1

SRI GAURANRA
[edit to p. 68 very dif., same capter is tvice]
AUSPICIOUS INVOCATION

Praying for their help and guidance, I offer my prostrated obeisances unto the lotus feet of my
spiritual masters, who bestow transcendental enlightenment from within the heart as well as from
without. I offer my obeisances unto the Lord of my life, Who is the sole Object of Love, and is
simultane, ously He who teaches and imparts the method of such Love, which is pure, unconditional
loving service.
I offer my obeisances unto the original Spiritual Master and Constant Companion, Sri Nityananda
Rama, Who guides and controls the lives of the devotees from within. Obeisances unto His
representatives, the moon-like devotees who inspire and impart knowledge from without. I offer my
obeisances unto my intiating spiritual master, who is one, as well as to my instructing spiritual masters,
who are many.
I offer my respectful obeisances unto the lotus feet of the devotees of the Lord who descend as His
representatives and are incarnations either of His Self or His Mercy or both. Obeisances unto the
Original Devotee, Sri Advaita, who is non,different from the Lord and yet assumes the role of His
servitor for our guidance.
I offer my repeated obeisances unto the Lotus Feet of the Lord's Transcendental Energies headed by
Sri Gadadhara, Who is the embodiment of the Lord's Compassionate Nature, which is our only hope of
approach to Him. Obeisances unto Sri Radha in the Form of Gadadhara, Who is Most Beloved of Sri
Gaura.

Divinely empowered jiva souls, headed by Sri Srivas, who is counted amongst the Panca Tattva, being
associated with them by devotion and connected to them by love. Obeisances unto the transcendental
Abode of Sfivas, the place of our Lord's Vrindavana pastimes and the birth,site of His sankir, tana
movement.
All Glories unto all these different, eternal Forms in which our Lord Appears within this
phenomenal world. Submission to them is our only hope of attaining love for Him, Sfi Krishna, and
His devotees. May our prayers call forth Their auspicious presence and benedictions, which are
preliminary for guidance and success on the narrow path of the spiritual quest. Reinera, brance ofThem
invokes the benediction ofTheir association.
And now, taking the order of Sri Guru upon my head, I bow down to the Holy Name of Sri Krishna
Caitanya, Who is Krishna Himself, disguised with the golden glow ofRadha's ecstatic love for Him.
Resplendent with all His Divine Pow, ers, Manifestations, Categories, and Glories, He has appeared in
our midst to bestow freely upon the world that topmost, rare, and precious gift--the very highest,
loving devotional sentiment as possessed only by the devotees of Vraja.
May Sri Krishna Caitanya, Who is the combined Form of the melted hearts of Sri Sd Radha and
Krishna, appear to us in this narration of His Divine lila.
All Glories to Sd Guru and Sri Gauranga.

PREFACE

In this age we have some belief that love brings understand, ing, harmony; that it chases out
unwanted things in our lives. Throughout history we recognize that whatever material progress has
been made, ultimately our deepest admiration and hope go with persons who have spoken to us of
undeni, able, independent, peace and happiness that remains un, affected by any material location or
 2

circumstance. Hence, art is sometimes referred to as being "universal" for the same themes recur no
matter when or where a work has been created.
Those themes revolve around the central human preoccu, pation of giving vent to genuine concem
for someone or something other than oneself, of seeing or showing displays of unselfish sacrifice
performed for the sake ofbenefitting others, whether of the human species, or some other species. Art,
even in the extreme reductions of its recent abstract methods, expresses and depicts the basic principle
of the living condi, lion, which is love in the form of serving someone, being a friend to someone,
being a guardian for someone, or being a lover for someone.
At all times, in all places, the highest expressions of love have had to speak for themselves from a
position beyond the ordinary perception of the senses, for the experience of love always carries the
acknowledgement of etemity--either through desire for the continuance of love, or the belief that love
by its very nature cannot be broken or brought to an end except by the decision of the lover himself.
Even when not reciprocated, love is acknowledged as being unaffected and unending.

Material situations may seem to make a differ, ence to the untrained, inexperienced eye--so we have
the phrase "true love" meant to distinguish love from the tempor, ary agitation of the mind and senses
known as lust.
This perception of eternity and individual desire calls forth belief in a level of existence that is
higher than even intelli, gencemthe soul. Belief in the soul takes intellectual form in the idea of
perfection. With recognition of the principle of perfection comes the quest for complete enlightenment
about the nature of the living entity and its cause, for in the cause would lie the possibility of
recovering that original, pure, unselfish, unhampered life of which an experience of love reminds us.
The highest stage of enlightenment expressed throughout all time by sages, saints, seers, and prophets
of all nationalities and material situations is to provide all beings with the way to eternal relief of
suffering by re,establishing one's personal relationship with the Supreme Cause of All Causes, Who is
Himself the perfect Servant, Friend, Parent or Child, and Lover.
A remarkable demonstration of this principle of life took place in renaissance India. About the time
the Italian explorer Christopher Columbus sailed westward in order to discover an easier way to travel
to the Eastern continent than the established over,land journey, a tremendous spiritual adven, ture took
place in India. While the one resulted from an impulse to look outward to ftnd new worlds, the other
established the goal of the impulse to look inward to find the ultimate, spiritual world. Columbus is
known now as the

person who opened up the New World to exploration and began a whole new era in world history. The
subseqaent progress of modes and routes of transportation and tte erects of that progress have been
minutely recorded in hist^/boks all over the world. Every nation has its own conchtin of how the
current state of the world evolved in co^ju^tion with the establishment of faster and better means 0f
iavel and transport.
Far less prevalent is the record of the subsequentpr^ress of spiritual exploration resulting from the
transcenc^n^l ex, pedition into unknown territory that the follow^s f Sri Krishna Caitanya in West
Bengal initiated. Actuallythe^rog, ress of the two movements go hand in hand, thea^erial adventure
literally serving the spread of the spiritu^ r^olu, tion. It is our desire to continue that progress and spre^
the spiritual enlightenment available through the life. md ^ach, ings of Lord Caitanya. The followers of
A. C. Bhaktiv^nta Swami Prabhupada, a great devotee of Sri Caitmya^rho brought the Lord's teachings
and spiritual process to fie Vest, have been authorized by Srila Prabhupada to conlnu this literary
mission.
All glories to Sri Guru and Sri Gauranga!
 3

Advent

INTRODUCTION

Imag, ine that the beloved' s most dear friend is showing you the beloved's home. When you first
arrive, all you see is land, trees, grass, buildings, fences, a sw'mg set, paths, all quite ordinary, except
that you wait with anticipation to be told by your guide of all that the beloved did there. And as that
person tells you how the beloved worked in the fields to the left, ran down the paths to the woods,
loved sitting under the tree by the house, ran from a dangerous bull in the barn, chatted happily with
mother in the kitchen, liked sitting in the blue chair in the front room, was born in the room
overlooking the sun porch, the whole place that looked ordinary at first sight becomes unique and
beautiful, and as dear as your beloved. Now, whenever you see that place you see what no one else can
see, unless you become the guide and someone else has leamed to love your dearest person too.
Similarly, in a public gathering where one is a stranger, one may see a person looking about
expectantly, waiting for a beloved person to arrive. Looking over the crowd yourself, you see no one
out of the ordinary, though there are many interesting, kind, and beautiful faces and fig, ures. Suddenly
you see the expectant person's face light up, smiling, with tears ofjoy streaming down his face. Try as
you might, when you look in the direction the person's looking in, running toward, you cannot see
what he sees, because your eyes are not informed by the love in that per, son's heart. The beloved may
even have come in disguise so that only his lover can recognize him. Even when the lovers embrace,
they look ordinary. Unless the lover told you about his beloved, you would never be able to see how
his lover is different from everyone else, how he is identifiable to his beloved. And unless you showed
some genuine, loving interest in the person's beloved, they would be reluctant to tell you all about their
dearest per, son, because you might not understand, and might even laugh at or hurt the beloved.

Advent

So it is with the lovers of God, who live on this earth in a different world than people who don't
know God, or feel they have no relationship to Godhead. The lovers of God are the expectant watchers
in the crowd of popula, tion on earth at any moment in time. They look for His representatives,
relatives, friends, and God Himself with the same happy, nervous, hopeful, trusting yeaming that
people wait for beloved persons in earthly relationships. The devotees of God see certain places on
earth differ, ently, just as the lover sees the birthplace of the beloved as full of events and beauty that
the stranger passing by the way is completely blind to. Such places are the places where paricular
friends, lovers, or one may say, saints, or even God Himself, have sported in innumerable pastimes on
earth. These places are known to the devotees of God because their love for Him has revealed to them
what is special about the places; or because, in sympathy with another's love for Him, one of His
friends or representa, tives has shared his own intimate knowledge of the Lord's Appearance on an
otherwise ordinary tract of land.
This is one such sharing of love for the Beautiful Per, sonality of AlbLove, Who is God. Thus we
humbly ask, if it be the desire of your heart, look with us through the eyes of spiritual devotion at the
otherwise ordinary course of events taking place on earth.

THE
 4

PROMISED

SRI GAURA LILA DESCENT

Earth floats and rotates in eternal communion with the Lord. And when the Lord agrees to come to
help her sustain her inhabitants and to remind them of their own communion with Him, she blossoms
with an outpouring of gratitude and joy.
So it is that 500 years ago in the place we know as Bengal on the continent of India, the earth
flowered with del, icate, transformed beauty. The eyes of persons whose emaciated hearts have been
smothered by the deceiving activities of selfish interest, anger, and lust could not then, and cannot
now, see the earth in her beautiful gown of anticipation of the Lord's descent. But for those persons
whose hearts, though tired and weary, have not grown bitter, the earth took on, and still wears, her
most exquisite dress.
Actt^ally, the place of the Lord's Arrival is situated in eternal splendor and is known as Sridhama
Navadvipa-the city of nine islands in the spiritual form of a golden lotus flower. There, as far as the
eye could see, the earth became as brilliant and colorful as a rainbow, shining with the subtle qualities
of pure intelligence, faith, and goodwill. And the Lord's devotees, who are known here as Vaishnavas,
in constant readiness to receive His mercy and return His love, became lustrous and lighvhearted and
spontaneously generous to all creatures. Borne aloft on the high tide of perennial joy which stems from
the Lord's eternal promise to reciprocate with the hopes and

Advent

desires of His devotees, the Vaishnavas were not con, scious in their minds of what was happening, but
simply trusted in the impulse of love in their hearts.
This ardent renewal of the life force of all beings took physical shape in the manifest forms of
certain per, sonalities. One of these persons was a saintly, Vaishnava brahmana named Advaita. He and
His wife Sita,devi lived simply in a modest dwelling, as if they were ordinary householders, helping
one another to advance in spiritual life. Advaita was an elderly man, with snow,white hair and a long,
flowing beard. He was highly learned and pos, sessed all the qualities of a brahmana in full measure.
In, deed, Advaita possessed many uncommon qualities, for He was none other than the Supreme
Personality of Godhead, Maha Vishnu, the source of all the manifested universes.
All things considered, Advaita was a very observant fellow. Daily, he would hold discourses with
the various pandits of Navadvipa on the nature of the Absolute Truth. At these meetings, and on His
way to and from them as well, He would notice how the people in general had become corrupt and
devoid of devotion to God.
The smarta brahmanas, persons mechanically follow, ing prescribed religious functions, performed
acts of piety only to reap the benefits of such activity. Philosophers spawned theory after theory in an
endless cycle of expo, sition and refutation--not to discover the Absolute Truth, but simply to feed
their bellies and win some fame as men of letters. Saddest of all, the common man, whose

SRI GAURA LILA

 5

simple mind, unclouded by the dust storms of empiric logic, had formerly allowed him to execute his
duty in a spirit of closeness and devotion to God, now simply looked no further than the immediate
satisfaction of his senses.
These things made Advaita sad, because he knew very well the ultimate goal of life. Advaita could
understand that all these people were suffering miserably. Because of their pious and impious
activities, they would be re, peatedly forced to take birth after birth in hellish condi, tions unless they
somehow revived their dormant love of God.
Because of His great compassion for the fallen souls, Advaita began to seek a solution to their
predicament. He thought, "In this fallen age of Kali, there is no religion other than the chanting of the
Holy Name of the Lord. If Sri Krishna Himself were to appear in Person, He could teach the path of
religion and devotion to God by His Own example; only then could the people of the world be saved.
But how can He be persuaded to come?"
After much thought, Advaita began to consider that if He humbly petitioned the Lord through
prayer, He might induce' Sfi Krishna to inaugurate the movement of the chanting of the Holy Name.
While He was thinking like this, a sweet verse came to His mind: ^Sri Krishna, Who is very
affectionate toward His devotees, sells Himself to that devotee who merely offers a tulasi leaf and a
palmful of water.'
Advaita reasoned, "Not ftnding any way to repay the

Advent
debt He owes to one who offers Him a mere tulasi leaf and water with love and devotion, Lord Krishna
thinks, 'There is no wealth in my possession that is equal to this tulasi leaf and water.' Thus the Lord
liquidates the debt by offering His very Self to the devotee."
Happy and satisfied that He had realized the means to bring about the descent of the Lord, Advaita
sat down on the bank of the Ganges and worshipped Salagram,sila of, fering tulasi manjaris and
Ganges water, fasting and meditating in great ecstasy on the Lotus Feet of Sri Krishna and loudly
petitioning Him to appear.
He quoted one prayer by Lord Brahma, saying, "O my Lord, You always dwell in the vision and
hearing of Your pure devotees. You also live in their lotus,like hearts, which are purified by devotional
service. O my Lord, Who is glorified by exalted prayers, You show special favor to Your devotees by
manifesting Yourself in the e, ternal Forms in which they welcome You."
The cries of Advaita penetrated the eight coverings of the universe and reached the ears of the Lord
in Vai, kuntha. Hearing the compassionate plea of His devotee Advaita, Who was an expansion of
Himself, Lord Krishna agreed to descend for the welfare of all and distri^ bute love of God among the
masses of fallen souls.
During this time, Jagannatha Misra and Sachi,devi, who were Nanda and Yasoda in Krishna^lila,
also began to worship the Lotus Feet of Lord Krishna. Previously, they had had eight daughters in
succession, all of whom had died shortly after birth. Now they desired a son and not reciprocated, love
is acknowledged as being unaffected and unending. Material situations may seem to make a differ,
ence to the untrained, inexperienced eye--so we have the phrase "true love" meant to distinguish love
from the tempor, ary agitation of the mind and senses known as lust.
This perception of eternity and individual desire calls forth belief in a level of existence that is
higher than even intelli, gencemthe soul. Belief in the soul takes intellectual form in the idea of
perfection. With recognition of the principle of perfection comes the quest for complete enlightenment
about the nature of the living entity and its cause, for in the cause would lie the possibility of
recovering that original, pure, unselfish, unhampered life of which an experience of love reminds us.
The highest stage of enlightenment expressed throughout all time by sages, saints, seers, and prophets
 6

of all nationalities and material situations is to provide all beings with the way to eternal relief of
suffering by re,establishing one's personal relationship with the Supreme Cause of All Causes, Who is
Himself the perfect Servant, Friend, Parent or Child, and Lover.
A remarkable demonstration of this principle of life took place in renaissance India. About the time
the Italian explorer Christopher Columbus sailed westward in order to discover an easier way to travel
to the Eastern continent than the established over,land journey, a tremendous spiritual adven, ture took
place in India. While the one resulted from an impulse to look outward to ftnd new worlds, the other
established the goal of the impulse to look inward to find the ultimate, spiritual world. Columbus is
known now as the person who opened up the New World to exploration and began a whole new era in
world history. The subseqaent progress of modes and routes of transportation and tte erects of that
progress have been minutely recorded in hist^/boks all over the world. Every nation has its own
conchtin of how the current state of the world evolved in co^ju^tion with the establishment of faster
and better means 0f iavel and transport.
Far less prevalent is the record of the subsequentpr^ress of spiritual exploration resulting from the
transcenc ex, pedition into unknown territory that the follow^s f Sri Krishna Caitanya in West Bengal
initiated. Actually the^rog, ress of the two movements go hand in hand, the may erial adventure
literally serving the spread of the spiritu^ r^olu, tion. It is our desire to continue that progress and spre^
the spiritual enlightenment available through the life. md ^ach, ings of Lord Caitanya. The followers of
A. C. Bhaktiventa Swami Prabhupada, a great devotee of Sri Caitmya^rho brought the Lord's teachings
and spiritual process to fie Vest, have been authorized by Srila Prabhupada to conlnu this literary
mission.
All glories to Sri Guru and Sri Gauranga!

Advent

INTRODUCTION

Are being shown the childhood home of someone you love, the per, on more dear, more beautiful,
more beloved to you than any other person you know. Imag, ine that the beloved' s most dear friend is
showing you the beloved's home. When you first arrive, all you see is land, trees, grass, buildings,
fences, a sw'mg set, paths, all quite ordinary, except that you wait with anticipation to be told by your
guide of all that the beloved did there. And as that person tells you how the beloved worked in the
fields to the left, ran down the paths to the woods, loved sitting

SRI GAURA LILA

under the tree by the house, ran from a dangerous bull in the barn, chatted happily with mother in the
kitchen, liked sitting in the blue chair in the front room, was born in the room overlooking the sun
porch, the whole place that looked ordinary at first sight becomes unique and beautiful, and as dear as
your beloved. Now, whenever you see that place you see what no one else can see, unless you become
the guide and someone else has leamed to love your dearest person too.
Similarly, in a public gathering where one is a stranger, one may see a person looking about
expectantly, waiting for a beloved person to arrive. Looking over the crowd yourself, you see no one
out of the ordinary, though there are many interesting, kind, and beautiful faces and fig, ures. Suddenly
 7

you see the expectant person's face light up, smiling, with tears ofjoy streaming down his face. Try as
you might, when you look in the direction the person's looking in, running toward, you cannot see
what he sees, because your eyes are not informed by the love in that per, son's heart. The beloved may
even have come in disguise so that only his lover can recognize him. Even when the lovers embrace,
they look ordinary. Unless the lover told you about his beloved, you would never be able to see how
his lover is different from everyone else, how he is identifiable to his beloved. And unless you showed
some genuine, loving interest in the person's beloved, they would be reluctant to tell you all about their
dearest per, son, because you might not understand, and might even laugh at or hurt the beloved.

Advent

So it is with the lovers of God, who live on this earth in a different world than people who don't
know God, or feel they have no relationship to Godhead. The lovers of God are the expectant watchers
in the crowd of popula, tion on earth at any moment in time. They look for His representatives,
relatives, friends, and God Himself with the same happy, nervous, hopeful, trusting yeaming that
people wait for beloved persons in earthly relationships. The devotees of God see certain places on
earth differ, ently, just as the lover sees the birthplace of the beloved as full of events and beauty that
the stranger passing by the way is completely blind to. Such places are the places where paricular
friends, lovers, or one may say, saints, or even God Himself, have sported in innumerable pastimes on
earth. These places are known to the devotees of God because their love for Him has revealed to them
what is special about the places; or because, in sympathy with another's love for Him, one of His
friends or representa, tives has shared his own intimate knowledge of the Lord's Appearance on an
otherwise ordinary tract of land.
This is one such sharing of love for the Beautiful Per, sonality of AlbLove, Who is God. Thus we
humbly ask, if it be the desire of your heart, look with us through the eyes of spiritual devotion at the
otherwise ordinary course of events taking place on earth.

THE

PROMISED

SRI GAURA LILA DESCENT

A R T o her Creator, earth floats and rotates in eternal communion with the Lord. And when the Lord
agrees to come to help her sustain her inhabitants and to remind them of their own communion with
Him, she blossoms with an outpouring of gratitude and joy.
So it is that 500 years ago in the place we know as Bengal on the continent of India, the earth
flowered with del, icate, transformed beauty. The eyes of persons whose emaciated hearts have been
smothered by the deceiving activities of selfish interest, anger, and lust could not then, and cannot
now, see the earth in her beautiful gown of anticipation of the Lord's descent. But for those persons
whose hearts, though tired and weary, have not grown bitter, the earth took on, and still wears, her
most exquisite dress.
Actt^ally, the place of the Lord's Arrival is situated in eternal splendor and is known as Sridhama
Navadvipa-the city of nine islands in the spiritual form of a golden lotus flower. There, as far as the
eye could see, the earth became as brilliant and colorful as a rainbow, shining with the subtle qualities
of pure intelligence, faith, and goodwill. And the Lord's devotees, who are known here as Vaishnavas,
 8

in constant readiness to receive His mercy and return His love, became lustrous and lighvhearted and
spontaneously generous to all creatures. Borne aloft on the high tide of perennial joy which stems from
the Lord's eternal promise to reciprocate with the hopes and

Advent 5

desires of His devotees, the Vaishnavas were not con, scious in their minds of what was happening, but
simply trusted in the impulse of love in their hearts.
This ardent renewal of the life force of all beings took physical shape in the manifest forms of
certain per, sonalities. One of these persons was a saintly, Vaishnava brahmana named Advaita. He and
His wife Sita,devi lived simply in a modest dwelling, as if they were ordinary householders, helping
one another to advance in spiritual life. Advaita was an elderly man, with snow,white hair and a long,
flowing beard. He was highly learned and pos, sessed all the qualities of a brahmana in full measure.
In, deed, Advaita possessed many uncommon qualities, for He was none other than the Supreme
Personality of Godhead, Maha Vishnu, the source of all the manifested universes.
All things considered, Advaita was a very observant fellow. Daily, he would hold discourses with
the various pandits of Navadvipa on the nature of the Absolute Truth. At these meetings, and on His
way to and from them as well, He would notice how the people in general had become corrupt and
devoid of devotion to God.
The smarta brahmanas, persons mechanically follow, ing prescribed religious functions, performed
acts of piety only to reap the benefits of such activity. Philosophers spawned theory after theory in an
endless cycle of expo, sition and refutation--not to discover the Absolute Truth, but simply to feed
their bellies and win some fame as men of letters. Saddest of all, the common man, whose

SRI GAURA LILA

simple mind, unclouded by the dust storms of empiric logic, had formerly allowed him to execute his
duty in a spirit of closeness and devotion to God, now simply looked no further than the immediate
satisfaction of his senses.
These things made Advaita sad, because he knew very well the ultimate goal of life. Advaita could
understand that all these people were suffering miserably. Because of their pious and impious
activities, they would be re, peatedly forced to take birth after birth in hellish condi, tions unless they
somehow revived their dormant love of God.
Because of His great compassion for the fallen souls, Advaita began to seek a solution to their
predicament. He thought, "In this fallen age of Kali, there is no religion other than the chanting of the
Holy Name of the Lord. If Sri Krishna Himself were to appear in Person, He could teach the path of
religion and devotion to God by His Own example; only then could the people of the world be saved.
But how can He be persuaded to come?"
After much thought, Advaita began to consider that if He humbly petitioned the Lord through
prayer, He might induce' Sfi Krishna to inaugurate the movement of the chanting of the Holy Name.
While He was thinking like this, a sweet verse came to His mind: ^Sri Krishna, Who is very
affectionate toward His devotees, sells Himself to that devotee who merely offers a tulasi leaf and a
palmful of water.'
Advaita reasoned, "Not ftnding any way to repay the
 9

Advent
debt He owes to one who offers Him a mere tulasi leaf and water with love and devotion, Lord Krishna
thinks, 'There is no wealth in my possession that is equal to this tulasi leaf and water.' Thus the Lord
liquidates the debt by offering His very Self to the devotee."
Happy and satisfied that He had realized the means to bring about the descent of the Lord, Advaita
sat down on the bank of the Ganges and worshipped Salagram,sila of, fering tulasi manjaris and
Ganges water, fasting and meditating in great ecstasy on the Lotus Feet of Sri Krishna and loudly
petitioning Him to appear.
He quoted one prayer by Lord Brahma, saying, "O my Lord, You always dwell in the vision and
hearing of Your pure devotees. You also live in their lotus,like hearts, which are purified by devotional
service. O my Lord, Who is glorified by exalted prayers, You show special favor to Your devotees by
manifesting Yourself in the e, ternal Forms in which they welcome You."
The cries of Advaita penetrated the eight coverings of the universe and reached the ears of the Lord
in Vai, kuntha. Hearing the compassionate plea of His devotee Advaita, Who was an expansion of
Himself, Lord Krishna agreed to descend for the welfare of all and distri^ bute love of God among the
masses of fallen souls.
During this time, Jagannatha Misra and Sachi,devi, who were Nanda and Yasoda in Krishna^lila,
also began to worship the Lotus Feet of Lord Krishna. Previously, they had had eight daughters in
succession, all of whom had died shortly after birth. Now they desired a son and

10

SRI GAURA LILA

Now this v^as more than a mere feeling. Even the ap, pearance of the land was far from ordinary,
unlike that of any terrestial ^egion. The brush of no earthly or celestial artist could capture the delicate
assemblage of warmth and fragrance, the joy and purity that pervaded all of Nadia at that t^ime.
Although i/: was a full moon night, Chandra felt ashamed to sl^ow his imperfect complexion before
the moon,like Face^ of Perfection, Lord Gaura. He thus hid his face under the pretense of a lunar
eclipse. When the re, sounding of the Lord 's Name climaxed at the height of the eclipse, Sri Ca^tanya
made His Divine Appearance at the Yoga,pitha, th^ House of God.
Strange fomas crowded into the courtyard. Some lay prostrate on t^e bare earth offering obeisances,
while others waved ^hamaras. Someone held an umbrella over the Lord's head, and the rest sang,
danced, and beat on drums in boundless joy. At that same instant in His house in Santipura, Sri
Advaita jumped up in delight. Joining arm,in,arm wi^;h Srila Haridasa, He danced in joy to the
surprise of all onlookers. The ocean of ecstasy which flooded Nadia ^t that time is impossible to
describe.
Immediately upon taking birth, the Lord began to smile. He was like a mine of beauty and love,
distributing jewels of attachment to the Supreme Lord. The Child ap, peared as if produced by the
yearning of spiritual love, just as the moon so^aetimes appears to have risen by the desire

SRI GAURA LILA

 10

Seeing His beautiful face, Mother Sachi and Jagan, natha Misra experienced the ultimate joy. They
could no longer understand what else there was for the eyes to see beyond the moon,like face of Sri
Gaura. Mother Sachi's lady friends were perplexed at His unprecedented beauty and character.
Sita,devi appreciated the fact that, except for a difference in color, the newborn Child directly
resembled the Son ofMaharaj a Nanda, Sri Krishna, in Vrin, davana. It is written, ^brajendra-nandana
yei, sachi,suta haila sei--the Son of Sachi is none other than the Son of Nanda and Yasoda." Blessed
was this Holy Eve ofthe Ad, vent of Sri Caitanya, our Blessed Master, most highly cherished by all
pure devotees, who have declared the worship of this day to have the power to kindle ecstatic love for
Krishna. Thus the Lord fulfilled His ^ predic, tion in the Vayu Purana: "kalau sankirtan arambhe
bhavisyami saci sutah--in the Age of Kali when the san, kirtan movement is inaugurated, I shall
descend as the Son of Sachi."
Huge crowds appeared at the house of Jagam^atha Misra, desiring darshan of the Divine Child.
Many of these personalities were unknown to Jagannatha Misra because they were actually gods and
goddesses assuming the forms ofbrahmanas and brahmanis. Disguised as ordi, nary ladies all the
celestial damsels, including the wives of Lord Brahma, Lord Shiva, Lord Nrsimha and Vasistha Rsi,
came there to offer gifts. These unknown matrons blessed the Child, saying, "May You live forever."
Then they humbly took the dust from Mother Sachi's feet, much to her surprise. No one could
understand who was coming or going, who was dancing or singing. Nor could they understand each
other's language. But in effect all unhappiness and lamentation immediately dissipated, and everyone
became jubilant, especially Jagannatha Misra. Misra's friends Chandra Shekhara and Srivasa Pandit
performed the purificatory birth rites, while Purandara Misra gave gifts to all those who brought pres,
ents. Srimati Sita Thakurani, consort of Advaita Acharya, and Malini,devi, consort of Srivasa, came to,
gether to offer presents and feast their eyes on the beauti, ful moon,like face of the Divine Child. Sri
Nilambar Cak, ravarti, taking Jagannatha Misra aside, whispered to him that the signs on the Child's
Body indicated a great tran, scendental personality Who could deliver the whole world. Therefore, He
was named Visvambhara, meaning "He who nourishes and maintains the three worlds by distributing
love of God."
Sita, devi also named Him "Nimai" because He was born under a nimba tree. She hoped that this
name, being antiseptic like the nimba tree itself, would counteract ghosts, witches, and evil spirits who
might be attracted by His uncommon beauty.
After considering the auspicious position of the stars, planets, and constellations at the time of His
birth, Nilam, bar Cakravarti concluded that the boy would be far great, er than any king, and millions
of times more learned than even Brihaspati, the priest of the heavenly gods.

SRI GAURA LILA

Another brahmana, whose identity and origin re, mained a mystery, also gave his opinion. His
astrological analysis was similar to that ofNilambar Cakravarti, but he added an even more astounding
conclusion to his pre, dietions: "This boy is none other than the Supreme Lord Narayana Himself. He
has come to re,establish the pfinci, ples of religion, and He will be the most extraordinary preacher of
that religion. He will deliver the whole world. Seeing Him, all the people of the world will develop
corn, passion for their fellow conditioned souls, and everyone will love He, Who is Himself the
Embodiment of prema--pure love for Kfishna.. Even the Yavanas, the de, clared enemies of Vishnu,
will worship His Lotus Feet, and all the world will sing His Glories." There was just one event the
brahmana did not mention to Jagannatha Misra: He could not bear to disclose at this time the Lord's
future lila of accepting the sannyasa order of life and leav, ing Navadvipa for the rest of His life.
Jagannatha Misra was so moved by the words of this brahmana that he wanted to give him
everything he owned, but unfortunately he possessed very little. Being unable to properly repay him
 11

for his joyous predictions, Jagannatha Misra simply grabbed his feet and burst into tears, unable to
contain his joy any longer. The brahmana also clasped the feet ofJagannatha Misra and shed tears of
love while shouting the names of Hari and Krishna.
The birth, activities, and pastimes of Sfi Caitanya triumphantly conquer in every way all majesty
and beauty in the mundane world. All of them are equal to those of Sri Krishna, the original Form of
God as He is in the most intimate realm of the Spiritual World--Goloka Vrindavana. Similarly, His
parents and family members are all transcendental, liberated souls from Goloka. In their desire for
loving exchanges with the Lord, the paren, tal sentiments of Sachi,devi and Jagannatha Misra be, come
tangible in the pastimes of His birth and infancy. Their desire is to render direct service to Godhead in
the mood of vatsalya,rasa--the relationship of parent to child. The intensity of their love for Sri Krishna
Caitanya was so overwhelming that it kept them perfectly under the spell of Yoga,Maya. Not
understanding their Child's identity as God, they remained absorbed in pure parental love for Him.
Krishna keeps His Supreme position covered to prevent divine awe and reverence in His parents, a
mood which would cripple their spontaneous, loving impulses to serve Him as a son. Krishna prefers a
subordinate role to such pure, loving devotees, as if dependent on them for His safety and life. In this
way, Mother Sachi and Jagannatha Misra serve Him eternally to their heart's content and ex, perience
the exquisite joy that is the property of the dev, otees who realize the sweetness of Krishna's
Appearance as the Golden Avatara.
Hearing the luminous pastimes of Sri Caitanya bestows ecstatic devotion to those whose eyes are
annointed with the salve of love, which alone enables the minute, indi, vidual souls to see the Divine
Realm where His sporting takes place. Those pure souls who relate the Lord's lila

SRI GAURA LILA

Another brahmana, whose identity and origin re, mained a mystery, also gave his opinion. His
astrological analysis was similar to that ofNilambar Cakravarti, but he added an even more astounding
conclusion to his pre, dictions: "This boy is none other than the Supreme Lord Narayana Himself. He
has come to re,establish the princi, ples of religion, and He will be the most extraordinary preacher of
that religion. He will deliver the whole world. Seeing Him, all the people of the world will develop
corn, passion for their fellow conditioned souls, and everyone will love He, Who is Himself the
Embodiment of prema--pure love for Krishna.. Even the Yavanas, the de, clared enemies of Vishnu,
will worship His Lotus Feet, and all the world will sing His Glories." There was just one event the
brahmana did not mention to Jagannatha Misra: He could not bear to disclose at this time the Lord' s
future lila of accepting the sannyasa order of life and leav, ing Navadvipa for the rest of His life.
Jagannatha Misra was so moved by the words of this brahmana that he wanted to give him
everything he owned, but unfortunately he possessed very little. Being unable to properly repay him
for his joyous predictions, Jagannatha Misra simply grabbed his feet and burst into tears, unable to
contain his joy any longer. The brahmana also clasped the feet ofJagannatha Misra and shed tears of
love while shouting the names of Hari and Krishna.
The birth, activities, and pastimes of Sri Caitanya triumphantly conquer in every way all majesty
and beauty in the mundane world. All of them are equal to those of Sri Krishna, the original Form of
God as He is in the most intimate realm of the Spiritual World--Goloka Vrindavana. Similarly, His
parents and family members are all transcendental, liberated souls from Goloka. In their desire for
loving exchanges with the Lord, the paren, tal sentiments of Sachi,devi and Jagannatha Misra be, come
tangible in the pastimes of His birth and infancy. Their desire is to render direct service to Godhead in
the mood of vatsalya, rasa--the relationship of parent to child. The intensity of their love for Sri
 12

Krishna Caitanya was so overwhelming that it kept them perfectly under the spell of Yoga,Maya. Not
understanding their Child's identity as God, they remained absorbed in pure parental love for Him.
Krishna keeps His Supreme position covered to prevent divine awe and reverence in His parents, a
mood which would cripple their spontaneous, loving impulses to serve Him as a son. Krishna prefers a
subordinate role to such pure, loving devotees, as if dependent on them for His safety and life. In this
way, Mother Sachi and Jagannatha Misra serve Him eternally to their heart's content and ex, perience
the exquisite joy that is the property of the dev, otees who realize the sweetness of Krishna' s
Appearance as the Golden Avatara.
Hearing the luminous pastimes of Sri Caitanya bestows ecstatic devotion to those whose eyes are
annointed with the salve of love, which alone enables the minute, indi, vidual souls to see the Divine
Realm where His sporting takes place. Those pure souls who relate the Lord's lila

SRI GAURA LILA

can benedict the world with untouched purity and inviol, able peace. They can attest that to those who
humbly offer respect to this joyous, sublime reality comes benedic, tion from the Lord's Own Lotus
Hands and shelter within the sphere of His Lotus Feet. May all those readers whose minds are purified
by great faith and whose hearts are turned in expectant, loving desire to serve Sri Caitanya, be drowned
in His golden, nectarean ocean of prema.

