the talk he gave was instrumental in securing public aid for the school.

Also in 1866 Kedaranatha Datta translated the Balide Registry Manual into Urdu, which was circulated by the government throughout the United Provinces of Agra and Oudh; this manual was used by the registration departments of those areas.
Sri Kedaranatha Datta was transferred to Purniya from Chapara where he took charge of the government and judicial departments; he was then transferred to Dinajapur (West Bengal) in 1868, becoming the Deputy Magistrate. At this time he received copies of the Srimad Bhagavatam and Caitanya Caritamrta from Calcutta.
He read Caitanya Caritamrta repeatedly; his faith in Krsna Consciousness developed until he was absorbed in the pure ‘bhakti-shastras’ day and night. He was incessantly submitting heartfelt prayers for the Lord’s mercy; he came to understand the supreme majesty and power of the one and only Absolute Personality of Godhead Sri Krsna. He published a song about Lord Caitanya entitled ‘Saccidananda-premalankara’. In 1869, while serving as deputy magistrate under the government of Bengal in Dinajapur, he delivered a speech in the form of a treatise he had written on the Srimad Bhagavatam to a big congregation of many prominent men of letters from many parts of India and England.

He was transferred to Camparana, during which time his second son, Radhika Prasada, was born. In Camparana, people used to worship a ghost in a banyan tree which had the power to influence the mind of the local judge to decide in the favor of the worshipper. Sri Kedaranatha Datta engaged the father of Pandita Ramabhai, a famous girl scholar, to read Srimad Bhagavatam under the tree continuously, by day and night; after one month, the tree crashed to the ground, and naturally many people found faith in the Srimad Bhagavatam.
From Camparana he went to Puri, which engladdened his heart no end.

Near the capital of Orissa, in the town of Kamanala, there lived a ‘yogi’ named Bisakisena, who would lean into a fire while sitting closeby, then return to an erect sitting posture; in this way he’d rock back and forth over the flames. He could also produce fire from his head. He had two companions going by the names Brahma and Siva; he claimed to be Maha Vishnu. The small kings of Orissa came under his sway and were providing funds for the construction of a temple for the ‘Triguna-Avataras’; they also sent him women with whom he engaged in ‘rasa-lila’ enjoyments. Bisakisena declared he’d drive off the British from ruling Orissa and himself would become king. He published such statements which were circulated all around Orissa. The British thought him a revolutionary for speaking out against the ‘British Raj’, so the District Governor of the National Government of Bengal drew up arrest orders; but nobody in Orissa dared to act upon these orders, as they all feared Bisakisena. Mr. Ravenshaw, district commissioner for Orissa, requested Sri Kedaranatha Datta to bring Bisakisena to justice. Sri Kedaranatha Datta went personally to Bisakisena; Bisakisena showed some powers that would normally scare off an ordinary man, and informed Kedaranatha Datta that he knew well who he was and his mission, but that since he (Bisakisena) was the Lord, he’d better not interfere with him. That was enough for Sri Kedaranatha Datta, who replied by acknowledging Bisakisena’s accomplishments in ‘yoga’ and ‘tantra’, and requested him to come to Puri where he could have the ‘darshan’ of Jagannatha. Bisakisena haughtily said, “Why should I come to see Jagannatha? He’s only a hunk of wood; I am the Supreme in person.” Sri Kedaranatha Datta became instantly furious and arrested the rogue, brought him to Puri and threw him in jail, where he was guarded by 3 dozen Muslim constables and 72 policemen from Cuttack day and night. The accomplaces to the ‘divine trilogy’ ‘Brahma’ and ‘Siva’ avoided arrest by claiming they’d been forced by Bisakisena to do as they’d done; but Mr. Taylor, subdivision officer at Kodar, later prosecuted them.
The fearless Kedaranatha Datta tried Bisakisena in Puri; the trial lasted 18 days, during which time thousands of people whom he had control over gathered outside the courtroom demanding Bisakisena’s release. On day six of the trial Kedaranatha Datta’s second daughter Kadambini (aged 7 years) became seriously ill and nearly died; but within a day she had recovered. Sri Kedaranatha Datta knew it was the power of the ‘tantric yogi’ at work; he remarked “Yes, let us all die, but this rascal must be punished.” The very next day in court the ‘yogi’ announced he’d shown his power and would show much more; he suggested that Kedaranatha Datta should release him at once or face worse miseries. On the last day of the trial Kedaranatha Datta himself became ill from high fever and suffered exactly as his daughter had done for one whole day. But the determined Kedaranatha Datta pronounced the man guilty and sentenced him to 18 months for political conspiracy. When Bisakisena was being readied for jailing, one Dr. Walter, the District Medical Officer, cut off all the ‘yogis’ hair. The ‘yogi’ drew power from his long hair; he hadn’t eaten or drunk during the whole trial, so he fell to the floor like a dead man and had to be taken by stretcher to jail. After 3 months he was moved to the central jail at Midnapura where he took poison and died there in the year 1873.

In Puri, Sri Kedaranatha Datta studied Srimad Bhagavatam with the commentary of Sridhara Swami, he also copied out in longhand the Sat-sandarbhas of Jiva Goswami and made a special study of Rupa Goswami’s Bhakti Rasamrta Sindhu.

Between the years 1874 and 1893, Bhaktivinode Thakur spent much time in seclusion chanting the holy name (though he still executed his worldly duties perseveringly); he wrote several books in Sanskrit such as Sri Krsna samhita, Tattva-sutram and Tattva-viveka (which we have cited in the early sections of this book); he wrote many books in Bengali such as the Kalyana-kalpataru; in 1874 he composted Datta-kausubha (in Sanskrit).

While in Puri he established a Vaishnava discussion society known as the Bhagavat-samsat in the Jaganatha-vallabha gardens, where Sri Ramananda Raya did bhajana. All the prominent Vaishnavas joined this group except for Raghunatha dasa Babaji, known as Siddha Purusha. He thought that Srila Bhaktivinoda Thakura was unauthorized, as he did not wear ‘kanthi-mala’ or ’tilaka’; moreover, he advised other Vaishnavas to avoid Srila Bhaktivinoda Thakura’s association.
But soon thereafter Raghunatha dasa Babaji contracted a deathly illness for his offense. In a dream, Lord Jagannatha appeared to him and told him to pray for the mercy of Bhaktivinoda Thakura if he at all wanted release from the illness and death. He did so; Bhaktivinoda Thakura gave him special medicines and cured him, and also blessed Raghunatha dasa Babaji with a true awareness of Bhaktivinoda Thakura’s position.
Others had a natural affection like Sri Swarupa dasa Babaji, who did ‘bhajana’ at Satasana near the ocean in Puri; he showed much affection for Srila Bhaktivinoda Thakura and gave him many profound instructions and insights from his own realisations on the bhajana of the holy name.
Another Charan dasa Babaji, preached and printed books advising that one should chant the ‘Hare Krsna Mahamantra’ in ‘japa’ and ‘Nitai Gaura Radhe Syama Hare Krsna Hare Rama’ in ‘kirtana’. Srila Bhaktivinoda Thakura preached long and hard to him; after a long time Charan dasa Babaji came to his senses and begged forgiveness from Srila Bhaktivinoda Thakura, admitting his fault in spreading this nonsense ‘mantra’ all over Bengal; six months later Charan dasa Babaji went mad and died in great distress.

