Friday, May 6, 2016

Appearance of Sri Gadadhara Pandit, May 6th 2016

Appearance of Srila Gadadhara Pandita, 

Friday, May 6th, 2016 

Sri Gadadhar Pandita was the constant companion of Mahaprabhu from the time of their childhood. His father's name was Sri Madhva Misra and his mother's name Sri Ratnavati-devi. They lived very near the house of Sri Jagannatha Misra in Mayapura. Ratnavati-devi thought of Saci-devi as her own sister, and always used to visit her.

During their childhood, Sri Gaura Hari and Gadadhara would play together, sometimes at Mahaprabhu's house and sometimes at Gadadhara's house. They both studied together at the same school. Gadadhara was a few years younger then Nimai. Nimai couldn't remain without Gadadhara even for a moment and Gadadhara likewise couldn't stand to be separated from Nimai.

In the Gaura-ganoddesa-dipika, it is described that that person who in Vraja was the daughter of Sri Vrsabhanu Raja, namely Srimati Radharani, is now celebrated as Sri Gadadhara Pandita. Srila Svarupa Damodara has written in his diary: avani sura bavah Sri Panditakhyo jatindrah / sa khalo bhavati Radha Srila Gauravataro.

Sri Vasudeva Ghosa Thakura has also written:

Agam agocar gora akhil brahma-par,
veda upar, najane pasandi mati bhora
Nitya-nityananda Caitanya Govinda
Pandit Gadadhar Radhe Caitanya yugala-rupa
kebol raser kup avatar sadsiva sadhe
Antare nave-ghana bahire gaura tanu yugalrupa parkase
Kahe Vasudeva Ghose yugal bhajan base janame janame rahu asa

"Lord Gaurasundara, who is beyond the purview of the scriptures, beyond the entire Brahman, and above even the Vedas, can never be known by the atheists whose intelligence is dull. Lord Nityananda is His eternal self. Lord Caitanya is Lord Govinda Himself and Pandita Gadadhara is none other than Sri Radha. The divine couple, who are present in Sri Caitanya, are a well of rasa. Advaita Acarya (Sadasiva) has prayed for His descent.

Within He is blackish but of a golden hue without, the manifestation of the divine couple. Thus Vasudeva Ghosa sings of the beauty of this divine couple - Sri Gaura-Gadadhara - in whose worship he has been completely subjugated. He prays that he will desire to serve them birth after birth."

In Sri Caitanya-caritamrta we likewise find: Panditer bhav mudre kahan na jay gadadhar pran nath nam hoila jay panditer krpa prasad lehan na jay gadai gauranga kari sarvaloke gay

"The emotions and expressions of Pandita Gadadhara are not possible to describe. Another name of Lord Gauranga is the 'Lord of the life of Gadadhara.' Who can understand what mercy has been bestowed upon him? Their glories are sung by everyone as Gadai- Gauranga."

During the time when Sri Isvara Puri was present for a few months in Navadwipa at the house of Sri Gopinath Acarya, he taught Gadadhara from the book he had composed, Sri Krsna Lilamrta.

Gadadhara was from his very childhood very serene, patient, calm, quiet, fond of solitude and very renounced. Nimai Pandit during the time of His precocious youth would ask his fellow students meaningless, fallacious questions in logic. Gadadhara however, was not especially fond of this pastime, and therefore he sometimes used to remain at some distance from Nimai. But Nimai wouldn't allow him to get away. He would tell him - "Gadadhara! In a very short time I'll become such a Vaisnava that Lord Brahma and Lord Siva themselves will come to My door."

Sri Gadadhara Pandita was very affectionate towards Mukunda datta. Whenever any Vaisnava came to Navadwipa, Mukunda would inform Gadadhara and they would both go to have darsana. One time Pundarika Vidyanidhi came from Cattagram to Navadwipa and Mukunda invited Gadadhara to come along and meet him. Gadadhara was very excited to meet such a Vaisnava and thus the two of them happily set out together to take advantage of sadhu-sanga with the famous Pundarika Vidyanidhi.

