Appearance Day of Shri Gadadhara Pandita

Skype, 26 April 2017

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Today is a super excellent auspicious day, because today is the appearance day of Gadadhara Pandita, who was the direct expansion of Shrimati Radhika. So, I have to speak something about Gadadhara Pandita.

In the Chaitanya-charitamritam, Shri Krishnadasa Kaviraja Gosvami very nicely glorified Gadadhara Pandita. There, he mentioned there are two Gadadharas, one is called Gadadhara Pandita and the other is Gadadhara dasa. Gadadhara Pandita was born in Navadvipa-dhama and is known as the direct expansion of Shrimati Radhika, and another of Her expansions is Gadadhara dasa. Mostly, everybody knows about Gadadhara Pandita. The Gaura-ganoddesha-dipika also mentions, in krishna-lila, Gadadhara Pandita was there as Shrimati Radhika. Krishna is also known as “Rasika-shekhara”,

prema-rasa-niryāsa karite āsvādana
rāga-mārga bhakti loke karite pracāraṇa
rasika-śekhara kṛṣṇa parama-karuṇa
ei dui hetu haite icchāra udgama

(Chaitanya-charitamrita Adi 4.15-16)

[“The Lord’s desire to appear was born from two reasons: the Lord wanted to taste the sweet essence of the mellows of love of God, and He wanted to propagate devotional service in the world on the platform of spontaneous attraction. Thus He is known as supremely jubilant and as the most merciful of all.”]

Krishna is called Rasika-shekhara, He is relishing all of the mellows from the hearts of the Vrajavasis and He is very merciful and compassionate to all the living entities.

For this regard, Krishnadasa Kaviraja Gosvami explained,

prema-rasa-niryāsa karite āsvādana
rāga-mārga bhakti loke karite pracāraṇa
rasika-śekhara kṛṣṇa parama-karuṇa
ei dui hetu haite icchāra udgama

Icchāra udgama and His krishna-lila, He relished all kinds of prema from the Vrajavasis, especially dasya ,sakhya, vatsalya, madhuryaprema and especially gopi’s prema. He also relished the prema of Shrimati Radhika, but not completely. So, when Krishna’s lilas were finished, Krishna returned back to aprakata Goloka Vrindavana. Then, Krishna was thinking, “I relished all kinds of prema from the hearts of Vrajavasis, but when I tried to remember Shrimati Radhika’s prema, I became surprised how She felt about Me. I am Bhagavan. Everyone is attracted to My four, extraordinary qualifications – prema-madhurya, rupa-madhuryalila-madhurya and venu-madhurya. This is true. Even Shrimati Radhika was intoxicated with My beauty, with the sweet fragrance of My body, with My sweet lilas and the sound of My flute, venudhvani.”

In the Shrimad-Bhagavatam, Shukadeva Gosvamipada also very nicely and elaborately explained these things – How Krishna intoxicated the hearts of the living entities, especially how the hearts of the gopis were completely intoxicated by Krishna’s venumadhurya, the sweetness of the sound of His flute, the sweetness of His beauty, rupa-madhurya, sweetness of His divine pastimes, lila-madhurya and sweetness of His divine love, premamadhurya. But now Krishna was thinking, “I am Bhagavan, this is true. But when I think about Shrimati Radhika, I wonder why She is so intoxicated with My beauty and different activities. I cannot become completely bewildered as Shrimati Radhika.”

Mora bhrame tamālere kare āliṅgana’. At the time Shrimati Radhika comes in the highest stage of prema and transcendental madness, divyaunmada-dasha, Krishna is thinking, “It is as I am in front of Her, but actually, I am not in front of Her. If She looks at any blackish thing, She begins thinking I am there. If she looks at the black tamal trees, then She embraces them as if they were Me.” ‘Mora bhrame tamālere kare āliṅgana’. “She is completely bewildered when She looks at a blackish rain cloud. She begins to run, but I am not actually there,” Krishna thought, “What kinds of prema is in the heart of Shrimati Radhika? How does become She completely bewildered by this type of prema? If She just hears the sound of two branches rubbing, She beings to think, ‘Oh, this is the sound of Krishna’s flute.’ But I am not doing these things.” In this way, Krishna contemplated what kinds of prema are found in the heart of Shrimati Radhika and how She can become completely bewildered when Her divya-unmada-dasha appears. For this regard, Krishna is thinking, “I have to taste these highest types of prema. But without Shrimati Radhika’s complexion and mood, I cannot relish these highest forms of prema.”  