Srila Bhaktivinode Thakura was one of this age’s formost devotional scholars, yet humbly presents himself as the insignificant messenger of the Lord as we can note from this following message of his; “The way how I got the inspiration to compile this book (Sri Srimad Bhagavata Arka Marichimala) is a Divine Mystery which I felt not proper from my part to disclose as it might be bridging spiritual conceit, but subsequently I realise that it would be an undoing to my spiritual master which might stand as an obstacle on the path of my spiritual progress therefore without any shame I record the fact that while under the benediction of my Guru Sri Bapin Behari Goswami who belonged to the great heritage of Thakur Vamshibadananda, a faithful follower of my Lord Sri Chaitanya Mahaprabhu I was deeply penetrating upon Srimad Bhagavatam, one day in a vision Sri Svarup-Damodara, the right hand personal Adherent of Lord Sri Chaitanya, instructed me to compile the slokas of Srimad Bhagavatam in accordance with the principles of ‘Sambandha’, Abhidheya’ and ‘Prayojana’ as laid down by Sri Chaitanya Mahaprabhu – so that the book will read with an easy understanding with great interest and delight by the loving devotees of the Lord. Sri Svarupa-Damodar Prabhu further guided me by giving a wonderful explanation of the first sloka of Srimad Bhagavatam and also showed me how I have to explain the slokas under the light of Gaudiya-Vaishnava Philosophy.”(B.P Yati. 1978. Bhaktivinoda Thakura’s Sri Srimad Bhagavata Arka Marichimala. Chapter 20., supplication 3. inclusion. page 479.)

Srila Bhaktivinoda Thakura became manager of Jagannatha Puri Temple; he used his government powers to establish regularity in the worship of the Deity. In the Jagannatha Puri Temple courtyard he established a ‘Bhakti Mandapa’, where daily discourses of Srimad Bhagavatam were held. Srila Bhaktivinoda Thakura would spend long hours discussing Krsna and chanting the holy name, especially at Tota-Gopinatha Mandir, the tomb of Haridasa Thakur, the Siddha Bakula and the Gambhira. He made notes on the Vedanta-sutra which were used by Sri Syamalala Goswami in the edition of the Govinda Bhasya by Baladeva Vidyabhusana that he published.

Near the Jagannatha-vallabha gardens, in a large house adjacent the Narayana Chata Matha, on the 5th day of the dark fornight of Magha in the year 1874, the 4th son of Bhaktivinoda Thakura took birth. He was named Bimala Prasada (later known as Om Visnupada Paramahamsa Sri Srimad Bhaktisiddhanta Saraswati Prabhupada).
As a householder Bhaktivinoda (Kedarnatha Datta) had two wives and no less than 10 children, of which the great Vaisnava scholar Sri Srimad Bhaktisiddhanta Saraswati (Siddhanta Saraswati Thakura) was one. Bimala Prasad (Bhaktisiddhanta Saraswati) was born in Sri Purusottama Kshetra (Jagannatha Puri) on 6th February 1874 AD, answering the prayer of Bhaktivinoda for the Lord “to send a Ray of Visnu” to preach the message of Sri Caitanya Mahaprabhu all over the world. He was given the name Bimal Prasad.
When the child was six months old, Lord Jagannatha’s cart stopped in front of Srila Bhaktivinoda Thakura’s house in Puri for three days during the procession. Bhaktivinoda told his wife, Bhagavati Devi, to bring out the child for ‘darsan’ of Lord Jagannatha. As she placed the child before the Lord, a garland from the Lord encircled the baby boy, and the first grain ceremony (‘anaprasna’) was performed at that time with Jagannatha ‘prasad’. Bimala Prasada stayed in Puri for ten months after his birth and then went to Bengal by palanquin on his mother’s lap, his infancy was spent at Nadia District’s Ranaghat hearing topics of Sri Hari from his mother.
Srila Bhaktivinoda and his wife were orthodox and virtuous; they never allowed their children to eat anything other than ‘prasada’, nor to associate with bad company. One day, when Bimala Prasada was still a small child of no more than four years, his father mildly rebuked him for eating a mango not yet duly offered to Lord Krsna. Bimala Prasada, although only a child, considered himself an offender to the Lord and vowed never to eat mangoes again. (This was a vow that he would follow throughout this life.) By the time Bimala Prasada was seven years old, he had memorized the entire Bhagavad Gita and could even explain its verses giving wonderful purports. His father then began training him in proof reading and printing, in conjunction with the publishing of the Vaisnava magazine Sajjana tosani.
Two years earlier, Kamala Prasada, the 3rd son of Srila Bhaktivinoda Thakura, had taken birth.In 1874 Bhaktivinoda Thakura discovered the Raja of Puri had misappropriated Rs. 80 thousand for sense gratification. This money belonged to the temple, so Bhativinoda Thakura forced the Raja to give Lord Jagannatha ‘bhoga’ 52 times daily. This diminished the money quickly; the ‘raja’ was angry at Bhaktivinoda Thakura and began, with the help of 50 ‘pandits’, a ‘Maran-karmani tantric yajna’ meant for killing Bhaktivinoda Thakura which went on for 30 days; when the last oblations were poured, it was the kings son and not the pure hearted Srila Bhaktivinoda Thakura who died.

He left Puri on special business; returned to Bengal and saw Navadwip, Santipura and Kalana. He was put in charge of the subdivision Mahisarekha in Haora. After that he was transferred to Bhadraka. In August 1878 he was made head of the subdivision Naraila in the Yashohan district.
While in Naraila his two famous books Sri Krsna-samhita and Krsna-kalpataru were published. In a letter dated April 16th., 1880, Dr. Reinhold Rost wrote to Srila Bhaktivinoda Thakura: “By representing Krishna’s character and his worship in a more sublime and transcendental light than has hitherto been the custom to regard him, you have rendered an essential service to your co-religionists, and no one would have taken more delight in your work than my departed friend Goldstuecker, the sincerest and most zealous advocate the Hindus ever had in Europe.” These two works brought the devotional attention of many of India’s pandits and educated men.
In 1877 Varada Prasada was born, Srila Bhaktivinoda Thakura’s fifth son; in 1878, Viraja Prasada was born, the sixth son: both appeared at Rana Ghata.

Srila Bhaktivinoda Thakura took ‘pancaratrika diksa’ initiation from Bipin Bihari Goswami, descended from the Jahnava family of Baghnapara. At the same time, his seventh son, Lalita Prasada, appeared at Rana Ghata.
Many people had adopted Vaishnavism at Haraila, but they could not tell who was a Vaishnava and who not; Srila Bhaktivinoda Thakura gave them shelter and instructed them on this matter most exactingly.

Once Srila Bhaktivinoda Thakura and his son-cum-assistant went to see Bhaktivinoda’s ‘guru’, Vipin Bihari Goswami (Bipin Behari Goswami).
Vipin Bihari Goswami was coming in the disciplic succession from Sri Gadadhar Pandit the plenary portion of Srimati Radharani. The followers of this line are generally Raganuga Bhaktas, worhipping Sri Gaura Gadahara in a loving spontaneous mood of ‘bhava’. This mode of worship is not for those who are materially confined by the dictates of the body and senses, but for those who are already experiencing their eternal loving relationship with the Divine couple Sri Radha Krsna.
There is an interesting little story which captures the mood of Bhaktivinoda and that of his son, then named Siddhanta Saraswati. In their ‘siddha deha’ as pure ‘nitya siddha’, eternal associates of Lord Krsna, Bhaktivinoda Thakura is Kamala Manjari, one of the maid servants of the ‘gopis’, and Siddhanta Saraswati is her assistant Nayana Manjari. Srila Bhaktivinoda Thakura’s dealings with his ‘diksa guru’ were always exemplary, even though Vipin Bihari Goswami was not very advanced, being a ‘kanistha adhikari guru’, whereas the Thakura was an ‘uttama adhikari’, ‘paramahamsa’ of the highest order. Still Bhaktivinoda always played the humble disciple. On one such occasion in the presence of young Siddhanta Saraswati, Bhaktivinoda Thakura paid his respectful obeisances to his ‘guru’. Vipin Bihari Goswami replied by placing his feet on the Thakura’s head. For the young fiery Siddhanta Saraswati this was too much! It was one thing that his father had accepted him as his formal initiating spiritual master, but this was going too far. Srila Siddhanta Saraswati was only seven years old at the time, but when Bhaktivinoda Thakura left the room leaving the two of them alone, Siddhanta Saraswati decided to set things straight.

