Today is the appearance day of Srila Raghunatha dasa Gosvami and many other acharyas and associates of Sri Chaitanya Mahaprabhu. Srila Raghunatha dasa Gosvami was born in a very aristocratic family in Bengal. His father and uncle, Govardhana and Hiranya Mazumdar, were wealthy landlords, or zamindars; they were almost like kings in opulence. But although Raghunatha dasa was their only heir, he had no attraction for material opulence and enjoyment.

The Mazumdars’ family priest was Yadunandana Acharya, a disciple of Advaita Acharya. From the time Raghunatha dasa was a small boy, Yadunandana Acharya and Balarama Acharya, another friend of the Mazumdar family, would call him to sit on their laps. They would instruct him to chant Hare Krishna and tell him about Sri Chaitanya Mahaprabhu. So from a very young age Raghunatha dasa developed the desire to join Sri Chaitanya. Namacharya Haridasa Thakura also visited Raghunatha dasa’s family, and he too was merciful to Raghunatha dasa.

One day Raghunatha dasa left home and went to meet Sri Chaitanya Mahaprabhu. “I want to join You,” he told the Lord. But Chaitanya Mahaprabhu replied, “No. Don’t act like a crazy fellow. You should return home and be a good son, an expert businessman, and a proper husband, and then, when the time comes, the Lord Himself will arrange for you to become free from the bondage of family life.”

Lord Chaitanya used the term markata-vairagya. Markata means “monkey,” and vairagya means “renunciation.” Monkeys appear to be very renounced, because they live in the jungle, have no clothes or possessions, and eat only fruits and berries. But each monkey has two dozen girlfriends. Sri Chaitanya Mahaprabhu was instructing Raghunatha dasa, “Don’t be a monkey renunciant, making a show of renunciation when you still have material desires. Return home and act outwardly as an ordinary young man. And inwardly, develop your Krishna consciousness. Be detached internally and perform your external duties.”

So, on Sri Chaitanya Mahaprabhu’s order Raghunatha dasa returned home. But within his heart he wanted to join Mahaprabhu. Raghunatha dasa’s parents were very worried that Raghunatha dasa, their only son, might leave home. So they kept guards at the gate to make sure he did not run away. One day Raghunatha dasa got the idea to meet Nityananda Prabhu at Panihati. Once there, being extremely humble, he offered his obeisances from a distance. Lord Nityananda, being very merciful and humorous, said to Raghunatha, “You are just like a thief, staying at a distance. But now that I have captured you, I will punish you. You must make a festival for My associates and Me and feed us all chipped rice, yogurt, bananas, and milk.”

Raghunatha dasa bought all the cida (chipped rice), dadhi (yogurt), dugdha (milk), and fruits and sweets that were available in the market. Preparations were made using chipped rice, yogurt, milk, sugar, and bananas, and there were mangoes, sweets, and other items. Nityananda Prabhu and all the other devotees were very pleased.

When merchants heard about the festival, they came to Panihati to sell their goods. Raghunatha dasa would buy all their dadhi, dugdha, bananas, and other items, make them sit down, and feed them the same items he had just purchased. Soon there were so many people that there was no place to sit. People began to sit on the bank of the Ganges, and when all of the space by the Ganges was occupied, they stood in the water of the Ganges and ate their cida-dadhi. At the end of the festival, Nityananda Prabhu was so pleased with Raghunatha dasa that He gave him a blessing.

We shall now read from Sri Caitanya-caritamrta, Antya-lila, Chapter Six: “The Meeting of Sri Caitanya Mahaprabhu and Raghunatha dasa Gosvami.”

TEXT 1

 krpa-gunair yah kugrhandha-kupad
   uddhrtya bhangya raghunatha-dasam
nyasya svarupe vidadhe ’ntar-angam
   sri-krsna-caitanyam amum prapadye

TRANSLATION

With the ropes of His causeless mercy, Sri Krsna Caitanya Mahaprabhu employed a trick to deliver Raghunatha dasa Gosvami from the blind well of contemptible family life. He made Raghunatha dasa Gosvami one of His personal associates, placing him under the charge of Svarupa Damodara Gosvami. I offer my obeisances unto Him.

TEXT 138

tabe raghunathe prabhu nikate bolaila
tanra mathe pada dhari’ kahite lagila

TRANSLATION

Then, after the conclusion of the festival, Nityananda Prabhu called Raghunatha dasa near Him, placed His lotus feet upon Raghunatha dasa’s head, and began to speak.

TEXT 139

“tumi ye karaila ei pulina-bhojana
tomaya krpa kari’ gaura kaila agamana

TRANSLATION

“My dear Raghunatha dasa,” He said, “since you arranged the feast on the bank of the Ganges, Sri Caitanya Mahaprabhu came here just to show you His mercy.

TEXT 140

“krpa kari’ kaila cida-dugdha bhojana
nrtya dekhi’ ratrye kaila prasada bhaksana

TRANSLATION

“By His causeless mercy He ate the chipped rice and milk. Then, after seeing the dancing of the devotees at night, He took His supper.

TEXT 141

“toma uddharite gaura aila apane
chutila tomara yata vighnadi-bandhane

TRANSLATION

“Lord Sri Caitanya Mahaprabhu, Gaurahari, came here personally to deliver you. Now rest assured that all the impediments meant for your bondage are gone.

TEXT 142

“svarupera sthane toma karibe samarpane
‘antaranga’ bhrtya bali’ rakhibe carane

TRANSLATION

“Sri Caitanya Mahaprabhu will accept you and place you under the charge of His secretary, Svarupa Damodara. You will thus become one of the most confidential internal servants and will attain shelter at the lotus feet of Sri Caitanya Mahaprabhu.

TEXT 143

“niscinta hana yaha apana-bhavana
acire nirvighne pabe caitanya-carana”

TRANSLATION

“Being assured of all this, return to your own home. Very soon, without impediments, you will attain the shelter of Lord Sri Caitanya Mahaprabhu.”

COMMENT

As directed by Nityananda Prabhu, Raghunatha dasa returned home. Having lost all interest in family affairs, however, he no longer stayed in the inner section of the house, but moved to the outer courtyard. Late one night the Mazumdars’ family priest and Raghunatha’s spiritual master, Yadunandana Acharya, came to Raghunatha and told him that a disciple who was supposed to worship the Deity had left his service, and he asked Raghunatha to induce that disciple to return. So Raghunatha dasa left the house with Yadunandana Acharya. The watchmen were asleep, and nobody had any fear, because they thought that Raghunatha had gone with Yadunandana Acharya to do some work and would soon return. On their way, Raghunatha dasa told his spiritual master, “I will go to that disciple and induce him to return to his service, so do not be in anxiety. You may return to your place.”

Yadunandana Acharya went home, and Raghunatha dasa thought that now he had the opportunity to escape. After he went to that disciple and sent him to do his service, Raghunatha proceeded toward Jagannatha Puri—not on the public road, because he knew that as soon as his family realized that he was gone, they would send people to catch him and bring him back—but along the interior paths. For twelve days he walked from Bengal to Puri, and on only three of them was he able to eat anything. But he did not mind, because he was absorbed in thoughts of Chaitanya Mahaprabhu—that finally he would be able to join Him in Puri. Raghunatha dasa’s parents sent ten men to find him and bring him back, but they could not trace him.

TEXT 186

bhaksana apeksa nahi, samasta divasa gamana
ksudha nahi badhe, caitanya-carana-praptye mana

TRANSLATION

Not caring about eating, he traveled all day. Hunger was not an impediment, for his mind was concentrated upon obtaining the shelter of the lotus feet of Sri Caitanya Mahaprabhu.

TEXT 189

svarupadi-saha gosani achena vasiya
hena-kale raghunatha milila asiya

TRANSLATION

When Raghunatha dasa met Sri Caitanya Mahaprabhu, the Lord was sitting with His companions, headed by Svarupa Damodara.

TEXT 190

anganete dure rahi’ karena pranipata
mukunda-datta kahe,—“ei aila raghunatha”

TRANSLATION

Staying at a distant place in the courtyard, he fell down to offer obeisances. Then Mukunda Datta said, “Here is Raghunatha.”

COMMENT

Mukunda Datta had been present when Chaitanya Mahaprabhu had sent Raghunatha dasa back home, so he was surprised: “Oh, the same boy has come again. Chaitanya Mahaprabhu advised him to remain at home, so how has he come?”

TEXT 191

prabhu kahena,—“aisa,” tenho dharila carana
uthi’ prabhu krpaya tanre kaila alingana

TRANSLATION

As soon as Sri Caitanya Mahaprabhu heard these words [“Here is Raghunatha”], He immediately welcomed Raghunatha dasa. “Come here,” He said. Raghunatha dasa then clasped the lotus feet of the Lord, but the Lord stood up and embraced him out of His causeless mercy.

COMMENT

Chaitanya Mahaprabhu was sitting with His most confidential associates, headed by Svarupa Damodara Gosvami, and they were discussing topics of Krishna. But as soon as Chaitanya Mahaprabhu heard “Raghunatha has come,” His mind was drawn to him. He left everything and stood up and embraced him.

