Vrindavan Mayapur

The scene in the book Jaiva Dharma, by Srila Bhaktivinode Thakur, is set up by the Thakur as a question-answer session between two great souls. Here it is…

Vrajanatha – What is the final destination of those who worship Sri Gauranga?

Raghunatha dasa Babaji – “Sri Krishna and Sri Gauranga are non-different in terms of tattva; they are the same Absolute Truth and both are the fountainheads of madhura-rasa, nectarean, honey-like mellows. However, there are two ways in which madhura-rasa manifests: madhurya, transcendental conjugal sweetness; and audarya, transcendental magnanimity. When madhurya is pre-eminent, Sri Krishna is manifest, and when audarya is prominent, Sri Gauranga is manifest. 

In the original Vrindavana, Goloka, there are two symmetrical halves: 

krsna-pitha, the abode of Sri Krishna; and 

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gaura-pitha, the abode of Sri Gauranga. 

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In krsna-pitha reside those jivas whose devotional mood is primarily madhurya, appended with audarya – they are the devotees of Sri Krishna. In gaura-pitha reside those jivas whose devotional mood is most pronouncedly audarya, supported by madhurya – they are the eternal servitors of Sri Gauranga. In certain cases, some eternally liberated souls are present simultaneously in both the pithas through their svarupa-vyuha, personal expansions. In other instances, particular parsadas participate in one pitha in their spiritual form, being absent in the other.

Devotees who worship Sri Gauranga exclusively in their period of sadhana attain gaura-pitha when they are liberated and perfect; whereas, those who worship Sri Krishna exclusively in their period of sadhana serve in krsna-pitha after liberation. Then there are those devotees who in their period of sadhana worship both Sri Krishna and Sri Gauranga. After obtaining liberation, they acquire two transcendental forms and serve Sri Krishna in krsna-pitha and Sri Gauranga in gaura-pitha simultaneously. This is the divine and confidential mystery of the inconceivable, simultaneous oneness and difference of Sri Krishna and Sri Gauranga.

(pg 276 of Jaiva Dharma, translated by Sarvabhavana das)

(Now here below is what Srila Prabhupada has to say)

Sri Chaitanya-charitamrta, Adi 8.31

But if one only chants, with some slight faith, the holy names of Lord Chaitanya and Nityananda, very quickly he is cleansed of all offenses. Thus as soon as he chants the Hare Krishna maha-mantra, he feels the ecstasy of love for God.

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura remarks in this connection that if one takes shelter of Lord Sri Chaitanya Mahaprabhu and Nityananda, follows Their instructions to become more tolerant than the tree and humbler than the grass, and in this way chants the holy name of the Lord, very soon he achieves the platform of transcendental loving service to the Lord, and tears appear in his eyes. There are offenses to be considered in chanting the Hare Krishna maha-mantra, but there are no such considerations in chanting the names of Gaura-Nityananda. Therefore, if one chants the Hare Krishna maha-mantra but his life is still full of sinful activities, it will be very difficult for him to achieve the platform of loving service to the Lord. But if in spite of being an offender one chants the holy names of Gaura-Nityananda, he is very quickly freed from the reactions to his offenses. Therefore, one should first approach Lord Chaitanya and Nityananda, or worship Guru-Gauranga, and then come to the stage of worshiping Radha-Krishna. In our Krishna consciousness movement, our students are first advised to worship Guru-Gauranga, and then, when they are somewhat advanced, the Radha-Krishna Deity is installed, and they are engaged in the worship of the Lord.  