“You are acting like a big, big ‘guru’ and you place your feet on the heads of those who you don’t know. If you knew who the Thakura is you would not do it. But you do not know! My father is a great exalted ‘nitya siddha’, eternal associate of Sri Radha and Krsna who has come here to fulfil Their mission. Do you think that you are so advanced that you can place your feet on the head of such a person? I think not. You have proven yourself to be a ‘kanistha adhikari’ (neophyte) by not being able to distinguish between those who are advanced and those who are less advanced, therefore I suggest that you desist from this practice any further.” Srila Bhaktivinoda Thakura then re-entered the room and the conversation changed. Later that day Vipin Bihari Goswami mentioned to Bhaktivinoda, “Your son is bold to the point of being rude.” Later Thakura Bhaktivinoda found out about the conversation and used to jokingly glorify his exalted son to his friends, saying how he is fearless, that he even chastised my ‘guru’ Vipin Bihari Goswami.

Reflecting on this incident we can see that even if one’s spiritual master is not an ‘uttama adhikari’, ‘mahabhagavat’ devotee of the Lord still one should be satisfied, and serve him anyway. Bhaktivinoda Thakura, who himself was certainly a ‘mahabhagavat’, set the example how to serve and show respects. On the other side of the transcendental coin, Srila Bhaktisiddhanta Saraswati showed a nice lesson to us. We should not show ourselves to be more advanced than we really are, lest we commit offences against those who are actually advanced.

In 1881 Bhaktivinoda Thakura began publishing ‘Sajjanatosani’, his Vaisnava journal.

Srila Bhaktivinoda Thakura had previously pilgrimaged to Kasi, Prayaga, Mathura and Vrndavana (‘Vraja Mandal’) in 1866. At the close of his stay in Naraila he desired to again see the land of Vraja. He took three months for this purpose. At this time he met Srila Jagannatha dasa Babaji there, who had a program by which he moved every six months between Navadwipa and Vrndavana. Meeting him, Srila Bhaktivinoda Thakura accepted him as his eternally worshippable ‘siksa’ (instructing) ‘guru’.
During his pilgrimage at this time he dealt with a gang of ‘dacoits’ known as the Kanjharas who robbed and killed pilgrims; he gave evidence to the government and a commision was formed to wipe out this scourge.

From Vrndavana he came to Calcutta and bought a house at 181, Maniktala Street, now called Ramasha Datta Street, near Bidana Park. He started daily worship of Sri Giridhari (the transcendental form of Krsna who appeared in the form of Govardhan Hill) and called the house Bhakti-bhavan. He was appointed head of the subdivision of Barasa.
In 1881, in the course of excavating for the construction of the ‘Bhakti bhavana’ at Rambagan in Calcutta, a Deity of Kurmadeva was unearthed. After initiating his seven year old son, Bhaktivinoda entrusted Bimala with the service of the deity of Kurmadeva.

The well-known novelist Bankim Candra met Srila Bhaktivinoda Thakura at Barasa. Srila Bhaktivinoda Thakura had written a book about Krsna and showed it to Bhaktivinoda Thakura, who preached to Bankim Candra for four days, taking little food and hardly any sleep; the result was Bankim Candra changed his ideas (which were mundane speculations about Krsna) and his book to conform with the teachings of Sri Caitanya Mahaprabhu. Srila Bhaktivinoda Thakura used to say, “knowledge is power”.

On April 1, 1884, Srila Bhaktivinoda Thakura was appointed the senior Deputy Magistrate of Serampore, where he admitted Bimala in the Serampore High School. When Bimala was a mere student in class five, he invented a new method of writing named Bicanto. During this period he took lessons in mathematics and astrology from Pandita Mahesacandra Cudamoni. However, he preferred to read devotional books rather than the school texts.

During the last year of his stay at Barasat (1886), Srila Bhaktivinoda Thakura published an edition of the Bhagavad Gita with the Sanskrit commentary of Srila Vishvanatha Cakravarti Thakur, which he translated into Bengali (the “Rasika-ranjana” translation). Srila Bhaktivinoda Thakura had undertaken this task at the request of Babu Sarada Carana Mitra, ex-judge of the Calcutta High Commission. Sriman Bankima Candra wrote the preface, acknowledging his own indebtedness to Srila Bhaktivinoda Thakura; he noted that all Bengali readers would be indebted to Srila Bhaktivinoda Thakura for his saintly work.
From Barasat, Srila Bhaktivinoda Thakura was transferred to Sriramapur. He visited the residence of Uddharana Datta Thakur, a great associate of Lord Nityananda, at Saptagram. At Khanakula he visited the place of Abhirama Thakur, and saw the place of another great devotee of Sri Caitanya Mahaprabhu, Vasu Ramananda, at Kulinagrama.
At Sriramapura he composed and published his masterly writing, Sri Caitanya Siksamrta, and also the Vaisnava-siddhanta-mala, Prema-pradipa and Manah-siksa. He was also publishing Sajjanatosani on a regular basis. In Calcutta he set up the Sri Caitanya Yantra, a printing press at the ‘Bhakti Bhavana’, upon which he printed Maladhara’s Sri Krsna-vijaya and his own Amnaya-sutra and the Caitanyopanisad of the Atharva Veda.
Finding the Caitanyopanisada was a difficult task. Hardly anyone in Bengal had heard of it. Consequently Srila Bhaktivinoda Thakura had to travel to many places in Bengal looking for it; finally, one devoted Vaisnava pandita named Madhusudana dasa (sometimes found listed in the ‘Guru-parampara’ listings) sent an old copy he’d been keeping with him at Sambalapura for Bhaktivinoda Thakura; Bhaktivinoda Thakura wrote a ‘Sanksrit’ commentary on the book and called it Sri Caitanya Caranamrta. Madhusudana dasa Mahasaya translated the verses into Bengali; this translation was called Amrta-bindhu. It was a sellout when published.
In Calcutta srila Bhaktivinoda Thakura started the Sri Visva-Vaisnava Sabha, dedicated to the preaching of pure bhakti as taught by Lord Caitanya. To publicize the work of the society, Srila Bhaktivinoda Thakura published a small booklet entitled Visva-Vaisnava-kalpavi.
Also he published his own edition of the Sri Caitanya Caritamrta, with his Amrta-prabhava Bhasya commentary. And he introduced the Caitanyabda or Caitanya-era calendar, and gave assistence to the propagation of the Caitanya Panjika, which established the feast day of Gaura Purnima.
He lectured and gave readings on books like the Bhakti Rasamrta Sindhu (of Srila Rupa Goswami) in various Vaishnava societies; he published in the Hindu Herald, an English periodical, a detailed account of Sri Caitanya’s life.

It was at this time that the learned Vaisnavas recognized Kedaranatha Datta and given the honourary titile as Bhakti Vinoda Thakura.

In the year 1887 Srila Bhaktivinoda Thakura resolved to quit government service and go to Vrndavana with Bhaktibhringa Mahasaya for the rest of his life. One night in Tarakeswara, while on government service, he had a dream in which Sri Caitanya Mahaprabhu appeared to him and spoke, “You will certainly go to Vrndavana, but first there is some service you must perform in Navadwipa, so what will you do about that?” When the Lord disappeared, Bhaktivinoda Thakura awoke. Srila Bhakti Bhrinha Mahasaya, hearing of this dream, told Bhaktivinoda Thakura to apply for a transfer to Krishnanagara; he did, even turning down offers of personal assistanceship to the chief Commissioner of Assam and the seat of the Minister of Tripura State. He even tried to retire at this time, but his application was not accepted. Finally, in December of 1887 he arranged for a mutual exchange of personell: himself for Babu Radha Madhava Vasu, Deputy Magistrate of Krishnanagara.