The Pilgrim Brahmarut

Some persons worship the Vedas and some the Puranas. Some worship the Upanishads and some the
Mahabharata, because they are afraid of material existence. But I worship Nanda Maharaja, in whose
courtyard the Supreme Absolute Truth, the Personality of Godhead, is playing like a little Child.
Caitanya Caritarnrta Madya,lila 19.96

Sri Krishna perpetually enjoys blissful pastimes in the company of innumerable pure devotees who
relish a variety of eternal relationships with Him. From time to time He descends to fulfill His promise
stated in the fourth chapter of Bhagavad,gita, to deliver the pious and annihilate the miscreants. Yet
there is another even more significant reason for Krishna's Appearance here on earth. Out of His
causeless and infinite loving kindness, He descends into this mundane realm to attract and invite the
suffering souls of this not reciprocated, love is acknowledged as being unaffected and unending.
Material situations may seem to make a differ, ence to the untrained, inexperienced eye--so we have
the phrase "true love" meant to distinguish love from the tempor, ary agitation of the mind and senses
known as lust.
This perception of eternity and individual desire calls forth belief in a level of existence that is
higher than even intelli, gencemthe soul. Belief in the soul takes intellectual form in the idea of
perfection. With recognition of the principle of perfection comes the quest for complete enlightenment
about the nature of the living entity and its cause, for in the cause would lie the possibility of
recovering that original, pure, unselfish, unhampered life of which an experience of love reminds us.
The highest stage of enlightenment expressed throughout all time by sages, saints, seers, and prophets
of all nationalities and material situations is to provide all beings with the way to eternal relief of
suffering by re,establishing one's personal relationship with the Supreme Cause of All Causes, Who is
Himself the perfect Servant, Friend, Parent or Child, and Lover.
 13

A remarkable demonstration of this principle of life took place in renaissance India. About the time
the Italian explorer Christopher Columbus sailed westward in order to discover an easier way to travel
to the Eastern continent than the established over,land journey, a tremendous spiritual adven, ture took
place in India. While the one resulted from an impulse to look outward to ftnd new worlds, the other
established the goal of the impulse to look inward to find the ultimate, spiritual world. Columbus is
known now as the

person who opened up the New World to exploration and began a whole new era in world history. The
subseqaent progress of modes and routes of transportation and tte erects of that progress have been
minutely recorded in hist^/boks all over the world. Every nation has its own conchtin of how the
current state of the world evolved in co^ju^tion with the establishment of faster and better means 0f
iavel and transport.
Far less prevalent is the record of the subsequentpr^ress of spiritual exploration resulting from the
transcenc^n^l ex, pedition into unknown territory that the follow^s f Sri Krishna Caitanya in West
Bengal initiated. Actuallythe^rog, ress of the two movements go hand in hand, thea^erial adventure
literally serving the spread of the spiritu^ r^olu, tion. It is our desire to continue that progress and spre^
the spiritual enlightenment available through the life. md ^ach, ings of Lord Caitanya. The followers of
A. C. Bhaktiv^nta Swami Prabhupada, a great devotee of Sri Caitmya^rho brought the Lord's teachings
and spiritual process to fie Vest, have been authorized by Srila Prabhupada to conlnu this literary
mission.
All glories to Sri Guru and Sri Gauranga!

Advent

INTRODUCTION

Are being shown the childhood home of someone you love, the per,
son more dear, more beautiful, more beloved to you than any other person you know. Imag, ine that
the beloved' s most dear friend is showing you the beloved's home. When you first arrive, all you see is
land, trees, grass, buildings, fences, a sw'mg set, paths, all quite ordinary, except that you wait with
anticipation to be told by your guide of all that the beloved did there. And as that person tells you how
the beloved worked in the fields to the left, ran down the paths to the woods, loved sitting under the
tree by the house, ran from a dangerous bull in the barn, chatted happily with mother in the kitchen,
liked sitting in the blue chair in the front room, was born in the room overlooking the sun porch, the
whole place that looked ordinary at first sight becomes unique and beautiful, and as dear as your
beloved. Now, whenever you see that place you see what no one else can see, unless you become the
guide and someone else has leamed to love your dearest person too.
Similarly, in a public gathering where one is a stranger, one may see a person looking about
expectantly, waiting for a beloved person to arrive. Looking over the crowd yourself, you see no one
out of the ordinary, though there are many interesting, kind, and beautiful faces and fig, ures. Suddenly
you see the expectant person's face light up, smiling, with tears ofjoy streaming down his face. Try as
you might, when you look in the direction the person's looking in, running toward, you cannot see
what he sees, because your eyes are not informed by the love in that per, son's heart. The beloved may
even have come in disguise so that only his lover can recognize him. Even when the lovers embrace,
they look ordinary. Unless the lover told you about his beloved, you would never be able to see how
his lover is different from everyone else, how he is identifiable to his beloved. And unless you showed
 14

some genuine, loving interest in the person's beloved, they would be reluctant to tell you all about their
dearest per, son, because you might not understand, and might even laugh at or hurt the beloved.

Advent 3

So it is with the lovers of God, who live on this earth in a different world than people who don't
know God, or feel they have no relationship to Godhead. The lovers of God are the expectant watchers
in the crowd of popula, tion on earth at any moment in time. They look for His representatives,
relatives, friends, and God Himself with the same happy, nervous, hopeful, trusting yeaming that
people wait for beloved persons in earthly relationships. The devotees of God see certain places on
earth differ, ently, just as the lover sees the birthplace of the beloved as full of events and beauty that
the stranger passing by the way is completely blind to. Such places are the places where paricular
friends, lovers, or one may say, saints, or even God Himself, have sported in innumerable pastimes on
earth. These places are known to the devotees of God because their love for Him has revealed to them
what is special about the places; or because, in sympathy with another's love for Him, one of His
friends or representa, tives has shared his own intimate knowledge of the Lord's Appearance on an
otherwise ordinary tract of land.
This is one such sharing of love for the Beautiful Per, sonality of AlbLove, Who is God. Thus we
humbly ask, if it be the desire of your heart, look with us through the eyes of spiritual devotion at the
otherwise ordinary course of events taking place on earth.

THE

PROMISED

SRI GAURA LILA DESCENT

A R T o her Creator, earth floats and rotates in eternal communion with the Lord. And when the Lord
agrees to come to help her sustain her inhabitants and to remind them of their own communion with
Him, she blossoms with an outpouring of gratitude and joy.
So it is that 500 years ago in the place we know as Bengal on the continent of India, the earth
flowered with del, icate, transformed beauty. The eyes of persons whose emaciated hearts have been
smothered by the deceiving activities of selfish interest, anger, and lust could not then, and cannot
now, see the earth in her beautiful gown of anticipation of the Lord's descent. But for those persons
whose hearts, though tired and weary, have not grown bitter, the earth took on, and still wears, her
most exquisite dress.
Actt^ally, the place of the Lord's Arrival is situated in eternal splendor and is known as Sridhama
Navadvipa-the city of nine islands in the spiritual form of a golden lotus flower. There, as far as the
eye could see, the earth became as brilliant and colorful as a rainbow, shining with the subtle qualities
of pure intelligence, faith, and goodwill. And the Lord's devotees, who are known here as Vaishnavas,
in constant readiness to receive His mercy and return His love, became lustrous and lighvhearted and
spontaneously generous to all creatures. Borne aloft on the high tide of perennial joy which stems from
the Lord's eternal promise to reciprocate with the hopes and

Advent 5
 15

desires of His devotees, the Vaishnavas were not con, scious in their minds of what was happening, but
simply trusted in the impulse of love in their hearts.
This ardent renewal of the life force of all beings took physical shape in the manifest forms of
certain per, sonalities. One of these persons was a saintly, Vaishnava brahmana named Advaita. He and
His wife Sita,devi lived simply in a modest dwelling, as if they were ordinary householders, helping
one another to advance in spiritual life. Advaita was an elderly man, with snow,white hair and a long,
flowing beard. He was highly learned and pos, sessed all the qualities of a brahmana in full measure.
In, deed, Advaita possessed many uncommon qualities, for He was none other than the Supreme
Personality of Godhead, Maha Vishnu, the source of all the manifested universes.
All things considered, Advaita was a very observant fellow. Daily, he would hold discourses with
the various pandits of Navadvipa on the nature of the Absolute Truth. At these meetings, and on His
way to and from them as well, He would notice how the people in general had become corrupt and
devoid of devotion to God.
The smarta brahmanas, persons mechanically follow, ing prescribed religious functions, performed
acts of piety only to reap the benefits of such activity. Philosophers spawned theory after theory in an
endless cycle of expo, sition and refutation--not to discover the Absolute Truth, but simply to feed
their bellies and win some fame as men of letters. Saddest of all, the common man, whose

SRI GAURA LILA

simple mind, unclouded by the dust storms of empiric logic, had formerly allowed him to execute his
duty in a spirit of closeness and devotion to God, now simply looked no further than the immediate
satisfaction of his senses.
These things made Advaita sad, because he knew very well the ultimate goal of life. Advaita could
understand that all these people were suffering miserably. Because of their pious and impious
activities, they would be re, peatedly forced to take birth after birth in hellish condi, tions unless they
somehow revived their dormant love of God.
Because of His great compassion for the fallen souls, Advaita began to seek a solution to their
predicament. He thought, "In this fallen age of Kali, there is no religion other than the chanting of the
Holy Name of the Lord. If Sri Krishna Himself were to appear in Person, He could teach the path of
religion and devotion to God by His Own example; only then could the people of the world be saved.
But how can He be persuaded to come?"
After much thought, Advaita began to consider that if He humbly petitioned the Lord through
prayer, He might induce' Sfi Krishna to inaugurate the movement of the chanting of the Holy Name.
While He was thinking like this, a sweet verse came to His mind: ^Sri Krishna, Who is very
affectionate toward His devotees, sells Himself to that devotee who merely offers a tulasi leaf and a
palmful of water.'
Advaita reasoned, "Not ftnding any way to repay the debt He owes to one who offers Him a mere
tulasi leaf and water with love and devotion, Lord Krishna thinks, 'There is no wealth in my possession
that is equal to this tulasi leaf and water.' Thus the Lord liquidates the debt by offering His very Self to
the devotee."
Happy and satisfied that He had realized the means to bring about the descent of the Lord, Advaita
sat down on the bank of the Ganges and worshipped Salagram,sila of, fering tulasi manjaris and
Ganges water, fasting and meditating in great ecstasy on the Lotus Feet of Sri Krishna and loudly
petitioning Him to appear.
 16

He quoted one prayer by Lord Brahma, saying, "O my Lord, You always dwell in the vision and
hearing of Your pure devotees. You also live in their lotus,like hearts, which are purified by devotional
service. O my Lord, Who is glorified by exalted prayers, You show special favor to Your devotees by
manifesting Yourself in the e, ternal Forms in which they welcome You."
The cries of Advaita penetrated the eight coverings of the universe and reached the ears of the Lord
in Vai, kuntha. Hearing the compassionate plea of His devotee Advaita, Who was an expansion of
Himself, Lord Krishna agreed to descend for the welfare of all and distri^ bute love of God among the
masses of fallen souls.
During this time, Jagannatha Misra and Sachi,devi, who were Nanda and Yasoda in Krishna^lila,
also began to worship the Lotus Feet of Lord Krishna. Previously, they had had eight daughters in
succession, all of whom had died shortly after birth. Now they desired a son and

10

SRI GAURA LILA

Now this v^as more than a mere feeling. Even the ap, pearance of the land was far from ordinary,
unlike that of any terrestial ^egion. The brush of no earthly or celestial artist could capture the delicate
assemblage of warmth and fragrance, the joy and purity that pervaded all of Nadia at that t^ime.
Although i/: was a full moon night, Chandra felt ashamed to sl^ow his imperfect complexion before
the moon,like Face^ of Perfection, Lord Gaura. He thus hid his face under the pretense of a lunar
eclipse. When the re, sounding of the Lord 's Name climaxed at the height of the eclipse, Sri Ca^tanya
made His Divine Appearance at the Yoga,pitha, th^ House of God.
Strange fomas crowded into the courtyard. Some lay prostrate on t^e bare earth offering obeisances,
while others waved ^hamaras. Someone held an umbrella over the Lord's head, and the rest sang,
danced, and beat on drums in boundless joy. At that same instant in His house in Santipura, Sri
Advaita jumped up in delight. Joining arm,in,arm wi^;h Srila Haridasa, He danced in joy to the
surprise of all onlookers. The ocean of ecstasy which flooded Nadia ^t that time is impossible to
describe.
Immediately upon taking birth, the Lord began to smile. He was like a mine of beauty and love,
distributing jewels of attachment to the Supreme Lord. The Child ap, peared as if produced by the
yearning of spiritual love, just as the moon so^aetimes appears to have risen by the desire of pure love
of God.
Seeing His beautiful face, Mother Sachi and Jagan, natha Misra experienced the ultimate joy. They
could no longer understand what else there was for the eyes to see beyond the moon,like face of Sri
Gaura. Mother Sachi's lady friends were perplexed at His unprecedented beauty and character.
Sita,devi appreciated the fact that, except for a difference in color, the newborn Child directly
resembled the Son ofMaharaj a Nanda, Sri Krishna, in Vrin, davana. It is written, ^brajendra-nandana
yei, sachi,suta haila sei--the Son of Sachi is none other than the Son of Nanda and Yasoda." Blessed
was this Holy Eve ofthe Ad, vent of Sri Caitanya, our Blessed Master, most highly cherished by all
pure devotees, who have declared the worship of this day to have the power to kindle ecstatic love for
Krishna. Thus the Lord fulfilled His ^ predic, tion in the Vayu Purana: "kalau sankirtan arambhe
bhavisyami saci sutah--in the Age of Kali when the san, kirtan movement is inaugurated, I shall
descend as the Son of Sachi."
Huge crowds appeared at the house of Jagam^atha Misra, desiring darshan of the Divine Child.
Many of these personalities were unknown to Jagannatha Misra because they were actually gods and
 17

goddesses assuming the forms ofbrahmanas and brahmanis. Disguised as ordi, nary ladies all the
celestial damsels, including the wives of Lord Brahma, Lord Shiva, Lord Nrsimha and Vasistha Rsi,
came there to offer gifts. These unknown matrons blessed the Child, saying, "May You live forever."
Then they humbly took the dust from Mother Sachi's feet, much to her surprise. No one could
understand who was coming or going, who was dancing or singing. Nor could they understand each
other's language. But in effect all unhappiness and lamentation immediately dissipated, and everyone
became jubilant, especially Jagannatha Misra. Misra's friends Chandra Shekhara and Srivasa Pandit
performed the purificatory birth rites, while Purandara Misra gave gifts to all those who brought pres,
ents. Srimati Sita Thakurani, consort of Advaita Acharya, and Malini,devi, consort of Srivasa, came to,
gether to offer presents and feast their eyes on the beauti, ful moon,like face of the Divine Child. Sri
Nilambar Cak, ravarti, taking Jagannatha Misra aside, whispered to him that the signs on the Child's
Body indicated a great tran, scendental personality Who could deliver the whole world. Therefore, He
was named Visvambhara, meaning "He who nourishes and maintains the three worlds by distributing
love of God."
Sita, devi also named Him "Nimai" because He was born under a nimba tree. She hoped that this
name, being antiseptic like the nimba tree itself, would counteract ghosts, witches, and evil spirits who
might be attracted by His uncommon beauty.
After considering the auspicious position of the stars, planets, and constellations at the time of His
birth, Nilam, bar Cakravarti concluded that the boy would be far great, er than any king, and millions
of times more learned than even Brihaspati, the priest of the heavenly gods.

14

SRI GAURA LILA

Another brahmana, whose identity and origin re, mained a mystery, also gave his opinion. His
astrological analysis was similar to that ofNilambar Cakravarti, but he added an even more astounding
conclusion to his pre, dietions: "This boy is none other than the Supreme Lord Narayana Himself. He
has come to re,establish the pfinci, ples of religion, and He will be the most extraordinary preacher of
that religion. He will deliver the whole world. Seeing Him, all the people of the world will develop
corn, passion for their fellow conditioned souls, and everyone will love He, Who is Himself the
Embodiment of prema--pure love for Kfishna.. Even the Yavanas, the de, clared enemies of Vishnu,
will worship His Lotus Feet, and all the world will sing His Glories." There was just one event the
brahmana did not mention to Jagannatha Misra: He could not bear to disclose at this time the Lord's
future lila of accepting the sannyasa order of life and leav, ing Navadvipa for the rest of His life.
Jagannatha Misra was so moved by the words of this brahmana that he wanted to give him
everything he owned, but unfortunately he possessed very little. Being unable to properly repay him
for his joyous predictions, Jagannatha Misra simply grabbed his feet and burst into tears, unable to
contain his joy any longer. The brahmana also clasped the feet ofJagannatha Misra and shed tears of
love while shouting the names of Hari and Krishna.
The birth, activities, and pastimes of Sfi Caitanya triumphantly conquer in every way all majesty
and beauty in the mundane world. All of them are equal to those of Sri Krishna, the original Form of
God as He is in the most intimate realm of the Spiritual World--Goloka Vrindavana. Similarly, His
parents and family members are all transcendental, liberated souls from Goloka. In their desire for
loving exchanges with the Lord, the paren, tal sentiments of Sachi,devi and Jagannatha Misra be, come
tangible in the pastimes of His birth and infancy. Their desire is to render direct service to Godhead in
 18

the mood of vatsalya,rasa--the relationship of parent to child. The intensity of their love for Sri Krishna
Caitanya was so overwhelming that it kept them perfectly under the spell of Yoga,Maya. Not
understanding their Child's identity as God, they remained absorbed in pure parental love for Him.
Krishna keeps His Supreme position covered to prevent divine awe and reverence in His parents, a
mood which would cripple their spontaneous, loving impulses to serve Him as a son. Krishna prefers a
subordinate role to such pure, loving devotees, as if dependent on them for His safety and life. In this
way, Mother Sachi and Jagannatha Misra serve Him eternally to their heart's content and ex, perience
the exquisite joy that is the property of the dev, otees who realize the sweetness of Krishna's
Appearance as the Golden Avatara.
Hearing the luminous pastimes of Sri Caitanya bestows ecstatic devotion to those whose eyes are
annointed with the salve of love, which alone enables the minute, indi, vidual souls to see the Divine
Realm where His sporting takes place. Those pure souls who relate the Lord's lila

14

SRI GAURA LILA

Another brahmana, whose identity and origin re, mained a mystery, also gave his opinion. His
astrological analysis was similar to that ofNilambar Cakravarti, but he added an even more astounding
conclusion to his pre, dictions: "This boy is none other than the Supreme Lord Narayana Himself. He
has come to re,establish the princi, ples of religion, and He will be the most extraordinary preacher of
that religion. He will deliver the whole world. Seeing Him, all the people of the world will develop
corn, passion for their fellow conditioned souls, and everyone will love He, Who is Himself the
Embodiment of prema--pure love for Krishna.. Even the Yavanas, the de, clared enemies of Vishnu,
will worship His Lotus Feet, and all the world will sing His Glories." There was just one event the
brahmana did not mention to Jagannatha Misra: He could not bear to disclose at this time the Lord' s
future lila of accepting the sannyasa order of life and leav, ing Navadvipa for the rest of His life.
Jagannatha Misra was so moved by the words of this brahmana that he wanted to give him
everything he owned, but unfortunately he possessed very little. Being unable to properly repay him
for his joyous predictions, Jagannatha Misra simply grabbed his feet and burst into tears, unable to
contain his joy any longer. The brahmana also clasped the feet ofJagannatha Misra and shed tears of
love while shouting the names of Hari and Krishna.
The birth, activities, and pastimes of Sri Caitanya triumphantly conquer in every way all majesty
and beauty in the mundane world. All of them are equal to those of Sri Krishna, the original Form of
God as He is in the most intimate realm of the Spiritual World--Goloka Vrindavana. Similarly, His
parents and family members are all transcendental, liberated souls from Goloka. In their desire for
loving exchanges with the Lord, the paren, tal sentiments of Sachi,devi and Jagannatha Misra be, come
tangible in the pastimes of His birth and infancy. Their desire is to render direct service to Godhead in
the mood of vatsalya, rasa--the relationship of parent to child. The intensity of their love for Sri
Krishna Caitanya was so overwhelming that it kept them perfectly under the spell of Yoga,Maya. Not
understanding their Child's identity as God, they remained absorbed in pure parental love for Him.
Krishna keeps His Supreme position covered to prevent divine awe and reverence in His parents, a
mood which would cripple their spontaneous, loving impulses to serve Him as a son. Krishna prefers a
subordinate role to such pure, loving devotees, as if dependent on them for His safety and life. In this
way, Mother Sachi and Jagannatha Misra serve Him eternally to their heart's content and ex, perience
 19

the exquisite joy that is the property of the dev, otees who realize the sweetness of Krishna' s
Appearance as the Golden Avatara.
Hearing the luminous pastimes of Sri Caitanya bestows ecstatic devotion to those whose eyes are
annointed with the salve of love, which alone enables the minute, indi, vidual souls to see the Divine
Realm where His sporting takes place. Those pure souls who relate the Lord's lila can benedict the
world with untouched purity and inviol, able peace. They can attest that to those who humbly offer
respect to this joyous, sublime reality comes benedic, tion from the Lord's Own Lotus Hands and
shelter within the sphere of His Lotus Feet. May all those readers whose minds are purified by great
faith and whose hearts are turned in expectant, loving desire to serve Sri Caitanya, be drowned in His
golden, nectarean ocean of prema.

The Pilgrim Brahmarut

Some persons worship the Vedas and some the Puranas. Some worship the Upanishads and some the
Mahabharata, because they are afraid of material existence. But I worship Nanda Maharaja, in whose
courtyard the Supreme Absolute Truth, the Personality of Godhead, is playing like a little Child.
Caitanya Caritarnrta Madya,lila 19.96

Sri Krishna perpetually enjoys blissful pastimes in the company of innumerable pure devotees who
relish a variety of eternal relationships with Him. From time to time He descends to fulfill His promise
stated in the fourth chapter of Bhagavad,gita, to deliver the pious and annihilate the miscreants. Yet
there is another even more significant reason for Krishna's Appearance here on earth. Out of His
causeless and infinite loving kindness, He descends into this mundane realm to attract and invite the
suffering souls of this world to return to their eternal home in the spiritual world. When He appears He
fully manifests the spiritual realm in all its transcendental splendor, within, but not part of, the material
plane. Accompanied by His eternal associates, He performs inconceivable, extraordinary pas, times
which, by their overpowering beauty and sweet, ness, attract the minds of all sentient beings to the
Sum, mum Bonum, the Absolute Truth, Who is Sri Krishna, the Supreme Personality of Godhead.
Sri Krishna acted in the same way during His lila as Sri Krishna Caitanya. No one could resist the
Lord's un, earthly beauty in His Golden Form as a young Child. Blackish hair curled about His
effulgent golden Face, His large, Lotus Eyes, outlined by long black lashes, moved about constantly as
he engaged in mischievous exchanges with His devotees. And while He played with them and teased
them and did all He could to annoy the devotees, they loved Him more and more, talking about Him all
the time. q-^ese most lovely, fresh pastimes of Sri Gaura Sun, dara as a young Child kindly beguile the
hearer from the illusory world of matter and ego into the most beautiful realm of spiritual love-the
unlimited, transcendental realm of etemal joy in personal participation with the Supreme Personality of
Absolute Truth. The Golden Child named Nimai, Who keeps away all danger and evil, draws anyone
who comes in contact with Him (whether directly in His lila or by hearing His pastimes from His
devotees) into the ultimate goal of all knowledge, wor, ship, and desire.

The Pilgrim Brahmana

Everyone is attracted by the charming activities of a happy child. And when one becomes attracted
by the Pas, times of that Child Who is the Soul of all souls, one natur^ ally follows his Childhood Love
back to the Land of His eternal lila, the kingdom of Nanda, where the Supreme Absolute Truth
eternally plays like a little Child. That same Krishna has now appeared as the Son of Sachi, and the
 20

cowherd men and women of Vraja have now peared as the brahmana families in the neighborhood of
Mother Sachi's house.
When Nimai began to toddle on tender legs, He pro^ vided His parents and neighbors with the
joyful occupa, tion of watching His delightful pastimes. Nimai con, stantly moved about, running in
and out of the house and around the courtyard all day. For His parents and their neighbors, He was the
Embodiment of Joy. Just to look at Him made them happy. His arms and legs were exqui^ sitely
lovely. The moon itself looked upon His round, glowing face with envy. Abundant, blackish cuffs
clus^ tered about His forehead, and His wide Eyes, slightly red, rimmed, resembled the petals of
lotus^fiowers. His whole Form had a golden luster, and a reddish tinge decorated His beautiful fingers,
hands, and Lotus Feet. His Lips were bright red. Lord Gaura, in this Form of the most pleasing,
irresistable Child, tripped about like all other children, alarming Mother Sachi with the thought that He
might hurt Himself.
Little Nimai grew more and more restless day after day, spreading His mercy to all who came in
contact with Him,through mischievous acts. He would cry for no reason until the older ladies of
Navadvipa clapped and sang the Name of Hari to His satisfaction, making Him dance and smile. In this
way, He taught that the Holy Name of Haft should be chanted constantly simply for its own sake. He
taught His Own and the other brahmana families their proper duty to the Lord--to sing and dance
in ]drtan, though singing and dancing for sense pleasure is forbidden to the brahmanas. Then He began
going about breaking mundane objects in various households, stealing milk and rice here and there,
poking babies to make them cry, and running away when caught in the act. He pleaded for forgiveness
and made countless promises to reform whenever He was caught. His beautiful, loving smile melted
His accusers'hearts.
In this way, the Golden Child taught the people of Nadia that the loss or destruction of worldly
goods and bodily disturbances are simply the mercy of the Lord, for the fact remained that everyone
delighted in Nimai's ac, tivities. Unknowingly they reached full realization that the senses and mind are
only satisfied and gladdened when directed towards God. His overwhelming attractiveness is the
source of all knowledge and bliss, as He demonstrated to the brahmana who wandered to the house
ofJagannatha Misra one day.
This pilgrim brahmana, who had performed many pious activities in his former lives, arrived at the
house of Jagannatha Misra unaware that it was the House of God. The brahmana worshipped Lord
Krishna as Gopala-Krishna, the Cowherd Boy of Vrindavana. He would only eat food which had first
been offered to Him. The brahmana was effulgent with the spiritual radiance of an ideal Vaishnava,
and he constantly chanted Krishna's name. His eyes exhibited symptoms of his ecstatic love for
Krishna, and Jagannatha Misra, upon seeing him, was so moved by his pure demeanor that he
immediately offered obeisances unto that brahmana. Offering him a seat, Jagannatha Misra washed the
brahmana's feet and in, quired about his place of residence.
The brahmana replied that he was a recluse and was wandering about due to sheer restlessness of
mind. Jagan, natha Misra again offered him obeisances and praise ex, pressing his own good fortune on
having such a guest on that day. He offered to make all the arrangements for the brahmana to cook his
offering for Gopala. The brahmana agreed to this proposal, and Misra first cleaned the cook, ing place
and then brought all the necessary cooking paraphernalia.
After cooking the meal, the brahmana sat down in great satisfaction and began to make his offering
to Krishna. But as soon as he began his meditation, little Nimai ap, peared before him, completely
naked and covered with dust from playing outside. His Lotus Eyes, hands, and Feet were beautifully
tinged with a reddish color. Just as the food was being offered to Krishna, Nimai took it and, with a
smile, began to eat it right in front of the brahmana.
That most fortunate brahmana cried out in grief, "This restless child has stolen my cooked rice!"
Upon hearing th brahmana's cry, Jagannatha Misra immediately came and caught Nimai just as He was
 21

plundering the brahmana's cooked rice. Jagannatha Misra was so angry that he began to run after
Nimai with a mind to punish Him. The brahmana, however, became fearful, and caught hold of
Jagannatha Misra's hand, saying to him, "This child has no knowledge of right or wrong, and is
therefore not to blame. A wise man should never punish such a child." Nimai's actions appeared to be
those of an ordinary child under the influence of abundant energy, devoid of all meanness and self,
regarding egotism.
Although Jagannatha Misra was very remorseful, the brahmana had already attained the peace of
mind that all things come from the Lord for our benefit, even though outwardly they may seem
disastrous. He pacified Misra, saying, "Only the Lord can know what is to happen on this day. I will
simply eat whatever fruits, roots, or other foods which may be in the house."
But Misra would not hear of it. "If you actually accept me as your servant," he said, "then please
cook your meal once again. Allow me to make the necessary arrange, ments. I will be very happy if
you will cook one more time." Jagannatha Misra's friends and relatives joined with him in the plea, and
together they induced the brahmana to cook aga'm.
In order to keep Nimai from causing any further trou, ble, Mother Sachi took Him to a neighbor's
house, where the ladies tried to instruct Him. "Nimai, You are so foolish that You ate rice that was
cooked by a stranger! You will be an outcast for this! What will You do now?"
But Nimai simply laughed and replied in His rich, soft voice, "I am a Cowherd Boy. I eat rice
cooked by the brahmanas all the time." Hearing these words and seeing Nimai's beautiful smile, all the
ladies burst into laughter and embraced Him with affection. By the power of the Lord's energy, they
were unable to comprehend the tual meaning ofNimai's words. This power prevents the Lord's
devotees from seeing Him as Godhead, but it is not the same Deluding Potency of the Lord that hides
Him from those who do not want to serve Him. The one power enables His devotees to enjoy His
pastimes, while the other excludes the non,devotees from His personal associ, ation.
Meanwhile, the pilgrim brahmana had cooked a second time, and was aga'm sitting down to make
his offering to Krishna. Despite the devotees' vigilance, as soon as he began to meditate upon the
Divine Cowherd Boy, Nimai again appeared before him and ate a handful of the cooked rice. Seeing
this, the brahmana again shouted out in grief, and Jagannatha Misra once more came running. Seeing
little Nimai eating the rice, Jagannatha Misra picked up a stick and ran after Him. Exhibiting great
fear, Nimai quickly ran and hid inside one of the rooms of the house.
This time Jagannatha Misra could not be consoled, al, though the brahmana counseled him with all
good reason. "Dear sir, Krishna has not allotted cooked rice for me today. This is the real truth. Your
son is not to blame." Jagannatha Misra remained silent, but quite upset.

SRI GAURA LILA

While the brahmana tried to think of how to convince Nimai' s dismayed Father that no one was to
blame for the spoiled offering, Nimai's older Brother, Visvarupa, ap, peared on the scene. His
astonishing beauty was equaled only by His deep knowledge o ac the scriptures and His unbounded
devotion to Krishna. To the pilgrim, the sight of Visvarupa was a revelation in love of God, and His
pres, ence completely absorbed the brahmana's attention. Glancing at Him again and again with
unconcealed admi, ration, the brahmana asked Visvarupa who His parents were, and upon learning that
He was the son of Sri Jagan, natha Misra, the brahmana warmly congratulated Jagan, natha Misra for
having such a. wonderful son.
Visvarupa paid His obeisances to the brahmana and in His melodious voice spoke words which were
as sweet as nectar, "It is by great fortune that such a self, satisfied brahmana has come to be a guest in
 22

our house. Certainly there could be no greater calamity than if such a guest had to fast against his will.
Your l^eloved Gopala will hold us responsible."
The brahmana replied, "I am accustomed to living in the forest and eating only fruits and roots.
Moreover, hav, ing seen Your beautiful Form, O Visvarupa, I am now feeling completely satisfied."
"A person like you is naturally concerned only for the happiness of others," Visvaru^pa said, "and
does not care for his own. Still, I request you to please cook for a third time."
"I have already cooked twice, and now it is almost mid-night," said the brahmana. "The will of Krishna
is su, preme and it is clear that He does not want me to eat cooked rice on this day. Rather than cook
again, I should simply accept whatever fruits and roots are available."
Visvarupa, Himself an expansion of Godhead, then fell at the feet of the brahmana and, on behalf of
the whole family, repeated His request. "For the sake of Sri Krishna, please cook one more time."
Being completely enchanted by the uncommon beauty and grace of Visvarupa, the brahmana finally
relented and agreed to cook for a third time to the great delight of all present.
Again all preparations were made for his cooking and special care was taken to insure that Nimai
would not again cause any mischief. Nimai had hidden within one of the rooms of the house, so
Jagannatha Misra securely locked the door of that room from the outside. Misra set himself to guard
the door, and the ladies announced that there was no further cause for anxiety for little Nimai had
fallen asleep. Still everyone watched very carefully.
Finally, late at night the brahmana finished cooking. He arranged the meal and began to offer
everything to Krishna in meditation. By then everyone else had fallen into deep sleep. Just at this time,
while the brahmana was making his offering to Gopala, Nimai again appeared. See, ing Nimai, the
brahmana again cried out, but no one was awake to hear his cry.
"My dear brahmana, you are so generous," Nimai said to him. "Is it My fault you have asked Me to
come? You not reciprocated, love is acknowledged as being unaffected and unending. Material
situations may seem to make a differ, ence to the untrained, inexperienced eye--so we have the phrase
"true love" meant to distinguish love from the tempor, ary agitation of the mind and senses known as
lust.
This perception of eternity and individual desire calls forth belief in a level of existence that is
higher than even intelli, gencemthe soul. Belief in the soul takes intellectual form in the idea of
perfection. With recognition of the principle of perfection comes the quest for complete enlightenment
about the nature of the living entity and its cause, for in the cause would lie the possibility of
recovering that original, pure, unselfish, unhampered life of which an experience of love reminds us.
The highest stage of enlightenment expressed throughout all time by sages, saints, seers, and prophets
of all nationalities and material situations is to provide all beings with the way to eternal relief of
suffering by re,establishing one's personal relationship with the Supreme Cause of All Causes, Who is
Himself the perfect Servant, Friend, Parent or Child, and Lover.
A remarkable demonstration of this principle of life took place in renaissance India. About the time
the Italian explorer Christopher Columbus sailed westward in order to discover an easier way to travel
to the Eastern continent than the established over,land journey, a tremendous spiritual adven, ture took
place in India. While the one resulted from an impulse to look outward to ftnd new worlds, the other
established the goal of the impulse to look inward to find the ultimate, spiritual world. Columbus is
known now as the person who opened up the New World to exploration and began a whole new era in
world history. The subseqaent progress of modes and routes of transportation and tte erects of that
progress have been minutely recorded in hist^/boks all over the world. Every nation has its own
conchtin of how the current state of the world evolved in co^ju^tion with the establishment of faster
and better means 0f iavel and transport.
Far less prevalent is the record of the subsequentpr^ress of spiritual exploration resulting from the
transcenc^n^l ex, pedition into unknown territory that the follow^s f Sri Krishna Caitanya in West
 23

Bengal initiated. Actuallythe^rog, ress of the two movements go hand in hand, thea^erial adventure
literally serving the spread of the spiritu^ r^olu, tion. It is our desire to continue that progress and spre^
the spiritual enlightenment available through the life. md ^ach, ings of Lord Caitanya. The followers of
A. C. Bhaktiv^nta Swami Prabhupada, a great devotee of Sri Caitmya^rho brought the Lord's teachings
and spiritual process to fie Vest, have been authorized by Srila Prabhupada to conlnu this literary
mission.
All glories to Sri Guru and Sri Gauranga!