TEXT 192

svarupadi saba bhaktera carana vandila
prabhu-krpa dekhi’ sabe alingana kaila

TRANSLATION

Raghunatha dasa offered prayers at the lotus feet of all the devotees, headed by Svarupa Damodara Gosvami. Seeing the special mercy Sri Caitanya Mahaprabhu had bestowed upon Raghunatha dasa, they also embraced him.

COMMENT

Raghunatha dasa saw not only Chaitanya Mahaprabhu but also all of Mahaprabhu’s confidential associates. And he offered obeisances at their lotus feet. And they, seeing how Sri Chaitanya Mahaprabhu was merciful to Raghunatha dasa and had embraced him, all did the same.

TEXT 193

prabhu kahe,—“krsna-krpa balistha saba haite
tomare kadila visaya-vistha-garta haite”

TRANSLATION

Lord Caitanya Mahaprabhu said, “The mercy of Lord Krsna is stronger than anything else. Therefore the Lord has delivered you from the ditch of materialistic life, which is like a hole into which people pass stool.”

PURPORT by Srila Prabhupada

According to the law of karma, everyone is destined to suffer or enjoy according to a certain material standard, but the mercy of Lord Krsna is so powerful that the Lord can change all the reactions of one’s past karma, or fruitive activities.

COMMENT

According to our karma, we have to enjoy or suffer. But the Lord’s mercy is so strong that He can free us from any amount of suffering or material enjoyment. He can free us from all karma, whether punya (pious) or papa (sinful). He can lift us out of our material condition and place us on the spiritual platform, where there is no material enjoyment or suffering—only service.

PURPORT (continued)

Lord Sri Caitanya Mahaprabhu specifically drew attention to the mercy of Lord Krsna. That mercy is more powerful than anything else, for it had saved Raghunatha dasa from the strong bondage of materialistic life, which the Lord compared to a hole where people pass stool.

COMMENT

The bondage of material life is very strong. And usually, the more one is surrounded by material opulence, the harder it is for one to become free. Therefore, persons who are interested in spiritual life or liberation from material existence do not try to increase their material opulence, because their opulence may keep them bound to material existence. Srila Prabhupada himself told the story of how his father had helped him. When Prabhupada was of the age to be married, there were two proposals: one for him to marry a very beautiful girl and one for him to marry a not-so-pretty girl. Srila Prabhupada’s father advised him, “You should rather marry the plain girl, because later, when the time comes for you to leave family life, it will be easier if your wife is not so beautiful.” Srila Prabhupada took the advice, and in the end—as we know—he left everything to serve the order of his guru maharaja and preach Krishna consciousness. In the West there may be even more problems if the wife is beautiful. There used to be a popular song: “If you want to be happy for the rest of your life/ Get an ugly woman to be your wife.” Generally, the more one is surrounded by material opulence, the more one has trouble becoming free. But the mercy of Krishna is so powerful that even though Raghunatha dasa was surrounded by so much opulence (Nityananda Prabhu said that his opulence was like the king of heaven’s), such loving parents and such a beautiful wife, that he had no attachment for any of it. And he left it all to join Chaitanya Mahaprabhu. So Sri Chaitanya told him, “The mercy of Krishna is so strong that you could leave your material opulence and come here.” And He compared family life to a hole in which people pass stool.

PURPORT (continued)

Sri Caitanya Mahaprabhu gave His verdict that those addicted to the materialistic way of life are like worms that are living in stool but cannot give it up. A grha-vrata, one who has decided to live in a comfortable home although it is actually miserable, is in a condemned position. Only the mercy of Krsna can save one from such misery. Without Krsna’s mercy, one cannot get out of the filthy entanglement of materialistic life.

COMMENT

The worm lives in stool, eats the stool, and enjoys life. According to Sri Chaitanya Mahaprabhu, materialistic persons who want to enjoy the happiness of family life are like worms who want to enjoy the taste of stool. Of course, pure devotees can also be grihasthas, but here Sri Chaitanya Mahaprabhu is talking about materialistic enjoyment.

PURPORT (concluded)

The poor living entity cannot give up his materialistic position on his own; only when granted the special mercy of Krsna can he give it up. Lord Caitanya Mahaprabhu knew very well that Raghunatha dasa was already liberated. Nevertheless He emphasized that Raghunatha dasa’s life of material comfort as a very rich man’s son with a very beautiful wife and many servants to attend him was like a ditch of stool. The Lord thus specifically indicated that ordinary men who are very happy with material comforts and family life are in no better position than worms in stool.

COMMENT

Just see Chaitanya Mahaprabhu’s language. But He did not use the same language with everyone. He spoke as He did to Raghunatha dasa because of some special reason, as we shall now read.

TEXT 194

raghunatha mane kahe,—“krsna nahi jani
tava krpa kadila ama,—ei ami mani”

TRANSLATION

[Sri Caitanya Mahaprabhu had said, “By the mercy of Krsna you have been free from the bondage of household life, which is like a ditch where people pass stool.”] Raghunatha dasa answered within his mind, “I do not know who Krsna is. I simply know that Your mercy, O my Lord, has saved me from my family life.”

TEXT 195

prabhu kahena,—“tomara pita-jyetha dui jane
cakravarti-sambandhe hama ‘aja’ kari’ mane

TRANSLATION

The Lord continued, “Your father and his elder brother [Govardhana and Hiranya Majumadara] are both related as brothers to My grandfather [they were of almost the same age and had friendly relations with Sri Caitanya Mahaprabhu’s grandfather], Nilambara Cakravarti. Therefore I consider them My grandfathers.

PURPORT

Nilambara Cakravarti, the grandfather of Sri Caitanya Mahaprabhu, was very intimately related to Raghunatha dasa’s father and uncle. Nilambara Cakravarti used to call them his younger brothers because both of them were very devoted to the brahmanas and were very respectable gentlemen. Similarly, they used to call him Dada Cakravarti, addressing him as an elder brother brahmana. Raghunatha dasa, however, was almost the same age as Lord Sri Caitanya Mahaprabhu. Generally a grandchild may joke about his grandfather. Therefore Sri Caitanya Mahaprabhu took advantage of the relationship between His grandfather and Raghunatha dasa’s father and uncle to speak in a joking way.

TEXT 196

“cakravartira duhe haya bhratr-rupa dasa
ataeva tare ami kari parihasa

TRANSLATION

“Since your father and his elder brother are younger brothers of Nilambara Cakravarti, I may joke about them in this way.

COMMENT

Sometimes we may want to give an instruction to someone but not want him or her to take offense. So after we give the instruction, which may involve harsh words, we may say that we were just joking. Chaitanya Mahaprabhu was saying, “Don’t mind, because your father and uncle were friends of My grandfather, so they are like My grandfathers. I am only joking by comparing them to worms in stool.” But although He was joking, He was also not joking.

TEXT 197

“tomara bapa-jyetha—visaya-vistha-gartera kida
sukha kari’ mane visaya-visera maha-pida

TRANSLATION

“My dear Raghunatha dasa, your father and his elder brother are just like worms in stool in the ditch of material enjoyment, for the great disease of the poison of material enjoyment is what they consider happiness.

COMMENT

In other words, they are in such a diseased condition that the thing that is actually poison—sense gratification—they take as nectar.

PURPORT

When a man is attached to material enjoyment, he is attached to many miserable conditions, but nevertheless he accepts his condemned position as one of happiness.

COMMENT

This is maya, illusion. He is suffering, but he thinks he is enjoying.

PURPORT (concluded)

Sense enjoyment is so strong for such a person that he cannot give it up, exactly as a worm in stool cannot give up the stool. From the spiritual point of view, when a person is too absorbed in material enjoyment, he is exactly like a worm in stool. Although such a position is utterly miserable to the eyes of liberated souls, the materialistic enjoyer is greatly attached to it.

COMMENT

Liberated souls can see that the poor man is in a miserable condition, but the materialistic person is attached to his condition and cannot leave it. Srila Prabhupada had a disciple named Sudama Vipra, who was a rough character, a former member of Hell’s Angels. Once, when Srila Prabhupada arrived at a train station, maybe in Delhi, many people gathered around. The devotees performed kirtan, and Sudama Vipra began to preach. He said that before he came to India he had thought that India was a very holy, spiritual place where everyone was inclined to spiritual life, and that he had expected to see beautiful mountains, forests, and rivers, and people engaged in spiritual consciousness. But when he actually came to India, to the cities, he saw that people were wretched, living in filth, poverty, and misery; he also saw many lame people, deformed people, and lepers, all suffering. Then he said, “To the eyes of a pure devotee like Srila Prabhupada, all of us look just like those wretched people—poor, filthy, diseased, and miserable in so many ways. A pure devotee like Srila Prabhupada sees all of us like them, and naturally he feels compassion.” And at the end of the talk, Srila Prabhupada remarked, “He has spoken very nicely.” Here Srila Prabhupada says something similar in relation to how Chaitanya Mahaprabhu saw Raghunatha dasa’s father and uncle, who lived in great material opulence—how such a position is utterly miserable to the eyes of liberated souls but the materialistic enjoyer is greatly attached to it.

TEXT 198

“yadyadi brahmanya kare brahmanera sahaya
‘suddha-vaisnava’ nahe, haye ‘vaisnavera praya’

TRANSLATION

“Although your father and uncle are charitable to brahmanas and greatly help them, they are nevertheless not pure Vaisnavas. However, they are almost like Vaisnavas.