During his stay at Krishnanagara, Bhaktivinoda Thakura used to go to Navadwipa and search for the birthsite of Sri Caitanya Mahaprabhu. One night he was sitting on the roof of the Rani Dharmasala in Navadwipa chanting on his ‘Japa-beads’, when he spotted a very tall Tala tree with some very strange substance attached to it; near the tree was a small building that gave off a remarkable effulgence. Soon afterwards, he went to the Krishnanagara Collectory where he began to study some very old manuscripts of Caitanya Bhagavat and Navadwipa Dhama Parikrama by Narahari Sarkar, and some old maps of Nadia. He went to the village of Ballaladibhi and spoke with many elderly people there, and uncovered facts about the modern-day Navadwipa; in the year 1887 he discovered that the place he’d seen from the dharmasalla rooftop was in fact the birthplace of Mahaprabhu. This was confirmed by Srila Jaganatha dasa Babaji, the head of the Gaudiya Vaisnava community in Nadia.
A great festival was held there. Srila Bhaktivinoda Thakura published the Navadwipa Dhama Mahatmya.

Also in 1887, Srila Bhaktivinoda Thakura renovated the house of Srila Jagannatha dasa Babaji at Ravasghata. He took leave from office for two years and acquired a plot of land at Sri Godadrumadwipa, or Svarupaganga. He built a retirement house there for his ‘bhajana’, and called it Surabhi Kunja; in 1890 he established the ‘Nama Hatta’ there. Sometimes Jagannatha dasa Babaji would come there and have ‘kirtana’.
Lord Nityananda had established His Nama Hatta at the same place; Bhaktivinoda Thakura considered himself the street sweeper of the ‘Nama Hatta’ of Nitai.

Once whilst stationed in Krishanaga, every second spare was spent in Mayapur. As mentioned in the story of Jagannatha dasa Babaji, Thakura Bhaktivinoda, along with Babaji Maharaja found Lord Caitanya’s birthplace in the year 1887.
When the birthplace was uncovered, Srila Bhaktivinoda Thakura and Srila Jagannatha dasa Babaji would worship Lord Caitanya there (this episode was told in regard to Srila Jagannatha dasa Babaji’s Life.)

Once one of Srila Bhaktivinoda Thakura’s sons contracted a skin disease; Jaganntha dasa Babaji told the boy to lie down at the birthsite of Lord Caitanya for the night – he did so, and the next morning he was cured.

In 1888 he took charge of the village of Netrakona in the district of Mayamanasimha, because he could not keep good health in Krishnanagara and had requested transfer to a more healthful region. From Netrakona he came to Tangaila and from there he was transferred to the district of Vardhamana. There he would have ‘kirtana’ with the devotees from a place called Amalajora, headed by Kshetra Babu and Vipina Babu; they would sing poems like Soka-satana written by him.
He was put in charge of the Kalara subdivision in 1890, and from there would often visit such holy places as Godadrumadwipa, Navadwipa, Capahati, Samudragana, Cupi, Kasthasali, Idrakapura, Baghanapara, Piyariganga (the place of Nakula Brahmacari) and the place of Vrndavana dasa Thakur at Denura.
Soon Bhaktivinoda Thakura was transferred for a few days to Ranighata, from where he came to Dinajapura again. Sailaja Prasada was born there, his youngest son. In Dinajapura Srila Bhaktivinoda Thakura wrote his Vidva-ranjana commentary and translation of the Bhagavad Gita; it was published in 1891 with the commentary of Baladeva.

1891 was the year Bhaktivinoda Thakura took leave from the government service for two years. He desired to preach ‘Sri Hari-Nama’. His base was at Godadrumadwipa; from there he used to visit such places as Ghatala and Ramajivana to lecture in clubs, societies and organizations. This he’d also often do in Krishnanagara.
He travelled and preached in March of 1892 in the Basirahata District together with some other Vaishnavas. All the while he was writing also. He opened many branches of ‘Nama Hatta’ in different districts of Bengal. The ‘Nama Hatta’ became a self-sustaining success which continued to spread even after his return to government service.
Also from Basirahata he set out on his third trip to Vrndavana; he stopped off at Amalajora to celebrate the Ekadasi day with Srial Jagannatha dasa Babaji. In Vraja, he visited all the forests and places of pastimes; he continued to give lectures and readings on Hari Nama in various places in Bengal when he returned to Calcutta.

In February 1891 he gave a lecture on his investigation into the whereabouts of the actual birthsite of Sri Caitanya; his audience included highly learned men from all over Bengal, who became very enthusiastic at the news. Out of this gathering the Sri Navadwipa Dhama Pracarini Sabha was formed for spreading the glories of Navadvipa-Mayapura. All the learned pandits, having deliberated fully on Srila Bhaktivinoda Thakura’s evidence, agreed that the Yogapitha was the true birthsite of Mahaprabhu.
That year, on Gaura Purnima, a big festival was held that witness the installation of Gaura-Visnupriya Dieties at the Yogapitha.
Srila Bhaktivinoda Thakura personally, in a spirit of pure humility, went door to door collecting to raise funds to build a temple on the very site. In the Amrta Bazaar Patrika, December 1894, an article appeared: “Babu Kedarnatha Datta, the distinguished magistrate who has just retired from service, is one of the most active members. Indeed, Babu Kedarnatha Datta has been deputed by his committee to raise subscriptions in Calcutta and elsewhere and is determined to go from house to house if necessary and beg a rupee from each Hindu gentleman for noble purpose. If Babu Kedarnatha Datta sticks to his resolution of going around with bag in hand, we hope that no Hindu gentleman whose house may be honoured by the presence of such a devout bhakta as Babu Kedarnatha, will send him away without contributing his mite, however humble it may be, to the Gaura-Visnupriya Temple Fund.” His venture was highly successful and the temple was built.

In October 1894, at age 56, he retired from his post as Deputy Magistrate, though this move was opposed by his family and the government authorities. He stayed at Surabhi Kunja and preached, as well as revised his old writings. Sometimes he went to Calcutta; there he begged door to door for building the Yogapitha temple.

In July 1896 Srila Bhaktivinoda Thakura went to Tripura at the request of the the king, who was a Vaishnava. He stayed in the capital for four days and preached the glories of Sri Hari-Nama.
His lecture on the first day amazed all the local ‘panditas’; on the next two days the local Royal family and general public thrilled to his talks on the pastimes of Mahaprabhu.

His mercy far outreaches the geographical boundaries of India or even Asia, taking Krsna consciousness to the West.
Back in Godruma, Srila Bhaktivinoda Thakura sent out a small booklet, written in Sanskrit, to Sri Gauranga-lila-smarana-mangala-stotram, with a commentary by Srila Sitikantha Vacaspati of Nadia. The intro, “Caitanya Manaprabhu, His life and precepts”, was in English (Which we have included in this book in the section on Sri Caitanya Mahaprabhu) This book found its way into the library of the Royal Asiatic Society in London, the library of McGill University in Canada (the year is 1896) and other respectable institutions. It was reviewed in the Journal of the Royal Asiatic Society by Mr. F.W. Fraser, an erudite European scholar.

In the rainy season of 1896, requested by the Maharaja of Tripura, Srila Bhaktivinoda Thakura went to Darjeeling and Karsiyam. In 1897 he went to many villages such as Medinipura and Sauri to preach.

Sri Sisira Kunara Ghosa was the founder of the Amrta Bazaar Patrika and the author of the Sri Amiya Nimai-carita. He had great respect for Srila Bhaktivinoda Thakura; he also took up the preaching of the holy name throughout Calcutta and in many villages in Bengal. He published the ‘Sri Visnu Priya O Ananda Bazar Patrika’ under the editorship of Srila Bhaktivinoda Thakura. In one of his letters to Srila Bhaktivinoda Thakura he wrote, “I have not seen the six Goswamis of Vrndavana, but I consider you to be the seventh Goswami.”