Imag, ine that the beloved' s most dear friend is showing you the beloved's home. When you first
arrive, all you see is land, trees, grass, buildings, fences, a sw'mg set, paths, all quite ordinary, except
that you wait with anticipation to be told by your guide of all that the beloved did there. And as that
person tells you how the beloved worked in the fields to the left, ran down the paths to the woods,
loved sitting under the tree by the house, ran from a dangerous bull in the barn, chatted happily with
mother in the kitchen, liked sitting in the blue chair in the front room, was born in the room
overlooking the sun porch, the whole place that looked ordinary at first sight becomes unique and
beautiful, and as dear as your beloved. Now, whenever you see that place you see what no one else can
see, unless you become the guide and someone else has leamed to love your dearest person too.
Similarly, in a public gathering where one is a stranger, one may see a person looking about
expectantly, waiting for a beloved person to arrive. Looking over the crowd yourself, you see no one
out of the ordinary, though there are many interesting, kind, and beautiful faces and fig, ures. Suddenly
you see the expectant person's face light up, smiling, with tears ofjoy streaming down his face. Try as
you might, when you look in the direction the person's looking in, running toward, you cannot see
what he sees, because your eyes are not informed by the love in that per, son's heart. The beloved may
even have come in disguise so that only his lover can recognize him. Even when the lovers embrace,
they look ordinary. Unless the lover told you about his beloved, you would never be able to see how
his lover is different from everyone else, how he is identifiable to his beloved. And unless you showed
some genuine, loving interest in the person's beloved, they would be reluctant to tell you all about their
dearest per, son, because you might not understand, and might even laugh at or hurt the beloved.

Advent

So it is with the lovers of God, who live on this earth in a different world than people who don't
know God, or feel they have no relationship to Godhead. The lovers of God are the expectant watchers
in the crowd of popula, tion on earth at any moment in time. They look for His representatives,
relatives, friends, and God Himself with the same happy, nervous, hopeful, trusting yeaming that
people wait for beloved persons in earthly relationships. The devotees of God see certain places on
earth differ, ently, just as the lover sees the birthplace of the beloved as full of events and beauty that
the stranger passing by the way is completely blind to. Such places are the places where paricular
friends, lovers, or one may say, saints, or even God Himself, have sported in innumerable pastimes on
earth. These places are known to the devotees of God because their love for Him has revealed to them
what is special about the places; or because, in sympathy with another's love for Him, one of His
friends or representa, tives has shared his own intimate knowledge of the Lord's Appearance on an
otherwise ordinary tract of land.
This is one such sharing of love for the Beautiful Per, sonality of AlbLove, Who is God. Thus we
humbly ask, if it be the desire of your heart, look with us through the eyes of spiritual devotion at the
otherwise ordinary course of events taking place on earth.
 24

THE

PROMISED

SRI GAURA LILA DESCENT

Creator, earth floats and rotates in eternal communion with the Lord. And when the Lord agrees to
come to help her sustain her inhabitants and to remind them of their own communion with Him, she
blossoms with an outpouring of gratitude and joy.
So it is that 500 years ago in the place we know as Bengal on the continent of India, the earth
flowered with del, icate, transformed beauty. The eyes of persons whose emaciated hearts have been
smothered by the deceiving activities of selfish interest, anger, and lust could not then, and cannot
now, see the earth in her beautiful gown of anticipation of the Lord's descent. But for those persons
whose hearts, though tired and weary, have not grown bitter, the earth took on, and still wears, her
most exquisite dress.
Actt^ally, the place of the Lord's Arrival is situated in eternal splendor and is known as Sridhama
Navadvipa-the city of nine islands in the spiritual form of a golden lotus flower. There, as far as the
eye could see, the earth became as brilliant and colorful as a rainbow, shining with the subtle qualities
of pure intelligence, faith, and goodwill. And the Lord's devotees, who are known here as Vaishnavas,
in constant readiness to receive His mercy and return His love, became lustrous and lighvhearted and
spontaneously generous to all creatures. Borne aloft on the high tide of perennial joy which stems from
the Lord's eternal promise to reciprocate with the hopes and desires of His devotees, the Vaishnavas
were not con, scious in their minds of what was happening, but simply trusted in the impulse of love in
their hearts.
This ardent renewal of the life force of all beings took physical shape in the manifest forms of
certain per, sonalities. One of these persons was a saintly, Vaishnava brahmana named Advaita. He and
His wife Sita,devi lived simply in a modest dwelling, as if they were ordinary householders, helping
one another to advance in spiritual life. Advaita was an elderly man, with snow,white hair and a long,
flowing beard. He was highly learned and pos, sessed all the qualities of a brahmana in full measure.
In, deed, Advaita possessed many uncommon qualities, for He was none other than the Supreme
Personality of Godhead, Maha Vishnu, the source of all the manifested universes.
All things considered, Advaita was a very observant fellow. Daily, he would hold discourses with
the various pandits of Navadvipa on the nature of the Absolute Truth. At these meetings, and on His
way to and from them as well, He would notice how the people in general had become corrupt and
devoid of devotion to God.
The smarta brahmanas, persons mechanically follow, ing prescribed religious functions, performed
acts of piety only to reap the benefits of such activity. Philosophers spawned theory after theory in an
endless cycle of expo, sition and refutation--not to discover the Absolute Truth, but simply to feed
their bellies and win some fame as men of letters. Saddest of all, the common man, whose

SRI GAURA LILA

simple mind, unclouded by the dust storms of empiric logic, had formerly allowed him to execute his
duty in a spirit of closeness and devotion to God, now simply looked no further than the immediate
satisfaction of his senses.
 25

These things made Advaita sad, because he knew very well the ultimate goal of life. Advaita could
understand that all these people were suffering miserably. Because of their pious and impious
activities, they would be re, peatedly forced to take birth after birth in hellish condi, tions unless they
somehow revived their dormant love of God.
Because of His great compassion for the fallen souls, Advaita began to seek a solution to their
predicament. He thought, "In this fallen age of Kali, there is no religion other than the chanting of the
Holy Name of the Lord. If Sri Krishna Himself were to appear in Person, He could teach the path of
religion and devotion to God by His Own example; only then could the people of the world be saved.
But how can He be persuaded to come?"
After much thought, Advaita began to consider that if He humbly petitioned the Lord through
prayer, He might induce' Sfi Krishna to inaugurate the movement of the chanting of the Holy Name.
While He was thinking like this, a sweet verse came to His mind: ^Sri Krishna, Who is very
affectionate toward His devotees, sells Himself to that devotee who merely offers a tulasi leaf and a
palmful of water.'
Advaita reasoned, "Not ftnding any way to repay the debt He owes to one who offers Him a mere
tulasi leaf and water with love and devotion, Lord Krishna thinks, 'There is no wealth in my possession
that is equal to this tulasi leaf and water.' Thus the Lord liquidates the debt by offering His very Self to
the devotee."
Happy and satisfied that He had realized the means to bring about the descent of the Lord, Advaita
sat down on the bank of the Ganges and worshipped Salagram,sila of, fering tulasi manjaris and
Ganges water, fasting and meditating in great ecstasy on the Lotus Feet of Sri Krishna and loudly
petitioning Him to appear.
He quoted one prayer by Lord Brahma, saying, "O my Lord, You always dwell in the vision and
hearing of Your pure devotees. You also live in their lotus,like hearts, which are purified by devotional
service. O my Lord, Who is glorified by exalted prayers, You show special favor to Your devotees by
manifesting Yourself in the e, ternal Forms in which they welcome You."
The cries of Advaita penetrated the eight coverings of the universe and reached the ears of the Lord
in Vai, kuntha. Hearing the compassionate plea of His devotee Advaita, Who was an expansion of
Himself, Lord Krishna agreed to descend for the welfare of all and distri^ bute love of God among the
masses of fallen souls.
During this time, Jagannatha Misra and Sachi,devi, who were Nanda and Yasoda in Krishna^lila,
also began to worship the Lotus Feet of Lord Krishna. Previously, they had had eight daughters in
succession, all of whom had died shortly after birth. Now they desired a son and laughing, som^ were
crying, and everyone was chanting the Holy Name.
Now this v^as more than a mere feeling. Even the ap, pearance of the land was far from ordinary,
unlike that of any terrestial ^egion. The brush of no earthly or celestial artist could capture the delicate
assemblage of warmth and fragrance, the joy and purity that pervaded all of Nadia at that t^ime.
Although i/: was a full moon night, Chandra felt ashamed to sl^ow his imperfect complexion before
the moon,like Face^ of Perfection, Lord Gaura. He thus hid his face under the pretense of a lunar
eclipse. When the re, sounding of the Lord 's Name climaxed at the height of the eclipse, Sri Ca^tanya
made His Divine Appearance at the Yoga,pitha, th^ House of God.
Strange fomas crowded into the courtyard. Some lay prostrate on t^e bare earth offering obeisances,
while others waved ^hamaras. Someone held an umbrella over the Lord's head, and the rest sang,
danced, and beat on drums in boundless joy. At that same instant in His house in Santipura, Sri
Advaita jumped up in delight. Joining arm,in,arm wi^;h Srila Haridasa, He danced in joy to the
surprise of all onlookers. The ocean of ecstasy which flooded Nadia ^t that time is impossible to
describe.
 26

Immediately upon taking birth, the Lord began to smile. He was like a mine of beauty and love,
distributing jewels of attachment to the Supreme Lord. The Child ap, peared as if produced by the
yearning of spiritual love, just as the moon so^aetimes appears to have risen by the desire of pure love
of God.
Seeing His beautiful face, Mother Sachi and Jagan, natha Misra experienced the ultimate joy. They
could no longer understand what else there was for the eyes to see beyond the moon,like face of Sri
Gaura. Mother Sachi's lady friends were perplexed at His unprecedented beauty and character.
Sita,devi appreciated the fact that, except for a difference in color, the newborn Child directly
resembled the Son ofMaharaj a Nanda, Sri Krishna, in Vrin, davana. It is written, ^brajendra-nandana
yei, sachi,suta haila sei--the Son of Sachi is none other than the Son of Nanda and Yasoda." Blessed
was this Holy Eve ofthe Ad, vent of Sri Caitanya, our Blessed Master, most highly cherished by all
pure devotees, who have declared the worship of this day to have the power to kindle ecstatic love for
Krishna. Thus the Lord fulfilled His ^ predic, tion in the Vayu Purana: "kalau sankirtan arambhe
bhavisyami saci sutah--in the Age of Kali when the san, kirtan movement is inaugurated, I shall
descend as the Son of Sachi."
Huge crowds appeared at the house of Jagam^atha Misra, desiring darshan of the Divine Child.
Many of these personalities were unknown to Jagannatha Misra because they were actually gods and
goddesses assuming the forms ofbrahmanas and brahmanis. Disguised as ordi, nary ladies all the
celestial damsels, including the wives of Lord Brahma, Lord Shiva, Lord Nrsimha and Vasistha Rsi,
came there to offer gifts. These unknown matrons blessed the Child, saying, "May You live forever."
Then Advent
they humbly took the dust from Mother Sachi's feet, much to her surprise. No one could understand
who was coming or going, who was dancing or singing. Nor could they understand each other's
language. But in effect all unhappiness and lamentation immediately dissipated, and everyone became
jubilant, especially Jagannatha Misra. Misra's friends Chandra Shekhara and Srivasa Pandit performed
the purificatory birth rites, while Purandara Misra gave gifts to all those who brought pres, ents.
Srimati Sita Thakurani, consort of Advaita Acharya, and Malini,devi, consort of Srivasa, came to,
gether to offer presents and feast their eyes on the beauti, ful moon,like face of the Divine Child. Sri
Nilambar Cak, ravarti, taking Jagannatha Misra aside, whispered to him that the signs on the Child's
Body indicated a great tran, scendental personality Who could deliver the whole world. Therefore, He
was named Visvambhara, meaning "He who nourishes and maintains the three worlds by distributing
love of God."
Sita, devi also named Him "Nimai" because He was born under a nimba tree. She hoped that this
name, being antiseptic like the nimba tree itself, would counteract ghosts, witches, and evil spirits who
might be attracted by His uncommon beauty.
After considering the auspicious position of the stars, planets, and constellations at the time of His
birth, Nilam, bar Cakravarti concluded that the boy would be far great, er than any king, and millions
of times more learned than even Brihaspati, the priest of the heavenly gods.

SRI GAURA LILA

Another brahmana, whose identity and origin re, mained a mystery, also gave his opinion. His
astrological analysis was similar to that ofNilambar Cakravarti, but he added an even more astounding
conclusion to his pre, dietions: "This boy is none other than the Supreme Lord Narayana Himself. He
has come to re,establish the pfinci, ples of religion, and He will be the most extraordinary preacher of
that religion. He will deliver the whole world. Seeing Him, all the people of the world will develop
corn, passion for their fellow conditioned souls, and everyone will love He, Who is Himself the
 27

Embodiment of prema--pure love for Kfishna.. Even the Yavanas, the de, clared enemies of Vishnu,
will worship His Lotus Feet, and all the world will sing His Glories." There was just one event the
brahmana did not mention to Jagannatha Misra: He could not bear to disclose at this time the Lord's
future lila of accepting the sannyasa order of life and leav, ing Navadvipa for the rest of His life.
Jagannatha Misra was so moved by the words of this brahmana that he wanted to give him
everything he owned, but unfortunately he possessed very little. Being unable to properly repay him
for his joyous predictions, Jagannatha Misra simply grabbed his feet and burst into tears, unable to
contain his joy any longer. The brahmana also clasped the feet ofJagannatha Misra and shed tears of
love while shouting the names of Hari and Krishna.
The birth, activities, and pastimes of Sfi Caitanya triumphantly conquer in every way all majesty
and beauty in the mundane world. All of them are equal to those of Sri Krishna, the original Form of
God as He is in the most intimate realm of the Spiritual World--Goloka Vrindavana. Similarly, His
parents and family members are all transcendental, liberated souls from Goloka. In their desire for
loving exchanges with the Lord, the paren, tal sentiments of Sachi,devi and Jagannatha Misra be, come
tangible in the pastimes of His birth and infancy. Their desire is to render direct service to Godhead in
the mood of vatsalya,rasa--the relationship of parent to child. The intensity of their love for Sri Krishna
Caitanya was so overwhelming that it kept them perfectly under the spell of Yoga,Maya. Not
understanding their Child's identity as God, they remained absorbed in pure parental love for Him.
Krishna keeps His Supreme position covered to prevent divine awe and reverence in His parents, a
mood which would cripple their spontaneous, loving impulses to serve Him as a son. Krishna prefers a
subordinate role to such pure, loving devotees, as if dependent on them for His safety and life. In this
way, Mother Sachi and Jagannatha Misra serve Him eternally to their heart's content and ex, perience
the exquisite joy that is the property of the dev, otees who realize the sweetness of Krishna's
Appearance as the Golden Avatara.
Hearing the luminous pastimes of Sri Caitanya bestows ecstatic devotion to those whose eyes are
annointed with the salve of love, which alone enables the minute, indi, vidual souls to see the Divine
Realm where His sporting takes place. Those pure souls who relate the Lord's lila

SRI GAURA LILA

Another brahmana, whose identity and origin re, mained a mystery, also gave his opinion. His
astrological analysis was similar to that ofNilambar Cakravarti, but he added an even more astounding
conclusion to his pre, dictions: "This boy is none other than the Supreme Lord Narayana Himself. He
has come to re,establish the princi, ples of religion, and He will be the most extraordinary preacher of
that religion. He will deliver the whole world. Seeing Him, all the people of the world will develop
corn, passion for their fellow conditioned souls, and everyone will love He, Who is Himself the
Embodiment of prema--pure love for Krishna.. Even the Yavanas, the de, clared enemies of Vishnu,
will worship His Lotus Feet, and all the world will sing His Glories." There was just one event the
brahmana did not mention to Jagannatha Misra: He could not bear to disclose at this time the Lord' s
future lila of accepting the sannyasa order of life and leav, ing Navadvipa for the rest of His life.
Jagannatha Misra was so moved by the words of this brahmana that he wanted to give him
everything he owned, but unfortunately he possessed very little. Being unable to properly repay him
for his joyous predictions, Jagannatha Misra simply grabbed his feet and burst into tears, unable to
contain his joy any longer. The brahmana also clasped the feet ofJagannatha Misra and shed tears of
love while shouting the names of Hari and Krishna.
The birth, activities, and pastimes of Sri Caitanya triumphantly conquer in every way all majesty
and beauty in the mundane world. All of them are equal to those of Sri Krishna, the original Form of
 28

God as He is in the most intimate realm of the Spiritual World--Goloka Vrindavana. Similarly, His
parents and family members are all transcendental, liberated souls from Goloka. In their desire for
loving exchanges with the Lord, the paren, tal sentiments of Sachi,devi and Jagannatha Misra be, come
tangible in the pastimes of His birth and infancy. Their desire is to render direct service to Godhead in
the mood of vatsalya, rasa--the relationship of parent to child. The intensity of their love for Sri
Krishna Caitanya was so overwhelming that it kept them perfectly under the spell of Yoga,Maya. Not
understanding their Child's identity as God, they remained absorbed in pure parental love for Him.
Krishna keeps His Supreme position covered to prevent divine awe and reverence in His parents, a
mood which would cripple their spontaneous, loving impulses to serve Him as a son. Krishna prefers a
subordinate role to such pure, loving devotees, as if dependent on them for His safety and life. In this
way, Mother Sachi and Jagannatha Misra serve Him eternally to their heart's content and ex, perience
the exquisite joy that is the property of the dev, otees who realize the sweetness of Krishna' s
Appearance as the Golden Avatara.
Hearing the luminous pastimes of Sri Caitanya bestows ecstatic devotion to those whose eyes are
annointed with the salve of love, which alone enables the minute, indi, vidual souls to see the Divine
Realm where His sporting takes place. Those pure souls who relate the Lord's lila can benedict the
world with untouched purity and inviol, able peace. They can attest that to those who humbly offer
respect to this joyous, sublime reality comes benedic, tion from the Lord's Own Lotus Hands and
shelter within the sphere of His Lotus Feet. May all those readers whose minds are purified by great
faith and whose hearts are turned in expectant, loving desire to serve Sri Caitanya, be drowned in His
golden, nectarean ocean of prema.

The Pilgrim Brahmarut

Some persons worship the Vedas and some the Puranas. Some worship the Upanishads and some the
Mahabharata, because they are afraid of material existence. But I worship Nanda Maharaja, in whose
courtyard the Supreme Absolute Truth, the Personality of Godhead, is playing like a little Child.
Caitanya Caritarnrta Madya,lila 19.96

Sri Krishna perpetually enjoys blissful pastimes in the company of innumerable pure devotees who
relish a variety of eternal relationships with Him. From time to time He descends to fulfill His promise
stated in the fourth chapter of Bhagavad,gita, to deliver the pious and annihilate the miscreants. Yet
there is another even more significant reason for Krishna's Appearance here on earth. Out of His
causeless and infinite loving kindness, He descends into this mundane realm to attract and invite the
suffering souls of this world to return to their eternal home in the spiritual world. When He appears He
fully manifests the spiritual realm in all its transcendental splendor, within, but not part of, the material
plane. Accompanied by His eternal associates, He performs inconceivable, extraordinary pas, times
which, by their overpowering beauty and sweet, ness, attract the minds of all sentient beings to the
Sum, mum Bonum, the Absolute Truth, Who is Sri Krishna, the Supreme Personality of Godhead.
Sri Krishna acted in the same way during His lila as Sri Krishna Caitanya. No one could resist the
Lord's un, earthly beauty in His Golden Form as a young Child. Blackish hair curled about His
effulgent golden Face, His large, Lotus Eyes, outlined by long black lashes, moved about constantly as
he engaged in mischievous exchanges with His devotees. And while He played with them and teased
them and did all He could to annoy the devotees, they loved Him more and more, talking about Him all
the time. q-^ese most lovely, fresh pastimes of Sri Gaura Sun, dara as a young Child kindly beguile the
hearer from the illusory world of matter and ego into the most beautiful realm of spiritual love-the
unlimited, transcendental realm of etemal joy in personal participation with the Supreme Personality of
Absolute Truth. The Golden Child named Nimai, Who keeps away all danger and evil, draws anyone
 29

who comes in contact with Him (whether directly in His lila or by hearing His pastimes from His
devotees) into the ultimate goal of all knowledge, wor, ship, and desire.

The Pilgrim Brahmana

Everyone is attracted by the charming activities of a happy child. And when one becomes attracted
by the Pas, times of that Child Who is the Soul of all souls, one natur^ ally follows his Childhood Love
back to the Land of His eternal lila, the kingdom of Nanda, where the Supreme Absolute Truth
eternally plays like a little Child. That same Krishna has now appeared as the Son of Sachi, and the
cowherd men and women of Vraja have now peared as the brahmana families in the neighborhood of
Mother Sachi's house.
When Nimai began to toddle on tender legs, He pro^ vided His parents and neighbors with the
joyful occupa, tion of watching His delightful pastimes. Nimai con, stantly moved about, running in
and out of the house and around the courtyard all day. For His parents and their neighbors, He was the
Embodiment of Joy. Just to look at Him made them happy. His arms and legs were exqui^ sitely
lovely. The moon itself looked upon His round, glowing face with envy. Abundant, blackish cuffs
clus^ tered about His forehead, and His wide Eyes, slightly red, rimmed, resembled the petals of
lotus^fiowers. His whole Form had a golden luster, and a reddish tinge decorated His beautiful fingers,
hands, and Lotus Feet. His Lips were bright red. Lord Gaura, in this Form of the most pleasing,
irresistable Child, tripped about like all other children, alarming Mother Sachi with the thought that He
might hurt Himself.
Little Nimai grew more and more restless day after day, spreading His mercy to all who came in
contact with Him, through mischievous acts. He would cry for no reason until the older ladies of
Navadvipa clapped and sang the Name of Hari to His satisfaction, making Him dance and smile. In this
way, He taught that the Holy Name of Haft should be chanted constantly simply for its own sake. He
taught His Own and the other brahmana families their proper duty to the Lord--to sing and dance
in ]drtan, though singing and dancing for sense pleasure is forbidden to the brahmanas. Then He began
going about breaking mundane objects in various households, stealing milk and rice here and there,
poking babies to make them cry, and running away when caught in the act. He pleaded for forgiveness
and made countless promises to reform whenever He was caught. His beautiful, loving smile melted
His accusers'hearts.
In this way, the Golden Child taught the people of Nadia that the loss or destruction of worldly
goods and bodily disturbances are simply the mercy of the Lord, for the fact remained that everyone
delighted in Nimai's ac, tivities. Unknowingly they reached full realization that the senses and mind are
only satisfied and gladdened when directed towards God. His overwhelming attractiveness is the
source of all knowledge and bliss, as He demonstrated to the brahmana who wandered to the house
ofJagannatha Misra one day.
This pilgrim brahmana, who had performed many pious activities in his former lives, arrived at the
house of Jagannatha Misra unaware that it was the House of God. The brahmana worshipped Lord
Krishna as Gopala- Krishna, the Cowherd Boy of Vrindavana. He would only eat food which had first
been offered to Him. The brahmana was effulgent with the spiritual radiance of an ideal Vaishnava,
and he constantly chanted Krishna's name. His eyes exhibited symptoms of his ecstatic love for
Krishna, and Jagannatha Misra, upon seeing him, was so moved by his pure demeanor that he
immediately offered obeisances unto that brahmana. Offering him a seat, Jagannatha Misra washed the
brahmana's feet and in, quired about his place of residence.
The brahmana replied that he was a recluse and was wandering about due to sheer restlessness of
mind. Jagan, natha Misra again offered him obeisances and praise ex, pressing his own good fortune on
having such a guest on that day. He offered to make all the arrangements for the brahmana to cook his
 30

offering for Gopala. The brahmana agreed to this proposal, and Misra first cleaned the cook, ing place
and then brought all the necessary cooking paraphernalia.
After cooking the meal, the brahmana sat down in great satisfaction and began to make his offering
to Krishna. But as soon as he began his meditation, little Nimai ap, peared before him, completely
naked and covered with dust from playing outside. His Lotus Eyes, hands, and Feet were beautifully
tinged with a reddish color. Just as the food was being offered to Krishna, Nimai took it and, with a
smile, began to eat it right in front of the brahmana.
That most fortunate brahmana cried out in grief, "This restless child has stolen my cooked rice!"
Upon hearing the brahmana's cry, Jagannatha Misra immediately came and caught Nimai just as He
was plundering the brahmana's cooked rice. Jagannatha Misra was so angry that he began to run after
Nimai with a mind to punish Him. The brahmana, however, became fearful, and caught hold of
Jagannatha Misra's hand, saying to him, "This child has no knowledge of right or wrong, and is
therefore not to blame. A wise man should never punish such a child." Nimai's actions appeared to be
those of an ordinary child under the influence of abundant energy, devoid of all meanness and self,
regarding egotism.
Although Jagannatha Misra was very remorseful, the brahmana had already attained the peace of
mind that all things come from the Lord for our benefit, even though outwardly they may seem
disastrous. He pacified Misra, saying, "Only the Lord can know what is to happen on this day. I will
simply eat whatever fruits, roots, or other foods which may be in the house."
But Misra would not hear of it. "If you actually accept me as your servant," he said, "then please
cook your meal once again. Allow me to make the necessary arrange, ments. I will be very happy if
you will cook one more time." Jagannatha Misra's friends and relatives joined with him in the plea, and
together they induced the brahmana to cook aga'm.
In order to keep Nimai from causing any further trou, ble, Mother Sachi took Him to a neighbor's
house, where the ladies tried to instruct Him. "Nimai, You are so foolish that You ate rice that was
cooked by a stranger! You will be an outcast for this! What will You do now?"
But Nimai simply laughed and replied in His rich, soft voice, "I am a Cowherd Boy. I eat rice
cooked by the brahmanas all the time." Hearing these words and seeing Nimai's beautiful smile, all the
ladies burst into laughter and embraced Him with affection. By the power of the Lord's energy, they
were unable to comprehend the tual meaning ofNimai's words. This power prevents the Lord's
devotees from seeing Him as Godhead, but it is not the same Deluding Potency of the Lord that hides
Him from those who do not want to serve Him. The one power enables His devotees to enjoy His
pastimes, while the other excludes the non,devotees from His personal associ, ation.
Meanwhile, the pilgrim brahmana had cooked a second time, and was aga'm sitting down to make
his offering to Krishna. Despite the devotees' vigilance, as soon as he began to meditate upon the
Divine Cowherd Boy, Nimai again appeared before him and ate a handful of the cooked rice. Seeing
this, the brahmana again shouted out in grief, and Jagannatha Misra once more came running. Seeing
little Nimai eating the rice, Jagannatha Misra picked up a stick and ran after Him. Exhibiting great
fear, Nimai quickly ran and hid inside one of the rooms of the house.
This time Jagannatha Misra could not be consoled, al, though the brahmana counseled him with all
good reason. "Dear sir, Krishna has not allotted cooked rice for me today. This is the real truth. Your
son is not to blame." Jagannatha Misra remained silent, but quite upset.

SRI GAURA LILA

While the brahmana tried to think of how to convince Nimai' s dismayed Father that no one was to
blame for the spoiled offering, Nimai's older Brother, Visvarupa, ap, peared on the scene. His
astonishing beauty was equaled only by His deep knowledge o ac the scriptures and His unbounded
 31

devotion to Krishna. To the pilgrim, the sight of Visvarupa was a revelation in love of God, and His
pres, ence completely absorbed the brahmana's attention. Glancing at Him again and again with
unconcealed admi, ration, the brahmana asked Visvarupa who His parents were, and upon learning that
He was the son of Sri Jagan, natha Misra, the brahmana warmly congratulated Jagan, natha Misra for
having such a. wonderful son.
Visvarupa paid His obeisances to the brahmana and in His melodious voice spoke words which were
as sweet as nectar, "It is by great fortune that such a self, satisfied brahmana has come to be a guest in
our house. Certainly there could be no greater calamity than if such a guest had to fast against his will.
Your l^eloved Gopala will hold us responsible."
The brahmana replied, "I am accustomed to living in the forest and eating only fruits and roots.
Moreover, hav, ing seen Your beautiful Form, O Visvarupa, I am now feeling completely satisfied."
"A person like you is naturally concerned only for the happiness of others," Visvaru^pa said, "and
does not care for his own. Still, I request you to please cook for a third time."
"I have already cooked twice, and now it is almost mid- night," said the brahmana. "The will of
Krishna is su, preme and it is clear that He does not want me to eat cooked rice on this day. Rather than
cook again, I should simply accept whatever fruits and roots are available."
Visvarupa, Himself an expansion of Godhead, then fell at the feet of the brahmana and, on behalf of
the whole family, repeated His request. "For the sake of Sri Krishna, please cook one more time."
Being completely enchanted by the uncommon beauty and grace of Visvarupa, the brahmana finally
relented and agreed to cook for a third time to the great delight of all present.
Again all preparations were made for his cooking and special care was taken to insure that Nimai
would not again cause any mischief. Nimai had hidden within one of the rooms of the house, so
Jagannatha Misra securely locked the door of that room from the outside. Misra set himself to guard
the door, and the ladies announced that there was no further cause for anxiety for little Nimai had
fallen asleep. Still everyone watched very carefully.
Finally, late at night the brahmana finished cooking. He arranged the meal and began to offer
everything to Krishna in meditation. By then everyone else had fallen into deep sleep. Just at this time,
while the brahmana was making his offering to Gopala, Nimai again appeared. See, ing Nimai, the
brahmana again cried out, but no one was awake to hear his cry.
"My dear brahmana, you are so generous," Nimai said to him. "Is it My fault you have asked Me to
come? You are calling Me by My mantra and I am finding it impossi, ble to resist. Thus have I come to
you. You are always longing for the sight of Me, and now I am showing Myself to Yu.
Then the Lord revealed His Divine Eight-armed Form to the brahmana. With four Arms He held a
conch, disk, club and lotus flower. In another Hand He held butter which He ate with the opposite
Hand, and with two Hands the Lord played on His flute. A necklace ofshining jewels and the
kaustubha gem adorned His Chest, which was marked with the footprint of Brighu Muni. The
brahmana saw that precious ornaments decorated all parts of His Body, peacock feathers set in the
fresh twigs of gunja decorated His Head, and His reddish Lips further enhanced the beauty of His
moondike Face. His Lotus Eyes moved restlessly as He smiled, and the vaijayanti garland, stretching
from His shoulders to His knees, swung to and fro. Charming jeweled anklets adorned the Lord's Lotus
Feet, and His gem-like toenails defeated all darkness with their dazzling effulgence.
A gentle, white Surabhi cow appeared behind the Lord, and a wonderful Kadamba tree with a
profusion of yellow flowers arose behind her. The tree was alive with singing birds who were sweetly
glorifying Lord Gaura with their song. The brahmana then saw the spiritual abode of Vrindavana
completely manifested in that very place. He saw the cowherd men and women, with cows grazing on
all sides. He saw the beautiful Yamuna River, peacocks and deer, and trees ablaze with flowering
creep, ers. Directly before him, he saw everything upon which he had always meditated and pictured in
 32

his mind. The brahmana fainted in ecstasy, overwhelmed by the splen, dor of the spiritual Abode of
His beloved Lord.
The child, Sri Gaura Sundara, then touched the body of the brahmana with His Own Lotus hand.
The brahmana regained external consciousness, but fell to the ground once more in ecstasy. Several
t'maes he would stand up and then immediately fall down again. He was unable to con, trol the
shivering and perspiration of his body, and tears flowed from his eyes like the sacred current of the
Ganges. Regaining consciousness at last, completely overwhelmed with joy, the brahmana clasped the
Lord's Lotus Feet and began to cry with a loud voice.
Sri Gaura Sundara, seeing the restlessness of the brahmana, spoke to him in sweet words, "Dear Sir,
you are My servant birth after birth and you always think of seeing Me. Therefore I have fulfilled your
desire. In your former birth, I showed you this same form in the home of Nanda Maharaja." Nimai
smiled mischievously, inno, cently inquiring, "Don't you remember?"
The brahmana simply gazed at Him with love.
Nimai went on speaking softly, "When I took birth in the village of cowherd men, you were
pursuing the same pilgrimage as you are now, and had accidentally become a guest in the home
ofNanda Maharaja. I then showed you this same pastime of stealing and eating your cooked food just
while you were offering it to Krishna. Only My ser, vants like you have this privilege of seeing My
Divine Form. Do not reveal this secret to anyone as long as I re, main manifest in this world."
Then the Lord further instructed the brahmana, "I vent Myself the very second there is the kirtan of
My Holy Name. I will spread the sank/nan movement to every country of the world, and will give
every household
the purest love of God, which is coveted even by the
, greatest demigods, such as Brahma and Shiva. You will live to see many of these pastimes." Saying
this and assur, ing the brahmana not to have any fear, the Lord returned to His own room and there lay
down in His own little bed as before, just like an ordinary child.
The brahmana was filled with supreme bliss after see, ing this wonderful manifestation. Roaring
with delight, he began to dance and laugh and sing. He picked up the rice and smeared it aII over his
body shouting "Jaya Gopala! Jaya Gopala!" When the brahmana began shouting in this way, everyone
woke up and immediately came to see what could be the cause of such excitement. Then the brahmana
hurriedly tried to restrain himself and sat down as if he'd been eating his meal.
His first impulse was to tell everyone what had happened so that they would be delivered by
recognizing Lord Gaura, Whom they all took to be a mere child, but remembering the Lord's
instruction, he controlled his mind and did not reveal anything at that time.
Thereafter, this most fortunate brahmana took up per, manent residence in Navadvipa and visited
Nimai, his own beloved Cowherd Boy, every day.