However, when Gadadhara saw that Pundarika Vidyanidhi dressed and acted like a wealthy materialist, he lost whatever reverence he had previously felt even before speaking with him. Gadahara thought to himself, "How can a Vaisnava look and act as if he was so addicted to sense enjoyment?"

However, Mukunda knew the real character of Pundarika Vidyanidhi, and he could also sense the doubts in the mind of Gadadhara Pandita. Thus he recited some slokas from the Srimad Bhagavatam in a very sweet voice. When Pundarika Vidyanidhi heard his beautiful recitation of these slokas, in a fit of ecstasy he began to cry while calling, "Krsna, Krsna", and finally fainted dead away on the floor. [Chaitanya Bhagavat. Madhylila 7.78-79].

Gadadhara now felt very remorseful in his mind. He thought to himself, "Because I have ignorantly considered this highly advanced soul to be an ordinary materialist, what an offense I have committed! In order that I might be saved from the reaction of this offense, I think the only solution is to accept initiation from him."

Gadadhara Pandita submitted his proposal to Mukunda, who presented it to Pundarika Vidyanidhi with a full account of the pandita's high qualifications. "Hearing this proposal, Pundarik became very happy. 'Providence has bestowed upon me a great jewel; certainly I will accept him. You shouldn't have any doubt about that. It is the result of many lifetimes of good fortune that one gets a disciple like this.'" [Chaitanya Bhagavat. Madhylila 7.117-118]. On an auspicious day, Sri Gadadhara Pandita received the divine mantra from Pundarika Vidyanidhi.

Sri Caitanya Mahaprabhu, upon going to Gaya Dham, first began to manifest Krsna-prema. There he enacted the pastime of accepting the shelter of Sri Isvara Puri. After returning to His house He began to exhibit a new life.

Day and night He floated in the ocean of love of Krsna. Gadadhara, upon seeing the Lord showeringof tears in love for Krsna, also began to cry in ecstatic love. From this time, Gadadhara Pandita was always at Mahaprabhu's side.

One day Sri Gadadhara brought some pan to Sri Gauranga, Who, in an exuberance of emotion asked him, "Gadadhara! Where is that beautiful blackish boy Who is dressed in yellow garments?" After asking this, He began to shed tears.

Gadadhara couldn't immediately think of what to say. He finally respectfully suggested, "He is in your heart." Hearing this, Mahaprabhu began to tear at his chest with his nails, but Gadadhara quickly grabbed his hands. Prabhu said to him, "Gadadhara! Let go of My hands. I cannot remain a moment more not seeing Krsna."

Gadadhara replied, "Just try to be a little patient and calm Yourself. Krsna will come any minute now." Hearing this, Mahaprabhu became somewhat composed. Sacimata heard all this from a distance and then came running there. Being very pleased with Gadadhara, she declared, "Though He is just a boy, He is very intelligent. I am frightened to go before my son when He is in these moods. But Gadadhara has very cleverly pacified him."

"Sacimata told Gadadhar, 'Gadadhara! You must please remain with Nimai always. If you stay with Him then I won't have to worry." One day, Sri Gadadhara, having heard that Mahaprabhu will speak Krsna-katha at Suklambara Brahmacari's house, went there and sat down inside. Meanwhile, Mahaprabhu arrived outside on the verandah and began to speak about Krsna to an audience of devotees there; Gadahara Prabhu listened from within the house. Soon Mahaprabhu became totally absorbed in the ecstacy Krsna-prema, which quickly spread to the assembly of devotees. For some time they continued to taste the mellows of love of Krsna together and then becalmed themselves.

Gadadhara, however, couldn't restrain his ecstacy. With his head bowed down, he continued to cry very loudly. Hearing his pitiful sobbing, Mahaprabhu inquired, "Who is crying within the room?" Suklambara Brahmacari replied, "Your Gadadhara."

Mahaprabhu exclaimed, "Gadadhara! You are so pious and virtuous. Since your very childhood you were so devoted to Krsna. My life has been wasted. Due to my previous evil activities I cannot get the association of the Lord of my life, Sri Krsna."

Saying this Prabhu embraced Gadadhara in great love. When Mahaprabhu began His pastimes in Navadvipa, Gadadhara was his chief companion. Radha-Krsna of Vraja are now sporting on the banks of the Ganga as Gadai-Gauranga, and the cowherd boy-friends of Vraja are assisting in His pastimes of kirtana.