COMMENT

Raghunatha dasa’s father and uncle were kind to devotees and brahmans. They used to practically maintain the whole brahman community of Bengal, and they were friendly with such exalted devotees as Balarama Acharya, Yadunandana Acharya, and Haridasa Thakura. But because they still desired to enjoy material life, they are not considered pure devotees, suddha-vaisnavas. Chaitanya Mahaprabhu calls them vaisnavera praya, which means they are “like Vaishnavas,” or “almost Vaishnavas.” Pure devotional service is without any desire other than to serve Krishna (anyabhilasita-sunyam). It is not covered by fruitive work, impersonal speculation, or anything else (jnana-karmady-anavrtam). So they were not pure devotees. They performed pious deeds and religious activities, but their aim was to enjoy material life.

As devotees, we also may be surrounded by material things, and because of habit we may not be able to serve enthusiastically without them. Srila Prabhupada gave the example of a famous barrister, C. R. Das, who gave up everything to join India’s freedom movement. But he was so used to a high standard of living that he could not do without it—and within one year he died. He could not live as a mendicant. So, if one prematurely tries to renounce his material situation, he may become disturbed—or even die. Thus Sri Chaitanya Mahaprabhu generally advised, sthane sthitah sruti-gatam: Remain in your position and hear the messages of Krishna from the mouths of pure devotees; then you can gradually advance.

Here, because Raghunatha dasa was a liberated soul, Sri Chaitanya Mahaprabhu was speaking to him in a way befitting an advanced Vaishnava—although earlier He had advised him to return home.

PURPORT

As stated by Srila Bhaktivinoda Thakura in his Amrta-pravaha-bhasya [his commentary on Sri Caitanya-caritamrta], some people, usually very rich men, dress like Vaisnavas and give charity to brahmanas. They are also attached to Deity worship, but because of their attachment to material enjoyment, they cannot be pure Vaisnavas. Anyabhilasita-sunyam jnana-karmady-anavrtam. The pure Vaisnava has no desire for material enjoyment. That is the basic qualification of a pure Vaisnava. There are men, especially rich men, who regularly worship the Deity, give charity to brahmanas, and are pious in every respect, but they cannot be pure Vaisnavas. Despite their outward show of Vaisnavism and charity, their inner desire is to enjoy a higher standard of material life.

COMMENT

In the West we have little experience of persons who actually follow the principles of Vaishnavism but desire to enjoy material facilities. When I first came to India and met such persons, I became quite confused. There was one man who owned a textile mill—a follower of Vallabhacharya. He was very pious, very charitable, and he invited me to his house. So I went to visit him, on Carmichael Road. He had a very nice temple room, and as a follower of Vallabhacharya he worshiped Bala Krishna—there was so much paraphernalia for the worship. He was also one of the trustees of the Vallabhacharya temple in Bombay, so he wanted me to visit the temple, and I accompanied him there. Many grihastha bhaktas were singing bhajanas in the temple, and it was very opulent. I was confused, because they seemed to be following everything—they were vegetarian, followed all the rules and regulations for worshiping the Deity, and gave money in charity—but still there was something different about them. So I was a bit confused. But now we can understand: although they were religious and charitable, they still had the desire to enjoy material opulence; they were not pure devotees.

PURPORT (concluded)

Raghunatha dasa’s father, Govardhana, and uncle, Hiranya dasa, were both very charitable to brahmanas. Indeed, the brahmanas from the Gaudiya district were practically dependent on them. Thus they were accepted as very pious gentlemen. However, they presented themselves as Vaisnavas to the eyes of people in general, although from a purely spiritual point of view they were ordinary human beings, not pure Vaisnavas. In other words, they were kanistha-adhikaris, for they were ignorant of higher Vaisnava regulative principles. Nevertheless, they could not be called visayis, or blind materialistic enjoyers.

COMMENT

They were not pure devotees, but at the same time they were not blind materialistic enjoyers. They were in-between. So they are called vaisnava-praya, bhakta-praya, or kanistha-adhikari. They were on the material platform, because they wanted material enjoyment, but at the same time they had faith in Krishna and Vaishnavas, and they worshiped Krishna and served Vaishnavas. So they were vaisnava-praya.

TEXT 199

“tathapi visayera svabhava—kare maha-andha
sei karma karaya, yate haya bhava-bandha

TRANSLATION

“Those who are attached to materialistic life and are blind to spiritual life must act in such a way that they are bound to repeated birth and death by the actions and reactions of their activities.

PURPORT

As clearly stated in the Bhagavad-gita (3.9), yajnarthat karmano ’nyatra loko ’yam karma-bandhanah: if one does not act as a pure devotee, whatever acts he performs will produce reactions of fruitive bondage (karma-bandhanah). In Srimad-Bhagavatam it is said:

nunam pramattah kurute vikarma
   yad indriya-pritaya aprnoti
na sadhu manye yata atmano ’yam
   asann api klesada asa dehah

“A materialistic person, madly engaged in activities for sense enjoyment, does not know that he is entangling himself in repeated birth and death and that his body, although temporary, is full of miseries.” (SB 5.5.4)

A visayi, a person blindly caught in a web of materialistic life, remains in the cycle of birth and death perpetually. Such a person cannot understand how to execute pure devotional service, and therefore he acts as a karmi, jnani, yogi, or something else, according to his desire, but he does not know that the activities of karma, jnana, and yoga simply bind one to the cycle of birth and death.

COMMENT

In other words, without bhakti no one can be liberated. Not even a yogi or a jnani, what to speak of a karmi, can be liberated without the mercy of a devotee, without the touch of devotional service.

TEXT 200

“hena ‘visaya’ haite krsna uddharila toma’
kahana na yaya krsna-krpara mahima”

TRANSLATION

“By His own free will, Lord Krsna has delivered you from such a condemned materialistic life. Therefore the glories of Lord Krsna’s causeless mercy cannot be expressed.”

PURPORT

In the Brahma-samhita (5.54) it is said, karmani nirdahati kintu ca bhakti-bhajam. Lord Krsna is so merciful that He can stop the reactions of karma for His devotee. Everyone—from the small insect called indra-gopa up to Indra, the king of heaven—is bound by the reactions of fruitive activities.

yas tv indra-gopam atha vendram aho sva-karma-
   bandhanurupa-phala-bhajanam atanoti
karmani nirdahati kintu ca bhakti-bhajam
   govindam adi-purusam tam aham bhajami

Everyone, whether an insect or the king of heaven, Indra, is entangled and bound by the actions and reactions of his karma. However, when one becomes a pure devotee, free from material desires and from bondage to karma, jnana, and yoga, one is freed from material actions and reactions by the causeless mercy of Krsna. One cannot express sufficient gratitude to Krsna for being freed from the materialistic way of life.

COMMENT

Raghunatha dasa Gosvami is the ideal example for us to follow. When he was a householder he showed the ideal example of how to live in household life, how to execute one’s duty perfectly and at the same time be detached from material enjoyment and attached to Krishna. Later, after he joined Sri Chaitanya Mahaprabhu, he showed the ideal example of renounced life. He hardly ate or slept, and he was always engaged in chanting the holy names, offering obeisances, and other such activities. So he is a rare example of a devotee who set the ideal standard for both grihasthas and sannyasis.

Srila Raghunatha dasa Gosvami ki jaya!
Srila Prabhupada ki jaya!

[A talk by Giriraj Swami on Srila Raghunatha dasa Gosvami’s appearance day, February 4, 1996, Juhu, Bombay]

Source: https://girirajswami.com/blog/?p=19706

Appearing in 1638, Sri Visvanatha Cakravarti Thakura (Hari Vallabha Dasa) came in the disciplic succession from Sri Narottama Dasa Thakura. Visvanatha took diksa from Sri Radha Ramana Cakravarti.

Although married, Visvanatha was indifferent and soon renounced family life. He came to Vrindavana dhama and did Krishna bhajana at Radha-kunda.

Sri Bhaktisiddhanta Sarasvati Thakura said, “Visvanatha Cakravarti Thakura was the protector, guardian, and acarya during the middle period (1600-1700) of the historical development of Gaudiya Vaisnavism.”

During his stay in Vrindavana, Visvanatha worshiped Deities of Radha Gokulananda and Sri Giriraja. His Govardhana sila was first worshiped by Lord Caitanya, then Raghunatha Dasa Goswami, Krishna Dasa Kaviraja, Sri Mukunda Dasa, Srimati Krishna Priya Thakurani, and Visvanatha Cakravarti. Today this Giriraja Govardhana Deity resides in the Radha-Gokulananda temple in Vrindavana. 

In a dream Lord Sri Krishna ordered Visvanatha to make commentaries on the Goswami’s books. Immeditately, he started writing prolifically. Clouds would shield him from the sun whenever he sat to write.

Once a torrential downpour flooded the area where Visvanatha was writing his Bhagavata commentaries. Miraculously, not a drop touched Visvanatha or his Bhagavata manuscript.

Visvanatha Cakravarti Thakura wrote over forty Sanskrit books on the science of pure devotion to Radha-Giridhari. He also made the sweetest, most highly realized rasika tikas (commentaries) on Srimad Bhagavatam, Bhagavad-gita, the works of Srila Rupa Goswami, Kavi Karnapura, and Narottama Dasa Thakura.