The Pilgrim Brahmana

This vision shown to the brahmana was not an ordi, nary event. The brahmana thought that if he
could only tell everyone what he had seen, then they would be saved by understanding the young son
of Jagannatha Misra to be the Supreme Lord Himself. But the Lord forbade him to do so, telling him
that only the Lord' s servants have the privilege of seeing His Divine Form. Those who are not
devotees of the Lord cannot see Him. Seeing the Lord is identical with knowing Him and those who
are not will, ing to serve Krishna see only a mortal child in the Son of Jagannatha Misra.
This illusion can be removed only by the Lord Himself, because it is His power that obscures our
vision. Unless He allows, one cannot see Him or know Him as He is. The Lord has given the jivas the
choice either to serve Him out of love for Him, or to serve maya out of envy for Him. This is the only
 33

free will the living entity has. The living entity must serve someone. If he has transcendental love for
the Lord, he becomes a devotee; if he does not want to serve Krishna he becomes a servant of maya.
Maya refers to Krishna's illusory energy in the form of material friendship, society, and love which
Srila Prabhupada refers to as "fallible soldiers" because they cannot fulfill our desires for unlimited
loving reciproca, tion. Nor are these relationships etemal. Such deluded souls can never see this Divine
Form of the Lord; they consider Him to be an ordinary human being like them, selves. It is only when
the jiva gives up all selfish motiva, tions and surrenders unto Krishna in love that Krishna

SRI GAURA LILA

comes pleased and reveals Himself. Krishna declares in the eighteenth chapter of Bhagavad,gita:

bhaktya .main abhijanati yavan yas casmi tattvatah tato main tatvato jnatva visate tad anantaram

"One can understand the Supreme Personality as He is only by devotional service. And when one is
in full con, sciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God."
The brahmana so fortunately harassed by little Nimai attained this goal of life due to his pure
devotional service. Lord Gaura revealed Himself, but requested the brahmana not to tell anyone that
confidential pastime.
Did the brahmana disobey the Lord's instruction? How do we know this pastime if he did not reveal
it to anyone else? Srila Vyasadeva, who always writes the Lord's pas, times, is perfectly aware of all
these truths, as well as the proper time to reveal them in order to perfectly serve Krishna's greatest
desire expressed in Bhagavad,gita 18.69:

na ca tasman manusyesu kascin me priya, krttamah bhavita na ca me tasmad anyah priyataro bhuvi

The Pilgrim Brahmana

"There is no servant in this world more dear to Me, nor will there ever be one more dear, than he who
explains the supreme secret to the devotees." Thus we can only ex, press our own gratitude to Vyasa of
Gaura lila for sharing this supreme secret with all the other devotees who also want to enter into the
etemal lila of Sri Krishna Caitanya.

The Greatest Treasure

Once a learned astrologer told a poor man how to ^nd the treasure left to him by his father. The
astrologer said, "The treasure is in this place, but if you dig toward the southern side, the wasps and
drones will rise. If you dig on the western side, there is a ghost who will create a great disturbance so
that you will not .^nd the treasure. On the northern side, there is a big black snake that will devour you
if you attempt to dig up the treasure. However, if you dig up a small quantity of dirt on the eastern
side, your hands will immediately touch the pot of treasure." The four directions signify, in order,
fruitive activity, mental specula, tion, mystic yoga, and devotional service.
Sri Caitanya Caritamfta Madya, lila 20.132, 135

Dhama of Sri Navadvipa,

^in the forest of Madhuvana, the young Son of Sachi used to visit the resident merchants and
cowherdsmen. Six clear ponds decorated the forest of Madhuvana, and they were constructed by Sri
 34

Vishvakarma, the architect of the demigods, as an offering of love to Sri Krishna Caitanya. Being tri
kala jnana--cognizant of past, present, and future--he saw within his dedicated mind the glorious Hari
Nama pas, time wherein Lord Caitanya rectified Chand Kazi, who had tried to stop the Hari Nama
Sankirtana.

not reciprocated, love is acknowledged as being unaffected and unending. Material situations may
seem to make a differ, ence to the untrained, inexperienced eye--so we have the phrase "true love"
meant to distinguish love from the tempor, ary agitation of the mind and senses known as lust.
This perception of eternity and individual desire calls forth belief in a level of existence that is
higher than even intelli, gencemthe soul. Belief in the soul takes intellectual form in the idea of
perfection. With recognition of the principle of perfection comes the quest for complete enlightenment
about the nature of the living entity and its cause, for in the cause would lie the possibility of
recovering that original, pure, unselfish, unhampered life of which an experience of love reminds us.
The highest stage of enlightenment expressed throughout all time by sages, saints, seers, and prophets
of all nationalities and material situations is to provide all beings with the way to eternal relief of
suffering by re,establishing one's personal relationship with the Supreme Cause of All Causes, Who is
Himself the perfect Servant, Friend, Parent or Child, and Lover.
A remarkable demonstration of this principle of life took place in renaissance India. About the time
the Italian explorer Christopher Columbus sailed westward in order to discover an easier way to travel
to the Eastern continent than the established over,land journey, a tremendous spiritual adven, ture took
place in India. While the one resulted from an impulse to look outward to ftnd new worlds, the other
established the goal of the impulse to look inward to find the ultimate, spiritual world. Columbus is
known now as the person who opened up the New World to exploration and began a whole new era in
world history. The subseqaent progress of modes and routes of transportation and tte erects of that
progress have been minutely recorded in hist^/boks all over the world. Every nation has its own
conchtin of how the current state of the world evolved in co^ju^tion with the establishment of faster
and better means 0f iavel and transport.
Far less prevalent is the record of the subsequentpr^ress of spiritual exploration resulting from the
transcenc^n^l ex, pedition into unknown territory that the follow^s f Sri Krishna Caitanya in West
Bengal initiated. Actuallythe^rog, ress of the two movements go hand in hand, thea^erial adventure
literally serving the spread of the spiritu^ r^olu, tion. It is our desire to continue that progress and spre^
the spiritual enlightenment available through the life. md ^ach, ings of Lord Caitanya. The followers of
A. C. Bhaktiv^nta Swami Prabhupada, a great devotee of Sri Caitmya^rho brought the Lord's teachings
and spiritual process to fie Vest, have been authorized by Srila Prabhupada to conlnu this literary
mission.
All glories to Sri Guru and Sri Gauranga!

Advent

INTRODUCTION

In]M ^ o ^ N ^ T ^ ^ T ¾ o u are being shown the childhood home of someone you love, the per,
son more dear, more beautiful, more beloved to you than any other person you know. Imag, ine that
the beloved' s most dear friend is showing you the beloved's home. When you first arrive, all you see is
land, trees, grass, buildings, fences, a sw'mg set, paths, all quite ordinary, except that you wait with
 35

anticipation to be told by your guide of all that the beloved did there. And as that person tells you how
the beloved worked in the fields to the left, ran down the paths to the woods, loved sitting

SRI GAURA LILA

under the tree by the house, ran from a dangerous bull in the barn, chatted happily with mother in the
kitchen, liked sitting in the blue chair in the front room, was born in the room overlooking the sun
porch, the whole place that looked ordinary at first sight becomes unique and beautiful, and as dear as
your beloved. Now, whenever you see that place you see what no one else can see, unless you become
the guide and someone else has leamed to love your dearest person too.
Similarly, in a public gathering where one is a stranger, one may see a person looking about
expectantly, waiting for a beloved person to arrive. Looking over the crowd yourself, you see no one
out of the ordinary, though there are many interesting, kind, and beautiful faces and fig, ures. Suddenly
you see the expectant person's face light up, smiling, with tears ofjoy streaming down his face. Try as
you might, when you look in the direction the person's looking in, running toward, you cannot see
what he sees, because your eyes are not informed by the love in that per, son's heart. The beloved may
even have come in disguise so that only his lover can recognize him. Even when the lovers embrace,
they look ordinary. Unless the lover told you about his beloved, you would never be able to see how
his lover is different from everyone else, how he is identifiable to his beloved. And unless you showed
some genuine, loving interest in the person's beloved, they would be reluctant to tell you all about their
dearest per, son, because you might not understand, and might even laugh at or hurt the beloved.

Advent 3

So it is with the lovers of God, who live on this earth in a different world than people who don't
know God, or feel they have no relationship to Godhead. The lovers of God are the expectant watchers
in the crowd of popula, tion on earth at any moment in time. They look for His representatives,
relatives, friends, and God Himself with the same happy, nervous, hopeful, trusting yeaming that
people wait for beloved persons in earthly relationships. The devotees of God see certain places on
earth differ, ently, just as the lover sees the birthplace of the beloved as full of events and beauty that
the stranger passing by the way is completely blind to. Such places are the places where paricular
friends, lovers, or one may say, saints, or even God Himself, have sported in innumerable pastimes on
earth. These places are known to the devotees of God because their love for Him has revealed to them
what is special about the places; or because, in sympathy with another's love for Him, one of His
friends or representa, tives has shared his own intimate knowledge of the Lord's Appearance on an
otherwise ordinary tract of land.
This is one such sharing of love for the Beautiful Per, sonality of AlbLove, Who is God. Thus we
humbly ask, if it be the desire of your heart, look with us through the eyes of spiritual devotion at the
otherwise ordinary course of events taking place on earth.

THE

PROMISED
 36

SRI GAURA LILA DESCENT

Creator, earth floats and rotates in eternal communion with the Lord. And when the Lord agrees to
come to help her sustain her inhabitants and to remind them of their own communion with Him, she
blossoms with an outpouring of gratitude and joy.
So it is that 500 years ago in the place we know as Bengal on the continent of India, the earth
flowered with del, icate, transformed beauty. The eyes of persons whose emaciated hearts have been
smothered by the deceiving activities of selfish interest, anger, and lust could not then, and cannot
now, see the earth in her beautiful gown of anticipation of the Lord's descent. But for those persons
whose hearts, though tired and weary, have not grown bitter, the earth took on, and still wears, her
most exquisite dress.
Actt^ally, the place of the Lord's Arrival is situated in eternal splendor and is known as Sridhama
Navadvipa-the city of nine islands in the spiritual form of a golden lotus flower. There, as far as the
eye could see, the earth became as brilliant and colorful as a rainbow, shining with the subtle qualities
of pure intelligence, faith, and goodwill. And the Lord's devotees, who are known here as Vaishnavas,
in constant readiness to receive His mercy and return His love, became lustrous and lighvhearted and
spontaneously generous to all creatures. Borne aloft on the high tide of perennial joy which stems from
the Lord's eternal promise to reciprocate with the hopes and desires of His devotees, the Vaishnavas
were not con, scious in their minds of what was happening, but simply trusted in the impulse of love in
their hearts.
This ardent renewal of the life force of all beings took physical shape in the manifest forms of
certain per, sonalities. One of these persons was a saintly, Vaishnava brahmana named Advaita. He and
His wife Sita,devi lived simply in a modest dwelling, as if they were ordinary householders, helping
one another to advance in spiritual life. Advaita was an elderly man, with snow,white hair and a long,
flowing beard. He was highly learned and pos, sessed all the qualities of a brahmana in full measure.
In, deed, Advaita possessed many uncommon qualities, for He was none other than the Supreme
Personality of Godhead, Maha Vishnu, the source of all the manifested universes.
All things considered, Advaita was a very observant fellow. Daily, he would hold discourses with
the various pandits of Navadvipa on the nature of the Absolute Truth. At these meetings, and on His
way to and from them as well, He would notice how the people in general had become corrupt and
devoid of devotion to God.
The smarta brahmanas, persons mechanically follow, ing prescribed religious functions, performed
acts of piety only to reap the benefits of such activity. Philosophers spawned theory after theory in an
endless cycle of expo, sition and refutation--not to discover the Absolute Truth, but simply to feed
their bellies and win some fame as men of letters. Saddest of all, the common man, whose simple
mind, unclouded by the dust storms of empiric logic, had formerly allowed him to execute his duty in a
spirit of closeness and devotion to God, now simply looked no further than the immediate satisfaction
of his
senses.
These things made Advaita sad, because he knew very well the ultimate goal of life. Advaita could
understand that all these people were suffering miserably. Because of their pious and impious
activities, they would be re, peatedly forced to take birth after birth in hellish condi, tions unless they
somehow revived their dormant love of God.
Because of His great compassion for the fallen souls, Advaita began to seek a solution to their
predicament. He thought, "In this fallen age of Kali, there is no religion other than the chanting of the
Holy Name of the Lord. If Sri Krishna Himself were to appear in Person, He could teach the path of
religion and devotion to God by His Own example; only then could the people of the world be saved.
But how can He be persuaded to come?"
 37

After much thought, Advaita began to consider that if He humbly petitioned the Lord through
prayer, He might induce' Sfi Krishna to inaugurate the movement of the chanting of the Holy Name.
While He was thinking like this, a sweet verse came to His mind: ^Sri Krishna, Who is very
affectionate toward His devotees, sells Himself to that devotee who merely offers a tulasi leaf and a
palmful of water.'
Advaita reasoned, "Not ftnding any way to repay the debt He owes to one who offers Him a mere
tulasi leaf and water with love and devotion, Lord Krishna thinks, 'There is no wealth in my possession
that is equal to this tulasi leaf and water.' Thus the Lord liquidates the debt by offering His very Self to
the devotee."
Happy and satisfied that He had realized the means to bring about the descent of the Lord, Advaita
sat down on the bank of the Ganges and worshipped Salagram,sila of, fering tulasi manjaris and
Ganges water, fasting and meditating in great ecstasy on the Lotus Feet of Sri Krishna and loudly
petitioning Him to appear.
He quoted one prayer by Lord Brahma, saying, "O my Lord, You always dwell in the vision and
hearing of Your pure devotees. You also live in their lotus,like hearts, which are purified by devotional
service. O my Lord, Who is glorified by exalted prayers, You show special favor to Your devotees by
manifesting Yourself in the e, ternal Forms in which they welcome You."
The cries of Advaita penetrated the eight coverings of the universe and reached the ears of the Lord
in Vai, kuntha. Hearing the compassionate plea of His devotee Advaita, Who was an expansion of
Himself, Lord Krishna agreed to descend for the welfare of all and distri^ bute love of God among the
masses of fallen souls.
During this time, Jagannatha Misra and Sachi,devi, who were Nanda and Yasoda in Krishna^lila,
also began to worship the Lotus Feet of Lord Krishna. Previously, they had had eight daughters in
succession, all of whom had died shortly after birth. Now they desired a son and laughing, som^ were
crying, and everyone was chanting the Holy Name.
Now this v^as more than a mere feeling. Even the ap, pearance of the land was far from ordinary,
unlike that of any terrestial ^egion. The brush of no earthly or celestial artist could capture the delicate
assemblage of warmth and fragrance, the joy and purity that pervaded all of Nadia at that t^ime.
Although i/: was a full moon night, Chandra felt ashamed to sl^ow his imperfect complexion before
the moon,like Face^ of Perfection, Lord Gaura. He thus hid his face under the pretense of a lunar
eclipse. When the re, sounding of the Lord 's Name climaxed at the height of the eclipse, Sri Ca^tanya
made His Divine Appearance at the Yoga,pitha, th^ House of God.
Strange fomas crowded into the courtyard. Some lay prostrate on t^e bare earth offering obeisances,
while others waved ^hamaras. Someone held an umbrella over the Lord's head, and the rest sang,
danced, and beat on drums in boundless joy. At that same instant in His house in Santipura, Sri
Advaita jumped up in delight. Joining arm,in,arm wi^;h Srila Haridasa, He danced in joy to the
surprise of all onlookers. The ocean of ecstasy which flooded Nadia ^t that time is impossible to
describe.
Immediately upon taking birth, the Lord began to smile. He was like a mine of beauty and love,
distributing jewels of attachment to the Supreme Lord. The Child ap, peared as if produced by the
yearning of spiritual love, just as the moon so^aetimes appears to have risen by the desire of pure love
of God.
Seeing His beautiful face, Mother Sachi and Jagan, natha Misra experienced the ultimate joy. They
could no longer understand what else there was for the eyes to see beyond the moon,like face of Sri
Gaura. Mother Sachi's lady friends were perplexed at His unprecedented beauty and character.
Sita,devi appreciated the fact that, except for a difference in color, the newborn Child directly
resembled the Son ofMaharaj a Nanda, Sri Krishna, in Vrin, davana. It is written, ^brajendra-nandana
yei, sachi,suta haila sei--the Son of Sachi is none other than the Son of Nanda and Yasoda." Blessed
 38

was this Holy Eve ofthe Ad, vent of Sri Caitanya, our Blessed Master, most highly cherished by all
pure devotees, who have declared the worship of this day to have the power to kindle ecstatic love for
Krishna. Thus the Lord fulfilled His ^ predic, tion in the Vayu Purana: "kalau sankirtan arambhe
bhavisyami saci sutah--in the Age of Kali when the san, kirtan movement is inaugurated, I shall
descend as the Son of Sachi."
Huge crowds appeared at the house of Jagam^atha Misra, desiring darshan of the Divine Child.
Many of these personalities were unknown to Jagannatha Misra because they were actually gods and
goddesses assuming the forms ofbrahmanas and brahmanis. Disguised as ordi, nary ladies all the
celestial damsels, including the wives of Lord Brahma, Lord Shiva, Lord Nrsimha and Vasistha Rsi,
came there to offer gifts. These unknown matrons blessed the Child, saying, "May You live forever."
Then they humbly took the dust from Mother Sachi's feet, much to her surprise. No one could
understand who was coming or going, who was dancing or singing. Nor could they understand each
other's language. But in effect all unhappiness and lamentation immediately dissipated, and everyone
became jubilant, especially Jagannatha Misra. Misra's friends Chandra Shekhara and Srivasa Pandit
performed the purificatory birth rites, while Purandara Misra gave gifts to all those who brought pres,
ents. Srimati Sita Thakurani, consort of Advaita Acharya, and Malini,devi, consort of Srivasa, came to,
gether to offer presents and feast their eyes on the beauti, ful moon,like face of the Divine Child. Sri
Nilambar Cak, ravarti, taking Jagannatha Misra aside, whispered to him that the signs on the Child's
Body indicated a great tran, scendental personality Who could deliver the whole world. Therefore, He
was named Visvambhara, meaning "He who nourishes and maintains the three worlds by distributing
love of God."
Sita, devi also named Him "Nimai" because He was born under a nimba tree. She hoped that this
name, being antiseptic like the nimba tree itself, would counteract ghosts, witches, and evil spirits who
might be attracted by His uncommon beauty.
After considering the auspicious position of the stars, planets, and constellations at the time of His
birth, Nilam, bar Cakravarti concluded that the boy would be far great, er than any king, and millions
of times more learned than even Brihaspati, the priest of the heavenly gods.

Another brahmana, whose identity and origin re, mained a mystery, also gave his opinion. His
astrological analysis was similar to that ofNilambar Cakravarti, but he added an even more astounding
conclusion to his pre, dietions: "This boy is none other than the Supreme Lord Narayana Himself. He
has come to re,establish the pfinci, ples of religion, and He will be the most extraordinary preacher of
that religion. He will deliver the whole world. Seeing Him, all the people of the world will develop
corn, passion for their fellow conditioned souls, and everyone will love He, Who is Himself the
Embodiment of prema--pure love for Kfishna.. Even the Yavanas, the de, clared enemies of Vishnu,
will worship His Lotus Feet, and all the world will sing His Glories." There was just one event the
brahmana did not mention to Jagannatha Misra: He could not bear to disclose at this time the Lord's
future lila of accepting the sannyasa order of life and leav, ing Navadvipa for the rest of His life.
Jagannatha Misra was so moved by the words of this brahmana that he wanted to give him
everything he owned, but unfortunately he possessed very little. Being unable to properly repay him
for his joyous predictions, Jagannatha Misra simply grabbed his feet and burst into tears, unable to
contain his joy any longer. The brahmana also clasped the feet ofJagannatha Misra and shed tears of
love while shouting the names of Hari and Krishna.
The birth, activities, and pastimes of Sfi Caitanya triumphantly conquer in every way all majesty
and beauty in the mundane world. All of them are equal to those of Sri Krishna, the original Form of
God as He is in the most intimate realm of the Spiritual World--Goloka Vrindavana. Similarly, His
parents and family members are all transcendental, liberated souls from Goloka. In their desire for
loving exchanges with the Lord, the paren, tal sentiments of Sachi,devi and Jagannatha Misra be, come
 39

tangible in the pastimes of His birth and infancy. Their desire is to render direct service to Godhead in
the mood of vatsalya,rasa--the relationship of parent to child. The intensity of their love for Sri Krishna
Caitanya was so overwhelming that it kept them perfectly under the spell of Yoga,Maya. Not
understanding their Child's identity as God, they remained absorbed in pure parental love for Him.
Krishna keeps His Supreme position covered to prevent divine awe and reverence in His parents, a
mood which would cripple their spontaneous, loving impulses to serve Him as a son. Krishna prefers a
subordinate role to such pure, loving devotees, as if dependent on them for His safety and life. In this
way, Mother Sachi and Jagannatha Misra serve Him eternally to their heart's content and ex, perience
the exquisite joy that is the property of the dev, otees who realize the sweetness of Krishna's
Appearance as the Golden Avatara.
Hearing the luminous pastimes of Sri Caitanya bestows ecstatic devotion to those whose eyes are
annointed with the salve of love, which alone enables the minute, indi, vidual souls to see the Divine
Realm where His sporting takes place. Those pure souls who relate the Lord's lila Another brahmana,
whose identity and origin re, mained a mystery, also gave his opinion. His astrological analysis was
similar to that ofNilambar Cakravarti, but he added an even more astounding conclusion to his pre,
dictions: "This boy is none other than the Supreme Lord Narayana Himself. He has come to
re,establish the princi, ples of religion, and He will be the most extraordinary preacher of that religion.
He will deliver the whole world. Seeing Him, all the people of the world will develop corn, passion for
their fellow conditioned souls, and everyone will love He, Who is Himself the Embodiment of prema--
pure love for Krishna.. Even the Yavanas, the de, clared enemies of Vishnu, will worship His Lotus
Feet, and all the world will sing His Glories." There was just one event the brahmana did not mention
to Jagannatha Misra: He could not bear to disclose at this time the Lord' s future lila of accepting the
sannyasa order of life and leav, ing Navadvipa for the rest of His life.
Jagannatha Misra was so moved by the words of this brahmana that he wanted to give him
everything he owned, but unfortunately he possessed very little. Being unable to properly repay him
for his joyous predictions, Jagannatha Misra simply grabbed his feet and burst into tears, unable to
contain his joy any longer. The brahmana also clasped the feet ofJagannatha Misra and shed tears of
love while shouting the names of Hari and Krishna.
The birth, activities, and pastimes of Sri Caitanya triumphantly conquer in every way all majesty
and beauty in the mundane world. All of them are equal to those of Sri Krishna, the original Form of
God as He is in the most intimate realm of the Spiritual World--Goloka Vrindavana. Similarly, His
parents and family members are all transcendental, liberated souls from Goloka. In their desire for
loving exchanges with the Lord, the paren, tal sentiments of Sachi,devi and Jagannatha Misra be, come
tangible in the pastimes of His birth and infancy. Their desire is to render direct service to Godhead in
the mood of vatsalya, rasa--the relationship of parent to child. The intensity of their love for Sri
Krishna Caitanya was so overwhelming that it kept them perfectly under the spell of Yoga,Maya. Not
understanding their Child's identity as God, they remained absorbed in pure parental love for Him.
Krishna keeps His Supreme position covered to prevent divine awe and reverence in His parents, a
mood which would cripple their spontaneous, loving impulses to serve Him as a son. Krishna prefers a
subordinate role to such pure, loving devotees, as if dependent on them for His safety and life. In this
way, Mother Sachi and Jagannatha Misra serve Him eternally to their heart's content and ex, perience
the exquisite joy that is the property of the dev, otees who realize the sweetness of Krishna' s
Appearance as the Golden Avatara.
Hearing the luminous pastimes of Sri Caitanya bestows ecstatic devotion to those whose eyes are
annointed with the salve of love, which alone enables the minute, indi, vidual souls to see the Divine
Realm where His sporting takes place. Those pure souls who relate the Lord's lila can benedict the
world with untouched purity and inviol, able peace. They can attest that to those who humbly offer
respect to this joyous, sublime reality comes benedic, tion from the Lord's Own Lotus Hands and
 40

shelter within the sphere of His Lotus Feet. May all those readers whose minds are purified by great
faith and whose hearts are turned in expectant, loving desire to serve Sri Caitanya, be drowned in His
golden, nectarean ocean of prema.

The Pilgrim Brahmarut

Some persons worship the Vedas and some the Puranas. Some worship the Upanishads and some the
Mahabharata, because they are afraid of material existence. But I worship Nanda Maharaja, in whose
courtyard the Supreme Absolute Truth, the Personality of Godhead, is playing like a little Child.
Caitanya Caritarnrta Madya,lila 19.96

Sri Krishna perpetually enjoys blissful pastimes in the company of innumerable pure devotees who
relish a variety of eternal relationships with Him. From time to time He descends to fulfill His promise
stated in the fourth chapter of Bhagavad,gita, to deliver the pious and annihilate the miscreants. Yet
there is another even more significant reason for Krishna's Appearance here on earth. Out of His
causeless and infinite loving kindness, He descends into this mundane realm to attract and invite the
suffering souls of this world to return to their eternal home in the spiritual world. When He appears He
fully manifests the spiritual realm in all its transcendental splendor, within, but not part of, the material
plane. Accompanied by His eternal associates, He performs inconceivable, extraordinary pas, times
which, by their overpowering beauty and sweet, ness, attract the minds of all sentient beings to the
Sum, mum Bonum, the Absolute Truth, Who is Sri Krishna, the Supreme Personality of Godhead.
Sri Krishna acted in the same way during His lila as Sri Krishna Caitanya. No one could resist the
Lord's un, earthly beauty in His Golden Form as a young Child. Blackish hair curled about His
effulgent golden Face, His large, Lotus Eyes, outlined by long black lashes, moved about constantly as
he engaged in mischievous exchanges with His devotees. And while He played with them and teased
them and did all He could to annoy the devotees, they loved Him more and more, talking about Him all
the time. q-^ese most lovely, fresh pastimes of Sri Gaura Sun, dara as a young Child kindly beguile the
hearer from the illusory world of matter and ego into the most beautiful realm of spiritual love-the
unlimited, transcendental realm of etemal joy in personal participation with the Supreme Personality of
Absolute Truth. The Golden Child named Nimai, Who keeps away all danger and evil, draws anyone
who comes in contact with Him (whether directly in His lila or by hearing His pastimes from His
devotees) into the ultimate goal of all knowledge, wor, ship, and desire.

The Pilgrim Brahmana

Everyone is attracted by the charming activities of a happy child. And when one becomes attracted
by the Pas, times of that Child Who is the Soul of all souls, one natur^ ally follows his Childhood Love
back to the Land of His eternal lila, the kingdom of Nanda, where the Supreme Absolute Truth
eternally plays like a little Child. That same Krishna has now appeared as the Son of Sachi, and the
cowherd men and women of Vraja have now peared as the brahmana families in the neighborhood of
Mother Sachi's house.
When Nimai began to toddle on tender legs, He pro^ vided His parents and neighbors with the
joyful occupa, tion of watching His delightful pastimes. Nimai con, stantly moved about, running in
and out of the house and around the courtyard all day. For His parents and their neighbors, He was the
Embodiment of Joy. Just to look at Him made them happy. His arms and legs were exqui^ sitely
lovely. The moon itself looked upon His round, glowing face with envy. Abundant, blackish cuffs
clus^ tered about His forehead, and His wide Eyes, slightly red, rimmed, resembled the petals of
 41

lotus^fiowers. His whole Form had a golden luster, and a reddish tinge decorated His beautiful fingers,
hands, and Lotus Feet. His Lips were bright red. Lord Gaura, in this Form of the most pleasing,
irresistable Child, tripped about like all other children, alarming Mother Sachi with the thought that He
might hurt Himself.
Little Nimai grew more and more restless day after day, spreading His mercy to all who came in
contact with Him, through mischievous acts. He would cry for no reason until the older ladies of
Navadvipa clapped and sang the Name of Hari to His satisfaction, making Him dance and smile. In this
way, He taught that the Holy Name of Haft should be chanted constantly simply for its own sake. He
taught His Own and the other brahmana families their proper duty to the Lord--to sing and dance
in ]drtan, though singing and dancing for sense pleasure is forbidden to the brahmanas. Then He began
going about breaking mundane objects in various households, stealing milk and rice here and there,
poking babies to make them cry, and running away when caught in the act. He pleaded for forgiveness
and made countless promises to reform whenever He was caught. His beautiful, loving smile melted
His accusers'hearts.
In this way, the Golden Child taught the people of Nadia that the loss or destruction of worldly
goods and bodily disturbances are simply the mercy of the Lord, for the fact remained that everyone
delighted in Nimai's ac, tivities. Unknowingly they reached full realization that the senses and mind are
only satisfied and gladdened when directed towards God. His overwhelming attractiveness is the
source of all knowledge and bliss, as He demonstrated to the brahmana who wandered to the house
ofJagannatha Misra one day.
This pilgrim brahmana, who had performed many pious activities in his former lives, arrived at the
house of Jagannatha Misra unaware that it was the House of God. The brahmana worshipped Lord
Krishna as Gopala- Krishna, the Cowherd Boy of Vrindavana. He would only eat food which had first
been offered to Him. The brahmana was effulgent with the spiritual radiance of an ideal Vaishnava,
and he constantly chanted Krishna's name. His eyes exhibited symptoms of his ecstatic love for
Krishna, and Jagannatha Misra, upon seeing him, was so moved by his pure demeanor that he
immediately offered obeisances unto that brahmana. Offering him a seat, Jagannatha Misra washed the
brahmana's feet and in, quired about his place of residence.
The brahmana replied that he was a recluse and was wandering about due to sheer restlessness of
mind. Jagan, natha Misra again offered him obeisances and praise ex, pressing his own good fortune on
having such a guest on that day. He offered to make all the arrangements for the brahmana to cook his
offering for Gopala. The brahmana agreed to this proposal, and Misra first cleaned the cook, ing place
and then brought all the necessary cooking paraphernalia.
After cooking the meal, the brahmana sat down in great satisfaction and began to make his offering
to Krishna. But as soon as he began his meditation, little Nimai ap, peared before him, completely
naked and covered with dust from playing outside. His Lotus Eyes, hands, and Feet were beautifully
tinged with a reddish color. Just as the food was being offered to Krishna, Nimai took it and, with a
smile, began to eat it right in front of the brahmana.
That most fortunate brahmana cried out in grief, "This restless child has stolen my cooked rice!"
Upon hearing the brahmana's cry, Jagannatha Misra immediately came and caught Nimai just as He
was plundering the brahmana's cooked rice. Jagannatha Misra was so angry that he began to run after
Nimai with a mind to punish Him. The brahmana, however, became fearful, and caught hold of
Jagannatha Misra's hand, saying to him, "This child has no knowledge of right or wrong, and is
therefore not to blame. A wise man should never punish such a child." Nimai's actions appeared to be
those of an ordinary child under the influence of abundant energy, devoid of all meanness and self,
regarding egotism.
Although Jagannatha Misra was very remorseful, the brahmana had already attained the peace of
mind that all things come from the Lord for our benefit, even though outwardly they may seem
 42

disastrous. He pacified Misra, saying, "Only the Lord can know what is to happen on this day. I will
simply eat whatever fruits, roots, or other foods which may be in the house."
But Misra would not hear of it. "If you actually accept me as your servant," he said, "then please
cook your meal once again. Allow me to make the necessary arrange, ments. I will be very happy if
you will cook one more time." Jagannatha Misra's friends and relatives joined with him in the plea, and
together they induced the brahmana to cook aga'm.
In order to keep Nimai from causing any further trou, ble, Mother Sachi took Him to a neighbor's
house, where the ladies tried to instruct Him. "Nimai, You are so foolish that You ate rice that was
cooked by a stranger! You will be an outcast for this! What will You do now?"
But Nimai simply laughed and replied in His rich, soft voice, "I am a Cowherd Boy. I eat rice
cooked by the brahmanas all the time." Hearing these words and seeing Nimai's beautiful smile, all the
ladies burst into laughter and embraced Him with affection. By the power of the Lord's energy, they
were unable to comprehend the tual meaning ofNimai's words. This power prevents the Lord's
devotees from seeing Him as Godhead, but it is not the same Deluding Potency of the Lord that hides
Him from those who do not want to serve Him. The one power enables His devotees to enjoy His
pastimes, while the other excludes the non,devotees from His personal associ, ation.
Meanwhile, the pilgrim brahmana had cooked a second time, and was aga'm sitting down to make
his offering to Krishna. Despite the devotees' vigilance, as soon as he began to meditate upon the
Divine Cowherd Boy, Nimai again appeared before him and ate a handful of the cooked rice. Seeing
this, the brahmana again shouted out in grief, and Jagannatha Misra once more came running. Seeing
little Nimai eating the rice, Jagannatha Misra picked up a stick and ran after Him. Exhibiting great
fear, Nimai quickly ran and hid inside one of the rooms of the house.
This time Jagannatha Misra could not be consoled, al, though the brahmana counseled him with all
good reason. "Dear sir, Krishna has not allotted cooked rice for me today. This is the real truth. Your
son is not to blame." Jagannatha Misra remained silent, but quite upset.