One day after roaming throughout the town of Navadwipa, Mahaprabhu came to a forest and seated Himself there. Then He began to remember His pastimes in Vraja. Mukunda began to sing the purva-vag (courtship) songs in a very sweet voice while Gadadhara collected some flowers from that forest and after stringing a garland placed it on Prabhu's neck. Previously, in the way that Sri Radha used to decorate Sri Krsna, Gadadhara began to dress Prabhu in that exact same manner. Some were singing beautiful songs, while others began to dance in a very graceful style. Then Sri Gaurasundara taking Gadadhara by His side seated Himself on a dias at the base of one tree, while Adwaita Acarya began to offer arati. Nityananda seated Himself on Prabhu's right side and Srivasa Pandita began to decorate everyone with flower garlands. Narahari was fanning that Divine couple with a whisk made from the tail hairs of forest cows. Suklambar decorated them all with sandalwood paste while Murari Gupta recited the premdhani. Madhava, Vasudeva, Purusottama, Vijaya, and Mukunda began to sing songs in the various ragas.

Then Prabhu closed his pastimes in Nadiya and as per his mother's request he took up his residence at Nilacala. Gadadhara also went there to live at this time. He engaged himself in the service of Sri Tota Gopinatha. Mahaprabhu would very often visit His dear friend Gadadhara and lose Himself in discussions on the topics of Sri Krsna. The temple of Sri Tota Gopinathji is located near the ocean at Yameshvar.

When Lord Caitanya traveled to Sri Vrindavana, Gadadhara, not being able to bear separation from Him, wanted to go also but Mahaprabhu reminded him of his vow of Ksetra-sannyasa (by which he was to remain constantly in Sri Ksetra in the service of Sri Gopinatha) and sent him back.

Sri Gadadhara Pandita would regularly recite Srimad Bhagavatam. Sri Gaurasundara, along with His associates, would listen. Then one might ask a question, if Lord Chaitanya is Radha and Krsna combined, where is the necessity for the appearance of Gadadhara Pandit?

The answer to this is that it has been explained that Mahaprabhu is Krsna in search of the loving sentiment of Radha for Krsna. Sri Gadadhara Pandita represents that bhava personified, and thus he has appeared to be at the side of Mahaprabhu to assist him in his search. In this explanation, Gadadhara gives his unalloyed love to Lord Gauranga willingly.

It has also been explained that Krsna has stolen the bhava of Radha and appears as Mahaprabhu, Radha Krsna combined. Gadadhara represents that which is left of Radha after Krsna steals her bhava. The mood is that seeing that neither Sri Radha nor Sri Krsna appear on the purnima tithi (full moon), but when The Divine couple combine as Sri Caitanya Mahaprabhu, this appearance in the world occurs on the Purima in Navadwipa.

Sri Gadadhara pandit appears on the new moon and leaves the world on the same day. New moon means no moon - dark moon or Amavasya tithi. He also appeared in a land that is desert-like, dry and vacant in contrast to the lush Ganga basin of Navadwipa.

All of this indicates the condition of the heart or nature of Sri Gadadhara. He is thus feeling empty, and lets everyone know about it too. It is said that what remains in him is the bhava of Rukmini, who is Radha's expansion in Dvaraka. Thus his surface mood in Gaura lila is like that of a dakshine (right wing) gopi rather than a vama (left wing) gopi (Vama type is little aggressive in nature, and fights with the lover). However, to prove Gadadhar's dedication as right-wing He is submissive to the extreme (daksina type tolerates everything whatever comes, only with a defensive attitude he stands. That is daksina path, that is as in Srimati Rukmini Devi. So when the spirit of Radharani of that opposing nature was drawn out by Mahaprabhu, then what remains is compared like that of Rukmini, as a passive seer, without any power to assert, only onlooker. Onlooker and bearing everything, a very pitiable condition. The idea is to awaken kindness and sympathy from everyone).