One should first take shelter of Gaura-Nityananda in order to reach, ultimately, Radha-Krishna. Srila Narottama dasa Thakura sings in this connection:      

gauranga balite habe pulaka sarira

hari hari balite nayane ba'be nira

ara kabe nitaicandera karuna ha-ibe    

samsara-vasana mora kabe tuccha habe  

visaya chadiya kabe suddha habe mana      

kabe hama heraba sri-vrndavana  

In the beginning one should very regularly chant Sri Gaurasundara's holy name and then chant the holy name of Lord Nityananda. Thus one's heart will be cleansed of impure desires for material enjoyment. Then one can approach Vrindavana-dhama to worship Lord Krishna. Unless one is favored by Lord Chaitanya and Nityananda, there is no need to go to Vrindavana, for unless one's mind is purified, he cannot see Vrindavana, even if he goes there. Actually going to Vrindavana involves taking shelter of the six Gosvamis by reading Bhakti-rasamrta-sindhu, Vidagdha-madhava, Lalita-madhava and the other books that they have given. In this way one can understand the transcendental loving affairs between Radha and Krishna. Kabe hama bujhaba se yugala-piriti.The conjugal love between Radha and Krishna is not an ordinary human affair; it is fully transcendental. In order to understand Radha and Krishna, worship Them and engage in Their loving service, one must be guided by Sri Chaitanya Mahaprabhu, Nityananda Prabhu and the six Gosvamis, Lord Chaitanya's direct disciples.  

For an ordinary man, worship of Sri Chaitanya and Nityananda Prabhu or the Pancha-tattva is easier than worship of Radha and Krishna. Unless one is very fortunate, he should not be induced to worship Radha-Krishna directly. A neophyte student who is not sufficiently educated or enlightened should not indulge in the worship of Sri Radha and Krishna or the chanting of the Hare Krishna mantra. Even if he does so, he cannot get the desired result. One should therefore chant the names of Nitai-Gaura and worship Them without false prestige. Since everyone within this material world is more or less influenced by sinful activities, in the beginning it is essential that one take to the worship of Guru-Gauranga and ask their favor, for thus despite all his disqualifications one will very soon become qualified to worship the Radha-Krishna vigraha.

It should be noted in this connection that the holy names of Lord Krishna and Gaurasundara are both identical with the Supreme Personality of Godhead. Therefore one should not consider one name to be more potent than the other. Considering the position of the people of this age, however, the chanting of Sri Chaitanya Mahaprabhu's name is more essential than the chanting of the Hare Krishna maha-mantra because Sri Chaitanya Mahaprabhu is the most magnanimous incarnation and His mercy is very easily achieved. Therefore one must first take shelter of Sri Chaitanya Mahaprabhu by chanting sri-krsna-caitanya prabhu-nityananda, sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda. By serving Gaura-Nityananda one is freed from the entanglements of material existence and thus becomes qualified to worship the Radha-Krishna Deity.

Sri Chaitanya-charitamrta, Adi 8.32

Sri Chaitanya Mahaprabhu, the independent Supreme Personality of Godhead, is greatly magnanimous. Unless one worships Him, one can never be liberated.

PURPORT

Sri Bhaktisiddhanta Sarasvati Thakura here remarks that one should not give up the worship of Radha-Krishna to worship Sri Chaitanya Mahaprabhu. By worshiping either Radha-Krishna or Lord Chaitanya alone, one cannot become advanced. One should not try to supersede the instructions of the six Gosvamis, for they are acaryas and very dear to Lord Chaitanya. Therefore Narottama dasa Thakura sings:

rupa-raghunatha-pade haibe akuti

kabe hama bujhaba se yugala-piriti

One must be a submissive student of the six Gosvamis, from Srila Rupa Gosvami to Raghunatha dasa Gosvami. Not following their instructions but imagining how to worship Gaurasundara and Radha-Krishna is a great offense, as a result of which one clears a path to hell. If one neglects the instructions of the six Gosvamis and yet becomes a so-called devotee of Radha-Krishna, he merely criticizes the real devotees of Radha-Krishna. As a result of speculation, he considers Gaurasundara to be an ordinary devotee and therefore cannot make progress in serving the Supreme Personality of Godhead, Radha-Krishna.

Lecture, London, September 3, 1971                  

So Bhaktivinoda Thakura happens to be one of the acaryas. And he has left behind him many books. Chaitanya-siksamrta, Jaiva Dharma. These are very important books. They're in Bengali, in Sanskrit. And many songs. He has prepared many books of song. The song, Ei nam gaya gauracand madhura svare, that is Bhaktivinoda Thakura's song. So we are trying to present Bhaktivinoda Thakura's books also in English translation. Gradually you will get it.