Srila Bhaktivinoda Thakura’s son Bimala Prasad (latter Srila Bhaktisiddhanta Saraswati) had been residing at Puri as a ‘naisthika brahmacari’ (celebate student) and was engaged in bhajan at the Gandharvika Giridhari Matha, one of seven ‘mathas’ near the ‘samadhi’ tomb of Haridasa Thakur on the sea-shore. Srila Bhaktivinoda Thakura, desiring to help his son, had the monastery cleaned and repaired when he came to Puri himself at the beginning of the 20th century. After the young (Bhakti) Siddhanta Saraswati left Puri for Sri Navadwipa Mayapur, Srila Bhaktivinoda Thakura constructed his own place of ‘bhajana’ on the beach, calling it Bhakti Kuti; one Sri Krsnadasa Babaji, Srila Bhaktivinoda Thakura’s devoted assistant and disciple, joined him there at this time, and he became very dear to Srila Bhaktivinoda Thakura and was his constant attendant up to the end of Srila Bhaktivinoda Thakura’s life.
He began solitary ‘bhajan’ (worship and devotional meditation) at this time; he had many visitors at this place, and some of them simply wanted to disturb him, whereas others were sincere and benefitted greatly from his spiritual inspiration.

In 1908, three months before he took ‘sannyasa’, a son of Srila Bhaktivinoda Thakura who was working in the writers building in Calcutta, came home to inform Bhaktivinoda Thakura that Sir William Duke, cheif secretary to the government, was in Calcutta; formerly Srila Bhaktivinoda Thakura had served under him as a magistrate. Srila Bhaktivinoda Thakura made an appointment to meet him the next day at the writers building. Sir William Duke met with Srila Bhaktivinoda Thakura on the street outside the building and personally escorted him in to his office. With folded hands, he asked forgiveness for having once planned to remove Srila Bhaktivinoda Thakura from office of district magistrate; this was because he thought that if such qualified Indians take up such posts, the British would not last much longer in India.
In those days, while studying Bhaktivinoda Thakura’s activities (then Kedarnatha Datta), he’d come to his house and would be fed ‘puri’, ‘luchi’ and sweets by the Thakura’s wife. But now he was begging forgiveness as he was getting on in life; Srila Bhaktivinoda Thakura answered, “I consider you to be a good friend and a well wisher all along.” Srila Bhaktivinoda Thakura was pleased with him and gave him his blessings. Later Srila Bhaktivinoda Thakura admitted he was astonished that Sir William Duke wanted to harm him in some way.

In the year 1908 Srila Bhaktivinoda Thakura took the external ‘vesa’ dress of a ‘babaji’ at Satasana in Puri technically which is called his accepting ‘paramahamsa-sannyasa’, among the ‘Gaudiya sampradaya’; until 1910 he would move between Calcutta and Puri, and was still writing books; but during that year he shut himself up and entered ‘samadhi’, ‘claiming paralysis’.

It was on June 23rd., 1914, just before noon at Jagannatha Puri, that Srila Bhaktivinoda Thakura Prabhupada left his body; on the Gaudiya Panjika this day was also the disappearance day of Sri Gadadhara Pandita. But from Orissa his bodily remains were taken back to his beloved Godruma, in the land of Nadia. Amidst ‘sankirtana’ his remains were interred in Godruma after the next solstice; the summer solstice had just begun when Srila Bhaktivinoda Thakura Prabhupada had left his body.

Remembering His Divine Character.
In an obiturary about Srila Bhaktivinoda Thakura, Sarada Carana Mitra, Calcutta High Court Judge, wrote: “I knew Thakur Bhaktivinode intimately as a friend and a relation. Even under the pressure of official work as a magistrate in charge of a heavy subdivision he could always find time for devotional contemplation and work, and whenever I met him, our talk would turn in a few moments to the subject of ‘bhakti’ and ‘achintya bheda abheda’, ‘dvaitadvaita-vada’ etc., and the saintly work that lay before him. Service of God is the only thing he longed for and service under the government, however honorable, was to him a clog.”

Srila Bhaktivinoda Thakura’s Daily Schedule
7:30-8:00 PM – take rest.
10:00 PM – rise, light oil lamp, write.
4:00 AM – take rest.
4:30 – rise, wash hands and face, chant ‘Hare Krsna Mahamantra japa’.
7:00 – write letters.
7:30 – read.
8:30 – receive guests, or continue to read.
9:30-9:45 – take rest.
9:45 – morning bath, breakfast of half-quart milk, couple of ‘chapatis’, some fruits.
9:55 – go to court in carriage.
He would wear coat and pants to court, with double-size Tulasi neckbeads, and Vaishnava Tilaka. He was very strong in his decisions; he would decide immediately. He did not allow any humbug in his court; no upstart could stand before him. He would shave his head monthly. He never allowed harmonium in his ‘sankirtan’, considering it a distraction from the sound of the ‘Nama Prabhu’.
He never had any debts.
10:00 – court began.
1:00 PM – court finished. He’d come home and bathe and refresh.
2:00 PM – return to office.
5:00 PM – translate works from Sanskrit to Bengali.
Then take evening bath and meal of rice, couple of ‘chapatis’, half-quart (1 pint – 20 onces, or approx half litre) of milk.

He always consulted a pocket watch, and was always accountable keeping time very punctually.
He was always charitable to ‘brahmanas’, and equally befriended other castes. He never showed pride, and his amiable disposition was a characteristic feature of his life. He never accepted gifts from anyone; he even declined all honors and titles offered by the government to him on the grounds that they might stand against his holy mission of life. He was very strict in moral principles, and avoided the luxurious life; he would not even chew betel. He dislike theaters because they were frequented by ‘public women’.

He spoke Bengali, Sanskrit, English, Latin, Urdu, Persian and Oriya. He started writing books at age 12, and continued turning out a profuse number of volumes up until his departure from this world.

As with all of the wonderful personalities we have touched on there are so many things that can be said to glorify such incredible devotees, but just to keep this book in perspective we are just trying to give a taste. For further details on Srila Bhaktivinoda Thakura, Rupa Vilasa Prabhu, a disciple of Srila A.C. Bhaktivedanta Swami Prabhupada has compiled a book on the life of Srila Bhaktivinoda Thakura entitled “The Seventh Goswami”.

Srila Bhaktivinoda Thakura
  • Saranagati (The Path of Surrender)
  • Kalyana Kalpataru (The Desire Tree of Auspiciousness)
  • Jaiva Dharma (The Dharma of the Soul)
  • Bhajana Rahasya (The Secrets of Devotion)
  • Harinama Cintamani (The Touchstone of the Holy Name)
  • Sri Krishna Samhita (The Scripture of Krishna)
  • Caitanya Siksamrita (The Nectar of Caitanya’s Teachings)
  • Tattva Viveka (Discrimination of the Truth)
  • Prema Pradipa (The Lamp of Love)
  • Gitavali (A Collection of Songs)
  • Sri Caitanya Mahaprabhu: His Life and Precepts
  • Sri Godruma Kalpatavi (The Desire Tree Grove of Godruma)
  • Bhagavad Gita with Bhaktivinoda Thakura’s commentary
  • Sri Bhakti Tattva Viveka (The Discrimination of the Truth of Devotion)
  • Sri Nama Mahatmya (The Glories of the Holy Name)
  • Navadvipa Bhava Taranga (Waves of the Ecstatic Moods of Navadvipa)
  • Sri Bhaktyaloka (The World of Devotion)
  • Amnaya Sutra (The Scriptural Aphorisms)
  • Sri Caitanya Upanishad (An Upanishad about Sri Caitanya)
  • Sri Navadvipa Dhama Mahatmya (The Glories of Navadvipa Dhama)
Sri Jagannatha Dasa Babaji Maharaja

Sri Jagannatha Dasa Babaji Maharaja was born was born around the year 1800 AD. in the Mayamansingh district of West Bengal. Not much is known about his ealry life. Gaudiya Vedanta-acharya Sri Baladeva Vidyabhushana had a disciple named Uddhava das. His disciple was Sri Madhusudana Dasa Babaji who lived in Suryakunda and it was from Madhusudana Dasa Babaji that Jagannatha Dasa Babaji Maharaja took initiation.

Jagannatha Dasa Babaji lived in Vrindavan and performed his bhajan there for quite some time. He became famous among the devotees there as one who was perfect in Krishna-bhakti.