"What is he and what is she and what is her position now. And how her lover has taken up everything from her, looted everything from her, leaving her as a beggar wandering in the street. So much looted. Radharani when looted to such a degree by Krsna, that becomes Gadadhara, the pitiable figure. The wealth of course cannot go forever. She is the proprietor, owner cannot be far off. After a long time, that must come to her again, one day. And those that are helping her in her day of distress, they will get how much remuneration at that time. When she will get back all property."

Just as in Vraj Srimati Radharani is the Queen and proprioter of everything, so Gadadhara is master of everything, but still here He has given everything to His master, and thus in one sense He is empty. This mood of His being empty is unique, he is playing in such a way, as His part or play, as Gadadhara Pandita. His is the highest position of self-sacrifice.

"Nimai Pandita showed His character as an aggressor, impertinent, and an extraordinary genius. Gadadhara Pandita was just the opposite. He had some natural inclination, that was in His submission and total dedication towards Nimai Pandita. And Nimai Pandita also had some special attraction for Gadadhara Pandita. But Gadadhara Pandita could not face Nimai Pandita directly. Some sort of shyness He felt about Nimai Pandita. So, this is what we know about Gadadhara Pandita. Gadadhara Pandita had very intimate relationship with Mahaprabhu, in which the acaryas, Swarupa Damodara, Rupa, Sanatana, Kaviraja Goswami, Raghunatha Dasa, all of them, could see Radharani and Rukmini both in his personality, and according to that we can try to understand him."

It is true that Gauranga Mahaprabhu is Vrajendranandana Krsna, within Him, as is the case with svayam bhagavan Krsna, all of His expansions are present. Thus as Gaura-Narayana He consorts with Rukmini in Her appearance as Laksmipriya devi. Furthermore, just as Vrajendranandana Krsna never leaves Vrndavana, similarly Sacinandana Gaura Krsna never leaves Navadvipa Dhama.

Thus the lila of Mahaprabhu in Puri, which is representative of Dvaraka, is imbued with aisvarya (opulence) not found in Nadiya (Bengal). Indeed this aisvarya is said to have weighed heavily on Gadadhara Pandita and influenced His loving sentiment of bhava. Srila Krsna dasa Kaviraja Goswami says of Gadadhara in Puri Dhama that because He was influenced by aisvarya-jnana of Gauranga, He was, as Srila Prabhupada comments further, always submissive (daksina-nayiki). He could not be angered by Mahaprabhu even when Mahaprabhu tried to anger Him and see the mood of Radha (vama-nayiki) in Him.

Krsna dasa Kaviraja pointed out that even as Krsna in the form of Mahaprabhu tried to anger Gadadhara (Radha) He could not draw out this sentiment from Him because he maintained a temperament like that of Rukmini's (daksina-nayiki) due to the fact that Mahaprabhu had already stolen the vama-nayiki aspect of Radha from him. Indeed, Svarupa Damodara Goswami asked Gadadhara why He did not reproach Mahaprabhu and instead tolerated Mahaprabhu's criticisms of Him. To this Gadadhara replied, prabhu svatantra sarvajna-siromani tanra sane 'hatha' kari,--bhala nahi mani, "The master is independent. He is the topmost omniscient person. If I speak on an equal level with Him, this will not be good for Me."

The above opinion is one that is shared by the late Om Visnupada Bhakti Pramode Puri Goswami. In his book, 'Heart of Krsna' that contains a series of articles originally written in Bengali during the manifest presence of Srila Bhaktisiddhanta Saraswati Thakura, Puri Goswami Maharaja states, "That which is left over after the bhava and luster of Radha has been plundered by Krsna is Gadadhara Pandita."

It is stated that no one loves Lord Gauranga more than Sri Gadadhara. Yet even though He takes much abuse and neglect from Gauranga, still He cannot leave Him. His necessity and dependency is very great. The understanding is that without Mahaprabhu She/He is transcendentally incomplete, thus He/She wants to get His/Her bhava back from Krsna to again become complete, the complete united whole Radha-Krsna. To unite Gaura with Gadadhara (Radha Krishna) is the highest ideal of Gaudiya Vaisnavism.