Hridaya

In the 15th century, a great devotee of Lord Nity ā nanda named Gaurīdāsa Paṇḍita lived in a city on the banks of the Ganges River and was known as Ambik ā -K ā ln ā . Sri Chaitanya-carit ā m ṛ ta , Śrīla Kṛṣṇad ā s Kavir ā ja, describes Gauridasa Paṇḍita as "the emblem of the most elevated devotional service in love of Godhead and who had the greatest potency to receive and deliver such love . Making Lord Caitanya and Lord Nity ā nanda the Lords of his life, Gauridasa Pandita sacrificed everything for the service of the Lord Nity āNanda. "Once Lord Caitanya when preparing to take sanny ā s ī , visited Gauridasa. Accompanied by Mr. Nity ā Nanda Mah ā prabhu informed Gauridasa of his intentions. Hearing this, Gauridasa is overwhelmed with pain taking The fact that those who are in the renounced order were traditionally forced to leave their locality in order to educate people in godly life, just thinking that they could not count on their dear friends as guests in their house, caused him to spill many That is why he asked them to stay longer at home, Śrī Caitanya and Śrī Nity āNanda told Gauridasa that it was not possible, and as a consolation, he was allowed to carve two life-size Deities in neem wood . These were the first Deities of Gaura-Nit ā i, and Gaurīdāsa was amazed at his resplendent features. " Gaurīdāsa , My form of Deity is as good as I am," Lord Caitanya said, "and we will remain forever in your house to accept your service." 

Gauridasa intimately replied: "If these deities are as good as you, then why do not you stay here with me and let them go out and preach Given this request, Lord Caitanya and? Lord Nity ā nanda took a step toward the altar, They raised their hands and became wooden deities, to show that they were identical, the original Deities came down from the altar and went out the door of the temple, Gaurīdāsa felt overwhelmed by this transformation and begged the Deities to return to the altar. At the altar, Śrī Caitanya and Śrī Nity ā nanda stepped back and started to leave, having this vision, Gaurīdāsa he took them and accompanied them back to the altar. Next, the other forms of Gaura-Nit ā i began to walk away. This mysterious exchange was repeated several times until it was no longer clear to Gaurīdāsa who were the original forms of their dear Lords and who were the Wooden Deities. Gaurīdāsa immediately started cooking. He fed the four sumptuously and then offered various forms of worship. In this way, little by little he regained his composure and decided that two should stay at home. Because of his pure love, Nit ā i Gaura stayed with Gaurīdāsa and asked him to take care of feeding them when they were hungry.

(Excerpts from Sri Bhakti- mouse ā kara Sri the Narahari Cakravat ī Ṭhākura , Caitanya Bh ā bhägavata of V ṛ nd ā vana D ā sa Ṭhākura and Vai Sn ava Digdarsani Mur ā rilala Adik ā r ī ) Taken from the compilations made by SG Sādhyā-sresta Prabhu (ACBSP)

One time, Chaitanya Dasa, Gauridasa's foremost disciple, organized a huge sankirtana festival on the bank of the Ganges. Enraptured by the kirtana, Gauridasa's Deities jumped off the altar and joined the Devotees in chanting and dancing. Discovering the Deities missing from the Temple, Gauridasa grabbed a stick and ran to catch Gaura-Nitai. Seeing his angry mood, Gaura-Nitai vanished. At that moment, Gauridasa watched in amazement to see Gaura-Nitai enter the heart (hrdaya) of Chaitanya Dasa. Gauridasa embraced his beloved disciple, bathed him with tears, and said, "You are most fortunate. From today your name will be Hrdaya Chaitanya, one who holds Shri Chaitanya within his heart."

   Since then Gaura-Nitai's darsana at Gauridasa Pandit's Temple is offered in many brief intervals like Banke-bihariji in Vrindavana. To keep Gaura-Nitai from jumping off the altar, the pujaris open and quickly close the curtain throughout the darshana time.

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