Sri Krishna Bhavanamrta, Madhurya kadambini, Vraja-riti cin-tamani, Camatkara Candrika, Svapna Vilasamrta, Sankalpa Kalpa Druma, and others. The life and teachings of Srila Visvanatha Cakravarti give happiness, inspiration, and transcendental wisdom to the entire Gaudiya Vaisnava sampradaya

In Krishna lila he serves Srimati Radhika as Vinoda-manjari. His samadhi is in the Radha Gokulananda temple courtyard.

Source: https://ramaiswami.com/visvanatha-cakravarti-thakura-disappearance/

 

mahaprabhura priya bhrtya — raghunatha-dasa
sarva tyaji’ kaila prabhura pada-tale vasa

 

By Srila Raghunatha dasa Gosvami

“After the killing of Aristasura, Srimati Radhika and Her sakhis exchanged many joking words with Sri Krsna concerning the necessary atonement for one who has committed the offence of killing a bull. As a result, the Queen of Vrndavana, Srimati Radhika, and Her sakhis joyfully excavated and filled Sri Radha-kunda with their own hands. May that immensely fragrant Radha-kunda be my shelter.

“In the land of the hearts of those who bathe in Radha-kunda, a desire tree of the superlative prema, which is not attainable even for Krsna’s principal queens in Dvaraka, will arise. May that supremely charming Radha-kunda be my shelter.

“For the pleasure of Srimati Radhika, even Sri Krsna Himself, yearning to attain Her merciful sidelong glance, regularly bathes in Radha-kunda, carefully observing all the appropriate rituals. May that supremely enchanting Radha-kunda be my shelter.

“May that supremely enchanting Radha-kunda, which the moon of Vraja, Sri Krsna, loves as much as He loves the crown-jewel amongst the sweet girls of Vraja, Srimati Radhika, and which He has made known by the name of Radhika Herself, be my shelter.

“The mercy obtained by serving Radha-kunda makes the desire-creeper of prema for the prince of Vraja sprout and is celebrated for bearing the flower of service to my svamini Srimati Radhika. May that supremely charming Radha-kunda be my shelter.

“Gloriously manifest on the banks of Radha-kunda are eight kunjas named after Radhika’s principal sakhis. Acting as stimuli for the amorous pastimes of the Divine Couple, these kunjas are filled with the sweet humming of bumblebees and are desired by everyone. May that supremely enchanting Radha-kunda be the shelter of my life.

“Situated on an exquisite dais on the bank of Radha-kunda and accompanied by Her beloved sakhis, our svamini Srimati Radhika charmingly engages in sweet, joking words with Sri Krsna, the moon of Vraja. These playful verbal exchanges are enhanced by the suggestion of so many innuendoes. May that Radha-kunda be the shelter of my life.

“May that very charming and especially fragrant Radha-kunda, where intoxicated with love the Divine Couple and the sakhis daily sport with great joy in the water so fragrant with exquisite lotus flowers, be the sole shelter of my life.

“To that devotee who, in a resolute mood of aspiring to serve Srimati Radhika, reads this charming prayer describing Sri Radha-kunda, even in their present body Sri Krsna will quickly grant them darsana of not only His beloved Radhika, but also of Their many variegated amorous pastimes. Witnessing these pastimes and envisioning himself serving Yugala-kisora in various ways, such a devotee will feel immense jubilation. This astaka is recited in the poetic meter known as ‘Malini’.”

Source: http://www.dandavats.com/?p=1788

By Giriraj Swami

Sri Caitanya-caritamrta, Adi-lila, Chapter 10, Text 14:

TEXT

pundarika vidyanidhi—bada-sakha jani
yanra nama lana prabhu kandila apani

TRANSLATION

Pundarika Vidyanidhi, the third big branch, was so dear to Lord Caitanya Mahaprabhu that in his absence Lord Caitanya Himself would sometimes cry.

PURPORT

In the Gaura-ganoddesa-dipika (54), Srila Pundarika Vidyanidhi is described as the father of Srimati Radharani in krsna-lila. Caitanya Mahaprabhu therefore treated him as His father. Pundarika Vidyanidhi’s father was known as Banesvara or, according to another opinion, Suklambara Brahmacari, and his mother’s name was Gangadevi. According to one opinion, Banesvara was a descendent of Shri Sivarama Gangopadhyaya. The original home of Pundarika Vidyanidhi was in East Bengal, in a village near Dacca named Baghiya, which belonged to the Varendra group of brahmana families. Sometimes these Varendra brahmanas were at odds with another group known as Radhiya brahmanas, and therefore Pundarika Vidyanidhi’s family was ostracized and at that time was not living as a respectable family.

Srila Bhaktisiddhanta Sarasvati Thakura writes in his Anubhasya, “One of the members of this family is living in Vrindavana and is named Sarojananda Gosvami. 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 Cattagrama in East Bengal that is known as Hata-hajari, and a short distance from this place is a village known as Mekhala-grama in which Pundarika Vidyanidhi’s forefathers lived. One can approach Mekhala-grama from Cattagrama either on horseback, by bullock cart or by steamer. The steamer station is known as Annapurnara-ghata. The birthplace of Pundarika Vidyanidhi is about two miles southwest of Annapurnara-ghata. The temple constructed there by Pundarika Vidyanidhi 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 Pundarika Vidyanidhi.”

Sri Caitanya Mahaprabhu called Pundarika Vidyanidhi “father,” and He gave him the title Premanidhi. Pundarika Vidyanidhi later became the spiritual master of Gadadhara Pandita and an intimate friend of Svarupa Damodara’s. Gadadhara Pandita at first misunderstood Pundarika Vidyanidhi to be an ordinary pounds-and-shillings man, but later, upon being corrected by Sri Caitanya Mahaprabhu, he became his disciple. Another incident in the life of Pundarika Vidyanidhi involves his criticizing the priest of the Jagannatha temple, for which Jagannatha Prabhu chastised him personally by slapping his cheeks. This is described in Sri Caitanya-bhagavata, Antya-lila, Chapter Seven. Sri Bhaktisiddhanta Sarasvati Thakura informs us that during his time there were still two living descendants of the family of Pundarika Vidyanidhi, who are named Shri Harakumara Smrititirtha and Shri Krishnakinkara Vidyalankara. For further information one should refer to the dictionary known as Vaisnava-manjusa.

Source: https://girirajswami.com/blog/?p=18536

Today is auspicious Vasanta Pancami, the first day of spring. It is also the appearance day of Srimati Visnupriya Devi, Sarasvati Puja, the disappearance day of Srila Visvanatha Cakravarti Thakura, and the appearance day of Sri Pundarika Vidyanidhi, Sri Raghunandana Thakura, and Srila Raghunatha Dasa Gosvami.

Even ducks and other birds of Vrindaban participate in Krsna’s wonderful pastimes. In Bhag. 10.12.08 Sukadeva Gosvami describes the following to Maharaja Parkshit: “Some boys imitated flying birds by running after the bird’s shadows on the ground, some imitated the beautiful movements and attractive postures of the swans, some sat down with the ducks, sitting silently, and others imitated the dancing of the peacocks.”

But when hearing the sound of Krsna’s flute, the fish, ducks, and other birds ceased swimming and flying and became silent: “Krishna would play His flute, and together the sounds became so sweet to hear that together the aquatics, the cranes, swans, and ducks, and other birds were charmed. Instead of swimming or flying, they became stunned. They closed their eyes and entered a trance of meditation in worship of Krishna.”
(Bhag. 10.35.11)

Hare Krsna!

Raghunatha dasa Gosvami used to reside on the bank of Sri Radha-kunda. At the time Radha-kunda was just a small pond of water, and therefore sometimes Raghunatha would meditate on enlarging the kund. Then he would chastise himself for desiring something which would require a large amount of money.

Around this time one very wealthy Seth underwent great austerity by walking to Badarikasrama in the Himalayas. Arriving there he very reverently worshiped Sri Badrinarayana and offered much wealth at His lotus feet. That night as he slept there, he had a dream in which Sri Badarinarayana instructed him to proceed to Vraja, where he should present all his wealth to Sri Raghunatha Dasa Gosvami, who was residing at Aritgram. “If he declines to accept it, then you can mention My name and remind him about renovating Radha-kunda and Syama-kunda.”

That Seth was very happy to have seen such a wonderful dream and after returning to his home he very joyfully set out for Vraja. There he met Raghunatha dasa Gosvami and related all of these events to him. Dasa Gosvami was somewhat taken aback to hear this news, but then immediately gave his consent. Thus Sethji began to work of re-digging the two kunds.

On the banks of Radha-kunda, the five Pandavas were residing in the form of trees. As the work was proceeding it was decided that on the following day these trees would have to be cut down, but that night the five Pandavas appeared in a dream of Raghunatha dasa and forbade the cutting of those dreams. Today they are still residing there. When the work of beautifying the kundas was complete, the devotees bliss knew no bounds.Nearby the kundas, the kunjas of the eight gopies were also constructed. Seeing all this, Raghunatha dasa forgot himself in ecstasy.