He first met Bhakti Vinoda Thakura around 1880 AD and was inspired him in his service. Seeing Bhaktivinoda Thakur’s enthusiasm for preaching the holy name of Krishna, Srila Babaji Maharaja was very happy and would stay at the house of Bhaktivinoda Thakura on Manikatala Street whenever he went to Calcutta. Bhaktivinoda Thakura was always very eager to invite him to his house for prasada, but Babaji Maharaja was very renounced and would come only occasionally.

Jagannatha dasa Babaji’s servant’s name was Bihari dasa. He was extremely strong and powerful. In his old age, Babaji Maharaja could not walk. Bihari dasa used to carry him in a basket on his shoulders so that Babaji Maharaja could move from place to place. He was particularly enthusiastic in serving the Lord’s devotees and performing ‘kirtan’. When he would hear a ‘kirtan’ or himself be engaged in ‘kirtan’, his body would extend itself out of the basket like a beautiful banyan tree and he would loudly shout, “Nitai ki nam eneche re! Nitai, ki nam diteche re!” “O Lord Nityananda, what a wonderful name you have brought! O Nitai, what a wonderful name you have given!”

In 1893, Srila Babaji Maharaja went from Koladwip (the part of Nabadwipa where Srila Sridhara Maharaja’s temple is presently located) to Surabhi-kunja in Godrumadwipa. There he t ook his seat. His arrival in Surabhi-kunja was a wonderful event. Sri Jagannatha Dasa Babaji revealed many lost holy places in Mayapura, including the Yogapith, Srivasa Angana and others. It is said that when he came upon the holy place of Mahaprabhu’s birth he danced, although he was very old and walked with difficulty. For some time he remained in Nadia and performed his bhajan on the banks of the Ganges. His bhajan kutir and samadhi mandir are still there at present. He ordered Bhaktivinoda Thakura to build a hut so devotees could stay near his bhajan kutir, and Bhaktivinoda did so.

Some Stories from his life

In his old age, Babaji Maharaja was nearly blind. Many people would come to see him and to offer him donations for the service of Sri Krsna. Bihari dasa would keep all these donations in a bag.

One day, Babaji Maharaja said, “Bihari! How many rupees have I got?”

Bihari dasa had put some rupees aside for some service he had planned to render Babaji Maharaja. When asked by Bihari placed some rupees in his hand and kept twelve Rupees aside. Despite his eyesight failing, Babaji Maharaja detected the discrepancy.

“Bihari!” he said, “Why have you kept twelve Rupees aside? Give me all the rupees!”

Smiling, Bihari surrendered the remaining coins to his guru. The total came to two hundred rupees. Babaji Maharaja ordered Birari dasa to take the money at once and buy rasagolas, to feed all the cows in Nabadwipa dhama.

Once Babaji Maharaja was on the banks of the Ganges, living under a makeshift canvas tent. Nearby that place there lived a dog with five puppies. Whenever Babaji Maharaja would take prasada, the dogs would come around and lick the food from his plate. When Bihari dasa caught hold of one of the dogs to drive it off, Babaji Maharaja told him: ‘Bihari! If you wish to drive these dogs off, you may take my plate away as well. I shall not eat today.’ When Bihari complained, ‘But guru maharaja – these dogs are unclean!’ Babaji Maharaja remarked, ‘No. These dogs are residents of the holy dhama. You may not abuse them.’

One day, Sri Babaji Maharaja remarked about the professional readers of Srimad-Bhagavatam, ‘This kind of professional Bhagavata kirtana is simply prostitution. Those who make their living by reading Srimad-Bhagavatam are offenders to the holy name of Krsna. No one should listen to the kirtana and Bhagavatam readings that they produce. And one who listens to such offensive readings and thus commits offenses against the holy name of Krsna certainly go to hell. Those who are involved in this professional reading should immediately give it up. Such a person should worship the residents of Vrndavan with great care and attention, considering himself most fallen, and thus pray for forgiveness.’

When Srila Bhaktivinoda Thakur was looking for the actual place where Sri Caitanya Mahaprabhu’s birthplace was, he asked Jagannatha dasa Babaji Maharaja to go with him. During the many changes in the course of flow of the mighty Ganges River, some parts of the sacred ‘dhama’ of Navadwipa (nine islands) had changed. The Ganges had revealed old and lost places and reclaimed new ones. To his surprise Bhaktivinoda Thakur discovered that the modern day city called Navadwipa was not more than 100 years old and therefore wasn’t the Navadwipa of Sri Caitanya. Some said the birth site was on a place now in the Ganges, while some said it was in the city of Navadwipa.

Dissatisfied, Bhaktivinoda pushed on looking. He found some antiquarian maps and government records, and authentic books written at the time of Lord Caitanya, all of which agreed that Mayapur Navadwipa Dhama is situated on the east bank of the Ganges.

One day from the terrace in his house he saw a light coming from a place across the Ganges. He wondered what it was, and then crossed over to Antardwipa the next day.

Upon reaching the exact spot, to his amazement he found several large mounds covered with sacred Tulasi plants on land owned by Mohammedans. There were rumours locally of strange lights and sounds, so the owner, believing it to be haunted, would not go there. Many old babajis of the time, however, believed this to be the actual birthplace of Sri Caitanya Mahaprabhu. Convinced it was true, Bhaktivinoda, inspired by Jagannatha dasa Babaji, went there to the spot, with Jagannatha dasa Babaji being carried in his basket.

Due to his old age, Srila Jagannatha dasa Babaji couldn’t open his eyes, but had to forcibly open them with his fingers, what to speak of walk. If he went anywhere he was carried in his basket by Bihari Lal, but upon arriving at the transcendental site, he leapt out of the basket and danced in ecstasy shouting, “Haribol!” and “Gauranga!” and “Ei to Nimai Janmabhoomi!!”(This is the Birthplace of Nimai!) definitely establishing it to be the very same birthplace of Lord Caitanya. 

Later life

When Srila Bhaktisiddhanta Saraswati Thakura was twelve years old, he was an expert in the Jyoti-shastras explaining Vedic astrology. Hearing this, Srila Babaji Maharaja one day called upon him to prepare the Vaishnava calendar in accordance with the proper siddhanta. He did so and Babaji Maharaja was very pleased. With this, the Nabadwipa Panjika, the Vaisnava calendar recording the dates of the appearance and disappearance of important Vaishnava saints and the celebration of important festivals, began.

Srila Babaji Maharaja always had great enthusiasm for kirtan and Vaishnava seva. Even when he was nearly 135 years old, he went on preaching the message of Sri Chaitanya. In his old age, although he was almost paralyzed by infirmity, whenever it was time for kirtana he would still raise his arms in ecstasy.

Jagannatha Dasa Babaji Maharaja was the veda or Babaji guru of Bhagavat dasa Babaji Maharaja. Bhagavat dasa in turn gave the dress of a babaji to Gaurakisora dasa Babaji.

Srila Jagannath dasa Babaji Maharaj was such a great devotee that the Bhaktivinoda Thakura (Kedarnath Datta) called him the commanding chief of the devotees. (vaishnava sarvabhauma shri..)

Srila Visvanatha Cakravarti Thakura

There is the following saying in relation to Cakravarti Thakura’s three most famous books: “kirana bindu kana, e tin niye vaisnava pana”

“These three books, Ujjvala-Nilamani-Kirana, Bhakti-rasamrta-sindhu-bindhu, and Bhagavatamrta-kana, are taken and used by the Vaisnavas as their wealth.” In this connection, we also hear the following verse sung everywhere:

visvasya natha-ripo ‘sau
bhakti-vartma-pradarsanat
bhakta-cakre varttitatvat
cakravarty akhyaya bhavat

“Because he has shown the visva-vasis (residents of the material universe) the path of bhakti, he is called ‘Visvanatha’; and because he is situated amongst the cakra (circle) of devotees, he is called ‘Cakravarti’.”