The worship of Gaura-Gadadhara is in madhurya-rasa so is not for the kanistha adhikari on the beginning stages of devotional service where one strives to follow the principles and avoid offences, rather this is for advanced devotees who are already steady (nistha) in Krsna consciousness and getting a genuine taste (ruchi). Then in transcendental view They are worshipped like Radha and Krishna. Thus Sri Gadadhara pandit is like Sri Radha standing next to the Gaura (Krsna) who has stolen Her/His bhava (love), and She wants it back. When They are united, then the divine couple Radha-Krsna/Gaura-Gadadhara are present. Sometimes the devotees will see them as Radha-Krsna, and sometimes as Gaura-Gadadhara according to that pure devotee's mood. Bhaktivinoda Thakura has written an arati song for Gaura-Gadadhara describing Radha-Krsna. This is the internal reality. It is all very esoteric and not to be imitated. Who can understand such wonderful and intimate pastimes, thus we use ordinary terms to try to explain them but these mellows are not ordinary.

When Vakresvara pandita came to live at Puri, he would accompany Sri Chaitanya Mahaprabhu, Advaita Acharya and other devotees to Tota Gopinath to hear Gadadhara Pandit give discourses on the Bhagavatam.

One should hear the book Bhagavatam from the devotee Bhagavatam. One who thinks, "I understand the Bhagavatam" does not really know the Bhagavatam's central meaning. On the other hand, an ignorant person who takes shelter of the Bhagavatam will directly perceive its meaning. The Bhagavatam is pure love, it is the incarnation of Krishna himself. It recounts Krishna's most intimate activities. After recounting the Vedas and the Puranas, Vedavyasa felt unsatisfied, but as soon as the Bhagavatam manifested on his tongue, his mind was immediately satisfied.


Sri Gadadhara Pandita avirbhava tithi [appearance]

Sri Gadadhara Pandita avirbhava tithi [divine appearance of Sri Gadadhara pandita]

compiled by Damaghosa dasa, Narasimha dasa and Yasodanandana dasa

Srila Prabhupada explains the glories of Sri Gadadhara Pandita

gadadhara-panditadi prabhura 'sakti'-avatara
'antaranga-bhakta' kari' ganana yanhara

gadadhara—of the name Gadadhara; pandita—of the learned scholar; adi—headed by; prabhura—of the Lord; sakti—potency; avatara—incarnation; antaranga—very confidential; bhakta—devotee; kari'-accepting; gaṇana—counting; yāṅhāra—of whom.

The devotees headed by Gadādhara Paṇḍita are to be considered incarnations of the internal potency of the Lord. They are confidential devotees engaged in the service of the Lord.

In connection with verses sixteen and seventeen, Śrī Bhaktisiddhānta Sarasvatī Ṭhākura explains in his Anubhāṣya: "There are specific symptoms by which the internal devotees and the unalloyed or pure devotees are to be known. All unalloyed devotees are śakti-tattvas, or potencies of the Lord. Some of them are situated in conjugal love and others in filial affection, fraternity and servitude. Certainly all of them are devotees, but by making a comparative study it is found that the devotees or potencies who are engaged in conjugal love are better situated than the others. 

Thus devotees who are in a relationship with the Supreme Personality of Godhead in conjugal love are considered to be the most confidential devotees of Lord ŚrīCaitanya Mahāprabhu. Those who engage in the service of Lord Nityānanda Prabhu and Lord Advaita Prabhu generally have relationships of parental love, fraternity, servitude and neutrality. When such devotees develop great attachment for ŚrīCaitanya Mahāprabhu, they too become situated within the intimate circle of devotees in conjugal love." This gradual development of devotional service is described by Śrī Narottama dāsa Ṭhākura as follows:
gaurāṅga balite habe pulaka śarīra
hari hari balite nayane ba'be nīra
āra kabe nitāicāṅda karuṇā karibe
saṁsāra-vāsanā mora kabe tuccha habe
viṣaya chāḍiyā kabe śuddha habe mana
kabe hāma heraba śrī-vṛndāvana
rūpa-raghunātha-pade ha-ibe ākuti
kabe hāma bujhaba śrī-yugala-pirīti"

When will there be eruptions on my body as soon as I chant the name of Lord Caitanya, and when will there be incessant torrents of tears as soon as I chant the holy names Hare Kṛṣṇa? When will Lord Nityānanda be merciful toward me and free me from all desires for material enjoyment? When will my mind be completely freed from all contamination of desires for material pleasure? Only at that time will it be possible for me to understand Vṛndāvana. Only if I become attached to the instructions given by the six Gosvāmīs, headed by Rūpa Gosvāmī and Raghunātha dāsa Gosvāmī, will it be possible for me to understand the conjugal love of Rādhā and Kṛṣṇa." 