For this regard, Svarupa Damodara composed this verse explaining why Krishna comes in this Kali-yuga in the form of Lord Chaitanya Mahaprabhu.

śrī-rādhāyāḥ praṇaya-mahimā kīdṛśo vā anayaivā-
svādyo yenādbhuta-madhurimā kīdṛśo vā madīyaḥ
saukhyaṁ cāsyā mad-anubhavataḥ kīdṛśaṁ veti lobhāt
tad-bhāvāḍhyaḥ samajani śacī-garbha-sindhau harīnduḥ

(Chaitanya-charitamrita Adi 1.6)

[“Desiring to understand the glory of Rādhārāṇī’s love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realizes the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of Śrīmatī Śacī-devī, as the moon appeared from the ocean.”]

These are the three reasons why Krishna comes in this Kali-yuga in the form of Lord Chaitanya Mahaprabhu.

First, ‘śrī-rādhāyāḥ praṇaya-mahimā’.  “What are the glories of the divine love Shrimati Radhika has towards Me? What is my beauty that She is always relishing? She is always relishing My beauty, which drives Her heart completely mad. And third, when She relishes these beauties and other activities, what kinds of feelings come in Her heart?” Krishna thinks.

For these reasons, Krishna appeared in this Kali-yuga in the form of Lord Chaitanya Mahaprabhu. ‘Rādhā-bhāva-kānti dui aṅgīkāra kari’. In the Chaitanya-charitamritra, Krishnadasa Kaviraja Gosvami explained that Krishna stole Shrimati Radhika’s complexion and manifested as Shachinandana Gaurahari. Without Shrimati Radhika, Krishna cannot do anything. Our scriptures explain, “Where ever Radha is, there is Krishna and where Krishna is, there is Radha.” ‘Yatraiva krishna tatraiva radha’.

rādhā-kṛṣṇa aiche sadā eka-i svarūpa
līlā-rasa āsvādite dhare dui-rūpa

(Chaitanya-charitamrita Adi 4.98)

[“Thus Rādhā and Lord Kṛṣṇa are one, yet They have taken two forms to enjoy the mellows of pastimes.”]

Radha and Krishna are one, but in order to enact Their lilas, They manifested Their two forms as Radha and Krishna – ‘yatraiva krishna tatraiva radha’. Our shastras similarly explain, where ever Radha is, there is Krishna and where ever Krishna is, there is Radha. Because, ‘sakti-śakti mato abheda’, there is no difference between shakti and shaktiman. Krishna is called shaktiman and Shrimati Radhika is called shakti. Shakti and shaktiman cannot be separated from each other. Where ever shaktiman is, there is shakti. As like fire, where ever fire is, the heat of the fire will also be.You cannot separate the heat of the fire from the fire. In the same way, where ever Radha is, Krishna is there and where ever Krishna is, there is also Radha. In this way, both stay together, full time, ananta kala.

So Krishna is thinking, “How will I realise these things?” When Krishna was coming from Goloka Vrindavana to perform His lilas in Navadvipa-dhama, Shrimati Radhika was thinking, “My prana-vallabha Govinda is going to taste all of My highest moods, mahabhavas. Especially rudhaadhirudhadivya-unmada-dasha, chitra-jalpa and even the highest stages of mahabhava, mohana and madanakya-mahabhava. Only I can tolerate these types of mahabhavas in this body.” Because when these types of mahabhavas manifest in the heart of Shrimati Radhika, only She can tolerate them. So, Shrimati Radhika was thinking, “How can My beloved Govinda possibly tolerate these types of mahabhavas and different activities in His body?”

When Krishna comes from Goloka Vrindavana to this material world, Shrimati Radhika completely covers Krishna’s body with Her complexion. Shrimati Radhika’s complexion and Shrimati Radhika are non-different. Because ‘aprakrita chit jagat’, in the transcendental world there are no differences between deha and dehi, deha dehi bheda. There are many things which are different, but in transcendental world, there are no differences between dehi and deha. For this regard, our shastras also explain, Shrimati Radhika completely covers Krishna’s body with Her own complexion.