Raghunatha dasa Gosvami lived on the banks of Radha-kunda without any fixed residence, staying under a different tree every night. Sometimes he would stay on the banks of the Manasa Ganga. At that time these areas were jungles filled with ferocious animals. One day Sanatana Gosvami came to the banks of Manasa Ganga to meet Gopala Bhatta Gosvami. Before accepting his noon meal at Gopal Bhatta’s bhajan kutir, he went to take bath at the Pavan ghat of Manasa Ganga. From there he saw two tigers come to the kund and after drinking some water saunter off. Just near that spot Raghunatha das Gosvami was sitting under a tree absorbed in his bhajana. Sanatana Gosvami was startled to see this but even more so when he saw Sri Krsna standing at some distance observing everything. He then requested Raghunatha to do his bhajana within a hut.

On another occasion, Raghunatha dasa, who still hadn’t bothered to have a kutir constructed, was sitting in the noon day sun absorbed in his bhajana. Srimati Radharani happened to pass that way at this time and, seeing that the sun was beating down on Raghunatha’s head, she stood behind him and held the end of her sari to shield him from the suns rays. Then one of the Gosvamis came along and saw this heart rending scene, while profuse perspiration continued to flow from Srimati Radharani’s transcendental body. This time when he was again requested to do his bhajan in a kutir, he immediately agreed to comply.

In Vraja, Krsna is served by Radharani and Candravali, who each have unlimited maid servants. According to the mellows of paramour love, Sri Raghunatha dasa Gosvami counted himself as a maidservant of the friends of Srimati Radharani. As Candravali is the chief comperitor of Radharani, Sri dasa Gosvami would never go to her kunja or talk with any of the sakhis. Thus he served the servants of Radharani within his mind in this way.

One Brajabasi known as Sri dasa Brijabasi used to bring Sri das Gosvami a leafcup of buttermilk every day. Drinking this much only Raghunath dasa would engage in bhajana throughout the day. One day Sri Das Brijabasi went to Candravali’s kunda, known as Sakhi-sthali, to herd his cows. There he saw a palash tree with very large leaves, so he collected some leaves to make leafcups. The next day, in one of the new leafcups he brought some buttermilk to das Gosvami. Raghunatha dasa accepted the leafcup of buttermilk and inquired, “Sri dasji, where did you get these nice palash leaves?” Sri dasji replied, “While I was pasturing the cows I came to Sakhi-sthali and found them there.”

Simply hearing the word ‘Sakhi-sthali’ Raghunatha dasa flew into a rage and threw the leafcup of buttermilk away saying, “The followers of Srimati Radharani never accept anything from that place.” Seeing the loyal devotion of Raghunatha dasa for Srimati Radharani Sridasji was amazed.

Raghunatha dasa Gosvami used to always serve Sri Sri Radha-Govinda in his mind. One day in his meditation he cooked sweet rice and offered it to Sri Sri Radha and Krsna. In great pleasure they accepted the offering and the other sakhis also relished this prasadam. Then Raghunatha himself honored the remnants of their prasadam and in great ecstasy, due to the pleasure of having been able to satisfy Sri Sri Radha-Govinda and Their loving attendants, he ate a little more than was his custom.

In the afternoon Raghunatha dasa used to speak about Sri Caitanya Mahaprabhu. However, this day when the devotees came in the afternoon to hear him speak, they found that the door to his kutir was closed. They waited for some time but when it appeared that there was no movement inside they became a little anxious and called out, “Gosvamiji, are you all right?” Sri dasa Gosvami answered, “My body is not well.”

The devotees became concerned and immediately sent word to Sanatana Gosvami in Mathura. At that time Sri Sanatana Gosvami was staying with Sri Vallabhacarya’s son Sri Vithalnathji, who immediately sent two physicians to Radha-kunda to examine Sr Raghunath dasa Gosvami. After checking his pulse, the doctors concluded that, “due to eating a combination of rice and milk his body is feeling very heavy.”

Hearing this diagnosis everyone was struck eith wonder. That Raghunatha dasa Gosvami, who subsisted on only a little buttermilk each day, should fall ill from eating too much sweet rice was astonsihing, especially because it was eaten only in meditation.

There are various opinions on Sri Raghunath das Gosvami’s identity in Krsna-lila. Some have ascertained that he was Rasa Manjari, some that he was Rati Manjari, while still others that he was Bhanumoti.

The Govardhana-sila given by Sriman Mahaprabhu to Raghunatha dasa to worship is still worshiped at Sri Gokulananda Mandira, in Vrindavana.

—–

A.C. Bhaktivedanta Swami Prabhupada. Sri Chaitanya Charitamrta Antya lila 6:294. purport.

Srila Bhaktisiddhanta Sarasvati Thakura writes in his Anubhashya that in the opinion of Sri Caitanya Mahaprabhu, the govardhana-sila, the stone from Govardhana Hill, was directly the form of Krishna, the son of Maharaja Nanda. The Lord used the stone for three years, and then in the heart of Raghunatha dasa the Lord awakened devotional service to the stone. The Lord then gave the stone to Raghunatha dasa, accepting him as one of His most confidential servants. However, some envious people conclude that because Raghunatha dasa had not taken birth in the family of a brahmana, Sri Caitanya Mahaprabhu did not give him the right to worship the Deity directly, but instead gave him a stone from Govardhana. This kind of thought is naraki, or hellish. As stated in the Padma Purana, arcye vishnau siladhir gurushu nara-matir vaishnave jati-buddhih. ..yasya va naraki sah: “One who considers the arca-murti (the worshipable Deity of Lord Vishnu) to be stone, the spiritual master to be an ordinary human being, or a Vaishnava to belong to a particular creed is possessed of hellish intelligence.” If one thinks that the worshipable salagrama-sila is a mere stone, that the spiritual master is an ordinary human being or that a pure Vaishnava preaching the bhakti cult all over the world is a member of a particular caste or material division of society, he is considered a naraki, a candidate for hellish life. When Sri Caitanya Mahaprabhu instructed that the govardhana-sila, the stone taken from Govardhana, is nondifferent from the body of Sri Krishna, the Supreme Personality of Godhead, He indirectly advised such foolish persons that one should not be envious of a Vaishnava who belongs to a different caste or sect. One should accept a Vaishnava as transcendental. in this way one can be saved; otherwise, one is surely awaiting a hellish life. (A.C. Bhaktivedanta Swami Prabhupada. Sri Chaitanya Charitamrta Antya lila 6:294. purport.)

ei silare kara tumi sattvika pujana
acirat pabe tumi krishna-prema-dhana

TRANSLATION
Sri Caitanya Mahaprabhu continued, “Worship this stone in the mode of goodness like a perfect brahmana, for by such worship you will surely attain ecstatic love of Krishna without delay. (Sri Chaitanya Charitamrta Antya-lila 6:295.)

Srila Raghunatha dasa Goswami compiled following books: Stavavali, Dana carita, and Mukta carita, among others.

Birth: 1428 (Sakabda) Disappearence: 1504 on the 12th day of the bright fortnight of the month of Asvin

Source: http://www.dandavats.com/?p=93325

Shri Mukunda Dasa, Shri Madhava Dasa and Shri Narahari Sarakara Thakura were three brothers who lived in Shri Khanda. Shri Mukunda Dasa Thakura’s son was Shri Raghunandan Thakura.

Shri Raghunandana Thakura made his appearance within this world in Shri Khanda. In his home, he became acquainted with the worship of Shri Gopinatha from an early age. One day his father, Mukunda Dasa, who was a doctor, had to go away on medical business.

He called Raghunandana to his side. He told Raghunandana to see to it that their deity was served with great care and attention. He told him to be sure and feed the deity.

At the appointed hour, taking the order of his father on his head, Raghunandan went to perform the service. He took the offering of food into the deity. Raghunandan was just a little boy. He told the deity: “Eat! Eat!” When he saw that the offering appeared untouched, he began to cry. Not being able to resist the child’s intense devotion, Krishna ate everything on the plate, leaving no remnants.

When Mukunda Dasa returned, he asked the boy, “Bring me the prasada remnants of the offering you made earlier.” The boy said, “Father, listen. I made the deity eat as you told me to. He left no remnants. He ate everything on his plate.”

Mukunda was amazed at what the child was saying. Ordering the boy to offer food as before, Mukunda hid himself outside the house and watched through the window. Raghunandana, then, with great delight, offered Gopinatha a laddu. “Eat! Eat!” he said. The Lord ate half the laddu.

Meanwhile, Mukunda, who was watching from outside, beheld all this in great amazement. He could understand that since the deity had already eaten once, and had not left any remnants, his hunger was satisfied. As a result, he could only finish half the laddu.

According to certain authorities, Shri Raghunandana Thakura was Kandarpa Manjari. According to others, he was one of Krishna’s sons in Dvaraka whose name was Kandarpa. This is on the basis of Kavi Karnapura’s Gaura-Ganodesa-dipika.

Source: http://www.dandavats.com/?p=87687

By Madhuryalila Devi Dasi   

Seva Care has released the latest episode of its ongoing podcast series, Care During Tough Times, titled Marriages and Vaishnava Community Support, featuring Dhanya Rico, M.Ed., Ed.S., NCC, a National Certified Counselor specializing in personal and relationship wellness. The episode offers a thoughtful exploration of how individuals and communities can respond to marriage difficulties, separations, and divorces within a devotional framework.