Srila Cakravarti Thakura Defends Sri Narottama’s True Position

Previously, Srila Narottama Thakura Mahasaya had achieved fame as Rasika-raja, or The King of those devotees who know how to relish the mellows of the topmost madhura-rasa. And he certainty is that. However, certain persons who are envious of Lord Hari who are loyal servants of that energy which completely surrounds the fallen souls with strict difficulties have dared to attempt to forcibly throw such a wonderful, true rasika as Narottama into their own well of material rasa. Needless to say, they have not been successful. Being unable to understand the purely spiritual activities of Sri Narottama Thakura, many prakrta-sahajiyas had given him the title “Sahajiya-kula-bhusana” (the ornament of the family of cheap imitators). Therefore, Srila Visvanatha Cakravarti Thakura appeared in time to check the spread of this concocted sahajiya mentality, and to truly defend the factual spiritual rank of Srila Thakura Mahasaya.

Visvanatha’s Family Lineage, Birth & Studies

Srila Visvanatha took birth in a family of brahmanas found in the Radha-desa area of Nadia District, West Bengal (Radha-sreniya-vipra-kula). According to some, he also used the pen name ‘Hari-vallabha’. He had two older brothers named Ramabhadra and Raghunatha, and he stayed in Deva-grama during his childhood. Upon the completion of his studies in vyakarana (Sanskrit grammar), he moved to Saiyadabad-grama Murasidabad District, where he studied the bhakti-sastras (literature of devotion) in the home of his guru Sri Radha-ramana Cakravarti. This Radha-ramana was the disciple of Sri krishna-carana Cakravarti, who was in turn the disciple of Sri Ganga-narayana Cakravarti (one of the chief disciples of Thakura Narottama.) Srila Visvanatha Cakravarti Thakura later composed Sanskrit prayers describing this disciplic succession Sri Gurudevastika, Sri Parama-gurudevastika, Sri Pratapara-gurudevastika, and Sri Parama-parat-gurudevastika. All these stotrascan be found, along with many other compositions, in his book named Sri Stavamrta-lahari (Waves of Nectarean Prayers).

His Residence in Sri Vraja Mandal

By the mercy of his spiritual master, Srila Visvanatha Cakravarty Thakura lived in many different places within Vraja-dhama, and composed various transcendental literatures there. Most of these books are very difficult to find nowadays; however a few of them are well known, and are considered to be the supremely honorable wealth of the Gaudiya Vaisnavas.

Sometimes Srila Cakravarty Thakura lived at Sri Govardhana, sometimes on the bank of Sri Radha-kunda, sometimes at Sri Yavata and sometimes in Sri Vrindavana within the compound of Sri Gokulananda’s temple. His movements here and there are made very clear by the statements found at the end of his books.

The Date of His Birth

In Attempting to ascertain the time of Cakravarty Thakura, we see that he states at the end of Sri krishna-Bhavanamrta that this book was completed on the full moon day of the month of Phalguna, 1607 Saka (1685 A.D.). This was the day commemorating the auspicious appearance of Sri Caitanya Mahaprabhu on the full moon in February-March. Additionally, in his commentary of the Srimad Bhagavatam named saratha-darsini, we see that this tika was written during the month of Magha, 1626 Saka (1704 A.D.). Therefore, estimating that his time of birth was approximately 1560 Saka (1638 A.D.), and determining his time of death as 1630 Saka (1708 A.D.), we can calculate that he was present in this world for 70 years.

His Disciplic Succession

Sri Ganga-narayana Cakravarti was a disciple of Srila Narottama Thakura Mahasaya, and a resident of Balucara Gambila (the place of Narottama’s disappearance). By the Lords desire, he had no sons; however, he had one daughter named Visnu-priya. Srila Thakura Mahasaya also had a famous disciple known as Sri Rama-krishna Bhattacarya (a Barendra-sreniya-brahmana). The youngest son of this Bhattacarya was named Sri krishna-carana, who was accepted by Sri Ganga-narayana as his own son (since he had none of his own.) This krishna-carana is the parama-guru, or grand spiritual master of Srila Cakravarti Thakura. In Visvanatha’s Bhagavatam commentary named Sarartha-darsini, at the beginning of the famous Rasa-pancadhyayi (five chapters describing Lord Sri krishna’s rasa-lila dance), we find the following verse:

sri rama krishna ganga caran natva gurun uru premnah
srila narottama natha sri gauranga prabhum naumi

“Having bowed down while absorbed in the most exalted divine love at the feet of all my gurus in disciplic succession — Sri Radha-ramana Cakravarti, Sri krishna-carana Cakravarty, Sri Ganga-narayana Cakravarty, Sri Narottama Thakura and Sri Lokanath Goswami I now offer my respectful obeisances unto my Lord Sri Gauranga Mahaprabhu.”

We understand from this sloka that Sri Radha-ramana’s abbreviated name is ‘Sri Rama’, and that Sri krishna-carans’s abbreviated name is ‘krishna’. The word ‘natha’ is understood to mean Sri Lokanatha Goswami.

Refuting the Faulty Conclusions of Rupa Kaviraja

Srinivasa Acarya’s famous daughter, Srimati Hamalata Thakurani, rejected an envious disciple named Sri Rupa Kaviraja from the Viasnava society. This Rupa Kaviraja is counted amongst the sub-branch of the Gaudiya Vaisnava sampradaya known as atibadi. He spread his own concocted philosophy (counter to the Gaudiya tradition) that only a person in the renounced order of life is capable of acting as acarya. He claimed that it was not possible for a householder to become a spiritual master. Fully disregarding the vidhi-marga, or path of devotional rules and regulations, he also tried to preach a philosophical path of raga-marga, or spontaneous devotion, which was completely unregulated and undisciplined. He also preached that smarana (remembrance) was possible without the help of sravana and kirtana (hearing and chanting.) Thus, this Rupa Kaviraja propogated a path which was unfavorable to the path shown by the Goswamis. Therefore, Srila Cakravarti Thakura has refuted all these false conclusions in his sarartha-darshini commentary on the 3rd canto of Srimad bhagavatam. Actually, this refutation is a rendering of the truths outlined in Srila Jiva Goswami’s Bhakti Sandarbha.

Refuting the Caste Goswamis

The later descendants of Sri Rupa Kaviraja, as well as the descendants of Sri Nityananda Prabhu’s son Sri Virabhadra and the descendants of Sri Advaita Acarya’s rejected sons all gave the title “Goswami” to their disciples, even if they are householders. In preaching his refutation of this bogus practice, Srila Cakravarti Thakura has stated, citing scriptural evidence, that such a title of “Goswami” is not at all improper for a befitting offspring of an acarya. However, it is highly improper to simply tack the word “Goswami” onto the ends of names of offspring who are born in unfit families, even though descendants of an acarya — especially when there is a motive of greed for increasing wealth and followers. For this reason, even one conducting the activities of an acarya should never use the title “Goswami”. Srila Cakravarti Thakura maintains that such foolish persons, who are bereft of proper behavior — are so ignorant that they are not even fit to be seen.

The Gaudiya Sampradaya’s Conquest at Jaipur

During the time of Srila Cakravarti Thakura, the offspring of acaryas were signing the title “Goswami” next to their own names, thereby displaying their foolish ignorance. Being envious of the Lord and averse to the scriptures, they were very proud to announce the name of their vamsa-parampara (family lineage). At that time, at Sri Govindadeva’s temple at Gulta-grama (just outside Jaipur), the acaryas of the Sri Ramanuja-sampradaya issued a challenge against the Gaudiya Vaisnavas. The King of Jaipur consequently invited the most prominent Gaudiya Vaisnavas of Sri Vrindavana to attend. Knowing them to be followers of Srila Rupa Goswami, he called them to council with the followers of Sri Ramanuja. This happened in 1628 Saka (1706 A.D.), when Srila Cakravarti Thakura was very old (about 68 years). So he consulted his foremost student, Gaudiya Vaishnava Vedantacarya Mahamahopadhyaya Pandit-kula-mukta Sripada Baladeva Vidys-bhusana. Thereafter, Sri Vidya-bhusana left vrindavana to join the assembly in Jaipur, accompanied by his own student (and disciple of Srila Cakravarti Thakura), Sri krishnadeva Sarvabhauma.