‘Antaḥ kṛṣṇaṁ bahir gauraṁ’. Antar Krishna means, internally it is Krishna himself and externally it is Shrimati Radhika; Her complexion, which means Shrimati Radhika Herself. So, now Radha and Krishna combine together in the form of Shachinandana Gaurahari, Gauranga svarupa. This Shachinandana Gaurahari, rasaraja svaruparasaraja mahabhava svarupa, was manifested in front of Raya Ramananda. This katha was very nicely elaborated by Krishnadasa Kaviraja Gosvami. He explained how Radha and Krishna combine in the form of Lord Chaitanya Mahaprabhu, and Their top form is known as rasaraja mahabhava svarupa. Krishna is called Rasaraja, the embodiment of all the ingredients of mellow, Rasaraja. And Shrimati Radhika, She is called embodiment of mahabhava.

Now, Rasaraja and embodiment of mahabhava have combined and manifested in the form of Shachinandana Gaurahari and Krishna manifested His Navadvipa lilas, Shvetadvipa lilas. Vishvanatha Chakravartipada very nicely and elaborately speaks on how Shrimati Radhika, Krishna, all of the gopis, even the Yamuna river, Giriraja Govardhana, Radha-kunda and Shyama-kunda manifested in Navadvipa-dhama. Navadvipa-dhama is non-different from Vrindavana-dhama. One name for Navadvipa-dhama is Gupta Vrindavana, hidden Vrindavan. Shrila Vishvanatha Chakravartipada very nicely and elaborately explained in his grantha, Svapna-vilasa – only Shrimati Radhika can fulfill all the desires of Krishna and how Krishna wants Shrimati Radhika to fulfils all of His desires. Because of this, Her name is called Radha.

kṛṣṇa-vāñchā-pūrti-rūpa kare ārādhane
ataeva ‘rādhikā’ nāma purāṇe vākhāne

(Chaitanya-charitamrita Adi 4.87)

[“Her worship [ārādhana] consists of fulfilling the desires of Lord Kṛṣṇa. Therefore the Purāṇas call Her Rādhikā”.]

In the Chaitnaya-charitamrita, Krishnadasa Kaviraja Gosvamipada explained why Shrimati Radhika’s name is Radha. In the Puranas and everywhere, Her name is called Radha or Radhika. Why? Because only Shrimati Radhika can fulfill all the desires of Krishna. For this regard, Krishnadasa Kaviraja Gosvami, in the Chaitanya-charitamritam used these Bengali words to very clearly explain,

kṛṣṇa-vāñchā-pūrti-rūpa kare ārādhane
ataeva ‘rādhikā’ nāma purāṇe vākhāne

Meaning, one who fulfills all the desires of Krishna and Krishna desired how to relish these three moods of Shrimati Radhika,

śrī-rādhāyāḥ praṇaya-mahimā kīdṛśo vā anayaivā-
svādyo yenādbhuta-madhurimā kīdṛśo vā madīyaḥ
saukhyaṁ cāsyā mad-anubhavataḥ kīdṛśaṁ veti lobhāt
tad-bhāvāḍhyaḥ samajani śacī-garbha-sindhau harīnduḥ

(Chaitanya-charitamrita Adi 1.6)

These are His three desires. So, Shrimati Radhika was thinking, “My beloved Krishna wants to relish these three things.” But, Shrimati Radhika had to show Him how to fulfil these three desires.

When Chaitanya Mahaprabhu appeared in Navadvipa-dhama, simultaneously, Shrimati Radhika, also appeared in the form of Gadadhara Pandita; he was an extraordinary person. Gurudeva would explain, Krishna took Shrimati Radhika’s vamyabhavavamyabhava is contradictory. Some may say, “Gadadhara Pandit is always in a mood of submission, dakshinabhava.” But you cannot say this. Sometimes, Gadadhara also expressed vamyabhava. Because in aprakrita chit jagat, everything there is called infinite and infinity minus infinity, equals infinity. Infinity subtracted from infinity, always equals infinity. Similarly, Krishna as Lord Chaitanya Mahaprabhu took Shrimati Radhika’s vamyabhava, Her contradictory mood. Still, some of this mood also remained in Gadadhara. Despite most of the time being in a mood of submission, he did at time express this contradictory mood, vamyabhava.