By attachment to the devotional service of Lord Caitanya Mahāprabhu one immediately comes to the ecstatic position. When he develops his love for Nityānanda Prabhu he is freed from all attachment to the material world, and at that time he becomes eligible to understand the Lord's pastimes in Vṛndāvana. In that condition, when one develops his love for the six Gosvāmīs, he can understand the conjugal love between Rādhā and Kṛṣṇa. These are the different stages of a pure devotee's promotion to conjugal love in the service of Rādhā and Kṛṣṇa in an intimate relationship with ŚrīCaitanya Mahāprabhu.
Books : Sri Caitanya-caritamrta - 1975 Edition : Cc. Adi-lila : Adi 7: Lord Caitanya in Five Features : Adi 7.17

jaya jayādvaita ācārya kṛpāmaya
jaya jaya gadādhara paṇḍita mahāśaya

jaya jaya—all glories; advaita—unto Advaita Prabhu; ācārya—teacher; kṛpāmaya—very merciful; jaya jaya—all glories to;gadādhara—of the name Gadādhara; paṇḍita—learned scholar; mahāśaya—great personality.

TRANSLATIONLet me offer my respectful obeisances unto Advaita Ācārya, who is very merciful, and also to that great personality GadādharaPaṇḍita, the learned scholar.
Sri Caitanya-caritamrta - 1975 Edition : Cc. Adi-lila : Adi 8: The Author Receives the Orders of Krsna and Guru : Adi 8.3 :

puṇḍarīka vidyānidhi--baḍa-śākhā jāni
yāṅra nāma lañā prabhu kāndilā āpani

puṇḍarīka vidyānidhi—of the name Puṇḍarīka Vidyānidhi; baḍa-śākhā—another big branch; jāni—I know; yāṅra nāma—whose name;lañā—taking; prabhu—the Lord; kāndilā—cried; āpani—Himself.

Puṇḍarīka Vidyānidhi, the third big branch, was so dear to Lord Caitanya Mahāprabhu that in his absence Lord Caitanya Himself would sometimes cry.

In the Gaura-gaṇoddeśa-dīpikā Śrīla Puṇḍarīka Vidyānidhi is described as the father of Śrīmatī Rādhārāṇī in kṛṣṇa-līlā.Caitanya Mahāprabhu therefore treated him as His father. Puṇḍarīka Vidyānidhi's father was known as Bāṇeśvara or, according to another opinion, Śuklāmbara Brahmacārī, and his mother's name was Gaṅgādevī. According to one opinion, Bāṇeśvara was a descendent of Śrī Śivarāma Gaṅgopādhyāya. 

The original home of Puṇḍarīka Vidyānidhi was in East Bengal, in a village near Dacca named Bāghiyā, which belonged to the Vārendra group of brāhmaṇa families. Sometimes these Vārendra brāhmaṇas were at odds with another group known as Rāḍhīya brāhmaṇas, and therefore Puṇḍarīka Vidyānidhi's family was ostracized and at that time was not living as a respectable family. Bhaktisiddhānta Sarasvatī informs us that one of the members of this family is living in Vṛndāvana and is named Sarojānanda Gosvāmī. One special characteristic of this family is that each of its members had only one son or no son at all, and therefore the family was not very expansive. 

There is a place in the district of Caṭṭagrāma in East Bengal that is known as Hāta-hājāri, and a short distance from this place is a village known as Mekhalā-grāma in which Puṇḍarīka Vidyānidhi's forefathers lived. One can approach Mekhalā-grāma from Caṭṭagrāma either on horseback, by bullock cart or by steamer. The steamer station is known as Annapūrṇāra-ghāṭa. The birthplace of Puṇḍarīka Vidyānidhi is about two miles southwest of Annapūrṇāra-ghāṭa. The temple constructed there by Puṇḍarīka Vidyānidhi is now very old and much in need of repair. Without repair, the temple may soon crumble. 