The caste Goswamis had completely forgotten their own loyalty to the Sri Madhva-sampradaya. Being ignorant of the true facts of the disciplic succession, and being disrespectful to Vaisnava Vedanta, they had fallen into such a degraded condition that Sri Blaldeva Vidya-bhusna was onliged to write a separate commentary on the Vedanta-sutra, according to the philosophy of the Gaudiya sampradaya. This was done just to refute their false conclusions. Srila Cakravarti Thakura gave his full sanction and approval to this task of counteracting the challenge, which simultaneously resulted in allowing the Gaudiya Vaisnava parampara to continue preaching freely.

This event marks the second illustration of Srila Cakravarty Thakura’s preaching of the Vaisnava dharma. Specifically, this is a brilliant example of his endeavor to reform the Vaisnava acaryas who happened to be born in impure brahmana families.

 

Srila Visvanatha Cakravarti Thakura Books

Srila Visvanatha Cakravarti Thakura wrote many, many books. The following is a list of as many books as is possible to locate:

1. Sri krishna-bhavamrta :
(Nectar-meditations on Sri krishna’s Daily Sports) 1,347 Sanskrit verses in 20 chapters describing the eight periods of a day in the life of the Divine Couple and Their Friends.

2. Samkalpa Kalpa-druma :
(The Desire Tree of Resolute Determination) 104 Sanskrit verses of prayer to Sri Radhika for the attainment of specific services rendered to Her during the eight periods of the day in Goloka Vrindavana. Often published as a seperate book, this work is included in Sri Visvanatha’s collection of prayers called Stavamrta-lahari.

3. Camatkara-candrika :
(A Moonbeam of Sheer Astonishment) 226 Sanskrit verses in four chapters of short stories depicting Sri krishna’s mischievious pranks conducted in various disguises: 1) Meeting in the Box, 2) Meeting in the Disguise of Abhimanyu, 3) Meeting in the Disguise of a Female Doctor, 4) Meeting in the Disguise of a Female Singer.

4. Prema-samouta :
(The Jewel -box of Love) 141 Sanskrit verses narrating the story of krishna coming before Sri Radha in the disguise of a demigoddess, and Radhika’s confidential confessions of the innermost core of Her selfless love for Him.

5. Vraja-riti-cintamani :
(The Touchstone of Life in Vraja) 234 Sanskrit verses in three chapters describing the holy flora, fauna, hills, lakes, groves, temples, and towns of the eternal realm of Vraja.

6. Gauranga-lilamrta :
(The Nectar of Sri Gauranga’s Daily Pastimes) 11 Sanskrit verses depicting Sri Mahaprabhu’s daily pastimes conducted in eight periods of the day; the descriptions of the pastimes in each verse are expanded by the extensive Bengali verses composed by Sri Visvanatha’s direct disciple, the poet krishnadasa.

7. Caitanya-rasayana :
(The Necta-Tonic of Sri Caitanya) A work that was never finished; the story of it is mentioned in the 13th chapter of Sri Narottama Vilasa by Sri Narahari Cakravarti, the son of Visvanatha’s disciple Jagannatha Vipra.

8. Raga-vartma-candrika :
(A Moonbeam Revealing the Path of Spontaneous Devotion) 22 Sanskrit paragraphs in two chapters of prose and verse which elaborate on the proper behavior and attitudes of one following the path of spontaneous devotional servive.

9. Madhurya-kadambini
(A Row of Clouds of Sweetness) 8 “showers of nectar” (chapters) of Sanskrit prose which scientifically analyzes the various stages of advancement that one ascends while on the devotional path.

10. Aisvarya-kadambini :
(A Row of Clouds of Majesty) A work mentioned by Visvanatha in the second chapter of his Madhurya-kadambibi. It is different from the work by Sri Baladeva Vidya-bhusana of the same name. The book by Visvanatha discusses the philosophy of “Dvaitadvaita-vada”; however no copy of this work has ever been found.

11. Ujjvala-nilamani-kirana :
(One Ray of Sri Rupa Goswami’s Book, Ujjvala-nilamani) 16 paragraphs of Sanskrit prose, composed as a condensed smmary study of Srila Rupa Goswami’s 1,453-verse work. It is an examination of the psychology of the Divine Couple’s relationship with other and with Their girlfriends.

12. Bhakti-rasamrta-sindhu-bindhu :
(A Drop From the Nectar-Ocean of Devotion) 27 Sanskrit notes, composed as a summary of Srila Rupa Goswami’s book Bhakti-rasamrta-sindhu, which outlines the process of devotional service.

13. Bhagavatamrta-kana :
(A Speck of Sri Rupa Goswami’s Book, Laghu-bhagavatamrta) 15 Sanskrit notes that sum up the information presented in Sri Rupa’s book, which describes Sri krishna’s various incarnations and plenary portions.

14. Gaura-gana-svarupa-tattva-candrika :
(A Moonbeam Revealing the Truth of the Identity of Gaura’s Associates) A book which follows the earlier work of Sri Kavi Karnapura called Gaura-ganoddesa-dipika. It similarly reveals the Vraja-lila identity of various descendants of the Gaudiya-sampradaya), but is updated to include many other personalities that appeared in the sampradaya after Kavi Karnapura’s time.

15. Rupa-cintamani :
(The Touchstone of Gauranga’s Bodily Beauty) Sanskrit verses describing the exact locations of the sacred marks found on Lord Caitanya’s palms and soles, including those of Sri Nityananda and Sri Advaita. Visvanatha composed another work also called Rupa-cintamani that describes the head-to-toe beauty of Sri Sri Radha-krishna, as well as the marks on the soles of Their lotus feet; this work is included in his collection called Stavamrta-lahari.

16. Ksanada-gita-cintamani :
(The Touchstone of Songs to be Sung at Night) This is the first anthology of devotional songs written by Gaudiya Vaisnava poetsin the Bengali, Sanskrit and Braja-bhuli languages. Visvanatha compiled the writings of 45 authors totalling 309 songs, among which are 51 of his own songs, signed with his other pen name Hari-vallabha. The songs are divided up into groups that are to be sung each night of the month; thus there are 30 divisions — 15 for the dark fortnight and 15 for the light fortnight.

17. Mantrartha-dipika :
(A Torchlamp Illuminating the Kama-Gayatri Mantra) 18 Sanskrit notes in prose and verse which give detailed explanations of each and every syllable of kama-bija and kama-gayatri mantras. There is also a description of a doubt that Visvanatha had regarding the syllables of the mantra, and how Sri Radhika Herself appeared to him in a dream in order to solve the problem.

18. Stavamrta-lahari :
(Wave After Wave of Nectarean Prayers) A collection of 28 Sanskrit prayers, astakams, meditations and glorifications.

COMMENTARIES

1. on Srimad-bhagavatam, named Sarartha-darsisn (She Who Reveals the Inner, Essential Purports)
2. on Bhagavad-gita, named Sarartha-varsini (She Who Showers Forth the Hidden Meanings)
3. on Sri Rupa’s Bhakti-rasamrta-sindhu, named Bhakti-sara-pradarsini (She Who Demonstrates the Cream-like Essence of Devotion)
4. on Sri Rupa’s Ujjvala-nilamani, named Ananda-candrika (Moonbeams of Pure Bliss)
5. on Sri Rupa’s Lalita-madhava-nataka
6. on Sri Rupa’s Vidagha-madhava-nataka
7. on Sri Rupa’s Dana-keli-kaumudi, named Mahati (She Who Is Glorious)
8. on Sri Rupa’s Hamsa-duta
9. on Kavikarnapura’s Alankara-kaustubha, named Subhodini (She Who Informs Very Nicely)
10. on Kavi Karnapura’s Ananda-vrindavana-campu, named Sukha-varttini (She Who Establishes One in Happiness)
11. on krishnadasa Kaviraja’s Sri Caitanya-caritamrta, which is said to be incomplete.
12. on Narottama dasa Thakur’s Prema-bhakti-candrika
13. on Sri Brahma-samhita
14. on Gopala-tapani-upanisad, named Bhakta-harsini (She Who Gives Great Joy to the Devotees)

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