Mahaprabhu was staying in Navadvipa-dhama, with Gadadhara. When He was younger, Lord Chaitanya Mahaprabhu was called Nimai and was very talkative. But Gadadhara always kept silent. Nimai would always try to speak with him, but Gadadhara did not like to converse much. Gadadhara was also His senior and because he was His elder, he attended a higher school than Chaitanya Mahaprabhau. At the time, Nimai was only a student of Sanskrit grammar. Although Gadadhara was in a higher class, Nimai mostly discussed higher topics with Gadadhara, and Gadadhara did not necessarily like this. But Chaitanya Mahaprabhu mostly joked and laughed with Gadadhara. Gadadhara’s mood is always submissive and he always used to keep this submissive mood, dakshina-bhava. He never spoke too much and always remained calm and quite. But Chaitanya Mahaprabhu, His nature was to speak.

So Gadadhara always tried to keep some distance from Him. But, Gadadhara can’t survive himself without seeing Lord Mahaprabhu. Still, Nimai was always very talkative, sometimes speaking high level kathas to Gadadhara, which were beyond Nimai’s schooling level. For example, Gadadhara was one day returning to class and Lord Chaitanya Mahaprabhu blocked his path. Nimai then asked Gadadhara about high classed philosophies regarding mukti, liberation. Gadadhara attempted to scatter and escape from Nimai, but He would come from the other side and blocked the road. Then He asked Gadadhara, “Tell Me about liberation”. Then, Gadadhara very simply explained, “Mukti means atyantika-duhkha-nivrttih.” Meaning, being freed from all kinds of distress is called mukti, this is the simple meaning of mukti. Mukti means, ‘atyantika-duhkha-nivrttih’, free from all kinds of distress. In this explanation, duhkha is called mukti; but there are many different explanations given on mukti in various commentaries.

Shankara philosophers define mukti as follows: There are no feelings of happiness and also no feelings of unhappiness, this is their definition of mukti. Meaning, Shankara philosophers try to just merge in to Brahma . They say, “If you become Brahma, there are no feeling of happiness or unhappiness.” Nirvisheshavadi’s definition of mukti and advaitavadi’s definition of mukti are different. Shankara philospher views on mukti are different. But Chaitanya Mahaprabhu said, “No, I don’t want to listen this type of muktikatha, explain more about liberation.” So, Gadadhara explained the meaning of mukti – one who attains the lotus feet of Krishna and serves the Lord obtains mukti. But Lord Chaitanya Mahaprabhu told, “I am still not pleased with this definition of mukti.”

Gadadhara would sometimes become angry and say, “You are small boy. How do You know about this mukti? Why do You cut my philosophy and argue with me?” Then Nimai would explain the real  meaning of liberation, mukti meaning – give up all kinds of designation, material designations. Give up all kinds of material designations and realise your own transcendental constitutional form, siddhadeha. And with your transcendental constitutional form, siddhadeha, directly serve the Divine Couple, Shri Radha and Krishna. This is actual liberation, mukti. In this way, they would nicely glorify mukti and sometimes lovingly quarrel with each other.

Gadadhara was always with Lord Chaitanya Mahaprabhu, he cannot survive even one second of separation from Chaitanya Mahaprabhu. Where Gadai is, there is Nimai. For this regard, in Navadvipa-dhama, everybody called Him Gadai Gauranga. Meaning, Gauranga belongs to Gadadhara. 

When Chaitanya Mahaprabhu took sannyasa, He promised His mother Shachi-devi that He would have to stay in Navadvipa-dhama. Chaitanya Mahaprabhu said, “I have to stay in Navadvipa-dhama.” For this regard, Gadadhara came to Jagannatha Puri and took kshetrasannyasa. Kshetrasannyasa means – one who takes a vow to reside in one pilgrimage place and never leaves that place. So Gadadhara took kshetrasannyasa and vowed to stay in Jagannatha Puri. There, Gadadhara resided in Tota Gopinatha and Lord Chaitanya Mahaprabhu resided nearby in Gambhira with Raya Ramananda. But, Lord Chaitanya Mahaprabhu would come from Gambhira to Tota Gopinath and listen to Shrimad-Bhagavata-katha from the lotus lips of Gadadhara everyday. Sometimes Lord Chaitanya Mahaprabhu requested Gadadhara, “Glorify the character of Dhruva, Prahlada and Ambarisha.” When Gadadhara spoke these kathas, Lord Chaitanya Mahaprabhu would become completely absorbed; especially when Gadadhara would speak on the Shrimad-Bhagavatam’s Venu-gita, Bhramara-gita and Gopi-gita. At that time, both of them would be completely absorbed in the high classed moods of the gopis.