Hosted by Dhanya Devi Dasi alongside Tamohara Das, PhD, an educational psychologist, former faculty member in counseling and clinical psychology, and a member of the Grhastha Vision Team, the discussion focuses on navigating these sensitive life experiences through the lens of devotional service. Together, they examine how community members can process the emotions that arise during marital hardship, offer practical, spiritually grounded support to others, and integrate these experiences into their own spiritual lives.

Read more: https://iskconnews.org/new-seva-care-episode-explores-marriage-difficulties-through-a-devotional-framework/

The Bhakti Vriksha Leadership Training Level-1 program will be held in Mayapur, India, from February 14 to 16, 2026, offering participants a systematic foundation for becoming effective leaders in preaching Krishna-conscious philosophy.

Conducted in English and available both offline in Mayapur and online via Zoom, the training will be led by Nityanand Ashraya Das, Temple President of ISKCON Bahadurgarh, an experienced Bhakti Vriksha coach and trainer, international award recipient, and community developer.

The program will cover core preaching principles, systematic and effective outreach models, practical guidance for leading classes successfully, common leadership pitfalls, and approaches to addressing challenges in preaching, including live demonstrations of class leadership. Interested participants are encouraged to enroll and invite others from their communities by registering here. For further information or inquiries, please contact +91 99115 10328.

Source: https://iskconnews.org/registration-opens-for-bhakti-vriksha-leadership-training-in-mayapur-and-online/

Born in a dynasty of Vaishnavas, Raghunatha Dasa Goswami was the only son of a wealthy land owner. As a boy, he received Haridasa Thakura’s association and blessings. At fifteen he met Lord Chaitanya. By the mercy of Lord Nityananda he renounced a beautiful wife and an opulent family.

He ran to Jagannatha Puri to intimately serve Shri Gaura Raya and his siksha guru Svarupa Damodara Goswami for sixteen years. Lord Gauranga gave His personal Govardhana Shila and gunja mala to Raghunatha Dasa Goswami.

Raghunatha Dasa couldn’t live after Shri Chaitanya Mahaprabhu left this world. So, he came to Vrindavana to end his life by jumping off Govardhana Hill. Shri Rupa and Sanatana Goswamis affectionately received him. They convinced him to live on and enlighten all the Vrajavasi Vaishnavas with Shriman Mahaprabhu’s Puri pastimes. For three hours a day on the banks of Radha-kunda he spoke about Shri Chaitanya Mahaprabhu.

Raghunatha Dasa did Radha-Krishna bhajana at Radha-kunda for forty years. He lived an austere life of pure devotion. Raghunatha Dasa Goswami showed the standard of renunciation required to attain the eternal loving service of Radha-Giridhari in the nitya nikunja lilas at Radha-kunda, His perfect example enthuses all Gaudiya Vaishnavas to develop unalloyed pure love for Radha-Krishna.

Shri Raghunatha Dasa Goswami’s daily bhajana included: chanting 64 rounds japa, doing manasi-seva in his spiritual body; worshiping Govardhana Shila; bathing thrice in Radha-kunda; offering one-thousand obeisances to Krishna; offering two-thousand to Vaishnavas and embracing them; resting ninety minutes, and some days not at all.

Throughout his life he never ate anything for sense gratification. He took the bare minimum to keep body and soul together. It’s said that after the disappearance of Lord Chaitanya Raghunatha Dasa ate only fruit and milk.

After Shri Sanatana Goswami left he existed on a leaf cup of buttermilk every day or two. And when Shri Rupa Goswami entered nitya-lila Raghunatha gave up all eating and drinking! He was slowly burning in the fire of separation from the Lord and His loving servants. The Vrajavasis would cry upon seeing his weakened condition.

Shri Raghunatha Dasa Goswami wrote three books; Stavavalli (contains Manah Shiksha, Vilapa-kusumanjali and more), Mukta-charita, Dana Keli Chintamani. In Jaiva Dharma, Shrila Thakura Bhaktivinoda said, “Raghunatha Dasa Goswami showed the esoteric method of engaging oneself in the loving service of Shri-Shri Radha-Krishna.”

Raghunatha Dasa wrote and taught that the divine service of Shrimati Radharani in Vrindavana is the topmost spiritual perfection. For this he was known as the prayojana acharya, the teacher who reveals the highest fulfilment in life.

Raghunatha Dasa Goswami clearly established the supremacy of Shrimati Radharani. In Vilapa-kusumanjali, a collection of intimate prayers, he stated that Shri Radha’s service is the highest attainment. Feeling extreme impatience and hopelessness, due to separation from the “Queen of his life,” he desperately prayed for Radharani’s service:

 “My life is worthless. I will give it up without receiving Your mercy. Living in Radha-kunda and Vrindavana is meaningless to me. To say nothing of Vrindavana, even Krishna Himself is useless to me without You. 0 Shrimati Radharani, You are the only object of my life. Please be merciful to me. Crying profusely in great lamentation, I hold Your lotus feet to my heart and beg for Your loving service. May this Vilapa-kusumanjali bring even the slightest satisfaction to You.”

Shrila Raghunatha Dasa serves Shri Radha as Rati-manjari in Shri Vrindavana-dhama. His samadhi is at Radha-kunda and the 64 Samadhis Area. 

Source: https://ramaiswami.com/raghunatha-dasa-goswami-appearance-3/

Some years ago, George Harrison was already giving the world the gift of spiritual inspiration through his music when he donated the Bhaktivedanta Manor to Srila Prabhupada.

My sweet Lord . . .

I really want to see you
Really want to be with you
Really want to see you, Lord,
but it takes so long, my Lord.

George Harrison released “My Sweet Lord,” his first solo single, in America in November 1970. Internationally, sales soon exceeded five million copies.

The biographer Simon Leng calls the release of “My Sweet Lord” one of the “boldest steps in the history of popular music,” because it risked ruining Harrison’s career.

In I, Me, Mine, George writes, “I thought a lot about whether to do “My Sweet Lord” or not, because I would be committing myself publicly, and I anticipated that a lot of people might . . . fear the words ‘Lord’ and ‘God’—makes them angry for some strange reason.”

Leng, in The Music of George Harrison, characterizes the song as “gospel incantation with a Vedic chant” and a “triumph” because it was “obviously genuine. . . . The power of the song comes from the emotion it transmits. . . . His tone was beguilingly sweet, but also sad.”

“My Sweet Lord’s” repetitive, emotional appeal, laced with self-pity, certainly is “beguilingly sweet, but also sad.” For the song expresses an aesthetic quality characteristic of Vaishnava theology. That quality, technically known as viraha bhakti, is a soul-stirring love for God arising from the anguish of distance and separation. Such love in separation is a precursor of unfettered unity, for God responds and makes Himself known by His embrace.

Srila Rupa Goswami (c. 1550 CE) describes the sweet-sad melange of separation from God in this comment: “If one develops love of Godhead, love of Krishna, the son of Nanda Maharaja, all the bitter and sweet influences of this love will manifest in one’s heart. Such love of Godhead acts in two ways. The poisonous effects of love of Godhead defeat the severe and fresh poison of the serpent. Yet there is simultaneously transcendental bliss, which pours down and defeats the pride of nectar and diminishes its value.” (quoted in Chaitanya-charitamrita, Madhya 2.52)

The bittersweet aesthetic of “My Sweet Lord” touched the hearts of millions. Love in separation is one of many aesthetic qualities in Vaishnava theology, and some of these qualities are illustrated in George’s other lyrics. In making observations about George’s songs, I am not arguing that he attained the highest states of bhakti, nor do I want to pass judgment on anyone. George was seriously spiritual-minded. The Vaishnava journey to Krishna, in progressive stages of love, is reflected in his songs. He struggled in life, found some balance, and never departed from his convictions. Westerners especially can easily learn something about the theology of bhakti as George expressed it.

They say I’m not what I used to be
All the same, I’m happier than the willow tree . . .
I know something so dear to me
Beyond words, beautiful feeling in my soul.
— from “Mystical One” (1982)

How did George’s interest in Eastern spirituality grow? At the height of the Beatles’ fame, George’s LSD experiments and interest in Indian music drew him into an experience of the all-pervasiveness of God in music (nada brahma). His friendship with the sitarist Ravi Shankar led him to India.

John Barham, another student of Shankar’s, recalled, “The meditative aspect of some Indian music touched George in a way that no other music did, and this did influence the development of his own identity in a profound way.”

Upon returning to record with the Beatles, George’s realizations were set to an Indian rhythm and melody in “Within You Without You” on the Sgt. Pepper album (1967): “When you see we’re all one, and life flows on within you and without you.”

That August, George attended a lecture in London by Maharishi Mahesh Yogi and then went on a retreat with him in Wales. Next, along with the other Beatles, George stayed in Rishikesh with Maharishi for three months. By July of 1968, George’s quest was portrayed in the film Yellow Submarine: He was the mystical Beatle, wearing wooden beads and seated in a lotus position.

In London in November 1969, George met a small group of Hare Krishna devotees. Gathering the group in Apple’s Abbey Road studio, he recorded the single “Hare Krishna Mantra,” which quickly became the number one song in Britain and several other countries. Then George met Srila Prabhupada in England and received his encouragement to write songs about Krishna.