SRI GAURA LILA

While the brahmana tried to think of how to convince Nimai' s dismayed Father that no one was to
blame for the spoiled offering, Nimai's older Brother, Visvarupa, ap, peared on the scene. His
astonishing beauty was equaled only by His deep knowledge o ac the scriptures and His unbounded
devotion to Krishna. To the pilgrim, the sight of Visvarupa was a revelation in love of God, and His
pres, ence completely absorbed the brahmana's attention. Glancing at Him again and again with
unconcealed admi, ration, the brahmana asked Visvarupa who His parents were, and upon learning that
He was the son of Sri Jagan, natha Misra, the brahmana warmly congratulated Jagan, natha Misra for
having such a. wonderful son.
Visvarupa paid His obeisances to the brahmana and in His melodious voice spoke words which were
as sweet as nectar, "It is by great fortune that such a self, satisfied brahmana has come to be a guest in
our house. Certainly there could be no greater calamity than if such a guest had to fast against his will.
Your l^eloved Gopala will hold us responsible."
The brahmana replied, "I am accustomed to living in the forest and eating only fruits and roots.
Moreover, hav, ing seen Your beautiful Form, O Visvarupa, I am now feeling completely satisfied."
"A person like you is naturally concerned only for the happiness of others," Visvaru^pa said, "and
does not care for his own. Still, I request you to please cook for a third time."
 43

"I have already cooked twice, and now it is almost mid- night," said the brahmana. "The will of
Krishna is su, preme and it is clear that He does not want me to eat cooked rice on this day. Rather than
cook again, I should simply accept whatever fruits and roots are available."
Visvarupa, Himself an expansion of Godhead, then fell at the feet of the brahmana and, on behalf of
the whole family, repeated His request. "For the sake of Sri Krishna, please cook one more time."
Being completely enchanted by the uncommon beauty and grace of Visvarupa, the brahmana finally
relented and agreed to cook for a third time to the great delight of all present.
Again all preparations were made for his cooking and special care was taken to insure that Nimai
would not again cause any mischief. Nimai had hidden within one of the rooms of the house, so
Jagannatha Misra securely locked the door of that room from the outside. Misra set himself to guard
the door, and the ladies announced that there was no further cause for anxiety for little Nimai had
fallen asleep. Still everyone watched very carefully.
Finally, late at night the brahmana finished cooking. He arranged the meal and began to offer
everything to Krishna in meditation. By then everyone else had fallen into deep sleep. Just at this time,
while the brahmana was making his offering to Gopala, Nimai again appeared. See, ing Nimai, the
brahmana again cried out, but no one was awake to hear his cry.
"My dear brahmana, you are so generous," Nimai said to him. "Is it My fault you have asked Me to
come? You are calling Me by My mantra and I am finding it impossi, ble to resist. Thus have I come to
you. You are always longing for the sight of Me, and now I am showing Myself OU."
Then the Lord revealed His Divine Eight-armed Form to the brahmana. With four Arms He held a
conch, disk, club and lotus flower. In another Hand He held butter which He ate with the opposite
Hand, and with two Hands the Lord played on His flute. A necklace ofshining jewels and the
kaustubha gem adorned His Chest, which was marked with the footprint of Brighu Muni. The
brahmana saw that precious ornaments decorated all parts of His Body, peacock feathers set in the
fresh twigs of gunja decorated His Head, and His reddish Lips further enhanced the beauty of His
moondike Face. His Lotus Eyes moved restlessly as He smiled, and the vaijayanti garland, stretching
from His shoulders to His knees, swung to and fro. Charming jeweled anklets adorned the Lord's Lotus
Feet, and His gem-like toenails defeated all darkness with their dazzling effulgence.
A gentle, white Surabhi cow appeared behind the Lord, and a wonderful Kadamba tree with a
profusion of yellow flowers arose behind her. The tree was alive with singing birds who were sweetly
glorifying Lord Gaura with their song. The brahmana then saw the spiritual abode of Vrindavana
completely manifested in that very place. He saw the cowherd men and women, with cows grazing on
all sides. He saw the beautiful Yamuna River, peacocks and deer, and trees ablaze with flowering
creep, ers. Directly before him, he saw everything upon which he had always meditated and pictured
in his mind. The brahmana fainted in ecstasy, overwhelmed by the splen, dor of the spiritual Abode of
His beloved Lord.
The child, Sri Gaura Sundara, then touched the body of the brahmana with His Own Lotus hand.
The brahmana regained external consciousness, but fell to the ground once more in ecstasy. Several
t'maes he would stand up and then immediately fall down again. He was unable to con, trol the
shivering and perspiration of his body, and tears flowed from his eyes like the sacred current of the
Ganges. Regaining consciousness at last, completely overwhelmed with joy, the brahmana clasped the
Lord's Lotus Feet and began to cry with a loud voice.
Sri Gaura Sundara, seeing the restlessness of the brahmana, spoke to him in sweet words, "Dear Sir,
you are My servant birth after birth and you always think of seeing Me. Therefore I have fulfilled your
desire. In your former birth, I showed you this same form in the home of Nanda Maharaja." Nimai
smiled mischievously, inno, cently inquiring, "Don't you remember?"
The brahmana simply gazed at Him with love.
 44

Nimai went on speaking softly, "When I took birth in the village of cowherd men, you were
pursuing the same pilgrimage as you are now, and had accidentally become a guest in the home
ofNanda Maharaja. I then showed you this same pastime of stealing and eating your cooked food just
while you were offering it to Krishna. Only My ser, vants like you have this privilege of seeing My
Divine Form. Do not reveal this secret to anyone as long as I re, main manifest in this world."
Then the Lord further instructed the brahmana, "I vent Myself the very second there is the kirtan of
My Holy Name. I will spread the sank/nan movement to every country of the world, and will give
every household
the purest love of God, which is coveted even by the
, greatest demigods, such as Brahma and Shiva. You will live to see many of these pastimes." Saying
this and assur, ing the brahmana not to have any fear, the Lord returned to His own room and there lay
down in His own little bed as before, just like an ordinary child.
The brahmana was filled with supreme bliss after see, ing this wonderful manifestation. Roaring
with delight, he began to dance and laugh and sing. He picked up the rice and smeared it aII over his
body shouting "Jaya Gopala! Jaya Gopala!" When the brahmana began shouting in this way, everyone
woke up and immediately came to see what could be the cause of such excitement. Then the brahmana
hurriedly tried to restrain himself and sat down as if he'd been eating his meal.
His first impulse was to tell everyone what had happened so that they would be delivered by
recognizing Lord Gaura, Whom they all took to be a mere child, but remembering the Lord's
instruction, he controlled his mind and did not reveal anything at that time.
Thereafter, this most fortunate brahmana took up per, manent residence in Navadvipa and visited
Nimai, his own beloved Cowherd Boy, every day.

The Pilgrim Brahmana

This vision shown to the brahmana was not an ordi, nary event. The brahmana thought that if he
could only tell everyone what he had seen, then they would be saved by understanding the young son
of Jagannatha Misra to be the Supreme Lord Himself. But the Lord forbade him to do so, telling him
that only the Lord' s servants have the privilege of seeing His Divine Form. Those who are not
devotees of the Lord cannot see Him. Seeing the Lord is identical with knowing Him and those who
are not will, ing to serve Krishna see only a mortal child in the Son of Jagannatha Misra.
This illusion can be removed only by the Lord Himself, because it is His power that obscures our
vision. Unless He allows, one cannot see Him or know Him as He is. The Lord has given the jivas the
choice either to serve Him out of love for Him, or to serve maya out of envy for Him. This is the only
free will the living entity has. The living entity must serve someone. If he has transcendental love for
the Lord, he becomes a devotee; if he does not want to serve Krishna he becomes a servant of maya.
Maya refers to Krishna's illusory energy in the form of material friendship, society, and love which
Srila Prabhupada refers to as "fallible soldiers" because they cannot fulfill our desires for unlimited
loving reciproca, tion. Nor are these relationships etemal. Such deluded souls can never see this Divine
Form of the Lord; they consider Him to be an ordinary human being like them, selves. It is only when
the jiva gives up all selfish motiva, tions and surrenders unto Krishna in love that Krishna

SRI GAURA LILA

comes pleased and reveals Himself. Krishna declares in the eighteenth chapter of Bhagavad,gita:

bhaktya .main abhijanati yavan yas casmi tattvatah tato main tatvato jnatva visate tad anantaram
 45

"One can understand the Supreme Personality as He is only by devotional service. And when one is
in full con, sciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God."
The brahmana so fortunately harassed by little Nimai attained this goal of life due to his pure
devotional service. Lord Gaura revealed Himself, but requested the brahmana not to tell anyone that
confidential pastime.
Did the brahmana disobey the Lord's instruction? How do we know this pastime if he did not reveal
it to anyone else? Srila Vyasadeva, who always writes the Lord's pas, times, is perfectly aware of all
these truths, as well as the proper time to reveal them in order to perfectly serve Krishna's greatest
desire expressed in Bhagavad,gita 18.69:

na ca tasman manusyesu kascin me priya, krttamah bhavita na ca me tasmad anyah priyataro bhuvi

The Pilgrim Brahmana

33
"There is no servant in this world more dear to Me, nor will there ever be one more dear, than he
who explains the supreme secret to the devotees." Thus we can only ex, press our own gratitude to
Vyasa of Gaura lila for sharing this supreme secret with all the other devotees who also want to enter
into the etemal lila of Sri Krishna Caitanya.

The Greatest Treasure

Once a learned astrologer told a poor man how to ^nd the treasure left to him by his father. The
astrologer said, "The treasure is in this place, but if you dig toward the southern side, the wasps and
drones will rise. If you dig on the western side, there is a ghost who will create a great disturbance so
that you will not .^nd the treasure. On the northern side, there is a big black snake that will devour you
if you attempt to dig up the treasure. However, if you dig up a small quantity of dirt on the eastern
side, your hands will immediately touch the pot of treasure." The four directions signify, in order,
fruitive activity, mental specula, tion, mystic yoga, and devotional service.
Sri Caitanya Caritamfta Madya, lila 20.132, 135

- ^ T n ^ N T n E n o L ¾ Dhama of Sri Navadvipa,

^in the forest of Madhuvana, the young Son of Sachi used to visit the resident merchants and
cowherdsmen. Six clear ponds decorated the forest of Madhuvana, and they were constructed by Sri
Vishvakarma, the architect of the demigods, as an offering of love to Sri Krishna Caitanya. Being tri
kala jnana--cognizant of past, present, and future--he saw within his dedicated mind the glorious Hari
Nama pas, time wherein Lord Caitanya rectified Chand Kazi, who had tried to stop the Hari Nama
Sankirtana.

Sri Vishvakarma thought, "The Lord in His Golden Form, as loving as Srimati Radharani, may
become thirsty upon reaching this place and desire a drink. How I would love to serve Him. Therefore
I will make six ponds for Him to choose from."
Thinking in this way, the divine planner entered the Holy Dhama of Sri Caitanya's pastimes and
constructed the crystalline ponds.
Within that forest, an older merchant named Kola, vecha Sridhara lived in all simplicity. Sridhara
was so poor he lived in a hut that had more holes than thatch on the roof. An old iron pot, broken
around the top, sat just outside the door of his hut. Sridhara kept the water in this pot for such menial
 46

purposes as washing his feet. He sold plates and cups made out of banana leaves. As it happens,
Navadvipa is in Bengal, an area so fertile it was called the "garden of India.^ Banana trees grew
everywhere there, so selling their leaves was not a very lucrative business. Sridhara made a few cents
every day. He was as honest as Yudhisthira Maharaja. He always quoted the correct price for his
commodities and never cheated. People who knew him always bought at the prices he quoted. His only
purpose was to use half of the few cents he made to wor, ship Mother Ganges.
Aware of his poverty, Sridhara was of a most gentle and humble disposition, refusing to argue with
or criticize anyone. His atheistic neighbors took great delight in mak^ ing-fun of hi.to. They harassed
him over and over, calling out in sarcasm and spite, ^Hey, holy worshipper, is your god as poor as you
are? Look at you, starving dog, you can barely even cover yourself with cloth."
Yelling and laughing, they grabbed the fruit from his trees and threw it at him. 5ridhara never
protested, for his real sustenance was the Holy Name of Sri I-Iari, which he chanted all flay. At night,
in ecstasy, he chanted so loudly that his neighbors could riot sleep, and, infuriated, they screamed at
him to shut his rnottth and threv^ food at him.
"Here, eat something you poor bum. Stop yelling and crying from your hunger pains."
Entirely devoted to Sri Krishna, Sridhar^ did not even realize the nature of his neighbors' gross
al^use, but con, tinued with his devotional worship, always joyful and un, disturbed. He loudly chanted
the Holy Name all night long with overflowing love for Krishna.
Sridhara returned home every afternoor^ in a state of expectation, waiting for a special customer.
This, cus, tomer also harassed him to no erid, yet Sridh^ra lovea Him inspite of the abuse. Young
Tqimai Pandit came to see Sridhara everyday. Sometimes, the Young Professor would bathe in the
nearby pond along with His students, then run through Sridhara's banana grove, stealing fruits and
flowers. Sridhara ran after them, actiftg as if angry with the Transcendental Rascal, but mainly intent
to look again upon the Golden Form of the arrogant, restless Pandit.
Other times, Nimai would cooly approacl^, surrounded by His students, and loudly declare,
^My dear Sridhara, you chant the Holy Name of Kr/shna. Why do you suffer from this poverty? Tell
me, how is it that you suffer from want of food by serving the Lord of the Goddess of Fortune ? Is it
any wonder your neighbors laugh at you?"
Sridhara would bow in respect to Nimai, replying with all humility that he did not actually starve.
"I notice your cloth is patched in twelve places," Nimai
would remark. ""^'- '
x nere s nothing but holes in the roof of
your hut. Look at your neighbors, Sridhara. They are wor, shipping Durga, and receiving so much
opulence and corn, fort. They wear fine cloth and eat whatever they desire'"
"You speak very well, learned Sir," Sridhara would patiently explain, "but I also eat whatever I
desire. The ldng lives in the palace of gems, eating and dressing most richly. And the birds who inhabit
the treetops easily find all the food they want. The time of both passes away all the same. They enjoy
the fruits of their respective acts re, warded by the will of the Isvara, Who controls all move, ments in
this world."
"So you are also a great pandit," Nimai would laugh and take up a bunch of banana flowers. "How
much are these?"
Sridhara told Him the price--so many little conch shells.
w nats Nimai exclaimed, "so much! Why are you cheating the poor brahmanas? I will give you no
more than half of what you say they cost." And He would start to walk away.
w azt! Sridhara called after I-'Iim. "I'm not cheating. That's the standard price; ask anybody." Feeling
great anxiety that he would not even have enough to take to the market the next day, Sridhara would
run after Nimai and plead with Him to pay or else return the flowers.
 47

"Pandit, ifYou steal from me every day, how will I worship Mother Ganges? Do not take these
flowers in this way." And Sridhara would pull the flowers out of the proud Youth's lovely hands.
Nimai grabbed them back.
"No, Sridhara. You claim to be so renounced, but now you steal from a brahmana! You must be
mad! I'm sup prised you don't know Who I am!"
Sridhara gazed at the Youth, so beautiful; the sight of Him took his breath away. The Lord stood
before him, smiling, His cherry red lips stained with betel. His complexion shone like molten gold, and
His temperamental eyes moved about, agile and restless. Radiant t'tlak deco, rated Nimai's fine
forehead, and His mischievous face was surrounded by cuffs of scattered, blackish hair that covered
the top of HIS smooth shoulders. A shining, white brahmana thread crossed His wide chest. The Lord
wore His dhoti most attractively, folded three times, and He stood, bending slightly with a garland
hanging to His waist. In this way Lord Ananta Sesa decorated Sfi Gauranga in His play as Pandit.
"I am simply a dog, my dear Sir," Sridhara stated hum, bly, surrounded by his poverty.
"I know you're a dog,^ Nimai would pronounce. "And a very cunning dog too.^ But the Lord's Lotus
Eyes revealed His deep pleasure upon seeing no trace of anger, but simply love, devotion, and humility
on Sridhara's face. Yet He would go on until He broke Sridhara's gentle composure.
^Do you not know that I am the Source of your God, dess Ganga; therefore, Sridhara, you should
simply ship Me."
^What?P Sridhara would exclaim. Immediately Sridhara would cover his ears and shout, "Vishnu!
Vish, nu! You're so arrogant, Nimai Pandit. Aren't You even afraid of offending Mother Ganges?"
Sridhara began to think the Youth to be actually mad.
In this way, Lord Caitanya joked with the simple banana merchant for hours.
At some point Sridhara would question Nimai, "Why do You harass me so much? Why do You pick
on me? You don't harass anyone else like this."
Nimai told him, "Because you have the greatest treasure."
Sridhara shook his head. ^What do You mean? I'm so poor. My house doesn't even have a roof on
it."
^No," Nimai said. "This is just a front. You wear this tom cloth and you appear to be very poor, but
I know you have a great treasure in this house." And Nimai would walk into Sridhara's hut.
"What are You doing?" Sridhara demanded, following right behind the beautiful Rascal.
"I know you have a great treasure here. I'll leave you alone today, but later I'll exploit your treasure
and expose revealed His Divine Identity to all His intimate devotees, He exposed Sridhara's treasure.
He called for all the great and prominent devotees--Advaita Acharya, Pundarika Vidyaniddhi, Hari das
Thakura--to give them His per, sonal benediction. Sri Caitanya then sent for Sridhara.
The personal pastimes of the Lord we see present only in the life, the heart, and the house of His
pure devotee. This is the nature of Sri Krishna's pastimes. What does pastimes mean? It is loving
reciprocation between the Supreme Personality of Godhead and His devotees. The Lord relishes the
love of His devotees and for that reason He takes their offerings. It is the love only He enjoys, for He is
not in need of anything. Everything already belongs to Him, and therefore we have nothing to offer
back to Him except our love. There is no material qualification for devotional service, as there is no
material impediment. We don't need education, or wealth, or prestige, or religi, ous position, or social
tradition, or anything. Just look at the example of this most simple devotee, Sridhara, through whose
life Lord Caitanya actually fulfilled the most munificent benediction desired by Sri Advaita Acharya.
Advaita Acharya is actually the person who brought down Sri Caitanya. He called the Lord to come,
and he as, sisted Him in His pastimes. It was also this great Advaita Acharya who sent the Lord back to
Goloka at the end of His pastimes. Advaita Acharya, although he was actually propagating this Nama
Sankirtana movement before the Advent of Lord Caitanya, was not achieving very much.
 48

As it is the nature of the devotee to always want to glorify his Beloved Lord, it is similarly the
nature of the Lord that He wants always and only to glorify His devotee. Sri Caitanya demonstrated
this at the Maha Prakash when He so beautifully revealed Himself as the Supreme Personality of
Godhead to His pure devotees. He showed each devotee that Form of Godhead that the devotee most
loved and gave benedictions to them. He asked Advaita Acharya what benediction He could bestow
upon him. Advaita selfiessly requested, "When You distribute this mercy, You give it to everyone.
You give it to the women, the sudras, the poor, the unfortunate living entities. Without discrimination,
You distribute it, and make all the living entities cry in the ecstasy of pure love of God and roll in the
dust of the ground."
Sri Caitanya was very pleased by this request, and He granted that benediction. Then Sri Advaita
further re, quested, "When you distribute this pure love of God, don't give it to those who are envious,
to those who are malicious toward the devotees, because if You give this sweet nectar to those who are
like envious snakes, they will simply become more venomous. They will use its po, tency simply to
impede this movement. They must first become free of their pride by buming in their own envy. So
You don't give it to them." The entire day ofthe Maha Prakash passed almost unnoticed, and the
darkness of night soon stole in. The devotees lit lamps which they offered in worship at the Lord's
Lotus Feet. They continued the kirtana, playing kartalas, conchshells, mridangas, and stringed
instruments. Sri Gaura remained silent while the devotees offered different kinds of flowers at His
Lotus Feet and prostrated themselves before Him praying, "Oh Lord, please protect us." Some were
praying, some were singing, some were laughing, and some were crying. Yet everyone present
experienced the most indescribable and wonderfully elated feelings, as if transported to Goloka
Vrindavana. The devotees stood in a circle around the Lord with folded hands, praying to Him in great
rever, ence while Sri Gaura Sundara reciprocated in a most casual manner.
The Lord was in a most munificent mood, ready to shower benedictions upon His devotees, when
He sud, denly ordered, "Go and bring Sridhara immediately. Let him see My transcendental opulence.
He is constantly thinking of Me in great separation. I want to see him right away. Go to the outskirts of
the town and listen to him chanting My Name. When you find Sridhara, bring him to Me."
The devotees found Sridhara's hut by following his wonderful chanting.
"Sridhara! Come, come quickly. The Lord wants you." "The Lord wants me?" Sridhara exclaimed. He
fainted. The devotees had to carry him to Srivasa Angana, where the Maha Prakash was taking place.
Lord Caitanya was extremely happy to see Sridhara and called out to him, "Get up, Sridhara! Come
to Me!"
Sridhara came to consciousness and saw the arrogant brahmana Pandit he knew as Nimai
manifesting the shipped Me. Many lifetimes you have spent in my devo, tional service. Even in this
life I have tasted your offerings countless times when I took different commodities from your hands."
While Sridhara was offering his obeisances unto the Lord, Sri Caitanya said, "Oh Sridhara, behold
My beauty. Today I will bestow upon you the eight mystic perfec, tions."
That great devotee, Sridhara, then lifted up his head and saw that Lord Caitanya had wonderfully
changed. His complexion had become as dark as a Tamal tree. He was holding a flute in His hands. On
His right side stood Lord Balarama, at His feet were Lord Brahma and Lord Shiva and Sri Ananta Sesa
hovered above the Lord like a canopy. Around Him were great sages of all the different planetary
systems who had come to offer their prayers and worship to Sri Caitanya.
Saintly personalities like Narada and Sukadeva Go, svami offered prayers to the Lord while
beautiful, heavenly damsels sang His glories with folded hands. The entire scene was engulfed in a
glowing radiance like hundreds and thousands of suns rising all at once. The bril, liant, dazzling
brahmajyoti effulgence emanated from Sri Caitanya.
Sridhara saw the Lord as the most beautiful Personal, ity, standing in three,fold bending form,
playing on His flute. Then, His complexion turned molten gold. The kaustubha jewel shone brightly on
 49

His chest. And the vi, jayanti garland swung to and fro as the Lord swayed. Sridhara couldn't tell the
difference between Sri Gaura's dazzling toenails and sparkling gems. And what to speak of His
beautiful Lotus Eyes, which gazed upon Sridhara with such love and compassion.
To the left he saw horses and chariots, swans and elephants, the carriers of the demigods. As far as
he could see, in the sky and on the land, unlimited demigods of, fered their prayers to Sfi Caitanya.
The wives of the demi, gods had tears in their eyes as they offered their obeisances. A beautiful lady
appeared, Srimati Ganga,devi herself. Standing on a chariot, she bowed her head to Her worshipful
Lord. Huge serpents, their hoods raised high, all chanting His glories, surrounded Sri Caitanya.
Such a sight--this wonder of wonders--was so as, rounding that Sridhara again slumped to the
ground un, conscious. The Lord repeated Sfidhara's name and Sridhara stood up.
Sri Caitanya said, ^Come Sfidhara, I want to hear your prayers.^
Sfidhara replied, "Dear Lord, I am illiterate and unintelligent. What power do I possess to glorify
You?^
But Sri Caitanya replied, "That's all right. Even your ordinary talk^ are more pleasing than the
prayers of all these demigods.^
Just then, by the Lord's order, Mother Sarasvati, the Goddess of Learning, presided over Sridhara's
power of speech, and he began to glorify the Lord as follows:
"Jaya Sri Krishna Caitanya! All glory to Lord Visvam' bhara, the Lord of Navadvipa. All glory to
the Lord of the entire cosmic manifestation. All glory to the Son of Mother Sachi.
"Jaya Sri Krishna Caitanya, Whose Appearance and activities are a mystery even in the Vedas. Now
He has appeared as the best of the brahmanas.
"You appear in every millenium to uphold religious principles in Your different wonderful forms.
Secretly You have been wandering around Navadvipa, managing and maintaining everything. Your
real identity has been unknown to everyone, because it is impossible for anyone to know You without
Your mercy.
"Oh Lord, You are the religious principles, prescribed duties, devotional service, knowledge,
scripture, the Vedas and the object of all meditation. You are the mystic perfections, mystic yoga, the
faith in man, benevolence, opulence, strength, devotion. You are not in need of any. thing because
everything already belongs to You.
"You had told me earlier that Mother Ganges, whom I worship, has emanated from Your Lotus
Feet, and yet due to my sinful heart I could not understand Your supreme position. You are the same
Supreme personality, Who, previously blessed Gokula with Your Appearance, ancx now You have
again appeared as the sweet Lord of Navadvipa.
^You are the embodiment of the highest esoteric pro. cess. Now You have propagated that same
devotional pro. cess all over Navadvipa. By such devotional service, Bhisma defeated You, making
You break Your promise. Out of this same desire to serve You, Mother Yasoda bound you with a
ropewthe rope of her love.
"You are captivated only by the love of Your devotees, and thus You are subservient to them.
Although You are the same Supreme Lord, Whom every living entity in the entire creation carries and
cherishes in their thoughts and in their hearts, still You carried Sridhama, Your cowherd friend in
Vrindavana, on Your shoulders when defeated by his love.
"It is a great secret and mystery how You are defeated by Your devotees, and this same secret and
mystery of de, votional service You are now giving to everyone by Your causeless mercy. My dearest
friend, Lord Gauranga, You are an ocean of transcendental qualities and mercy. All glory to You and
to Lord Nityananda, the Supreme Per, sonality without beginning or end."
Although Sridhara had no desires to be fulfilled, still Sri Caitanya wanted to give him some
benediction. "What do you want?" He demanded.
"I don't want anything," Sridhara replied, "Simply see, ing You, all my desires are fulfilled."
 50

But Lord Caitanya would not accept. "No, Sridhara, you must ask some benediction."
"No, my Lord, I've already received all I've ever wanted."
"No! One benediction. You must!" Sri Caitanya sisted. "I can give you the eight,fold mystic
perfections--immediately I can give them to you."
"No, no," Sridhara said quietly. "I don't want that."
"I can give you wealth, opulence. I can make you the king of many maharajas. I can give you
faithful followers,
a kingdom, opulence beyond your wildest imagination." "No, I don't want that." "Well, what do you
want?"
Upon seeing Lord Caitanya's determination to bestow upon him some benediction, Sridhara made
his humble re, quest.
"I just want to make bananadeaf cups and banana4eaf plates for your devotees. I simply, humbly
request that wherever I take my birth, You continue to come seeme every day in that Form of the
beautiful, young, arrogant, mischievous, brahmana Pandit of Navadvipa and harass me and steal from
me. I am simply desiring this birth after birth after birth. This is all I want. Nothing else."
Everyone present was overwhelmed by the greatest wealth of devotion revealed through this most
materially deprived and simple soul, Kolavecha Sridhara.
How is it then that the grand benediction requested by Sri Advaita at the Maha Prakash was
fulfilled? That ben ediction was not fullfiled through any great acharya or exalted personality, famous
for his prowess. It was ful, ffiled through this humble banana merchant during a later pastime when the
Lord rectified Chand Kazi.
The Kazi was one of those persons burning in the flames of enxn/of the Supreme Lord. He forcibly
tried to stop the Hari Nama Sankirtana and broke one of the dev, not reciprocated, love is
acknowledged as being unaffected and unending. Material situations may seem to make a differ, ence
to the untrained, inexperienced eye--so we have the phrase "true love" meant to distinguish love from
the tempor, ary agitation of the mind and senses known as lust.
This perception of eternity and individual desire calls forth belief in a level of existence that is
higher than even intelli, gencemthe soul. Belief in the soul takes intellectual form in the idea of
perfection. With recognition of the principle of perfection comes the quest for complete enlightenment
about the nature of the living entity and its cause, for in the cause would lie the possibility of
recovering that original, pure, unselfish, unhampered life of which an experience of love reminds us.
The highest stage of enlightenment expressed throughout all time by sages, saints, seers, and prophets
of all nationalities and material situations is to provide all beings with the way to eternal relief of
suffering by re,establishing one's personal relationship with the Supreme Cause of All Causes, Who is
Himself the perfect Servant, Friend, Parent or Child, and Lover.
A remarkable demonstration of this principle of life took place in renaissance India. About the time
the Italian explorer Christopher Columbus sailed westward in order to discover an easier way to travel
to the Eastern continent than the established over,land journey, a tremendous spiritual adven, ture took
place in India. While the one resulted from an impulse to look outward to ftnd new worlds, the other
established the goal of the impulse to look inward to find the ultimate, spiritual world. Columbus is
known now as the person who opened up the New World to exploration and began a whole new era in
world history. The subseqaent progress of modes and routes of transportation and tte erects of that
progress have been minutely recorded in hist^/boks all over the world. Every nation has its own
conchtin of how the current state of the world evolved in co^ju^tion with the establishment of faster
and better means 0f iavel and transport.
Far less prevalent is the record of the subsequentpr^ress of spiritual exploration resulting from the
transcenc^n^l ex, pedition into unknown territory that the follow^s f Sri Krishna Caitanya in West
Bengal initiated. Actuallythe^rog, ress of the two movements go hand in hand, thea^erial adventure
 51

literally serving the spread of the spiritu^ r^olu, tion. It is our desire to continue that progress and spre^
the spiritual enlightenment available through the life. md ^ach, ings of Lord Caitanya. The followers of
A. C. Bhaktiv^nta Swami Prabhupada, a great devotee of Sri Caitmya^rho brought the Lord's teachings
and spiritual process to fie Vest, have been authorized by Srila Prabhupada to conlnu this literary
mission.
All glories to Sri Guru and Sri Gauranga!

Imag, ine that the beloved' s most dear friend is showing you the beloved's home. When you first
arrive, all you see is land, trees, grass, buildings, fences, a sw'mg set, paths, all quite ordinary, except
that you wait with anticipation to be told by your guide of all that the beloved did there. And as that
person tells you how the beloved worked in the fields to the left, ran down the paths to the woods,
loved sitting under the tree by the house, ran from a dangerous bull in the barn, chatted happily with
mother in the kitchen, liked sitting in the blue chair in the front room, was born in the room
overlooking the sun porch, the whole place that looked ordinary at first sight becomes unique and
beautiful, and as dear as your beloved. Now, whenever you see that place you see what no one else can
see, unless you become the guide and someone else has leamed to love your dearest person too.
Similarly, in a public gathering where one is a stranger, one may see a person looking about
expectantly, waiting for a beloved person to arrive. Looking over the crowd yourself, you see no one
out of the ordinary, though there are many interesting, kind, and beautiful faces and fig, ures. Suddenly
you see the expectant person's face light up, smiling, with tears ofjoy streaming down his face. Try as
you might, when you look in the direction the person's looking in, running toward, you cannot see
what he sees, because your eyes are not informed by the love in that per, son's heart. The beloved may
even have come in disguise so that only his lover can recognize him. Even when the lovers embrace,
they look ordinary. Unless the lover told you about his beloved, you would never be able to see how
his lover is different from everyone else, how he is identifiable to his beloved. And unless you showed
some genuine, loving interest in the person's beloved, they would be reluctant to tell you all about their
dearest per, son, because you might not understand, and might even laugh at or hurt the beloved. So it
is with the lovers of God, who live on this earth in a different world than people who don't know God,
or feel they have no relationship to Godhead. The lovers of God are the expectant watchers in the
crowd of popula, tion on earth at any moment in time. They look for His representatives, relatives,
friends, and God Himself with the same happy, nervous, hopeful, trusting yeaming that people wait for
beloved persons in earthly relationships. The devotees of God see certain places on earth differ, ently,
just as the lover sees the birthplace of the beloved as full of events and beauty that the stranger passing
by the way is completely blind to. Such places are the places where paricular friends, lovers, or one
may say, saints, or even God Himself, have sported in innumerable pastimes on earth. These places are
known to the devotees of God because their love for Him has revealed to them what is special about
the places; or because, in sympathy with another's love for Him, one of His friends or representa, tives
has shared his own intimate knowledge of the Lord's Appearance on an otherwise ordinary tract of
land.
This is one such sharing of love for the Beautiful Per, sonality of AlbLove, Who is God. Thus we
humbly ask, if it be the desire of your heart, look with us through the eyes of spiritual devotion at the
otherwise ordinary course of events taking place on earth.