Gadadhara is the direct incarnation of Shrimati Radhika and Shrimati Radhika, Herself glorified these types of rasamadhurya kathas. Who can glorify these kathas better than Her? For this regard, Lord Chaitanya Mahaprabhu used to come from Gambhira to Tota Gopinatha daily. There, Gadadhara was staying in one garden on the beach. Chaitanya Mahaprabhu would tell Gadadhara, “I want to give you one very valuable thing, My hridayera dhana. I will give you the treasure of My heart. Do you want to accept this?” Then Gadadhara very humbly said, “Yes, I have to take it.”

Once, Chaitanya Mahaprabhu and Gadadhara were walking on the beach and Chaitanya Mahaprabhu began digging in the sand with His finger. Then a very nice and beautiful Thakuraji was revealed, a Vigraha named Gopinatha. This Vigraha was very nice and beautiful. At first, Gopinatha was in a standing position. But as like Shukadeva Gosvamipada also explained, later, Gopinatha assumed a sitting position. So, according to the instruction of Lord Chaitanya Mahaprabhu, Gadadhara served that self-manifested Vigraha, which was in fact, also given to him by Lord Chaitanya Mahaprabhu.

Subsequently, after some time, Lord Chaitanya Mahaprabhu also entered that Vigraha when he disappeared from this material world. These lilas are elaborated in the Chaitanya-mangala and other granthas also explained how Lord Chaitanya Mahaprabhu disappeared from this material world. I can’t express the distress felt when Lord Chaitanya Mahaprabhu entered Tota Gopinatha and did not come out. His not coming out, means when Chaitanya Mahaprabhu entered in Gopinatha, He disappeared from this material world.

In this way, they would sometimes lovingly quarrel with each other. Because Krishna’s nature is always one of laughing and joking with the gopis; Krishna is called dhira-lalita-nayaka. Dhira-lalita-nayaka means – one who is very expert in using sweet words in front of their lover. Krishna sometimes tells the gopis, “Why are you saying I am not a brahmachari?” Sometimes Krishna says, “Do you know I am a brahmachari?” Then, the gopis would laugh and joke with Krishna by saying, “You are as like a turak brahamchari, a horse brahmachari.” Turak means horse. Their usage of the phrase horse brahmachari refers to how a male horse can be very calm and quite, but only when the female horse is not present. If a female horse comes in front of him, then the mind of the male horse becomes very disturbed. So the gopis joked with Krishna, “Krishna, we know You are a brahmachari. But You are a turak brahmachari, like a male horse.”

In this same manner, Gadahara and Chaitanya Mahaprabhu sometimes also joked with each other when they discussed topics from the Shrimad-Bhagavatam, especially Gopi-gita and Bhramara-gita. During that time, they were totally absorbed in ecstatic moods; especially Lord Chaitanya Mahaprabhu, He became absorbed and thought, “I am Radha.”

Because when Lord Chaitanya Mahaprabhu used to visit Tota Gopinatha and notice a sandhill, He would think, “This is Giriraja Govardhana.”  When Lord Chaitanya Mahaprabhu saw a banyan tree, He would think, “Oh, this is Vamshivat.” And when Lord Chaitanya Mahaprabhu noticed the blue ocean, He thought, “This is the Yamuna.” In this way, Lord Chaitanya Mahaprabhu was always absorbed in the highest moods of Shrimati Radhika. Krishnadasa Kaviraja Gosvami also explained how Lord Chaitanya Mahaprabhu would become absorbed in the mood of Shrimati Radhika.