George next donated twenty thousand dollars to publish Srila Prabhupada’s book Krishna, a narration of Krishna’s transcendental life from the Bhagavata Purana’s Tenth Canto. In the foreword, George mentions reconciling all things in Krishna, or God.

Interviewed about the success of “My Sweet Lord” and his triple album All Things Must Pass (1970), George said, “I want to be God conscious. That’s really my only ambition, and everything else in life is incidental.”

It appears from the lyrics in the album Dark Horse (1974) that George, though making spiritual progress, relapsed and had to struggle with unwanted habits. He writes about this with stark honesty in these songs. However, from then on he apparently found a steady balance between worldly existence and his commitment to a spiritual path. His resolve became firmer. This is evident from his final songs and from his widow Olivia’s descriptions.

George’s spiritual resolution rarely decreased for the rest of his life, Olivia said about her late husband: “The issue of possessions, attachment, and identification with the ego were in the forefront of our awareness, and George was always quick to point out that in reality there is no I, me, or mine. George was relentless at keeping our spiritual aim.”

In the obituaries, his most often recurring quote was “Everything else can wait, but the search for God . . .”
The Vaishnava Path

The doctrinal focus of the Bhagavad-gita is devotional service to Sri Krishna, and the devotion of intense love and separation (viraha bhakti) is found in the Chaitanya Vaishnavas’ most influential devotional text, the Bhagavata Purana (Srimad-Bhagavatam) , and in the South Indian songs of the ülvars.

In Philosophy and Theistic Mysticism of the Alvars, S.M.S. Chari presents Srila Ramanuja’s understanding of devotion in four phases. The first phase, bhakti, is sincere devotion, with a keen desire to see God. When bhakti is nurtured and made steady through meditation and practice, as outlined in the Gita, it is called para-bhakti, the second phase. Then come initial experiences of God, temporary glimpses of God within—the third phase, para-jnana. Having had glimpses, the devotee feels an intense anguish of separation and ardently yearns for a full, uninterrupted vision of God. This fourth phase, called parama-bhakti, in due course delivers one from worldly existence through direct realization of God. The joy of union and the anguish of separation alternate, arousing unceasing and ever-increasing ecstasy and contemplation.

Prominent followers of Sri Chaitanya reflected on His life and teachings with extensive references to the Bhagavata Purana. The first of them to identify chronological stages of devotional achievement was Rupa Goswami, who outlined nine stages: faith (shraddha), the association of saints (sadhu-sanga), devotional practices (bhajana-kriya), purification (anartha-nivritti), resolve (nishtha), relish ( ruci), attachment (asakti), love (bhava), and pure love (prema). (Bhakti-rasamrita-sindhu 1.4.15—16) Two centuries after Rupa, Srila Vishvanatha Chakravarti wrote Madhurya Kadambini to elaborate on Rupa’s stages. Later, in Sri Bhajana-rahasya Srila Bhaktivinoda Thakura (c. 1850) correlated the nine stages with the eight verses of Chaitanya’s Sikshashtaka. With respect to their descriptions of the Vaishnava path to Krishna, we now turn to George’s songs.

“Awaken and See”

The earliest sign of bhakti, says Rupa, is faith: a trust or interest in the path. Vishvanatha mentions a firm trust in devotional scriptures and a genuine desire to practice their prescriptions. Bhaktivinoda presents the first act of faith as remembering God by the continued repetition of His names, which subdues ignorance.

In George’s songs, faith appears in “Awaiting on You All,” wherein George humorously excludes any requirements other than chanting: “You don’t need no passport. And you don’t need no visas.”

He asks you to “open up your heart” to recognize that we are “polluted” and “fallen” and take the solution: “Now here’s a way for you to get clean.”

By chanting the names of the Lord and you’ll be free.
The Lord is awaiting on you all to awaken and see.

The words “awaken and see” express George’s early faith and encouragement to others. The song embodies his understanding of scriptural lessons he learned from Srila Prabhupada, both in person and through his books.

“I Look for the Pure in Heart”

Next Rupa speaks of three stages: saintly association, practice, and purification. He explains that saints and gurus are respectfully approached for instruction on proper conduct. This is also important to Vishvanatha, who explains how unsteadiness is overcome as obstacles are surmounted. Bhaktivinoda includes in his second division both good association and overcoming obstacles. For him, the separation of the soul from Krishna and its misidentification with matter (maya) are unwanted. Other obstacles (weakness of heart, offenses) can be overcome by chanting, by following a guru’s direction, and by receiving the mercy of saints. He advises shunning bad company and desires for fame.

George’s rejection of fame and possessions is identifiable in “I, Me, Mine,” the last song the Beatles recorded. George, in “Help Me Lord,” petitions God to snuff out his mundane desires.

In “Beware of Darkness,” he warns, “Watch out now, take care, beware of the thoughts that linger, winding up inside your head. . . . each unconscious sufferer wanders aimlessly; beware of Maya.”

In “The Day the World Gets ‘Round,” he describes a deluded world and the foolishness of people, while himself aspiring for good company: “I look for the pure of heart, and the ones who have made a start. . . . But Lord, there are just a few, who bow before you.”
“Your Love and Nothing More”

Steady resolve and resolute practice constitute Rupa’s fifth stage. Vishvanatha says that although impurities are still somewhat present, they no longer distract one from direct devotional practices, and one develops qualities favorable to the practice, such as humility. Bhaktivinoda emphasizes the necessity of self-surrender, eagerness for bhakti, and profound humility.

“That is All,” George’s final track on Living in the Material World, illustrates these qualities: “That is all I’m living for, your love and nothing more, and that is all . . . that is all I want to do, to give my love to you. . . . Please let me love you more, and that is all.”

In “Give Me Love,” a full commitment is expressed: “Trying to touch and reach you with heart and soul.”

George’s humility is evident in “Hear Me Lord”: “please, please hear me, Lord, . . . forgive me, . . . help me rise a little higher.”
“He Whose Sweetness Flows”

Rupa’s sixth stage, relish, implies a taste of the nectar derived from resolute practices. For Vishvanatha, relish results from taking the “golden medallion” of bhakti deep into the heart. An unimaginable bliss, “taste” acts like a dance instructress who takes the devotee by the hands. At this stage Bhaktivinoda emphasizes total uninterest in worldly affairs, owing to a taste for the holy name. With one’s attention undivided, worldly interests dwarf before bhakti’s sweetness.

During a visit to Vrindavan, the sacred village where Krishna grew up, George illustrated bhakti’s sweetness in a song he wrote there: “It is ‘He’ (Jai Sri Krishna).” The song mainly repeats and relishes names of Krishna and Radha, His consort.

The tempo and lyrics delight the listener: “He whose sweetness flows to anyone of those that care to look his way, see his smile. . . . He who is complete, three worlds at his feet, cause of every star. It is ‘He’: Jai Sri Krishna.”

George also used “sweet” to describe God in “My Sweet Lord,” accompanied by the significant, repetitive sound of “Hmm,” as if encouraging listeners to taste the sweetness.

“You are the breath of life”

In Rupa’s seventh stage, strong attachment appears. Vishvanatha says that although “taste” has Krishna as its subject, the subject becomes profoundly Krishna at the stage of attachment. This attachment reaches an “extreme depth,” and it polishes the mirror of the heart so that the Lord’s reflection is almost visible. Such absorption requires no effort, whereas remaining conscientious about normal worldly dealings does.

The devotee may call out, “Will I ever see Krishna? Where shall I go? What shall I do to attain my desired object?”

Bhaktivinoda explains that this stage is attained by chanting without offenses and makes one feel insignificant and full of anguish. George’s song “Life Itself” suggests some awareness of this sort of attachment:

You are the One
You are my love
You send the rain and bring the sun You stand alone and speak the truth
You are the breath of life itself,
Oh yes you are, you are the One.
I need you more each step I take
You are the love in life itself . . .
You are the one that I’d die for
And you’re all that is real
You are the essence of that which
We taste, touch and feel . . .
You are my friend and when life’s through
You are the light in death itself, oh yes you are.

In Ramanuja’s third and fourth stages, glimpses of God are achieved and relieve a devotee’s feeling of separation from God. The joy of union and the anguish of separation alternate. This is also represented in George’s lyrics:

It’s been a long long long time.
How could I ever have lost you?
When I loved you?
It took a long, long, long time.?
Now I’m so happy I found you?
How I love you
So many tears I was searching
. . . How I want you
Oh, I love you
You know that I need you
Oh, I love you

Devotional heights akin to a madness of extreme emotion and unusual bodily symptoms are not identifiable in George’s songs. As described in Rupa’s eighth and ninth stages, there is a meltdown of the heart and mind, as God’s beauty overwhelms the devotee. Such love exhibits possessiveness of God and marks the stage of prema. God, powerless before such love, reveals Himself in all His beauty and charm.

Both Vishvanatha and Bhaktivinoda cite examples and verses that convey the nature of these stages. The condition is best portrayed in the life of Chaitanya: Paralyzed and then shaking, sweating, and turning pallid, Chaitanya wept and uttered indistinct sounds. His bodily hairs stood on end. He laughed, wept, danced about, and sang. He jumped up and ran about, and the next moment fell on the ground unconsciousness.

George remained detached from the wealth and fame that surrounded him. His catalogue of songs honestly illustrates what he learned about the devotional path and could express in the grammar of a contemporary rock star.

via The Vaishnava Path in George Harrison’s Songs | Back to Godhead.