There are two inscriptions on the bricks of that temple, but they are so old that one cannot read them. There is another temple, however, about two hundred yards south of this one, and some people say that this is the old temple constructed by Puṇḍarīka Vidyānidhi.
Śrī Caitanya Mahāprabhu called Puṇḍarīka Vidyānidhi "father," and He gave him the title Premanidhi. Puṇḍarīka Vidyānidhilater became the spiritual master of Gadādhara Paṇḍita and an intimate friend of Svarūpa Dāmodara's. Gadādhara Paṇḍita at first misunderstood Puṇḍarīka Vidyānidhi to be an ordinary pounds-and-shillings man, but later, upon being corrected by ŚrīCaitanya Mahāprabhu, he became his disciple. Another incident in the life of Puṇḍarīka Vidyānidhi involves his criticizing the priest of the Jagannātha temple, for which Jagannātha Prabhu chastised him personally by slapping his cheeks. 

This is described in Śrī Caitanya-bhāgavata, Antya-līlā, Chapter Seven. Śrī Bhaktisiddhānta Sarasvatī Ṭhākura informs us that there are still two living descendants of the family of Puṇḍarīka Vidyānidhi, who are named Śrī Harakumāra Smṛtitīrtha and Śrī Kṛṣṇakiṅkara Vidyālaṅkāra. For further information one should refer to the dictionary known as Vaiṣṇava-mañjuṣā.
Books : Sri Caitanya-caritamrta - 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.14

baḍa śākhā,--gadādhara paṇḍita-gosāñi
teṅho lakṣmī-rūpā, tāṅra sama keha nāi


baḍa śākhā—big branch; gadādhara paṇḍita-gosāñi—the descendants or disciplic succession of Gadādhara Paṇḍita; teṅho—GadādharaPaṇḍita; lakṣmī-rūpā—incarnation of the pleasure potency of Lord Kṛṣṇa; tāṅra—his; sama—equal; keha—anyone; nāi—there is none.

Gadādhara Paṇḍita, the fourth branch, is described as an incarnation of the pleasure potency of Śrī Kṛṣṇa. No one, therefore, can equal him.

In the Gaura-gaṇoddeśa-dīpikā, verses 147 through 153, it is stated: "The pleasure potency of Śrī Kṛṣṇa formerly known as Vṛndāvaneśvarī is now personified in the form of Śrī Gadādhara Paṇḍita in the pastimes of Lord Caitanya Mahāprabhu." ŚrīSvarūpa Dāmodara Gosvāmī has pointed out that in the shape of Lakṣmī, the pleasure potency of Kṛṣṇa, she was formerly very dear to the Lord as Śyāmasundara-vallabhā. The same Śyāmasundara-vallabhā is now present as Gadādhara Paṇḍita. Formerly, asLalitā-sakhī, she was always devoted to Śrīmatī Rādhārāṇī. In the Twelfth Chapter of this part of the Caitanya-caritāmṛtathere is a description of the descendants or disciplic succession of Gadādhara Paṇḍita.
Books : Sri Caitanya-caritamrta - 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.15
Before disclosing His desire to take the renounced order of life, Lord Caitanya first went to the house of Mukunda Datta, but at that time Mukunda Datta requested Lord Caitanya Mahāprabhu to continue His saṅkīrtana movement for a few days more before taking sannyāsa. This is stated in Caitanya-bhāgavata, Madhya-līlā Chapter Twenty-six. The information of Lord Caitanya's accepting the renounced order was made known to Gadādhara Paṇḍita, Candraśekhara Ācārya and Mukunda Datta by Nityānanda Prabhu, and therefore all of them went to Katwa and arranged for kīrtana and all the paraphernalia for Lord Caitanya's acceptance of sannyāsa. 