Chaitanya Mahaprabhu would always think, “I am Radha and now I am feeling pangs of separation from My beloved Krishna, because My beloved Krishna has left Me. He has now gone from Vrindavan to Mathura and Dvaraka.” When Chaitanya Mahaprabhu was day and night in this separation mood, only Svarupa Damodara and Raya Ramananda could pacify Him, by glorifying Vrindavana lila kathas. At the time of His separation moods, Svarupa Damodara and Raya Ramanandа glorified Vrindavana lila kathas and in this way, they held the life air of Lord Chaitanya Mahaprabhu.   

As mentioned, Gadadhara always resided in Tota Gopinatha. So, a question may arise – Why was he not staying with Lord Chaitanya Mahaprabhu in Gambhira? Because in Navadvipa-dhama, he was always residing with Lord Chaitanya Mahaprabhu. As I also explained, they were known as Gadai Gauranga – Where Gadai is, there is Gauranga and where Gauranga is, there is Gadai. Another question may come – When Lord Chaitanya Mahaprabhu arrived in Jagannatha Puri, why did Gadadhara not stay with Him in Gambhira? This is a very confidential topic and our acharyas, especially Gurudeva, a rasika-acharya, Shrila Gurudeva, Narayana Gosvami Maharaja very nicely clarified this question. Chaitanya Mahaprabhu, He is actually Krishna and He just took Shrimati Radhika’s mood. But now, He is learning and practicing how to experience Her highest moods.

Gurudev explained Svarupa Damodara and Raya Ramananda are none other than Lalita and Vishakha. Lalita and Vishakha are training Krishna how to relish the highest moods of Shrimati Radhika and Gadahara is from afar checking, “Is He really ready to practice My mood or not?” Shrila Gurudeva also explained this is actually called the University of Shrimati Radhika, where Shrimati Radhika is the Principle and Lalita and Vishakha as Svarupa Damodara and Raya Ramananda, are called the teachers. As teachers, they are staying there to train Krishna on how to taste the highest moods, and Shrimati Radhika as Gadadhara, is watching whether Krishna is properly tasting Her moods.

Shrimati Radhika can never be present as Gadadhara when Chaitanya Mahaprabhu is absorbed in these deep separation moods and He is thinking, “I am Radha.” Gadadhara (Shrimati Radhika) cannot survive if he were to be present when these highest moods manifested in Lord Chaitanya Mahaprabhu. Who can help Him during that time? For this reason, Gadadhara would not stay with Chaitanya Mahaprabhu. He would stay a little bit away from Tota Gopinatha, and from there he was observing the activities and moods of Lord Chaitanya Mahaprabhu. Another question may now arise – Why didn’t Rupa, Sanatana or Raghunatha dasa Gosvami stay with Lord Chaitanya Mahaprabhu in Gambhira? The answer was explained by Gurudeva – Because all kinds of Shrimati Radhika’s moods are reflected in the hearts of the Manjaris. So, whatever Shrimati Radhika was feeling was directly reflected in the hearts of the Manjaris. Due to this, Manjaris cannot serve Lord Chaitanya Mahaprabhu and Rupa, Sanatana and others would not stay with Him in Gambhira.

For this regard, Yogamaya arranged that Rupa and Sanatana would not stay with Chaitanya Mahaprabhu in Gambhira. Rupa and Sanatana were mostly residing with Haridasa Thakura in Siddha-Bakula. Gurudeva also explained Gadadhara was very surprised by the way this highest mood would manifest. Because of this also, he could not stay with Lord Chaitanya Mahaprabhu in Gambhira.

In Gaura’s lila, Gadadhara received diksha from Pundarika Vidyanidhi . Once, Gadadhara told Lord Chaitanya Mahaprabhu, “I am chanting this mantra, but the mantra has not manifested in my heart.” At that time Lord Chaitanya Mahaprabhu replied, “Oh, maybe you have spoken this mantra to someone.” Then Gadadhara admitted, “Yes, I spoke this mantra to someone.” Then, Chaitanya Mahaprabhu said, “Oh, if you speak this mantra to someone, then its potency disappears.” “What do I do now?” asked Gadadhara. Chaitanya Mahaprabhu answered, “You have to receive diksha from Pundarika Vidyanidhi again.” Then Gadadhara very humbly said, “Prabhu, you can give me diksha.” But Chaitanya Mahaprabhu said, “No , you cannot change your guru, you have to retake diksha and again listen to the mantra from your guru, Pundarika Vidyanidhi.” In this way our acharyas teach to us how to be one pointed and give proper respect to our guru.