Creator, earth floats and rotates in eternal communion with the Lord. And when the Lord agrees to
come to help her sustain her inhabitants and to remind them of their own communion with Him, she
blossoms with an outpouring of gratitude and joy.
 52

So it is that 500 years ago in the place we know as Bengal on the continent of India, the earth
flowered with del, icate, transformed beauty. The eyes of persons whose emaciated hearts have been
smothered by the deceiving activities of selfish interest, anger, and lust could not then, and cannot
now, see the earth in her beautiful gown of anticipation of the Lord's descent. But for those persons
whose hearts, though tired and weary, have not grown bitter, the earth took on, and still wears, her
most exquisite dress.
Actt^ally, the place of the Lord's Arrival is situated in eternal splendor and is known as Sridhama
Navadvipa-the city of nine islands in the spiritual form of a golden lotus flower. There, as far as the
eye could see, the earth became as brilliant and colorful as a rainbow, shining with the subtle qualities
of pure intelligence, faith, and goodwill. And the Lord's devotees, who are known here as Vaishnavas,
in constant readiness to receive His mercy and return His love, became lustrous and lighvhearted and
spontaneously generous to all creatures. Borne aloft on the high tide of perennial joy which stems from
the Lord's eternal promise to reciprocate with the hopes and desires of His devotees, the Vaishnavas
were not con, scious in their minds of what was happening, but simply trusted in the impulse of love in
their hearts.
This ardent renewal of the life force of all beings took physical shape in the manifest forms of
certain per, sonalities. One of these persons was a saintly, Vaishnava brahmana named Advaita. He and
His wife Sita,devi lived simply in a modest dwelling, as if they were ordinary householders, helping
one another to advance in spiritual life. Advaita was an elderly man, with snow,white hair and a long,
flowing beard. He was highly learned and pos, sessed all the qualities of a brahmana in full measure.
In, deed, Advaita possessed many uncommon qualities, for He was none other than the Supreme
Personality of Godhead, Maha Vishnu, the source of all the manifested universes.
All things considered, Advaita was a very observant fellow. Daily, he would hold discourses with
the various pandits of Navadvipa on the nature of the Absolute Truth. At these meetings, and on His
way to and from them as well, He would notice how the people in general had become corrupt and
devoid of devotion to God.
The smarta brahmanas, persons mechanically follow, ing prescribed religious functions, performed
acts of piety only to reap the benefits of such activity. Philosophers spawned theory after theory in an
endless cycle of expo, sition and refutation--not to discover the Absolute Truth, but simply to feed
their bellies and win some fame as men of letters. Saddest of all, the common man, whose simple
mind, unclouded by the dust storms of empiric logic, had formerly allowed him to execute his duty in a
spirit of closeness and devotion to God, now simply looked no further than the immediate satisfaction
of his senses.
These things made Advaita sad, because he knew very well the ultimate goal of life. Advaita could
understand that all these people were suffering miserably. Because of their pious and impious
activities, they would be re, peatedly forced to take birth after birth in hellish condi, tions unless they
somehow revived their dormant love of God.
Because of His great compassion for the fallen souls, Advaita began to seek a solution to their
predicament. He thought, "In this fallen age of Kali, there is no religion other than the chanting of the
Holy Name of the Lord. If Sri Krishna Himself were to appear in Person, He could teach the path of
religion and devotion to God by His Own example; only then could the people of the world be saved.
But how can He be persuaded to come?"
After much thought, Advaita began to consider that if He humbly petitioned the Lord through
prayer, He might induce' Sfi Krishna to inaugurate the movement of the chanting of the Holy Name.
While He was thinking like this, a sweet verse came to His mind: ^Sri Krishna, Who is very
affectionate toward His devotees, sells Himself to that devotee who merely offers a tulasi leaf and a
palmful of water.'
 53

Advaita reasoned, "Not ftnding any way to repay the debt He owes to one who offers Him a mere
tulasi leaf and water with love and devotion, Lord Krishna thinks, 'There is no wealth in my possession
that is equal to this tulasi leaf and water.' Thus the Lord liquidates the debt by offering His very Self to
the devotee."
Happy and satisfied that He had realized the means to bring about the descent of the Lord, Advaita
sat down on the bank of the Ganges and worshipped Salagram,sila of, fering tulasi manjaris and
Ganges water, fasting and meditating in great ecstasy on the Lotus Feet of Sri Krishna and loudly
petitioning Him to appear.
He quoted one prayer by Lord Brahma, saying, "O my Lord, You always dwell in the vision and
hearing of Your pure devotees. You also live in their lotus,like hearts, which are purified by devotional
service. O my Lord, Who is glorified by exalted prayers, You show special favor to Your devotees by
manifesting Yourself in the e, ternal Forms in which they welcome You."
The cries of Advaita penetrated the eight coverings of the universe and reached the ears of the Lord
in Vai, kuntha. Hearing the compassionate plea of His devotee Advaita, Who was an expansion of
Himself, Lord Krishna agreed to descend for the welfare of all and distri^ bute love of God among the
masses of fallen souls.
During this time, Jagannatha Misra and Sachi,devi, who were Nanda and Yasoda in Krishna^lila,
also began to worship the Lotus Feet of Lord Krishna. Previously, they had had eight daughters in
succession, all of whom had died shortly after birth. Now they desired a son and laughing, som^ were
crying, and everyone was chanting the Holy Name.
Now this v^as more than a mere feeling. Even the ap, pearance of the land was far from ordinary,
unlike that of any terrestial ^egion. The brush of no earthly or celestial artist could capture the delicate
assemblage of warmth and fragrance, the joy and purity that pervaded all of Nadia at that t^ime.
Although i/: was a full moon night, Chandra felt ashamed to sl^ow his imperfect complexion before
the moon,like Face^ of Perfection, Lord Gaura. He thus hid his face under the pretense of a lunar
eclipse. When the re, sounding of the Lord 's Name climaxed at the height of the eclipse, Sri Ca^tanya
made His Divine Appearance at the Yoga,pitha, th^ House of God.
Strange fomas crowded into the courtyard. Some lay prostrate on t^e bare earth offering obeisances,
while others waved ^hamaras. Someone held an umbrella over the Lord's head, and the rest sang,
danced, and beat on drums in boundless joy. At that same instant in His house in Santipura, Sri
Advaita jumped up in delight. Joining arm,in,arm wi^;h Srila Haridasa, He danced in joy to the
surprise of all onlookers. The ocean of ecstasy which flooded Nadia ^t that time is impossible to
describe.
Immediately upon taking birth, the Lord began to smile. He was like a mine of beauty and love,
distributing jewels of attachment to the Supreme Lord. The Child ap, peared as if produced by the
yearning of spiritual love, just as the moon so^aetimes appears to have risen by the desire of pure love
of God.
Seeing His beautiful face, Mother Sachi and Jagan, natha Misra experienced the ultimate joy. They
could no longer understand what else there was for the eyes to see beyond the moon,like face of Sri
Gaura. Mother Sachi's lady friends were perplexed at His unprecedented beauty and character.
Sita,devi appreciated the fact that, except for a difference in color, the newborn Child directly
resembled the Son ofMaharaj a Nanda, Sri Krishna, in Vrin, davana. It is written, ^brajendra-nandana
yei, sachi,suta haila sei--the Son of Sachi is none other than the Son of Nanda and Yasoda." Blessed
was this Holy Eve ofthe Ad, vent of Sri Caitanya, our Blessed Master, most highly cherished by all
pure devotees, who have declared the worship of this day to have the power to kindle ecstatic love for
Krishna. Thus the Lord fulfilled His ^ predic, tion in the Vayu Purana: "kalau sankirtan arambhe
bhavisyami saci sutah--in the Age of Kali when the san, kirtan movement is inaugurated, I shall
descend as the Son of Sachi."
 54

Huge crowds appeared at the house of Jagam^atha Misra, desiring darshan of the Divine Child.
Many of these personalities were unknown to Jagannatha Misra because they were actually gods and
goddesses assuming the forms ofbrahmanas and brahmanis. Disguised as ordi, nary ladies all the
celestial damsels, including the wives of Lord Brahma, Lord Shiva, Lord Nrsimha and Vasistha Rsi,
came there to offer gifts. These unknown matrons blessed the Child, saying, "May You live forever."
Then

13
Advent
they humbly took the dust from Mother Sachi's feet, much to her surprise. No one could understand
who was coming or going, who was dancing or singing. Nor could they understand each other's
language. But in effect all unhappiness and lamentation immediately dissipated, and everyone became
jubilant, especially Jagannatha Misra. Misra's friends Chandra Shekhara and Srivasa Pandit performed
the purificatory birth rites, while Purandara Misra gave gifts to all those who brought pres, ents.
Srimati Sita Thakurani, consort of Advaita Acharya, and Malini,devi, consort of Srivasa, came to,
gether to offer presents and feast their eyes on the beauti, ful moon,like face of the Divine Child. Sri
Nilambar Cak, ravarti, taking Jagannatha Misra aside, whispered to him that the signs on the Child's
Body indicated a great tran, scendental personality Who could deliver the whole world. Therefore, He
was named Visvambhara, meaning "He who nourishes and maintains the three worlds by distributing
love of God."
Sita, devi also named Him "Nimai" because He was born under a nimba tree. She hoped that this
name, being antiseptic like the nimba tree itself, would counteract ghosts, witches, and evil spirits who
might be attracted by His uncommon beauty.
After considering the auspicious position of the stars, planets, and constellations at the time of His
birth, Nilam, bar Cakravarti concluded that the boy would be far great, er than any king, and millions
of times more learned than even Brihaspati, the priest of the heavenly gods.

Another brahmana, whose identity and origin re, mained a mystery, also gave his opinion. His
astrological analysis was similar to that ofNilambar Cakravarti, but he added an even more astounding
conclusion to his pre, dietions: "This boy is none other than the Supreme Lord Narayana Himself. He
has come to re,establish the pfinci, ples of religion, and He will be the most extraordinary preacher of
that religion. He will deliver the whole world. Seeing Him, all the people of the world will develop
corn, passion for their fellow conditioned souls, and everyone will love He, Who is Himself the
Embodiment of prema--pure love for Kfishna.. Even the Yavanas, the de, clared enemies of Vishnu,
will worship His Lotus Feet, and all the world will sing His Glories." There was just one event the
brahmana did not mention to Jagannatha Misra: He could not bear to disclose at this time the Lord's
future lila of accepting the sannyasa order of life and leav, ing Navadvipa for the rest of His life.
Jagannatha Misra was so moved by the words of this brahmana that he wanted to give him
everything he owned, but unfortunately he possessed very little. Being unable to properly repay him
for his joyous predictions, Jagannatha Misra simply grabbed his feet and burst into tears, unable to
contain his joy any longer. The brahmana also clasped the feet ofJagannatha Misra and shed tears of
love while shouting the names of Hari and Krishna.
The birth, activities, and pastimes of Sfi Caitanya triumphantly conquer in every way all majesty
and beauty in the mundane world. All of them are equal to those of Sri Krishna, the original Form of
God as He is in the most intimate realm of the Spiritual World--Goloka Vrindavana. Similarly, His
parents and family members are all transcendental, liberated souls from Goloka. In their desire for
loving exchanges with the Lord, the paren, tal sentiments of Sachi,devi and Jagannatha Misra be, come
tangible in the pastimes of His birth and infancy. Their desire is to render direct service to Godhead in
 55

the mood of vatsalya,rasa--the relationship of parent to child. The intensity of their love for Sri Krishna
Caitanya was so overwhelming that it kept them perfectly under the spell of Yoga,Maya. Not
understanding their Child's identity as God, they remained absorbed in pure parental love for Him.
Krishna keeps His Supreme position covered to prevent divine awe and reverence in His parents, a
mood which would cripple their spontaneous, loving impulses to serve Him as a son. Krishna prefers a
subordinate role to such pure, loving devotees, as if dependent on them for His safety and life. In this
way, Mother Sachi and Jagannatha Misra serve Him eternally to their heart's content and ex, perience
the exquisite joy that is the property of the dev, otees who realize the sweetness of Krishna's
Appearance as the Golden Avatara.
Hearing the luminous pastimes of Sri Caitanya bestows ecstatic devotion to those whose eyes are
annointed with the salve of love, which alone enables the minute, indi, vidual souls to see the Divine
Realm where His sporting takes place. Those pure souls who relate the Lord's lila
Another brahmana, whose identity and origin re, mained a mystery, also gave his opinion. His
astrological analysis was similar to that ofNilambar Cakravarti, but he added an even more astounding
conclusion to his pre, dictions: "This boy is none other than the Supreme Lord Narayana Himself. He
has come to re,establish the princi, ples of religion, and He will be the most extraordinary preacher of
that religion. He will deliver the whole world. Seeing Him, all the people of the world will develop
corn, passion for their fellow conditioned souls, and everyone will love He, Who is Himself the
Embodiment of prema--pure love for Krishna.. Even the Yavanas, the de, clared enemies of Vishnu,
will worship His Lotus Feet, and all the world will sing His Glories." There was just one event the
brahmana did not mention to Jagannatha Misra: He could not bear to disclose at this time the Lord' s
future lila of accepting the sannyasa order of life and leav, ing Navadvipa for the rest of His life.
Jagannatha Misra was so moved by the words of this brahmana that he wanted to give him
everything he owned, but unfortunately he possessed very little. Being unable to properly repay him
for his joyous predictions, Jagannatha Misra simply grabbed his feet and burst into tears, unable to
contain his joy any longer. The brahmana also clasped the feet ofJagannatha Misra and shed tears of
love while shouting the names of Hari and Krishna.
The birth, activities, and pastimes of Sri Caitanya triumphantly conquer in every way all majesty
and beauty in the mundane world. All of them are equal to those of Sri Krishna, the original Form of
God as He is in the most intimate realm of the Spiritual World--Goloka Vrindavana. Similarly, His
parents and family members are all transcendental, liberated souls from Goloka. In their desire for
loving exchanges with the Lord, the paren, tal sentiments of Sachi,devi and Jagannatha Misra be, come
tangible in the pastimes of His birth and infancy. Their desire is to render direct service to Godhead in
the mood of vatsalya, rasa--the relationship of parent to child. The intensity of their love for Sri
Krishna Caitanya was so overwhelming that it kept them perfectly under the spell of Yoga,Maya. Not
understanding their Child's identity as God, they remained absorbed in pure parental love for Him.
Krishna keeps His Supreme position covered to prevent divine awe and reverence in His parents, a
mood which would cripple their spontaneous, loving impulses to serve Him as a son. Krishna prefers a
subordinate role to such pure, loving devotees, as if dependent on them for His safety and life. In this
way, Mother Sachi and Jagannatha Misra serve Him eternally to their heart's content and ex, perience
the exquisite joy that is the property of the dev, otees who realize the sweetness of Krishna' s
Appearance as the Golden Avatara.
Hearing the luminous pastimes of Sri Caitanya bestows ecstatic devotion to those whose eyes are
annointed with the salve of love, which alone enables the minute, indi, vidual souls to see the Divine
Realm where His sporting takes place. Those pure souls who relate the Lord's lila can benedict the
world with untouched purity and inviol, able peace. They can attest that to those who humbly offer
respect to this joyous, sublime reality comes benedic, tion from the Lord's Own Lotus Hands and
shelter within the sphere of His Lotus Feet. May all those readers whose minds are purified by great
 56

faith and whose hearts are turned in expectant, loving desire to serve Sri Caitanya, be drowned in His
golden, nectarean ocean of prema.

The Pilgrim Brahmarut

Some persons worship the Vedas and some the Puranas. Some worship the Upanishads and some the
Mahabharata, because they are afraid of material existence. But I worship Nanda Maharaja, in whose
courtyard the Supreme Absolute Truth, the Personality of Godhead, is playing like a little Child.
Caitanya Caritarnrta Madya,lila 19.96

Sri Krishna perpetually enjoys blissful pastimes in the company of innumerable pure devotees who
relish a variety of eternal relationships with Him. From time to time He descends to fulfill His promise
stated in the fourth chapter of Bhagavad,gita, to deliver the pious and annihilate the miscreants. Yet
there is another even more significant reason for Krishna's Appearance here on earth. Out of His
causeless and infinite loving kindness, He descends into this mundane realm to attract and invite the
suffering souls of this world to return to their eternal home in the spiritual world. When He appears He
fully manifests the spiritual realm in all its transcendental splendor, within, but not part of, the material
plane. Accompanied by His eternal associates, He performs inconceivable, extraordinary pas, times
which, by their overpowering beauty and sweet, ness, attract the minds of all sentient beings to the
Sum, mum Bonum, the Absolute Truth, Who is Sri Krishna, the Supreme Personality of Godhead.
Sri Krishna acted in the same way during His lila as Sri Krishna Caitanya. No one could resist the
Lord's un, earthly beauty in His Golden Form as a young Child. Blackish hair curled about His
effulgent golden Face, His large, Lotus Eyes, outlined by long black lashes, moved about constantly as
he engaged in mischievous exchanges with His devotees. And while He played with them and teased
them and did all He could to annoy the devotees, they loved Him more and more, talking about Him all
the time. q-^ese most lovely, fresh pastimes of Sri Gaura Sun, dara as a young Child kindly beguile the
hearer from the illusory world of matter and ego into the most beautiful realm of spiritual love-the
unlimited, transcendental realm of etemal joy in personal participation with the Supreme Personality of
Absolute Truth. The Golden Child named Nimai, Who keeps away all danger and evil, draws anyone
who comes in contact with Him (whether directly in His lila or by hearing His pastimes from His
devotees) into the ultimate goal of all knowledge, wor, ship, and desire.

The Pilgrim Brahmana

Everyone is attracted by the charming activities of a happy child. And when one becomes attracted
by the Pas, times of that Child Who is the Soul of all souls, one natur^ ally follows his Childhood Love
back to the Land of His eternal lila, the kingdom of Nanda, where the Supreme Absolute Truth
eternally plays like a little Child. That same Krishna has now appeared as the Son of Sachi, and the
cowherd men and women of Vraja have now peared as the brahmana families in the neighborhood of
Mother Sachi's house.
When Nimai began to toddle on tender legs, He pro^ vided His parents and neighbors with the
joyful occupa, tion of watching His delightful pastimes. Nimai con, stantly moved about, running in
and out of the house and around the courtyard all day. For His parents and their neighbors, He was the
Embodiment of Joy. Just to look at Him made them happy. His arms and legs were exqui^ sitely
lovely. The moon itself looked upon His round, glowing face with envy. Abundant, blackish cuffs
clus^ tered about His forehead, and His wide Eyes, slightly red, rimmed, resembled the petals of
lotus^fiowers. His whole Form had a golden luster, and a reddish tinge decorated His beautiful fingers,
hands, and Lotus Feet. His Lips were bright red. Lord Gaura, in this Form of the most pleasing,
 57

irresistable Child, tripped about like all other children, alarming Mother Sachi with the thought that He
might hurt Himself.
Little Nimai grew more and more restless day after day, spreading His mercy to all who came in
contact with Him, through mischievous acts. He would cry for no reason until the older ladies of
Navadvipa clapped and sang the Name of Hari to His satisfaction, making Him dance and smile. In this
way, He taught that the Holy Name of Haft should be chanted constantly simply for its own sake. He
taught His Own and the other brahmana families their proper duty to the Lord--to sing and dance
in ]drtan, though singing and dancing for sense pleasure is forbidden to the brahmanas. Then He began
going about breaking mundane objects in various households, stealing milk and rice here and there,
poking babies to make them cry, and running away when caught in the act. He pleaded for forgiveness
and made countless promises to reform whenever He was caught. His beautiful, loving smile melted
His accusers'hearts.
In this way, the Golden Child taught the people of Nadia that the loss or destruction of worldly
goods and bodily disturbances are simply the mercy of the Lord, for the fact remained that everyone
delighted in Nimai's ac, tivities. Unknowingly they reached full realization that the senses and mind are
only satisfied and gladdened when directed towards God. His overwhelming attractiveness is the
source of all knowledge and bliss, as He demonstrated to the brahmana who wandered to the house
ofJagannatha Misra one day.
This pilgrim brahmana, who had performed many pious activities in his former lives, arrived at the
house of Jagannatha Misra unaware that it was the House of God. The brahmana worshipped Lord
Krishna as Gopala-

The Pilgrim Brahmana

Krishna, the Cowherd Boy of Vrindavana. He would only eat food which had first been offered to
Him. The brahmana was effulgent with the spiritual radiance of an ideal Vaishnava, and he constantly
chanted Krishna's name. His eyes exhibited symptoms of his ecstatic love for Krishna, and Jagannatha
Misra, upon seeing him, was so moved by his pure demeanor that he immediately offered obeisances
unto that brahmana. Offering him a seat, Jagannatha Misra washed the brahmana's feet and in, quired
about his place of residence.
The brahmana replied that he was a recluse and was wandering about due to sheer restlessness of
mind. Jagan, natha Misra again offered him obeisances and praise ex, pressing his own good fortune on
having such a guest on that day. He offered to make all the arrangements for the brahmana to cook his
offering for Gopala. The brahmana agreed to this proposal, and Misra first cleaned the cook, ing place
and then brought all the necessary cooking paraphernalia.
After cooking the meal, the brahmana sat down in great satisfaction and began to make his offering
to Krishna. But as soon as he began his meditation, little Nimai ap, peared before him, completely
naked and covered with dust from playing outside. His Lotus Eyes, hands, and Feet were beautifully
tinged with a reddish color. Just as the food was being offered to Krishna, Nimai took it and, with a
smile, began to eat it right in front of the brahmana.
That most fortunate brahmana cried out in grief, "This restless child has stolen my cooked rice!"
Upon hearing the brahmana's cry, Jagannatha Misra immediately came and caught Nimai just as He
was plundering the brahmana's cooked rice. Jagannatha Misra was so angry that he began to run after
Nimai with a mind to punish Him. The brahmana, however, became fearful, and caught hold of
Jagannatha Misra's hand, saying to him, "This child has no knowledge of right or wrong, and is
therefore not to blame. A wise man should never punish such a child." Nimai's actions appeared to be
 58

those of an ordinary child under the influence of abundant energy, devoid of all meanness and self,
regarding egotism.
Although Jagannatha Misra was very remorseful, the brahmana had already attained the peace of
mind that all things come from the Lord for our benefit, even though outwardly they may seem
disastrous. He pacified Misra, saying, "Only the Lord can know what is to happen on this day. I will
simply eat whatever fruits, roots, or other foods which may be in the house."
But Misra would not hear of it. "If you actually accept me as your servant," he said, "then please
cook your meal once again. Allow me to make the necessary arrange, ments. I will be very happy if
you will cook one more time." Jagannatha Misra's friends and relatives joined with him in the plea, and
together they induced the brahmana to cook aga'm.
In order to keep Nimai from causing any further trou, ble, Mother Sachi took Him to a neighbor's
house, where the ladies tried to instruct Him. "Nimai, You are so foolish that You ate rice that was
cooked by a stranger! You will be an outcast for this! What will You do now?"
But Nimai simply laughed and replied in His rich, soft voice, "I am a Cowherd Boy. I eat rice
cooked by the brahmanas all the time." Hearing these words and seeing Nimai's beautiful smile, all the
ladies burst into laughter and embraced Him with affection. By the power of the Lord's energy, they
were unable to comprehend the tual meaning ofNimai's words. This power prevents the Lord's
devotees from seeing Him as Godhead, but it is not the same Deluding Potency of the Lord that hides
Him from those who do not want to serve Him. The one power enables His devotees to enjoy His
pastimes, while the other excludes the non,devotees from His personal associ, ation.
Meanwhile, the pilgrim brahmana had cooked a second time, and was aga'm sitting down to make
his offering to Krishna. Despite the devotees' vigilance, as soon as he began to meditate upon the
Divine Cowherd Boy, Nimai again appeared before him and ate a handful of the cooked rice. Seeing
this, the brahmana again shouted out in grief, and Jagannatha Misra once more came running. Seeing
little Nimai eating the rice, Jagannatha Misra picked up a stick and ran after Him. Exhibiting great
fear, Nimai quickly ran and hid inside one of the rooms of the house.
This time Jagannatha Misra could not be consoled, al, though the brahmana counseled him with all
good reason. "Dear sir, Krishna has not allotted cooked rice for me today. This is the real truth. Your
son is not to blame." Jagannatha Misra remained silent, but quite upset. While the brahmana tried to
think of how to convince Nimai' s dismayed Father that no one was to blame for the spoiled offering,
Nimai's older Brother, Visvarupa, ap, peared on the scene. His astonishing beauty was equaled only by
His deep knowledge o ac the scriptures and His unbounded devotion to Krishna. To the pilgrim, the
sight of Visvarupa was a revelation in love of God, and His pres, ence completely absorbed the
brahmana's attention. Glancing at Him again and again with unconcealed admi, ration, the brahmana
asked Visvarupa who His parents were, and upon learning that He was the son of Sri Jagan, natha
Misra, the brahmana warmly congratulated Jagan, natha Misra for having such a. wonderful son.
Visvarupa paid His obeisances to the brahmana and in His melodious voice spoke words which were
as sweet as nectar, "It is by great fortune that such a self, satisfied brahmana has come to be a guest in
our house. Certainly there could be no greater calamity than if such a guest had to fast against his will.
Your l^eloved Gopala will hold us responsible."
The brahmana replied, "I am accustomed to living in the forest and eating only fruits and roots.
Moreover, hav, ing seen Your beautiful Form, O Visvarupa, I am now feeling completely satisfied."
"A person like you is naturally concerned only for the happiness of others," Visvaru^pa said, "and
does not care for his own. Still, I request you to please cook for a third time."
"I have already cooked twice, and now it is almost mid-night," said the brahmana. "The will of Krishna
is su, preme and it is clear that He does not want me to eat cooked rice on this day. Rather than cook
again, I should simply accept whatever fruits and roots are available."
 59

Visvarupa, Himself an expansion of Godhead, then fell at the feet of the brahmana and, on behalf of
the whole family, repeated His request. "For the sake of Sri Krishna, please cook one more time."
Being completely enchanted by the uncommon beauty and grace of Visvarupa, the brahmana finally
relented and agreed to cook for a third time to the great delight of all present.
Again all preparations were made for his cooking and special care was taken to insure that Nimai
would not again cause any mischief. Nimai had hidden within one of the rooms of the house, so
Jagannatha Misra securely locked the door of that room from the outside. Misra set himself to guard
the door, and the ladies announced that there was no further cause for anxiety for little Nimai had
fallen asleep. Still everyone watched very carefully.
Finally, late at night the brahmana finished cooking. He arranged the meal and began to offer
everything to Krishna in meditation. By then everyone else had fallen into deep sleep. Just at this time,
while the brahmana was making his offering to Gopala, Nimai again appeared. See, ing Nimai, the
brahmana again cried out, but no one was awake to hear his cry.
"My dear brahmana, you are so generous," Nimai said to him. "Is it My fault you have asked Me to
come? You are calling Me by My mantra and I am finding it impossi, ble to resist. Thus have I come to
you. You are always longing for the sight of Me, and now I am showing Myself
tO yOU."
Then the Lord revealed His Divine Eight-armed Form to the brahmana. With four Arms He held a
conch, disk, club and lotus flower. In another Hand He held butter which He ate with the opposite
Hand, and with two Hands the Lord played on His flute. A necklace ofshining jewels and the
kaustubha gem adorned His Chest, which was marked with the footprint of Brighu Muni. The
brahmana saw that precious ornaments decorated all parts of His Body, peacock feathers set in the
fresh twigs of gunja decorated His Head, and His reddish Lips further enhanced the beauty of His
moondike Face. His Lotus Eyes moved restlessly as He smiled, and the vaijayanti garland, stretching
from His shoulders to His knees, swung to and fro. Charming jeweled anklets adorned the Lord's Lotus
Feet, and His gem-like toenails defeated all darkness with their dazzling effulgence.
A gentle, white Surabhi cow appeared behind the Lord, and a wonderful Kadamba tree with a
profusion of yellow flowers arose behind her. The tree was alive with singing birds who were sweetly
glorifying Lord Gaura with their song. The brahmana then saw the spiritual abode of Vrindavana
completely manifested in that very place. He saw the cowherd men and women, with cows grazing on
all sides. He saw the beautiful Yamuna River, peacocks and deer, and trees ablaze with flowering
creep, ers. Directly before him, he saw everything upon which he had always meditated and pictured in
his mind. The brahmana fainted in ecstasy, overwhelmed by the splen, dor of the spiritual Abode of
His beloved Lord.
The child, Sri Gaura Sundara, then touched the body of the brahmana with His Own Lotus hand.
The brahmana regained external consciousness, but fell to the ground once more in ecstasy. Several
t'maes he would stand up and then immediately fall down again. He was unable to con, trol the
shivering and perspiration of his body, and tears flowed from his eyes like the sacred current of the
Ganges. Regaining consciousness at last, completely overwhelmed with joy, the brahmana clasped the
Lord's Lotus Feet and began to cry with a loud voice.
Sri Gaura Sundara, seeing the restlessness of the brahmana, spoke to him in sweet words, "Dear Sir,
you are My servant birth after birth and you always think of seeing Me. Therefore I have fulfilled your
desire. In your former birth, I showed you this same form in the home of Nanda Maharaja." Nimai
smiled mischievously, inno, cently inquiring, "Don't you remember?"
The brahmana simply gazed at Him with love.
Nimai went on speaking softly, "When I took birth in the village of cowherd men, you were
pursuing the same pilgrimage as you are now, and had accidentally become a guest in the home
ofNanda Maharaja. I then showed you this same pastime of stealing and eating your cooked food just
 60

while you were offering it to Krishna. Only My ser, vants like you have this privilege of seeing My
Divine Form. Do not reveal this secret to anyone as long as I re, main manifest in this world."
Then the Lord further instructed the brahmana, "I vent Myself the very second there is the kirtan of
My Holy Name. I will spread the sank/nan movement to every country of the world, and will give
every household
the purest love of God, which is coveted even by the , greatest demigods, such as Brahma and
Shiva. You will live to see many of these pastimes." Saying this and assur, ing the brahmana not to
have any fear, the Lord returned to His own room and there lay down in His own little bed as before,
just like an ordinary child.
The brahmana was filled with supreme bliss after see, ing this wonderful manifestation. Roaring
with delight, he began to dance and laugh and sing. He picked up the rice and smeared it aII over his
body shouting "Jaya Gopala! Jaya Gopala!" When the brahmana began shouting in this way, everyone
woke up and immediately came to see what could be the cause of such excitement. Then the brahmana
hurriedly tried to restrain himself and sat down as if he'd been eating his meal.
His first impulse was to tell everyone what had happened so that they would be delivered by
recognizing Lord Gaura, Whom they all took to be a mere child, but remembering the Lord's
instruction, he controlled his mind and did not reveal anything at that time.
Thereafter, this most fortunate brahmana took up per, manent residence in Navadvipa and visited
Nimai, his own beloved Cowherd Boy, every day.

The Pilgrim Brahmana 31

This vision shown to the brahmana was not an ordi, nary event. The brahmana thought that if he
could only tell everyone what he had seen, then they would be saved by understanding the young son
of Jagannatha Misra to be the Supreme Lord Himself. But the Lord forbade him to do so, telling him
that only the Lord' s servants have the privilege of seeing His Divine Form. Those who are not
devotees of the Lord cannot see Him. Seeing the Lord is identical with knowing Him and those who
are not will, ing to serve Krishna see only a mortal child in the Son of Jagannatha Misra.
This illusion can be removed only by the Lord Himself, because it is His power that obscures our
vision. Unless He allows, one cannot see Him or know Him as He is. The Lord has given the jivas the
choice either to serve Him out of love for Him, or to serve maya out of envy for Him. This is the only
free will the living entity has. The living entity must serve someone. If he has transcendental love for
the Lord, he becomes a devotee; if he does not want to serve Krishna he becomes a servant of maya.
Maya refers to Krishna's illusory energy in the form of material friendship, society, and love which
Srila Prabhupada refers to as "fallible soldiers" because they cannot fulfill our desires for unlimited
loving reciproca, tion. Nor are these relationships etemal. Such deluded souls can never see this Divine
Form of the Lord; they consider Him to be an ordinary human being like them, selves. It is only when
the jiva gives up all selfish motiva, tions and surrenders unto Krishna in love that Krishna comes
pleased and reveals Himself. Krishna declares in the eighteenth chapter of Bhagavad,gita:

bhaktya .main abhijanati yavan yas casmi tattvatah tato main tatvato jnatva visate tad anantaram

"One can understand the Supreme Personality as He is only by devotional service. And when one is
in full con, sciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God."
The brahmana so fortunately harassed by little Nimai attained this goal of life due to his pure
devotional service. Lord Gaura revealed Himself, but requested the brahmana not to tell anyone that
confidential pastime.
 61

Did the brahmana disobey the Lord's instruction? How do we know this pastime if he did not reveal
it to anyone else? Srila Vyasadeva, who always writes the Lord's pas, times, is perfectly aware of all
these truths, as well as the proper time to reveal them in order to perfectly serve Krishna's greatest
desire expressed in Bhagavad,gita 18.69:

na ca tasman manusyesu kascin me priya, krttamah bhavita na ca me tasmad anyah priyataro bhuvi

The Pilgrim Brahmana

"There is no servant in this world more dear to Me, nor will there ever be one more dear, than he
who explains the supreme secret to the devotees." Thus we can only ex, press our own gratitude to
Vyasa of Gaura lila for sharing this supreme secret with all the other devotees who also want to enter
into the etemal lila of Sri Krishna Caitanya.

The Greatest Treasure

Once a learned astrologer told a poor man how to ^nd the treasure left to him by his father. The
astrologer said, "The treasure is in this place, but if you dig toward the southern side, the wasps and
drones will rise. If you dig on the western side, there is a ghost who will create a great disturbance so
that you will not .^nd the treasure. On the northern side, there is a big black snake that will devour you
if you attempt to dig up the treasure. However, if you dig up a small quantity of dirt on the eastern
side, your hands will immediately touch the pot of treasure." The four directions signify, in order,
fruitive activity, mental specula, tion, mystic yoga, and devotional service.
Sri Caitanya Caritamfta Madya, lila 20.132, 135

Dhama of Sri Navadvipa,

^in the forest of Madhuvana, the young Son of Sachi used to visit the resident merchants and
cowherdsmen. Six clear ponds decorated the forest of Madhuvana, and they were constructed by Sri
Vishvakarma, the architect of the demigods, as an offering of love to Sri Krishna Caitanya. Being tri
kala jnana--cognizant of past, present, and future--he saw within his dedicated mind the glorious Hari
Nama pas, time wherein Lord Caitanya rectified Chand Kazi, who had tried to stop the Hari Nama
Sankirtana.

Sri Vishvakarma thought, "The Lord in His Golden Form, as loving as Srimati Radharani, may
become thirsty upon reaching this place and desire a drink. How I would love to serve Him. Therefore
I will make six ponds for Him to choose from."
Thinking in this way, the divine planner entered the Holy Dhama of Sri Caitanya's pastimes and
constructed the crystalline ponds.
Within that forest, an older merchant named Kola, vecha Sridhara lived in all simplicity. Sridhara
was so poor he lived in a hut that had more holes than thatch on the roof. An old iron pot, broken
around the top, sat just outside the door of his hut. Sridhara kept the water in this pot for such menial
purposes as washing his feet. He sold plates and cups made out of banana leaves. As it happens,
Navadvipa is in Bengal, an area so fertile it was called the "garden of India.^ Banana trees grew
everywhere there, so selling their leaves was not a very lucrative business. Sridhara made a few cents
every day. He was as honest as Yudhisthira Maharaja. He always quoted the correct price for his
commodities and never cheated. People who knew him always bought at the prices he quoted. His only
purpose was to use half of the few cents he made to wor, ship Mother Ganges.
 62

Aware of his poverty, Sridhara was of a most gentle and humble disposition, refusing to argue with
or criticize anyone. His atheistic neighbors took great delight in mak^ ing-fun of hi.to. They harassed
him over and over, calling out in sarcasm and spite, ^Hey, holy worshipper, is your god as poor as you
are? Look at you, starving dog, you can barely even cover yourself with cloth."
Yelling and laughing, they grabbed the fruit from his trees and threw it at him. 5ridhara never
protested, for his real sustenance was the Holy Name of Sri I-Iari, which he chanted all flay. At night,
in ecstasy, he chanted so loudly that his neighbors could riot sleep, and, infuriated, they screamed at
him to shut his rnottth and threv^ food at him.
"Here, eat something you poor bum. Stop yelling and crying from your hunger pains."
Entirely devoted to Sri Krishna, Sridhar^ did not even realize the nature of his neighbors' gross
al^use, but con, tinued with his devotional worship, always joyful and un, disturbed. He loudly chanted
the Holy Name all night long with overflowing love for Krishna.
Sridhara returned home every afternoor^ in a state of expectation, waiting for a special customer.
This, cus, tomer also harassed him to no erid, yet Sridh^ra lovea Him inspite of the abuse. Young
Tqimai Pandit came to see Sridhara everyday. Sometimes, the Young Professor would bathe in the
nearby pond along with His students, then run through Sridhara's banana grove, stealing fruits and
flowers. Sridhara ran after them, actiftg as if angry with the Transcendental Rascal, but mainly intent
to look again upon the Golden Form of the arrogant, restless Pandit.
Other times, Nimai would cooly approacl^, surrounded by His students, and loudly declare,
^My dear Sridhara, you chant the Holy Name of Kr/shna. Why do you suffer from this poverty? Tell
me, how is it that you suffer from want of food by serving the Lord of the Goddess of Fortune ? Is it
any wonder your neighbors laugh at you?"
Sridhara would bow in respect to Nimai, replying with all humility that he did not actually starve.
"I notice your cloth is patched in twelve places," Nimai nere s nothing but holes in the roof of
your hut. Look at your neighbors, Sridhara. They are wor, shipping Durga, and receiving so much
opulence and corn, fort. They wear fine cloth and eat whatever they desire'"
"You speak very well, learned Sir," Sridhara would patiently explain, "but I also eat whatever I
desire. The ldng lives in the palace of gems, eating and dressing most richly. And the birds who inhabit
the treetops easily find all the food they want. The time of both passes away all the same. They enjoy
the fruits of their respective acts re, warded by the will of the Isvara, Who controls all move, ments in
this world."
"So you are also a great pandit," Nimai would laugh and take up a bunch of banana flowers. "How
much are these?"
Sridhara told Him the price--so many little conch shells.
w nats Nimai exclaimed, "so much! Why are you cheating the poor brahmanas? I will give you no
more than half of what you say they cost." And He would start to walk away.
w azt! Sridhara called after I-'Iim. "I'm not cheating.