Source: http://www.dandavats.com/?p=14012

By Hema Jagannatha Das

On New Year’s Day 2026, approximately 400 devotees gathered at ISKCON Plainfield, NJ, to honor a traditional Sri Jagannath Puri–style Maha Prasad buffet featuring 15 courses.

Organized by ISKCON of Central New Jersey (ICNJ), the annual New Year Sri Jagannath Puri–style buffet has been held for nearly a decade. Even during the COVID year, ICNJ volunteers continued the tradition by preparing and distributing 10+ course Jagannath Puri–style takeaway meals for hundreds of devotees who had pre-ordered prasad in 2021, allowing them to begin the year by honoring Sri Jagannath Mahaprasad.

This year’s 15-course feast included delicacies such as dahibara, ghanta, kanika, khaja, malpua, arisa, and khata. Long lines formed as devotees patiently waited to partake of the sanctified food offered to Sri Krishna.

The ongoing enthusiasm for distributing Lord Jagannath’s Mahaprasad was evident in the dedicated service of ISKCON Plainfield devotees, many of whom arrived as early as 5:00 a.m. to clean, cook, set up, and serve the feast with care and devotion, offering their best for the pleasure of the Lord of the Universe, Sri Krishna.

The New Year Sri Jagannath Puri–style lunch buffet was organized by the Govinda’s team of ISKCON of Central New Jersey. To keep up with their ongoing service activities, visit their website and follow them on Facebook. You can view more photos from the event here.

Source: https://iskconnews.org/new-years-day-jagannath-puri-style-maha-prasad-draws-hundreds-in-new-jersey/

A disciple of Shri Madhavendra Puri, Pundarika Vidyanidhi was Shri Gadadhara Pandit’s guru, and an intimate friend of Svarupa Damodara.

Pundarika Vidyanidhi had other names-Shri Vidyanidhi, Acaryanidhi, Bhaktyanidhi, and Premanidhi (given by Lord Chaitanya). “Simply by hearing his name,” said Shri Gaura, “the whole world becomes purified.”

Premanidhi’s pure devotion caused Shri Chaitanya Mahaprabhu to sometimes cry profusely and call out loudly, “Bop, (father) Pundarika! Pundarika is My father, My dearmost friend. When will I see him again?” Pundarika Vidyanidhi is King Vrishabhanu, Shri Radha’s father, in Vrindavana lila.

Continually floating in the sea of Krishna prema, Pundarika often showed ecstatic bodily symptoms of tears, horripilation, falling unconscious. “Whoever recites or hears the following narration of the meeting of Pundarika Vidyanidhi and Shri Gadadhara Pandit will receive the treasure of love of God.” (Shri Chaitanya Bhagavata)

When he first arrived in Navadwipa Pundarika Vidyanidhi disguised himself as a worldly sense enjoyer. Besides Mukunda, nobody knew that Pundarika Vidyanidhi was pure a Vaishnava. “Today, I will introduce you to a most exceptional Vaishnava,” said Mukunda, as he took Gadadhara Pandit to meet Pundarika Vidyanidhi.

They found Pundarika reclining on an opulent brass bed covered with red satin sheets, silk pillows, and topped with a three-tiered canopy. A gem-studded pan box stuffed with fragrant spices and betel nuts waited within arm’s reach. Two shiny brass spitoons stood as silent sentries beside the bed. Seeing the mirror stained red from his chewing pan, Pundarika laughed heartily. Two servants cooled him with peacock fans.

Was this a Vaishnava or a prince wallowing in luxury wondered Gadadhara Pandit? Doubts arose in Gadadhara’s mind about Pundarika’s spiritual status. Reading his mind, Mukunda decided to reveal the highly exalted transcendental identity of Pundarika Vidyanidhi.

Mukunda recited Shrimad Bhagavatam (10.6.35): “Always hankering to taste the blood of small children, Putana came to kill baby Krishna. However, because she offered her breast to the Supreme Lord, Putana attained the greatest blessing of being accepted as a mother of Shri Krishna.” 

Hearing this verse totally transformed Pundarika Vidyanidhi. A Ganges river of tears flooded his eyes. Perspiration rained from his body, his hairs stood erect. He ripped off his embroidered silk shirt and wildly thrashed his legs about. Rolling on the ground, he wailed, “The Lord is infinitely merciful. Yet He deprives me of His mercy.”

His clothes, brass bed, fine bed-sheets, mirror, spitoons, all his opulent trappings were ripped to shreds-smashed to bits. Ten men tried but couldn’t restrain the force of Pundarika’s ecstasy. The manifestations of Pundarika Vidyanidhi’s pure love for Krishna competed with one another for some time. Finally, his spiritual emotions reached their peak and he lost external unconscious.

After witnessing this spectacular display of transcendental feelings Gadadhara Pandit realized his offense in misjudging Pundarika Vidyanidhi to be a materialistic devotee. To rectify his mistake he wanted to take initiation from Pundarika Vidyanidhi.

Six hours later, Shri Pundarika returned to external consciousness. Now he seemed calm and composed. Happily he initiated Gadadhara Pandit. Pundarika Vidyanidhi is Shrimati Radharani’s father in Vraja pastimes. 

Source: https://ramaiswami.com/pundarika-vidyanidhi-appearance-3/

This session introduces a teaching presentation on applying the elements and principles of art to deity worship, especially dressing Radha-Krishna, with a focus on Krishna’s turban. The presenter explains that the material comes from training at the Mayapur Academy, a pajari school, and was compiled by Krishna Kanta, a senior priest who dresses Lord Chaitanya daily. Learning these principles helped the speaker better understand why certain deity dressings look harmonious or distracting, and how to give clear, constructive feedback.

The talk explains that all art—including deity dressing, altar decoration, temple design, flower arrangements, garland making, cake decorating, architecture, and even web design—can be understood through common elements of art: point, line, shape, form, color, texture, brightness, and space. These elements guide where the eye rests, how it moves, and how forms are perceived. Special emphasis is placed on space, which allows beauty to be appreciated and prevents visual overload.

The speaker then introduces the principles of art, which organize the elements into pleasing compositions: unity, harmony, balance (symmetrical and asymmetrical), proportion, rhythm, variety, movement, and emphasis. Each principle is illustrated with examples from deity dressing, particularly turbans, garlands, jewelry, and floral arrangements. Unity and harmony make designs readable and natural; balance keeps attention centered on Krishna’s face; proportion ensures elements are not distracting by being too large or too small; rhythm creates consistency through repetition; variety prevents boredom; movement adds energy; and emphasis highlights what is most important.

Nature is used as a key reference: it contains both unity and a touch of chaos. Applying a controlled amount of “natural chaos” can make decorations feel alive and spontaneous, while avoiding crooked or careless lines that disturb harmony. Practical guidance is given on creating main focal elements, secondary elements, and smaller details, and on balancing shapes, colors, and sizes to support the central focus rather than distract from it.

The session concludes by encouraging devotees to consciously observe these principles during darshan, to analyze deity dress and temple decoration through this lens, and to apply the teachings in future service. Participants are given “homework” to identify elements and principles of art in the next darshan they take. The presentation is ongoing, with further sessions planned.

Source: https://www.dandavats.com/?p=117087

Her Grace Gopimata dasi grew up in the midwestern US. In 1977 she traveled to London where she met Srila Prabhupada.

She stayed for ten years in the ashrams there, mostly doing sankirtan. She also served as a pujari and cook as well as performing with the Vaikuntha Players. Later, she married His Grace Ankottha Das and moved back to the U.S. where she and her husband raised 3 sons.

Her Grace Gopimata has been teaching Yoga for over 30 years in Kansas and created the “Yoga with Heart” teacher training school with a view to introducing yoga students to Bhakti.

She lives on a forty acre farm called Bhaktivana. Along with her friends and family there, she hosts regular programs to celebrate Krsna Consciousness with Kirtan, Prasadam, and philosophy. She hosts online classes and reading groups on Bhagavad Gita, Srimad Bhagavatam, and other Bhakti philosophy studies.

Source: https://www.dandavats.com/?p=117091

I felt insulted that he didn’t want my money. I grabbed the book from his hand, threw the book in my briefcase, and walked away quickly, without even so much as a look to say thank you. I’ll read that book, I thought, to find all the faults, and show any shaven-headed fellows next time I met them, that they are just wasting their time with all this religious mumbo jumbo. That if they really want to succeed in life, I could show them how.

——-

I often look back upon that kind soul, unknown to me, my great benefactor, to whom love such an immense debt of gratitude, for having the compassion to distribute a Bhagavad-gita to me, even though I was so offensive toward him. I now know that he was the wealthy person on the street, and I was the beggar. That boy had chosen the right way, and I had fallen into material life, and every young man should emulate that great and humble devotee, not me. If I see him ever again, I don’t know how I would express my gratitude. I would fall flat on the ground, grab his feet and beg for forgiveness for my arrogant, offensive thoughts and words. But I realize that the humble soul will never let me do something like that. Instead, I think I can please him by passing on what he gave me, and inundate this planet with Krishna’ s message in every way imaginable. From sneering passerby to initiated disciple, what a long journey, and how wonderful has it been!

Read more: https://dasadas.com/contact/