After the Lord took sannyāsa, they all followed Him, especially Śrī Nityānanda Prabhu, Gadādhara Prabhu and Govinda, who followed Him all the way to Puruṣottama-kṣetra. In this connection one may refer to Śrī Caitanya-bhāgavata, Antya-līlā, Chapter Two. In the place known as Jaleśvara, Nityānanda Prabhu broke the sannyāsa rod of Caitanya Mahāprabhu. Mukunda Datta was also present at that time. He went every year from Bengal to see Lord Caitanya at Jagannātha Purī.
Books : Sri Caitanya-caritamrta - 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.40

About eight or ten miles from Calcutta on the banks of the Ganges is a village known as Eṅḍiyādaha-grāma. Śrīla Gadādhara dāsa was known as an inhabitant of this village (eṅḍiyādaha-vāsī gadādhara dāsa). The Bhakti-ratnākara (Seventh Wave), informs us that after the disappearance of Lord Caitanya Mahāprabhu, Gadādhara dāsa came from Navadvīpa to Katwa. Thereafter he came to Eṅḍiyādaha and resided there. He is stated to be the luster of the body of Śrīmatī Rādhārāṇī, just as ŚrīlaGadādhara Paṇḍita Gosvāmī is an incarnation of Śrīmatī Rādhārāṇī Herself. 

Caitanya Mahāprabhu is sometimes explained to berādhā-bhāva-dyuti-suvalita, or characterized by the emotions and bodily luster of Śrīmatī Rādhārāṇī. Gadādhara dāsa is thisdyuti, or luster. In the Gaura-gaṇoddeśa-dīpikā he is described to be the expansion potency of Śrīmatī Rādhārāṇī. He counts among the associates of both Śrīla Gaurahari and Nityānanda Prabhu; as a devotee of Śrī Caitanya Mahāprabhu he was one of the associates of Lord Kṛṣṇa in conjugal love, and as a devotee of Lord Nityānanda he is considered to have been one of the friends of Kṛṣṇa in pure devotional service. Even though he was an associate of Lord Nityānanda Prabhu, he was not among the cowherd boys but was situated in the transcendental mellow of conjugal love. He established a temple of Śrī Gaurasundara in Katwa.
Books : Sri Caitanya-caritamrta - 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.53

Books : Sri Caitanya-caritamrta - 1975 Edition : Cc. Adi-lila : Adi 12: The Expansions of Advaita Acarya and Gadadhara Pandita : Adi 12.17 : PURPORT :There is no information that Acyutānanda ever married, but he is described as the biggest branch of the Advaita Ācārya family. From a book named Śākhā-nirṇayāmṛta it is understood that Acyutānanda was a disciple of Gadādhara and that he took shelter of Lord Caitanya in Jagannātha Purī and engaged in devotional service. The Caitanya-caritāmṛta, Ādi-līlā, Chapter Ten, states that Acyutānanda, the son of Advaita Ācārya, lived in Jagannātha Purī, taking shelter of Lord Caitanya Mahāprabhu. 

Gadādhara Paṇḍita, in the last years of his life, also lived with Lord Caitanya Mahāprabhu at Jagannātha Purī. There is no doubt, therefore, that Acyutānanda was a disciple of Paṇḍita Gadādhara. In the accounts of Lord Caitanya Mahāprabhu's dancing in front of the car during the Ratha-yātrā festival, Acyutānanda's name is to be found many times. It is stated that in the party of Advaita Ācārya from Śāntipura, Acyutānanda was dancing and others were singing. At that time the boy was only six years old. The Gaura-gaṇoddeśa-dīpikā, compiled by Śrī Kavi-karṇapūra, has described Acyutānanda as a disciple of Gadādhara Paṇḍita and a great and dear devotee of Lord Caitanya Mahāprabhu. According to the opinion of some, he was an incarnation of Kārttikeya, the son of Lord Śiva, and according to others he was formerly the gopī named Acyutā. The Gaura-gaṇoddeśa-dīpikā has supported both these opinions. Another book, Narottama-vilāsa, compiled by Śrī Narahari dāsa, mentions Acyutānanda's presence during the festival at Khetari. According to Śrī Narahari dāsa, during the last days of his life Acyutānanda stayed in his house at Śāntipura, but during the presence of Lord Caitanya Mahāprabhu he lived at Jagannātha Purī with Gadādhara Paṇḍita.

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