The Greatest Treasure

That's the standard price; ask anybody." Feeling great anxiety that he would not even have enough to
take to the market the next day, Sridhara would run after Nimai and plead with Him to pay or else
return the flowers.
"Pandit, ifYou steal from me every day, how will I worship Mother Ganges? Do not take these
flowers in this way." And Sridhara would pull the flowers out of the proud Youth's lovely hands.
Nimai grabbed them back.
"No, Sridhara. You claim to be so renounced, but now you steal from a brahmana! You must be
mad! I'm sup prised you don't know Who I am!"
 63

Sridhara gazed at the Youth, so beautiful; the sight of Him took his breath away. The Lord stood
before him, smiling, His cherry red lips stained with betel. His complexion shone like molten gold, and
His temperamental eyes moved about, agile and restless. Radiant t'tlak deco, rated Nimai's fine
forehead, and His mischievous face was surrounded by cuffs of scattered, blackish hair that covered
the top of HIS smooth shoulders. A shining, white brahmana thread crossed His wide chest. The Lord
wore His dhoti most attractively, folded three times, and He stood, bending slightly with a garland
hanging to His waist. In this way Lord Ananta Sesa decorated Sfi Gauranga in His play as Pandit.
"I am simply a dog, my dear Sir," Sridhara stated hum, bly, surrounded by his poverty.
"I know you're a dog,^ Nimai would pronounce. "And a very cunning dog too.^ But the Lord's Lotus
Eyes re, vealed His deep pleasure upon seeing no trace of anger, but simply love, devotion, and
humility on Sridhara's face. Yet He would go on until He broke Sridhara's gentle composure.
^Do you not know that I am the Source of your God, dess Ganga; therefore, Sridhara, you should
simply ship Me."
^What?P Sridhara would exclaim. Immediately Sridhara would cover his ears and shout, "Vishnu!
Vish, nu! You're so arrogant, Nimai Pandit. Aren't You even afraid of offending Mother Ganges?"
Sridhara began to think the Youth to be actually mad.
In this way, Lord Caitanya joked with the simple banana merchant for hours.
At some point Sridhara would question Nimai, "Why do You harass me so much? Why do You pick
on me? You don't harass anyone else like this."
Nimai told him, "Because you have the greatest treasure."
Sridhara shook his head. ^What do You mean? I'm so poor. My house doesn't even have a roof on
it."
^No," Nimai said. "This is just a front. You wear this tom cloth and you appear to be very poor, but
I know you have a great treasure in this house." And Nimai would walk into Sridhara's hut.
"What are You doing?" Sridhara demanded, following right behind the beautiful Rascal.
"I know you have a great treasure here. I'll leave you alone today, but later I'll exploit your treasure
and expose
SRI GAURA LILA
Sri Vishnu, for whatever is offered to a brahmana au, tomatically goes to the Lord. Othenvise I might
use my poverty as an excuse not to offer what I do have.^ Having come to this understanding,
Sridhara said, ^Lis, ten, my dear Pandit, you need not pay anything. I shall willingly give you the
gourd. So be pleased not to quarrel with me any more." Then Nknai Pandit smiled, and, with a
loving, sidelong .glance at the humble banana merchant, answered, ^This ^s very good. I will not
quarrel any more with you as long as you give Me good gourds from this vine." Everyday Nimai
Pandit ate from the banana leaves that Sridhara gave Him, and the gourd, which Mother Sachi cooked
in milk and pepper, was the most relished part of His meal. The Lord loves the offerhags of His
devotees; He would never accept anything from non,devotees. Sridhara gladly gave the Brahmana
these commodities, hoping the arrogant Professor would be on His way. But Nima/would return to
have more fun. ^So, Sridhara, Who do you think I am? I shall go home as soon as you tell Me this."
With folded hands, Sridhara would humbly reply, "You are a brabanana, part and parcel of Sri
Vishnu." "No. I'm just a cowherd boy." ^Vhat?!" Sridhara exclaimed. Fhaally Sridhara would only
laugh at this, for he could not recognize his own cherished Deity standing before him. So during the
Maha Prakash, when Sri Caitanya re-

The Greatest Treasure

 64

vealed His Divine Identity to all His intimate devotees, He exposed Sridhara's treasure. He called for
all the great and prominent devotees--Advaita Acharya, Pundarika Vidyaniddhi, Hari das Thakura--to
give them His per, sonal benediction. Sri Caitanya then sent for Sridhara.
The personal pastimes of the Lord we see present only in the life, the heart, and the house of His
pure devotee. This is the nature of Sri Krishna's pastimes. What does pastimes mean? It is loving
reciprocation between the Supreme Personality of Godhead and His devotees. The Lord relishes the
love of His devotees and for that reason He takes their offerings. It is the love only He enjoys, for He is
not in need of anything. Everything already belongs to Him, and therefore we have nothing to offer
back to Him except our love. There is no material qualification for devotional service, as there is no
material impediment. We don't need education, or wealth, or prestige, or religi, ous position, or social
tradition, or anything. Just look at the example of this most simple devotee, Sridhara, through whose
life Lord Caitanya actually fulfilled the most munificent benediction desired by Sri Advaita Acharya.
Advaita Acharya is actually the person who brought down Sri Caitanya. He called the Lord to come,
and he as, sisted Him in His pastimes. It was also this great Advaita Acharya who sent the Lord back to
Goloka at the end of His pastimes. Advaita Acharya, although he was actually propagating this Nama
Sankirtana movement before the Advent of Lord Caitanya, was not achieving very much

44
SRI GAURA LILA
success. By Sr/Caitanya's Own arrangement, although Sri Advaita, Maha Vishnu Himself, was
here propagating the Yuga Dharma--the chanting of the Holy Name-the greatest demons that this
world has ever known de- scended at the same time by taldng birth in the Lord's most sacred ^and--
the Land of Gaura, the Holy Land of Bengal. The devotees endured the atrocities and the harass-
ment of these powerful demons. The Nawab Hussein Shah, the incarnation of Jarasandha, and his local
magis- trate in the district ofNadia, Chand Kazi, the incarnation of Kamsa tried to stop the devotees
from chanting loudly in public. His city chieftains, incarnations of Hiranya- kasipu and Hiranyaksa,
Jagai and Madhal, committed abominable acts simply for their own perverted enterta/n, merit. The
demons' activities made it appear that even the Supreme Lord, Maha Vishnu in the form of Sri
Advaita, was not very successful in propagating the Har/Nama Sankirtana movement. Of course this
was for an ulterior motive, for Sri Ad- vaita desired to be unsuccessful because he wanted Sri Krishna
Caitanya to come down. And in this most unfor- tunate and perilous age of Kali yuga, when the living
en, titles are so degraded and suffering so many forms of calamities, he wanted to give them the most
precious thing. When the illness is most severe, the doctor has to give the most powerful medicine.
Advaita Acharya wanted the credit to go to its ultimate Source--Sri Krishna Caitanya. 80 he called the
Lord to come down.
The Greatest Treasure

As it is the nature of the devotee to always want to glorify his Beloved Lord, it is similarly the
nature of the Lord that He wants always and only to glorify His devotee. Sri Caitanya demonstrated
this at the Maha Prakash when He so beautifully revealed Himself as the Supreme Personality of
Godhead to His pure devotees. He showed each devotee that Form of Godhead that the devotee most
loved and gave benedictions to them. He asked Advaita Acharya what benediction He could bestow
upon him. Advaita selfiessly requested, "When You distribute this mercy, You give it to everyone.
You give it to the women, the sudras, the poor, the unfortunate living entities. Without discrimination,
 65

You distribute it, and make all the living entities cry in the ecstasy of pure love of God and roll in the
dust of the ground."
Sri Caitanya was very pleased by this request, and He granted that benediction. Then Sri Advaita
further re, quested, "When you distribute this pure love of God, don't give it to those who are envious,
to those who are malicious toward the devotees, because if You give this sweet nectar to those who are
like envious snakes, they will simply become more venomous. They will use its po, tency simply to
impede this movement. They must first become free of their pride by buming in their own envy. So
You don't give it to them." The entire day ofthe Maha Prakash passed almost unnoticed, and the
darkness of night soon stole in. The devotees lit lamps which they offered in worship at the Lord's
Lotus Feet. They continued the kirtana, playing kartalas, conchshells, mridangas, and stringed
instruments. Sri Gaura remained silent while the devotees offered different kinds of flowers at His
Lotus Feet and prostrated themselves before Him praying, "Oh Lord, please protect us." Some were
praying, some were singing, some were laughing, and some were crying. Yet everyone present
experienced the most indescribable and wonderfully elated feelings, as if transported to Goloka
Vrindavana. The devotees stood in a circle around the Lord with folded hands, praying to Him in great
rever, ence while Sri Gaura Sundara reciprocated in a most casual manner.
The Lord was in a most munificent mood, ready to shower benedictions upon His devotees, when
He sud, denly ordered, "Go and bring Sridhara immediately. Let him see My transcendental opulence.
He is constantly thinking of Me in great separation. I want to see him right away. Go to the outskirts of
the town and listen to him chanting My Name. When you find Sridhara, bring him to Me."
The devotees found Sridhara's hut by following his wonderful chanting.
"Sridhara! Come, come quickly. The Lord wants you." "The Lord wants me?" Sridhara exclaimed. He
fainted. The devotees had to carry him to Srivasa Angana, where the Maha Prakash was taking place.
Lord Caitanya was extremely happy to see Sridhara and called out to him, "Get up, Sridhara! Come
to Me!"
Sridhara came to consciousness and saw the arrogant brahmana Pandit he knew as Nimai
manifesting the glories and opulences of the Supreme Lord, seated on the sringhasana on the altar in
Srivasa's house.
,,'^ - Sridhara. For so long you have wor, L^Ome, come,
shipped Me. Many lifetimes you have spent in my devo, tional service. Even in this life I have tasted
your offerings countless times when I took different commodities from your hands."
While Sridhara was offering his obeisances unto the Lord, Sri Caitanya said, "Oh Sridhara, behold
My beauty. Today I will bestow upon you the eight mystic perfec, tions."
That great devotee, Sridhara, then lifted up his head and saw that Lord Caitanya had wonderfully
changed. His complexion had become as dark as a Tamal tree. He was holding a flute in His hands. On
His right side stood Lord Balarama, at His feet were Lord Brahma and Lord Shiva and Sri Ananta Sesa
hovered above the Lord like a canopy. Around Him were great sages of all the different planetary
systems who had come to offer their prayers and worship to Sri Caitanya.
Saintly personalities like Narada and Sukadeva Go, svami offered prayers to the Lord while
beautiful, heavenly damsels sang His glories with folded hands. The entire scene was engulfed in a
glowing radiance like hundreds and thousands of suns rising all at once. The bril, liant, dazzling
brahmajyoti effulgence emanated from Sri Caitanya.
Sridhara saw the Lord as the most beautiful Personal, ity, standing in three,fold bending form,
playing on His flute. Then, His complexion turned molten gold. The kaustubha jewel shone brightly on
His chest. And the vi, jayanti garland swung to and fro as the Lord swayed. Sridhara couldn't tell the
difference between Sri Gaura's dazzling toenails and sparkling gems. And what to speak of His
beautiful Lotus Eyes, which gazed upon Sridhara with such love and compassion.
 66

To the left he saw horses and chariots, swans and elephants, the carriers of the demigods. As far as
he could see, in the sky and on the land, unlimited demigods of, fered their prayers to Sfi Caitanya.
The wives of the demi, gods had tears in their eyes as they offered their obeisances. A beautiful lady
appeared, Srimati Ganga,devi herself. Standing on a chariot, she bowed her head to Her worshipful
Lord. Huge serpents, their hoods raised high, all chanting His glories, surrounded Sri Caitanya.
Such a sight--this wonder of wonders--was so as, rounding that Sridhara again slumped to the
ground un, conscious. The Lord repeated Sfidhara's name and Sridhara stood up.
Sri Caitanya said, ^Come Sfidhara, I want to hear your prayers.^
Sfidhara replied, "Dear Lord, I am illiterate and unintelligent. What power do I possess to glorify
You?^
But Sri Caitanya replied, "That's all right. Even your ordinary talk^ are more pleasing than the
prayers of all these demigods.^
Just then, by the Lord's order, Mother Sarasvati, the Goddess of Learning, presided over Sridhara's
power of speech, and he began to glorify the Lord as follows:
"Jaya Sri Krishna Caitanya! All glory to Lord Visvam' bhara, the Lord of Navadvipa. All glory to
the Lord of the entire cosmic manifestation. All glory to the Son of Mother Sachi.
"Jaya Sri Krishna Caitanya, Whose Appearance and activities are a mystery even in the Vedas. Now
He has appeared as the best of the brahmanas.
"You appear in every millenium to uphold religious principles in Your different wonderful forms.
Secretly You have been wandering around Navadvipa, managing and maintaining everything. Your
real identity has been unknown to everyone, because it is impossible for anyone to know You without
Your mercy.
"Oh Lord, You are the religious principles, prescribed duties, devotional service, knowledge,
scripture, the Vedas and the object of all meditation. You are the mystic perfections, mystic yoga, the
faith in man, benevolence, opulence, strength, devotion. You are not in need of any. thing because
everything already belongs to You.
"You had told me earlier that Mother Ganges, whom I worship, has emanated from Your Lotus
Feet, and yet due to my sinful heart I could not understand Your supreme position. You are the same
Supreme personality, Who, previously blessed Gokula with Your Appearance, ancx now You have
again appeared as the sweet Lord of Navadvipa.
^You are the embodiment of the highest esoteric pro. cess. Now You have propagated that same
devotional pro.

SRI GAURA LILA

cess all over Navadvipa. By such devotional service, Bhisma defeated You, making You break Your
promise. Out of this same desire to serve You, Mother Yasoda bound you with a ropewthe rope of her
love.
"You are captivated only by the love of Your devotees, and thus You are subservient to them.
Although You are the same Supreme Lord, Whom every living entity in the entire creation carries and
cherishes in their thoughts and in their hearts, still You carried Sridhama, Your cowherd friend in
Vrindavana, on Your shoulders when defeated by his love.
"It is a great secret and mystery how You are defeated by Your devotees, and this same secret and
mystery of de, votional service You are now giving to everyone by Your causeless mercy. My dearest
 67

friend, Lord Gauranga, You are an ocean of transcendental qualities and mercy. All glory to You and
to Lord Nityananda, the Supreme Per, sonality without beginning or end."
Although Sridhara had no desires to be fulfilled, still Sri Caitanya wanted to give him some
benediction. "What do you want?" He demanded.
"I don't want anything," Sridhara replied, "Simply see, ing You, all my desires are fulfilled."
But Lord Caitanya would not accept. "No, Sridhara, you must ask some benediction."
"No, my Lord, I've already received all I've ever wanted."
"No! One benediction. You must!" Sri Caitanya sisted. "I can give you the eight,fold mystic
perfections-
immediately I can give them to you."
"No, no," Sridhara said quietly. "I don't want that."
"I can give you wealth, opulence. I can make you the king of many maharajas. I can give you
faithful followers,
a kingdom, opulence beyond your wildest imagination." "No, I don't want that." "Well, what do you
want?"
Upon seeing Lord Caitanya's determination to bestow upon him some benediction, Sridhara made
his humble re, quest.
"I just want to make bananadeaf cups and banana4eaf plates for your devotees. I simply, humbly
request that wherever I take my birth, You continue to come seeme every day in that Form of the
beautiful, young, arrogant, mischievous, brahmana Pandit of Navadvipa and harass me and steal from
me. I am simply desiring this birth after birth after birth. This is all I want. Nothing else."
Everyone present was overwhelmed by the greatest wealth of devotion revealed through this most
materially deprived and simple soul, Kolavecha Sridhara.
How is it then that the grand benediction requested by Sri Advaita at the Maha Prakash was
fulfilled? That ben ediction was not fullfiled through any great acharya or exalted personality, famous
for his prowess. It was ful, ffiled through this humble banana merchant during a later pastime when the
Lord rectified Chand Kazi.
The Kazi was one of those persons burning in the flames of enxn/of the Supreme Lord. He forcibly
tried to stop the Hari Nama Sankirtana and broke one of the dev, otee' s mridangas. Upon hearing of
this offense to the Holy Name, Sri Caitanya Himself led a huge kirtana party di, rectly to the Kazi's
house. This Sankirtana Party appeared like a vast ocean of devotees, filled with the greatest tran,
scendental figures from all over the universe. The demi, gods and great sages mingled there in
disguised forms. Their chanting inundated the whole world, for Lord Gaura led such a Maha
Sankirtana that it seemed to last for many ages. In the ecstasy of sankirtana, the Supreme Personality
of Godhead can make an instant appear to be forever, and a very long tirne appear to be an instant.
So this one night, the whole city of Navadvipa was dancing in the Haft Nama Sankirtana movement,
and the tremor of this Sankirtana party was felt throughout the world. The sound of the Holy Name
penetrated the cover, ings of the universe and caused the Supreme Lord Narayana in Vaikuntha to
dance in ecstasy. Lord Narayana was amazed at how Sri Krishna Caitanya is simultaneously present in
Goloka and on the earth, per, forming the same function. In this Hari Nama Sankirtana pastime the
devotees and Sri Caitanya converted the Kazi, who became so overjoyed with love of God that he
danced off with Lord Caitanya when the Sankirtana party moved on. But Sri Caitanya told the Kazi to
return to his house, because the Lord had a very intimate pastime to reveal to His most fortunate
devotees.
Suddenly Sri Caitanya realized that after all this chant, ing and dancing, H e was very thirsty. At that
time, the Sankirtana party had entered the forest of Madhuvana.
 68

The Lord did not drink from any of the ponds this time. He knew He was near the hut of Kolavecha
Sridhara, so He went there instead. Yet Sridhara was so poor, and so humble, his house was barely
standing. He had nothing to offer the Lord. But before Sri Caitanya even met Sridhara coming out of
his hut, He saw the broken iron pot holding Sridhara's water. And being very thirsty, Sri Caitanya
smiled and took that pot, that broken, iron pot, and drank all the water in it.
Sridhara's humble worship of Mother Ganges dis, played his devotion to the Supreme Personality of
Godhead, from Whose toe Her great waters emanate. The waters of the Ganges purify the earth and all
living entities worship Her for purification. Those who are for, tunate can drink the water which comes
from the preme Lord's Feet. But what is the Supreme Personality of Godhead doing? He is drinking the
water that washes the feet of His pure devotee.
Sridhara came toward the Lord, Who formerly teased and harassed him in the most arrogant
manner, devas, tated by the Lord's action. "Now I'm finished," he mourned to himself. "Now I'm
destroyed. The Supreme Lord, Sri Caitanya Mahaprabhu, has drunk the water from my wretched iron
pot."
The Lord Himself proclaims the water used to wash the feet of His devotee to be as purifying as
the water of the Ganges and more readily available to all living entities as well. This inconceivable,
loving reciprocation offered by Sri Gaura Sundara to His devotee denies all material cal,

54

SRI GAURA LILA

culations, for the Lord Himself became more humble than the devotee worshipping Him.
Seeing this pastime, all the assembled demigods and sages, as well as the great Pancatattva--
Advaita, Gadadhara, Nityananda, and Srivasa--everyone in that huge Sankirtana Party was rolling on
the ground and cry, ing ecstatic tears of love of God. None could control them, selves upon seeing how
the Supreme Lord is attracted by the love of a pure devotee. In this way, Sri Caitanya re, vealed the
glorious position of his humble servant, Sridhara, who requested nothing of His Lord, but loved and
served Him in spite of all circumstances. Simultane, ously the Lord granted the benediction promised
to Sri Advaita Acharya by causing all the living entities to cry and roll on the ground in ecstasy of love
of God.
Sri Caitanya blessed His beloved Sridhara, saying, "Whenever and wherever you take birth, I will
have to come to you every day to enjoy pastimes with you, cause I am conquered by your love. I am
your servant, birth after birth."
There is in fact nothing that can compare to the seed of devotional service to Sfi Krishna, and it can
only be planted and watered by the Lord's pure devotees. By such loving pastimes, Lord Caitanya
revealed the secret wealth in Sridhara's possession--the hidden treasure in which the Lord had taken
such delight. That treasure was not anything material, but simply Sridhara' s pure, humble love. For the
Lord, that exalted love is embodied in the water which has washed the feet of His devotee. In this

The Greatest Treasure

55

way, Sri Caitanya revealed the ultimate treasure in this world--the gift of unconditional devotional
service, which flows from the feet of His pure devotees.
 69

The Servant
of S e rvartt

Saints of your caliber are themselves holy places of pilgrim, age personified. Because of their purity,
they are constant companions of the Lord, and therefore they can purify even the places of pilgrimage.
Sri Caitanya Caritamrta Adi-lila 1.63

^T T n ^. n ^. ^ C n T of His career as Nimai Pandit, Sri Caitanya, travelled to the holy city of Gaya to
perform the funeral rites for His de, parted father. The King of Knowledge Him, self, accompanied by
His numerous followers, sanctified all the holy places along the way. The beautiful Lord joked and
laughed with His students, engaging freely in the pleasure oftalking on a variety of topics. But when
the Lord came to Gaya, His mood changed completely. For sixteen years, Sri Gaura Sundara hid
Himself from His devotees, increasing their hankering and love for Him.

58

SRI GAURA LILA

But because of that increase, the Lord could not remain hidden for long. In Gaya, Nimai revealed His
actual devotional mood, answering His devotees' prayers that He too become a devotee of Krishna.
When Nimai entered Gaya, His mood began to change. Joining His beautiful hands, the golden
Youth paid obei, sances to the Holy City. He became forgetful of His stu, dents, their joking and
conversation, and was overcome with spiritual fervor. After visiting two of the shrines, Sri Gaura
Sundara quickly proceeded to see the Lotus Feet of Sri Vishnu, Who is worshipped as Sri Gadadhara
in Gaya. An actual imprint of the Lord's footstep is
shrined there. Brahmanas were seated all around the holy site and the garlands offered to those Feet
were piled as high as a temple. The offerings of incense, oils, flowers, ghee, jewels, and other articles
were incalculable. The brahmanas, who were as beautiful as the celestials, were engaged in reciting the
glories of Sri Gadadhara's Lotus Feet from all sides as follows:
"O most fortunate people, behold these Feet that are embraced by the Lord of Kasi, that are the life
of Lakshmi, that manifest themselves on the head of Bali! Behold these Feet Whose momentary
meditation frees one from the
fiuence of Yamaraja, the God of Death! Behold, all you fortunate people, the same Lotus Feet that are
so rarely tained by the highest yogis, those Feet in Whom the sanctifying Bhagirathi makes her
appearance. Fortunate people, behold those dearly beloved Feet that rest on the soft couch of Sri
Ananta."

The Sewant of the Sewant 59

On hearing about the power of Sri Vishnu' s Feet from the lips of the brahmanas, Nimai was
overwhelmed by ú transcendental bliss. His two Lotus Eyes overflowed with tears. At the sight of
these Divine Feet, the Lord shivered and trembled, exhibiting various symptoms of divine ecstasy. At
this instant Sri Gaura Chandra, for the for, tune of all the worlds, began to manifest the symptoms of
love and devotion to Sri Krishna. The eternal Ganges peared in His Lotus Eyes and washed down His
 70

moon,like face. At the sight of the Footprint of Sri Gadadhara' Krishna, Nimai displayed the only
requirement for receiv, ing the causeless mercy of the Lord. The reception of that mercy depends on
the free will of the individual, who must do nothing more than intensely and eagerly desire it to have it
showered upon him.
The mercy of God is indescribable for one who has not received it. If it could be described in terms
of worldly perience, it could not be called undeserved or causeless.
Nimai stood there gazing at the Lord' s Lotus Footprint. His blackish hair curled about His
effulgent face, which was drenched with tears of Love of God. His golden Form melted from His
previous arrogant posture at the sound of the glorious praise of Krishna recited by the brahmanas. At
that point, Sri Isvara Purl appeared on the scene. He seemed to come quite by accident, but actually it
was the awakened desire for pure love of Krishna in Nimai's heart that brought him there, for Sri
Isvara Purl is Sri Gaura's beloved spiritual master.
Who can imagine how dear Sri Isvara Purl is to Sri

not reciprocated, love is acknowledged as being unaffected and unending. Material situations may
seem to make a differ, ence to the untrained, inexperienced eye--so we have the phrase "true love"
meant to distinguish love from the tempor, ary agitation of the mind and senses known as lust.
This perception of eternity and individual desire calls forth belief in a level of existence that is
higher than even intelli, gencemthe soul. Belief in the soul takes intellectual form in the idea of
perfection. With recognition of the principle of perfection comes the quest for complete enlightenment
about the nature of the living entity and its cause, for in the cause would lie the possibility of
recovering that original, pure, unselfish, unhampered life of which an experience of love reminds us.
The highest stage of enlightenment expressed throughout all time by sages, saints, seers, and prophets
of all nationalities and material situations is to provide all beings with the way to eternal relief of
suffering by re,establishing one's personal relationship with the Supreme Cause of All Causes, Who is
Himself the perfect Servant, Friend, Parent or Child, and Lover.
A remarkable demonstration of this principle of life took place in renaissance India. About the time
the Italian explorer Christopher Columbus sailed westward in order to discover an easier way to travel
to the Eastern continent than the established over,land journey, a tremendous spiritual adven, ture took
place in India. While the one resulted from an impulse to look outward to ftnd new worlds, the other
established the goal of the impulse to look inward to find the ultimate, spiritual world. Columbus is
known now as the

person who opened up the New World to exploration and began a whole new era in world history. The
subseqaent progress of modes and routes of transportation and tte erects of that progress have been
minutely recorded in hist^/boks all over the world. Every nation has its own conchtin of how the
current state of the world evolved in co^ju^tion with the establishment of faster and better means 0f
iavel and transport.
Far less prevalent is the record of the subsequentpr^ress of spiritual exploration resulting from the
transcenc^n^l ex, pedition into unknown territory that the follow^s f Sri Krishna Caitanya in West
Bengal initiated. Actuallythe^rog, ress of the two movements go hand in hand, thea^erial adventure
literally serving the spread of the spiritu^ r^olu, tion. It is our desire to continue that progress and spre^
the spiritual enlightenment available through the life. md ^ach, ings of Lord Caitanya. The followers of
A. C. Bhaktiv^nta Swami Prabhupada, a great devotee of Sri Caitmya^rho brought the Lord's teachings
and spiritual process to fie Vest, have been authorized by Srila Prabhupada to conlnu this literary
mission.
All glories to Sri Guru and Sri Gauranga!
 71

Advent

INTRODUCTION

In]M ^ o ^ N ^ T ^ ^ T ¾ o u are being shown the childhood home of someone you love, the per,
son more dear, more beautiful, more beloved to you than any other person you know. Imag, ine that
the beloved' s most dear friend is showing you the beloved's home. When you first arrive, all you see is
land, trees, grass, buildings, fences, a sw'mg set, paths, all quite ordinary, except that you wait with
anticipation to be told by your guide of all that the beloved did there. And as that person tells you how
the beloved worked in the fields to the left, ran down the paths to the woods, loved sitting

SRI GAURA LILA

under the tree by the house, ran from a dangerous bull in the barn, chatted happily with mother in the
kitchen, liked sitting in the blue chair in the front room, was born in the room overlooking the sun
porch, the whole place that looked ordinary at first sight becomes unique and beautiful, and as dear as
your beloved. Now, whenever you see that place you see what no one else can see, unless you become
the guide and someone else has leamed to love your dearest person too.
Similarly, in a public gathering where one is a stranger, one may see a person looking about
expectantly, waiting for a beloved person to arrive. Looking over the crowd yourself, you see no one
out of the ordinary, though there are many interesting, kind, and beautiful faces and fig, ures. Suddenly
you see the expectant person's face light up, smiling, with tears ofjoy streaming down his face. Try as
you might, when you look in the direction the person's looking in, running toward, you cannot see
what he sees, because your eyes are not informed by the love in that per, son's heart. The beloved may
even have come in disguise so that only his lover can recognize him. Even when the lovers embrace,
they look ordinary. Unless the lover told you about his beloved, you would never be able to see how
his lover is different from everyone else, how he is identifiable to his beloved. And unless you showed
some genuine, loving interest in the person's beloved, they would be reluctant to tell you all about their
dearest per, son, because you might not understand, and might even laugh at or hurt the beloved.

Advent 3

So it is with the lovers of God, who live on this earth in a different world than people who don't
know God, or feel they have no relationship to Godhead. The lovers of God are the expectant watchers
in the crowd of popula, tion on earth at any moment in time. They look for His representatives,
relatives, friends, and God Himself with the same happy, nervous, hopeful, trusting yeaming that
people wait for beloved persons in earthly relationships. The devotees of God see certain places on
earth differ, ently, just as the lover sees the birthplace of the beloved as full of events and beauty that
the stranger passing by the way is completely blind to. Such places are the places where paricular
friends, lovers, or one may say, saints, or even God Himself, have sported in innumerable pastimes on
earth. These places are known to the devotees of God because their love for Him has revealed to them
what is special about the places; or because, in sympathy with another's love for Him, one of His
 72

friends or representa, tives has shared his own intimate knowledge of the Lord's Appearance on an
otherwise ordinary tract of land.
This is one such sharing of love for the Beautiful Per, sonality of AlbLove, Who is God. Thus we
humbly ask, if it be the desire of your heart, look with us through the eyes of spiritual devotion at the
otherwise ordinary course of events taking place on earth.

THE

PROMISED

SRI GAURA LILA DESCENT

^v. R ¾ D v. A R T o her Creator, earth floats and rotates in eternal communion with the Lord. And
when the Lord agrees to come to help her sustain her inhabitants and to remind them of their own
communion with Him, she blossoms with an outpouring of gratitude and joy.
So it is that 500 years ago in the place we know as Bengal on the continent of India, the earth
flowered with del, icate, transformed beauty. The eyes of persons whose emaciated hearts have been
smothered by the deceiving activities of selfish interest, anger, and lust could not then, and cannot
now, see the earth in her beautiful gown of anticipation of the Lord's descent. But for those persons
whose hearts, though tired and weary, have not grown bitter, the earth took on, and still wears, her
most exquisite dress.
Actt^ally, the place of the Lord's Arrival is situated in eternal splendor and is known as Sridhama
Navadvipa-the city of nine islands in the spiritual form of a golden lotus flower. There, as far as the
eye could see, the earth became as brilliant and colorful as a rainbow, shining with the subtle qualities
of pure intelligence, faith, and goodwill. And the Lord's devotees, who are known here as Vaishnavas,
in constant readiness to receive His mercy and return His love, became lustrous and lighvhearted and
spontaneously generous to all creatures. Borne aloft on the high tide of perennial joy which stems from
the Lord's eternal promise to reciprocate with the hopes and

Advent 5

desires of His devotees, the Vaishnavas were not con, scious in their minds of what was happening, but
simply trusted in the impulse of love in their hearts.
This ardent renewal of the life force of all beings took physical shape in the manifest forms of
certain per, sonalities. One of these persons was a saintly, Vaishnava brahmana named Advaita. He and
His wife Sita,devi lived simply in a modest dwelling, as if they were ordinary householders, helping
one another to advance in spiritual life. Advaita was an elderly man, with snow,white hair and a long,
flowing beard. He was highly learned and pos, sessed all the qualities of a brahmana in full measure.
In, deed, Advaita possessed many uncommon qualities, for He was none other than the Supreme
Personality of Godhead, Maha Vishnu, the source of all the manifested universes.
All things considered, Advaita was a very observant fellow. Daily, he would hold discourses with
the various pandits of Navadvipa on the nature of the Absolute Truth. At these meetings, and on His
way to and from them as well, He would notice how the people in general had become corrupt and
devoid of devotion to God.
The smarta brahmanas, persons mechanically follow, ing prescribed religious functions, performed
acts of piety only to reap the benefits of such activity. Philosophers spawned theory after theory in an
 73

endless cycle of expo, sition and refutation--not to discover the Absolute Truth, but simply to feed
their bellies and win some fame as men of letters. Saddest of all, the common man, whose

SRI GAURA LILA

simple mind, unclouded by the dust storms of empiric logic, had formerly allowed him to execute his
duty in a spirit of closeness and devotion to God, now simply looked no further than the immediate
satisfaction of his

senses.
These things made Advaita sad, because he knew very well the ultimate goal of life. Advaita could
understand that all these people were suffering miserably. Because of their pious and impious
activities, they would be re, peatedly forced to take birth after birth in hellish condi, tions unless they
somehow revived their dormant love of God.
Because of His great compassion for the fallen souls, Advaita began to seek a solution to their
predicament. He thought, "In this fallen age of Kali, there is no religion other than the chanting of the
Holy Name of the Lord. If Sri Krishna Himself were to appear in Person, He could teach the path of
religion and devotion to God by His Own example; only then could the people of the world be saved.
But how can He be persuaded to come?"
After much thought, Advaita began to consider that if He humbly petitioned the Lord through
prayer, He might induce' Sfi Krishna to inaugurate the movement of the chanting of the Holy Name.
While He was thinking like this, a sweet verse came to His mind: ^Sri Krishna, Who is very
affectionate toward His devotees, sells Himself to that devotee who merely offers a tulasi leaf and a
palmful of water.'
Advaita reasoned, "Not ftnding any way to repay the

ú }}:^

7
Advent
debt He owes to one who offers Him a mere tulasi leaf and water with love and devotion, Lord Krishna
thinks, 'There is no wealth in my possession that is equal to this tulasi leaf and water.' Thus the Lord
liquidates the debt by offering His very Self to the devotee."
Happy and satisfied that He had realized the means to bring about the descent of the Lord, Advaita
sat down on the bank of the Ganges and worshipped Salagram,sila of, fering tulasi manjaris and
Ganges water, fasting and meditating in great ecstasy on the Lotus Feet of Sri Krishna and loudly
petitioning Him to appear.
He quoted one prayer by Lord Brahma, saying, "O my Lord, You always dwell in the vision and
hearing of Your pure devotees. You also live in their lotus,like hearts, which are purified by devotional
service. O my Lord, Who is glorified by exalted prayers, You show special favor to Your devotees by
manifesting Yourself in the e, ternal Forms in which they welcome You."
The cries of Advaita penetrated the eight coverings of the universe and reached the ears of the Lord
in Vai, kuntha. Hearing the compassionate plea of His devotee Advaita, Who was an expansion of
Himself, Lord Krishna agreed to descend for the welfare of all and distri^ bute love of God among the
masses of fallen souls.
 74

During this time, Jagannatha Misra and Sachi,devi, who were Nanda and Yasoda in Krishna^lila,
also began to worship the Lotus Feet of Lord Krishna. Previously, they had had eight daughters in
succession, all of whom had died shortly after birth. Now they desired a son and

10

SRI GAURA LILA

laughing, som^ were crying, and everyone was chanting the Holy Name.
Now this v^as more than a mere feeling. Even the ap, pearance of the land was far from ordinary,
unlike that of any terrestial ^egion. The brush of no earthly or celestial artist could capture the delicate
assemblage of warmth and fragrance, the joy and purity that pervaded all of Nadia at that t^ime.
Although i/: was a full moon night, Chandra felt ashamed to sl^ow his imperfect complexion before
the moon,like Face^ of Perfection, Lord Gaura. He thus hid his face under the pretense of a lunar
eclipse. When the re, sounding of the Lord 's Name climaxed at the height of the eclipse, Sri Ca^tanya
made His Divine Appearance at the Yoga,pitha, th^ House of God.
Strange fomas crowded into the courtyard. Some lay prostrate on t^e bare earth offering obeisances,
while others waved ^hamaras. Someone held an umbrella over the Lord's head, and the rest sang,
danced, and beat on drums in boundless joy. At that same instant in His house in Santipura, Sri
Advaita jumped up in delight. Joining arm,in,arm wi^;h Srila Haridasa, He danced in joy to the
surprise of all onlookers. The ocean of ecstasy which flooded Nadia ^t that time is impossible to
describe.
Immediately upon taking birth, the Lord began to smile. He was like a mine of beauty and love,
distributing jewels of attachment to the Supreme Lord. The Child ap, peared as if produced by the
yearning of spiritual love, just as the moon so^aetimes appears to have risen by the desire

. ^,e deep, churning sea. The Moon of.