I will speak about another katha, when Lord Chaitanya Mahaprabhu met with Vallabhacharya.  Vallabhacharya was very proud of his own vidya, knowledge. But Lord Chaitanya Mahaprabhu destroyed all of his pride .Once ,Vallabhacharya told Chaitanya Mahaprabhu, “I gave a very nice explanation on the meanings of the different names of Krishna.” Then Chaitanya Mahaprabhu humbly said, “I never knew many meanings of krishna-nama, the only meaning of krishna-nama I know is Yashoda-nandana and Shyamasundara.” The meaning of Yashoda-nandana is in the mood of vatsalyabhava and Shyamasundara is in the mood of parikiya, gopi-bhava. In this way, Lord Chaitanya Mahaprabhu indirectly destroyed the pride from his heart. Another time, Vallabhacharya told Chaitanya Mahaprabhu, “I have defeated the philosophy of Shridhar Swamipada.” Lord Chaitanya Mahaprabhu subsequently laughed and joked, He very simply  said, “One who does not accept her husband is called a prostitute”. Meaning, the philosophy of Shridhar Swamipada is completely foolish. In this manner, Lord Chaitanya Mahaprabhu would sometimes defeat Vallbhacharya.

Another instance, Lord Chaitanya Mahaprabhu, while in the assembly house of all of His devotees began glorifying everyone except Vallabhacharya, “Look, this is Sanatana Gosvamipada. He is a very learned scholar. Who can conquer his knowledge? This is Rupa Gosvamipada, he glorified all rasa-tattva in his Bhakti-rasamrita-sindhu and Ujjvala-nilamani granthas. Look, he is Advaita Acharya, he is a great devotee. This is Nityananda Prabhu and this is Gadadhara Pandita.” In this way, in front of Vallabhacharya Lord Chaitanya Mahaprabhu, one by one glorified each devotee, and Vallabhacharya became very ashamed.

Vak means crane. “Vallabhacharya’s way of thinking is like a crane, and I am in staying in front of a swan,” In this manner, Lord Chaitanya Mahaprabhu destroyed all the pride from the heart of Vallabhacharya. Vallabhacharya then realised just how foolish he was; he realised this himself. Then he asked Lord Chaitanya Mahaprabhu, “What do I do now?” “You have to take diksha from Gadadhara Pandita,” Mahaprabhu answered. As explained in the Chaitanya-charitamrita, Vallabhacharya received diksha from Gadadhara Pandita and entered in gopi madhurya-rasa

Only when he recevied diksha from Gadadhara Pandita did he enter in gopi parakiya-bhava, madhurya-rasa. In his previous sampradaya they did not believe these things. Anyhow, in the Chaitanya-chharitamritam, Krishnadasa Kaviraja Gosvami  very nicely explains these kathas – How Vallabhacharya deeply entered in gopi-bhava, parikiya-mood, and he also nicely glorified Krishna’s highest mood. This shloka very nicely glorifies this topic.

syamasundara sikhanda sekhara smera hasya murali manohara

I will briefly end with the story of when Gadadhara Pandita was staying and serving Tota Gopinatha. After the departure of Lord Chaitanya Mahaprabhu, Gadadhara Pandita could not tolerate the separation from Lord Chaitanya Mahaprabhu. In a deep mood of separation from Chaitanya Mahaprabhu, he was no longer able to even stand up to offer a garland to Tota Gopinatha. In response, the Vigraha sat down, and now Gadadhara was able offer a garland. After a few years Gadadhara Pandita also departed from this material world and attained Goloka Vrindavana in the form of Shrimati Radhika.

Jai Gadadhara Pandita Ki Jai!

Bolo Shachinandana Gaurahari Ki Jai!

Bolo Vrindavan Bihari Lal Ki Jai!

Jai Shri Radhe!

Gaur Premanande Hari Hari Bol!

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Transcriber: Shyamapriya dasi (India)

Editors: Sanatan das (USA), Divya Premamayi dasi (Slovakia)

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