_øf^ed from the ocean,like womb ofl^
,^,r,,^er Sachi and the pure mind of Jaga
l^o ^lefeated the redness of the horizo^ at
lil^ ^lexion shamed newly minted gold lyi
cø^'-- the world The moon of His
_st 0vc^ ' .
a^ cheeks the moons of His fingertips
Bi^ dull i;norance of the world and cre
tb^lter for His devotees. His large,
sb '^tiful as the petals of fully bloss
be^ ^ restlessl,, with charmin
n10^-^ ^, g
øt^i who looked at Him were
I-Ii^ bodily luster, the very abode of tca^^ shone with transcendental
se0c out tidal waves of mercy and co^p^
^processes of pious activity, mystic ^culation, and barren paths c ,:F dry a^ 1ø oic ecstatic love of God.
His

.oy0us tears of Mother Sachi,

 75

1 ^sness The movements of His ci0 ú cb^m of millions of cupids, and His
tbe water of the Ganges. Worldly
bib behind the skirt of Mother Sachi, i^i0 the Lord's golden radiance. b^cam^ soft as melted butter in
the c^d,!ike features. The Lord's glance
01loving devotional service in the h^ar l^n, and flooded Navadvipa with

12

8RI GA URA LILA

of pure love of God.

Seeing His beautiful face, Mother Sachi and Jagan, natha Misra experienced the ultimate joy. They
could no longer understand what else there was for the eyes to see beyond the moon,like face of Sri
Gaura. Mother Sachi's lady friends were perplexed at His unprecedented beauty and character.
Sita,devi appreciated the fact that, except for a difference in color, the newborn Child directly
resembled the Son ofMaharaj a Nanda, Sri Krishna, in Vrin, davana. It is written, ^brajendra-nandana
yei, sachi,suta haila sei--the Son of Sachi is none other than the Son of Nanda and Yasoda." Blessed
was this Holy Eve ofthe Ad, vent of Sri Caitanya, our Blessed Master, most highly cherished by all
pure devotees, who have declared the worship of this day to have the power to kindle ecstatic love for
Krishna. Thus the Lord fulfilled His ^ predic, tion in the Vayu Purana: "kalau sankirtan arambhe
bhavisyami saci sutah--in the Age of Kali when the san, kirtan movement is inaugurated, I shall
descend as the Son of Sachi."
Huge crowds appeared at the house of Jagam^atha Misra, desiring darshan of the Divine Child.
Many of these personalities were unknown to Jagannatha Misra because they were actually gods and
goddesses assuming the forms ofbrahmanas and brahmanis. Disguised as ordi, nary ladies all the
celestial damsels, including the wives of Lord Brahma, Lord Shiva, Lord Nrsimha and Vasistha Rsi,
came there to offer gifts. These unknown matrons blessed the Child, saying, "May You live forever."
Then

13
Advent
they humbly took the dust from Mother Sachi's feet, much to her surprise. No one could understand
who was coming or going, who was dancing or singing. Nor could they understand each other's
language. But in effect all unhappiness and lamentation immediately dissipated, and everyone became
jubilant, especially Jagannatha Misra. Misra's friends Chandra Shekhara and Srivasa Pandit performed
the purificatory birth rites, while Purandara Misra gave gifts to all those who brought pres, ents.
Srimati Sita Thakurani, consort of Advaita Acharya, and Malini,devi, consort of Srivasa, came to,
gether to offer presents and feast their eyes on the beauti, ful moon,like face of the Divine Child. Sri
Nilambar Cak, ravarti, taking Jagannatha Misra aside, whispered to him that the signs on the Child's
Body indicated a great tran, scendental personality Who could deliver the whole world. Therefore, He
was named Visvambhara, meaning "He who nourishes and maintains the three worlds by distributing
love of God."
Sita, devi also named Him "Nimai" because He was born under a nimba tree. She hoped that this
name, being antiseptic like the nimba tree itself, would counteract ghosts, witches, and evil spirits who
might be attracted by His uncommon beauty.
 76

After considering the auspicious position of the stars, planets, and constellations at the time of His
birth, Nilam, bar Cakravarti concluded that the boy would be far great, er than any king, and millions
of times more learned than even Brihaspati, the priest of the heavenly gods.

14

SRI GAURA LILA

Another brahmana, whose identity and origin re, mained a mystery, also gave his opinion. His
astrological analysis was similar to that ofNilambar Cakravarti, but he added an even more astounding
conclusion to his pre, dietions: "This boy is none other than the Supreme Lord Narayana Himself. He
has come to re,establish the pfinci, ples of religion, and He will be the most extraordinary preacher of
that religion. He will deliver the whole world. Seeing Him, all the people of the world will develop
corn, passion for their fellow conditioned souls, and everyone will love He, Who is Himself the
Embodiment of prema--pure love for Kfishna.. Even the Yavanas, the de, clared enemies of Vishnu,
will worship His Lotus Feet, and all the world will sing His Glories." There was just one event the
brahmana did not mention to Jagannatha Misra: He could not bear to disclose at this time the Lord's
future lila of accepting the sannyasa order of life and leav, ing Navadvipa for the rest of His life.
Jagannatha Misra was so moved by the words of this brahmana that he wanted to give him
everything he owned, but unfortunately he possessed very little. Being unable to properly repay him
for his joyous predictions, Jagannatha Misra simply grabbed his feet and burst into tears, unable to
contain his joy any longer. The brahmana also clasped the feet ofJagannatha Misra and shed tears of
love while shouting the names of Hari and Krishna.
The birth, activities, and pastimes of Sfi Caitanya triumphantly conquer in every way all majesty
and beauty in the mundane world. All of them are equal to

Advent 15

those of Sri Krishna, the original Form of God as He is in the most intimate realm of the Spiritual
World--Goloka Vrindavana. Similarly, His parents and family members are all transcendental,
liberated souls from Goloka. In their desire for loving exchanges with the Lord, the paren, tal
sentiments of Sachi,devi and Jagannatha Misra be, come tangible in the pastimes of His birth and
infancy. Their desire is to render direct service to Godhead in the mood of vatsalya,rasa--the
relationship of parent to child. The intensity of their love for Sri Krishna Caitanya was so
overwhelming that it kept them perfectly under the spell of Yoga,Maya. Not understanding their
Child's identity as God, they remained absorbed in pure parental love for Him.
Krishna keeps His Supreme position covered to prevent divine awe and reverence in His parents, a
mood which would cripple their spontaneous, loving impulses to serve Him as a son. Krishna prefers a
subordinate role to such pure, loving devotees, as if dependent on them for His safety and life. In this
way, Mother Sachi and Jagannatha Misra serve Him eternally to their heart's content and ex, perience
the exquisite joy that is the property of the dev, otees who realize the sweetness of Krishna's
Appearance as the Golden Avatara.
Hearing the luminous pastimes of Sri Caitanya bestows ecstatic devotion to those whose eyes are
annointed with the salve of love, which alone enables the minute, indi, vidual souls to see the Divine
Realm where His sporting takes place. Those pure souls who relate the Lord's lila
 77

14

SRI GAURA LILA

Another brahmana, whose identity and origin re, mained a mystery, also gave his opinion. His
astrological analysis was similar to that ofNilambar Cakravarti, but he added an even more astounding
conclusion to his pre, dictions: "This boy is none other than the Supreme Lord Narayana Himself. He
has come to re,establish the princi, ples of religion, and He will be the most extraordinary preacher of
that religion. He will deliver the whole world. Seeing Him, all the people of the world will develop
corn, passion for their fellow conditioned souls, and everyone will love He, Who is Himself the
Embodiment of prema--pure love for Krishna.. Even the Yavanas, the de, clared enemies of Vishnu,
will worship His Lotus Feet, and all the world will sing His Glories." There was just one event the
brahmana did not mention to Jagannatha Misra: He could not bear to disclose at this time the Lord' s
future lila of accepting the sannyasa order of life and leav, ing Navadvipa for the rest of His life.
Jagannatha Misra was so moved by the words of this brahmana that he wanted to give him
everything he owned, but unfortunately he possessed very little. Being unable to properly repay him
for his joyous predictions, Jagannatha Misra simply grabbed his feet and burst into tears, unable to
contain his joy any longer. The brahmana also clasped the feet ofJagannatha Misra and shed tears of
love while shouting the names of Hari and Krishna.
The birth, activities, and pastimes of Sri Caitanya triumphantly conquer in every way all majesty
and beauty in the mundane world. All of them are equal to

Advent 15

those of Sri Krishna, the original Form of God as He is in the most intimate realm of the Spiritual
World--Goloka Vrindavana. Similarly, His parents and family members are all transcendental,
liberated souls from Goloka. In their desire for loving exchanges with the Lord, the paren, tal
sentiments of Sachi,devi and Jagannatha Misra be, come tangible in the pastimes of His birth and
infancy. Their desire is to render direct service to Godhead in the mood of vatsalya, rasa--the
relationship of parent to child. The intensity of their love for Sri Krishna Caitanya was so
overwhelming that it kept them perfectly under the spell of Yoga,Maya. Not understanding their
Child's identity as God, they remained absorbed in pure parental love for Him.
Krishna keeps His Supreme position covered to prevent divine awe and reverence in His parents, a
mood which would cripple their spontaneous, loving impulses to serve Him as a son. Krishna prefers a
subordinate role to such pure, loving devotees, as if dependent on them for His safety and life. In this
way, Mother Sachi and Jagannatha Misra serve Him eternally to their heart's content and ex, perience
the exquisite joy that is the property of the dev, otees who realize the sweetness of Krishna' s
Appearance as the Golden Avatara.
Hearing the luminous pastimes of Sri Caitanya bestows ecstatic devotion to those whose eyes are
annointed with the salve of love, which alone enables the minute, indi, vidual souls to see the Divine
Realm where His sporting takes place. Those pure souls who relate the Lord's lila

16 SRI GAURA LILA

 78

can benedict the world with untouched purity and inviol, able peace. They can attest that to those who
humbly offer respect to this joyous, sublime reality comes benedic, tion from the Lord's Own Lotus
Hands and shelter within the sphere of His Lotus Feet. May all those readers whose minds are purified
by great faith and whose hearts are turned in expectant, loving desire to serve Sri Caitanya, be drowned
in His golden, nectarean ocean of prema.

2,

The Pilgrim Brahmarut

Some persons worship the Vedas and some the Puranas. Some worship the Upanishads and some the
Mahabharata, because they are afraid of material existence. But I worship Nanda Maharaja, in whose
courtyard the Supreme Absolute Truth, the Personality of Godhead, is playing like a little Child.
Caitanya Caritarnrta Madya,lila 19.96

IBIN T ^ ^ s t^ P R ^ M ^ supra-terrestial abode, Sri Krishna perpetually enjoys blissful pastimes in the
company of innumerable pure devotees who relish a variety of eternal relationships with Him. From
time to time He descends to fulfill His promise stated in the fourth chapter of Bhagavad,gita, to deliver
the pious and annihilate the miscreants. Yet there is another even more significant reason for Krishna's
Appearance here on earth. Out of His causeless and infinite loving kindness, He descends into this
mundane realm to attract and invite the suffering souls of this

20

SRI GAURA LILA

world to return to their eternal home in the spiritual world. When He appears He fully manifests the
spiritual realm in all its transcendental splendor, within, but not part of, the material plane.
Accompanied by His eternal associates, He performs inconceivable, extraordinary pas, times which, by
their overpowering beauty and sweet, ness, attract the minds of all sentient beings to the Sum, mum
Bonum, the Absolute Truth, Who is Sri Krishna, the Supreme Personality of Godhead.
Sri Krishna acted in the same way during His lila as Sri Krishna Caitanya. No one could resist the
Lord's un, earthly beauty in His Golden Form as a young Child. Blackish hair curled about His
effulgent golden Face, His large, Lotus Eyes, outlined by long black lashes, moved about constantly as
he engaged in mischievous exchanges with His devotees. And while He played with them and teased
them and did all He could to annoy the devotees, they loved Him more and more, talking about Him all
the time. q-^ese most lovely, fresh pastimes of Sri Gaura Sun, dara as a young Child kindly beguile the
hearer from the illusory world of matter and ego into the most beautiful realm of spiritual love-the
unlimited, transcendental realm of etemal joy in personal participation with the Supreme Personality of
Absolute Truth. The Golden Child named Nimai, Who keeps away all danger and evil, draws anyone
who comes in contact with Him (whether directly in His lila or by hearing His pastimes from His
devotees) into the ultimate goal of all knowledge, wor, ship, and desire.

The Pilgrim Brahmana 21

 79

Everyone is attracted by the charming activities of a happy child. And when one becomes attracted
by the Pas, times of that Child Who is the Soul of all souls, one natur^ ally follows his Childhood Love
back to the Land of His eternal lila, the kingdom of Nanda, where the Supreme Absolute Truth
eternally plays like a little Child. That same Krishna has now appeared as the Son of Sachi, and the
cowherd men and women of Vraja have now peared as the brahmana families in the neighborhood of
Mother Sachi's house.
When Nimai began to toddle on tender legs, He pro^ vided His parents and neighbors with the
joyful occupa, tion of watching His delightful pastimes. Nimai con, stantly moved about, running in
and out of the house and around the courtyard all day. For His parents and their neighbors, He was the
Embodiment of Joy. Just to look at Him made them happy. His arms and legs were exqui^ sitely
lovely. The moon itself looked upon His round, glowing face with envy. Abundant, blackish cuffs
clus^ tered about His forehead, and His wide Eyes, slightly red, rimmed, resembled the petals of
lotus^fiowers. His whole Form had a golden luster, and a reddish tinge decorated His beautiful fingers,
hands, and Lotus Feet. His Lips were bright red. Lord Gaura, in this Form of the most pleasing,
irresistable Child, tripped about like all other children, alarming Mother Sachi with the thought that He
might hurt Himself.
Little Nimai grew more and more restless day after day, spreading His mercy to all who came in
contact with Him,

22 8RI GA URA LILA

through mischievous acts. He would cry for no reason until the older ladies of Navadvipa clapped and
sang the Name of Hari to His satisfaction, making Him dance and smile. In this way, He taught that the
Holy Name of Haft should be chanted constantly simply for its own sake. He taught His Own and the
other brahmana families their proper duty to the Lord--to sing and dance in ]drtan, though singing and
dancing for sense pleasure is forbidden to the brahmanas. Then He began going about breaking
mundane objects in various households, stealing milk and rice here and there, poking babies to make
them cry, and running away when caught in the act. He pleaded for forgiveness and made countless
promises to reform whenever He was caught. His beautiful, loving smile melted His accusers'hearts.
In this way, the Golden Child taught the people of Nadia that the loss or destruction of worldly
goods and bodily disturbances are simply the mercy of the Lord, for the fact remained that everyone
delighted in Nimai's ac, tivities. Unknowingly they reached full realization that the senses and mind are
only satisfied and gladdened when directed towards God. His overwhelming attractiveness is the
source of all knowledge and bliss, as He demonstrated to the brahmana who wandered to the house
ofJagannatha Misra one day.
This pilgrim brahmana, who had performed many pious activities in his former lives, arrived at the
house of Jagannatha Misra unaware that it was the House of God. The brahmana worshipped Lord
Krishna as Gopala-

The Pilgrim Brahmana

23

Krishna, the Cowherd Boy of Vrindavana. He would only eat food which had first been offered to
Him. The brahmana was effulgent with the spiritual radiance of an ideal Vaishnava, and he constantly
chanted Krishna's name. His eyes exhibited symptoms of his ecstatic love for Krishna, and Jagannatha
 80

Misra, upon seeing him, was so moved by his pure demeanor that he immediately offered obeisances
unto that brahmana. Offering him a seat, Jagannatha Misra washed the brahmana's feet and in, quired
about his place of residence.
The brahmana replied that he was a recluse and was wandering about due to sheer restlessness of
mind. Jagan, natha Misra again offered him obeisances and praise ex, pressing his own good fortune on
having such a guest on that day. He offered to make all the arrangements for the brahmana to cook his
offering for Gopala. The brahmana agreed to this proposal, and Misra first cleaned the cook, ing place
and then brought all the necessary cooking paraphernalia.
After cooking the meal, the brahmana sat down in great satisfaction and began to make his offering
to Krishna. But as soon as he began his meditation, little Nimai ap, peared before him, completely
naked and covered with dust from playing outside. His Lotus Eyes, hands, and Feet were beautifully
tinged with a reddish color. Just as the food was being offered to Krishna, Nimai took it and, with a
smile, began to eat it right in front of the brahmana.
That most fortunate brahmana cried out in grief, "This restless child has stolen my cooked rice!"
Upon hearing

24

SRI GAURA LILA

the brahmana's cry, Jagannatha Misra immediately came and caught Nimai just as He was plundering
the brahmana's cooked rice. Jagannatha Misra was so angry that he began to run after Nimai with a
mind to punish Him. The brahmana, however, became fearful, and caught hold of Jagannatha Misra's
hand, saying to him, "This child has no knowledge of right or wrong, and is therefore not to blame. A
wise man should never punish such a child." Nimai's actions appeared to be those of an ordinary child
under the influence of abundant energy, devoid of all meanness and self, regarding egotism.
Although Jagannatha Misra was very remorseful, the brahmana had already attained the peace of
mind that all things come from the Lord for our benefit, even though outwardly they may seem
disastrous. He pacified Misra, saying, "Only the Lord can know what is to happen on this day. I will
simply eat whatever fruits, roots, or other foods which may be in the house."
But Misra would not hear of it. "If you actually accept me as your servant," he said, "then please
cook your meal once again. Allow me to make the necessary arrange, ments. I will be very happy if
you will cook one more time." Jagannatha Misra's friends and relatives joined with him in the plea, and
together they induced the brahmana to cook aga'm.
In order to keep Nimai from causing any further trou, ble, Mother Sachi took Him to a neighbor's
house, where the ladies tried to instruct Him. "Nimai, You are so foolish that You ate rice that was
cooked by a stranger! You will

The Pilgrim Brahmana 25

be an outcast for this! What will You do now?"

But Nimai simply laughed and replied in His rich, soft voice, "I am a Cowherd Boy. I eat rice
cooked by the brahmanas all the time." Hearing these words and seeing Nimai's beautiful smile, all the
ladies burst into laughter and embraced Him with affection. By the power of the Lord's energy, they
were unable to comprehend the tual meaning ofNimai's words. This power prevents the Lord's
devotees from seeing Him as Godhead, but it is not the same Deluding Potency of the Lord that hides
 81

Him from those who do not want to serve Him. The one power enables His devotees to enjoy His
pastimes, while the other excludes the non,devotees from His personal associ, ation.
Meanwhile, the pilgrim brahmana had cooked a second time, and was aga'm sitting down to make
his offering to Krishna. Despite the devotees' vigilance, as soon as he began to meditate upon the
Divine Cowherd Boy, Nimai again appeared before him and ate a handful of the cooked rice. Seeing
this, the brahmana again shouted out in grief, and Jagannatha Misra once more came running. Seeing
little Nimai eating the rice, Jagannatha Misra picked up a stick and ran after Him. Exhibiting great
fear, Nimai quickly ran and hid inside one of the rooms of the house.
This time Jagannatha Misra could not be consoled, al, though the brahmana counseled him with all
good reason. "Dear sir, Krishna has not allotted cooked rice for me today. This is the real truth. Your
son is not to blame." Jagannatha Misra remained silent, but quite upset.

26

SRI GAURA LILA

While the brahmana tried to think of how to convince Nimai' s dismayed Father that no one was to
blame for the spoiled offering, Nimai's older Brother, Visvarupa, ap, peared on the scene. His
astonishing beauty was equaled only by His deep knowledge o ac the scriptures and His unbounded
devotion to Krishna. To the pilgrim, the sight of Visvarupa was a revelation in love of God, and His
pres, ence completely absorbed the brahmana's attention. Glancing at Him again and again with
unconcealed admi, ration, the brahmana asked Visvarupa who His parents were, and upon learning that
He was the son of Sri Jagan, natha Misra, the brahmana warmly congratulated Jagan, natha Misra for
having such a. wonderful son.
Visvarupa paid His obeisances to the brahmana and in His melodious voice spoke words which were
as sweet as nectar, "It is by great fortune that such a self, satisfied brahmana has come to be a guest in
our house. Certainly there could be no greater calamity than if such a guest had to fast against his will.
Your l^eloved Gopala will hold us responsible."
The brahmana replied, "I am accustomed to living in the forest and eating only fruits and roots.
Moreover, hav, ing seen Your beautiful Form, O Visvarupa, I am now feeling completely satisfied."
"A person like you is naturally concerned only for the happiness of others," Visvaru^pa said, "and
does not care for his own. Still, I request you to please cook for a third time."
"I have already cooked twice, and now it is almost mid-

The Pilgrim Brahmana

27

night," said the brahmana. "The will of Krishna is su, preme and it is clear that He does not want me to
eat cooked rice on this day. Rather than cook again, I should simply accept whatever fruits and roots
are available."
Visvarupa, Himself an expansion of Godhead, then fell at the feet of the brahmana and, on behalf of
the whole family, repeated His request. "For the sake of Sri Krishna, please cook one more time."
Being completely enchanted by the uncommon beauty and grace of Visvarupa, the brahmana finally
relented and agreed to cook for a third time to the great delight of all present.
 82

Again all preparations were made for his cooking and special care was taken to insure that Nimai
would not again cause any mischief. Nimai had hidden within one of the rooms of the house, so
Jagannatha Misra securely locked the door of that room from the outside. Misra set himself to guard
the door, and the ladies announced that there was no further cause for anxiety for little Nimai had
fallen asleep. Still everyone watched very carefully.
Finally, late at night the brahmana finished cooking. He arranged the meal and began to offer
everything to Krishna in meditation. By then everyone else had fallen into deep sleep. Just at this time,
while the brahmana was making his offering to Gopala, Nimai again appeared. See, ing Nimai, the
brahmana again cried out, but no one was awake to hear his cry.
"My dear brahmana, you are so generous," Nimai said to him. "Is it My fault you have asked Me to
come? You

28 SRI GAURA LILA

are calling Me by My mantra and I am finding it impossi, ble to resist. Thus have I come to you. You
are always longing for the sight of Me, and now I am showing Myself
tO yOU."
Then the Lord revealed His Divine Eight-armed Form to the brahmana. With four Arms He held a
conch, disk, club and lotus flower. In another Hand He held butter which He ate with the opposite
Hand, and with two Hands the Lord played on His flute. A necklace ofshining jewels and the
kaustubha gem adorned His Chest, which was marked with the footprint of Brighu Muni. The
brahmana saw that precious ornaments decorated all parts of His Body, peacock feathers set in the
fresh twigs of gunja decorated His Head, and His reddish Lips further enhanced the beauty of His
moondike Face. His Lotus Eyes moved restlessly as He smiled, and the vaijayanti garland, stretching
from His shoulders to His knees, swung to and fro. Charming jeweled anklets adorned the Lord's Lotus
Feet, and His gem-like toenails defeated all darkness with their dazzling effulgence.
A gentle, white Surabhi cow appeared behind the Lord, and a wonderful Kadamba tree with a
profusion of yellow flowers arose behind her. The tree was alive with singing birds who were sweetly
glorifying Lord Gaura with their song. The brahmana then saw the spiritual abode of Vrindavana
completely manifested in that very place. He saw the cowherd men and women, with cows grazing on
all sides. He saw the beautiful Yamuna River, peacocks and deer, and trees ablaze with flowering
creep,

'The Pilgrim Brahmana 29

ers. Directly before him, he saw everything upon which he had always meditated and pictured in his
mind. The brahmana fainted in ecstasy, overwhelmed by the splen, dor of the spiritual Abode of His
beloved Lord.
The child, Sri Gaura Sundara, then touched the body of the brahmana with His Own Lotus hand.
The brahmana regained external consciousness, but fell to the ground once more in ecstasy. Several
t'maes he would stand up and then immediately fall down again. He was unable to con, trol the
shivering and perspiration of his body, and tears flowed from his eyes like the sacred current of the
Ganges. Regaining consciousness at last, completely overwhelmed with joy, the brahmana clasped the
Lord's Lotus Feet and began to cry with a loud voice.
Sri Gaura Sundara, seeing the restlessness of the brahmana, spoke to him in sweet words, "Dear Sir,
you are My servant birth after birth and you always think of seeing Me. Therefore I have fulfilled your
 83

desire. In your former birth, I showed you this same form in the home of Nanda Maharaja." Nimai
smiled mischievously, inno, cently inquiring, "Don't you remember?"
The brahmana simply gazed at Him with love.
Nimai went on speaking softly, "When I took birth in the village of cowherd men, you were
pursuing the same pilgrimage as you are now, and had accidentally become a guest in the home
ofNanda Maharaja. I then showed you this same pastime of stealing and eating your cooked food just
while you were offering it to Krishna. Only My ser, vants like you have this privilege of seeing My
Divine

3O SRI GAURA LILA

Form. Do not reveal this secret to anyone as long as I re, main manifest in this world."
Then the Lord further instructed the brahmana, "I vent Myself the very second there is the kirtan of
My Holy Name. I will spread the sank/nan movement to every country of the world, and will give
every household
the purest love of God, which is coveted even by the
, greatest demigods, such as Brahma and Shiva. You will live to see many of these pastimes." Saying
this and assur, ing the brahmana not to have any fear, the Lord returned to His own room and there lay
down in His own little bed as before, just like an ordinary child.
The brahmana was filled with supreme bliss after see, ing this wonderful manifestation. Roaring
with delight, he began to dance and laugh and sing. He picked up the rice and smeared it aII over his
body shouting "Jaya Gopala! Jaya Gopala!" When the brahmana began shouting in this way, everyone
woke up and immediately came to see what could be the cause of such excitement. Then the brahmana
hurriedly tried to restrain himself and sat down as if he'd been eating his meal.
His first impulse was to tell everyone what had happened so that they would be delivered by
recognizing Lord Gaura, Whom they all took to be a mere child, but remembering the Lord's
instruction, he controlled his mind and did not reveal anything at that time.
Thereafter, this most fortunate brahmana took up per, manent residence in Navadvipa and visited
Nimai, his own beloved Cowherd Boy, every day.

The Pilgrim Brahmana 31

This vision shown to the brahmana was not an ordi, nary event. The brahmana thought that if he
could only tell everyone what he had seen, then they would be saved by understanding the young son
of Jagannatha Misra to be the Supreme Lord Himself. But the Lord forbade him to do so, telling him
that only the Lord' s servants have the privilege of seeing His Divine Form. Those who are not
devotees of the Lord cannot see Him. Seeing the Lord is identical with knowing Him and those who
are not will, ing to serve Krishna see only a mortal child in the Son of Jagannatha Misra.
This illusion can be removed only by the Lord Himself, because it is His power that obscures our
vision. Unless He allows, one cannot see Him or know Him as He is. The Lord has given the jivas the
choice either to serve Him out of love for Him, or to serve maya out of envy for Him. This is the only
free will the living entity has. The living entity must serve someone. If he has transcendental love for
the Lord, he becomes a devotee; if he does not want to serve Krishna he becomes a servant of maya.
Maya refers to Krishna's illusory energy in the form of material friendship, society, and love which
Srila Prabhupada refers to as "fallible soldiers" because they cannot fulfill our desires for unlimited
loving reciproca, tion. Nor are these relationships etemal. Such deluded souls can never see this Divine
 84

Form of the Lord; they consider Him to be an ordinary human being like them, selves. It is only when
the jiva gives up all selfish motiva, tions and surrenders unto Krishna in love that Krishna

32

SRI GAURA LILA

comes pleased and reveals Himself. Krishna declares in the eighteenth chapter of Bhagavad,gita:

bhaktya .main abhijanati yavan yas casmi tattvatah tato main tatvato jnatva visate tad anantaram

"One can understand the Supreme Personality as He is only by devotional service. And when one is
in full con, sciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God."
The brahmana so fortunately harassed by little Nimai attained this goal of life due to his pure
devotional service. Lord Gaura revealed Himself, but requested the brahmana not to tell anyone that
confidential pastime.
Did the brahmana disobey the Lord's instruction? How do we know this pastime if he did not reveal
it to anyone else? Srila Vyasadeva, who always writes the Lord's pas, times, is perfectly aware of all
these truths, as well as the proper time to reveal them in order to perfectly serve Krishna's greatest
desire expressed in Bhagavad,gita 18.69:

na ca tasman manusyesu kascin me priya, krttamah bhavita na ca me tasmad anyah priyataro bhuvi

The Pilgrim Brahmana

33

"There is no servant in this world more dear to Me, nor will there ever be one more dear, than he
who explains the supreme secret to the devotees." Thus we can only ex, press our own gratitude to
Vyasa of Gaura lila for sharing this supreme secret with all the other devotees who also want to enter
into the etemal lila of Sri Krishna Caitanya.

3^

The Greatest Treasure

Once a learned astrologer told a poor man how to ^nd the treasure left to him by his father. The
astrologer said, "The treasure is in this place, but if you dig toward the southern side, the wasps and
drones will rise. If you dig on the western side, there is a ghost who will create a great disturbance so
that you will not .^nd the treasure. On the northern side, there is a big black snake that will devour you
if you attempt to dig up the treasure. However, if you dig up a small quantity of dirt on the eastern
side, your hands will immediately touch the pot of treasure." The four directions signify, in order,
fruitive activity, mental specula, tion, mystic yoga, and devotional service.
Sri Caitanya Caritamfta Madya, lila 20.132, 135
 85

- ^ T n ^ N T n E n o L ¾ Dhama of Sri Navadvipa,

^in the forest of Madhuvana, the young Son of Sachi used to visit the resident merchants and
cowherdsmen. Six clear ponds decorated the forest of Madhuvana, and they were constructed by Sri
Vishvakarma, the architect of the demigods, as an offering of love to Sri Krishna Caitanya. Being tri
kala jnana--cognizant of past, present, and future--he saw within his dedicated mind the glorious Hari
Nama pas, time wherein Lord Caitanya rectified Chand Kazi, who had tried to stop the Hari Nama
Sankirtana.

36

,5 RIGA URA L ILA

Sri Vishvakarma thought, "The Lord in His Golden Form, as loving as Srimati Radharani, may
become thirsty upon reaching this place and desire a drink. How I would love to serve Him. Therefore
I will make six ponds for Him to choose from."
Thinking in this way, the divine planner entered the Holy Dhama of Sri Caitanya's pastimes and
constructed the crystalline ponds.
Within that forest, an older merchant named Kola, vecha Sridhara lived in all simplicity. Sridhara
was so poor he lived in a hut that had more holes than thatch on the roof. An old iron pot, broken
around the top, sat just outside the door of his hut. Sridhara kept the water in this pot for such menial
purposes as washing his feet. He sold plates and cups made out of banana leaves. As it happens,
Navadvipa is in Bengal, an area so fertile it was called the "garden of India.^ Banana trees grew
everywhere there, so selling their leaves was not a very lucrative business. Sridhara made a few cents
every day. He was as honest as Yudhisthira Maharaja. He always quoted the correct price for his
commodities and never cheated. People who knew him always bought at the prices he quoted. His only
purpose was to use half of the few cents he made to wor, ship Mother Ganges.
Aware of his poverty, Sridhara was of a most gentle and humble disposition, refusing to argue with
or criticize anyone. His atheistic neighbors took great delight in mak^ ing-fun of hi.to. They harassed
him over and over, calling out in sarcasm and spite, ^Hey, holy worshipper, is your

37
The Greatest Treasure
god as poor as you are? Look at you, starving dog, you can barely even cover yourself with cloth."
Yelling and laughing, they grabbed the fruit from his trees and threw it at him. 5ridhara never
protested, for his real sustenance was the Holy Name of Sri I-Iari, which he chanted all flay. At night,
in ecstasy, he chanted so loudly that his neighbors could riot sleep, and, infuriated, they screamed at
him to shut his rnottth and threv^ food at him.
"Here, eat something you poor bum. Stop yelling and crying from your hunger pains."
Entirely devoted to Sri Krishna, Sridhar^ did not even realize the nature of his neighbors' gross
al^use, but con, tinued with his devotional worship, always joyful and un, disturbed. He loudly chanted
the Holy Name all night long with overflowing love for Krishna.
Sridhara returned home every afternoor^ in a state of expectation, waiting for a special customer.
This, cus, tomer also harassed him to no erid, yet Sridh^ra lovea Him inspite of the abuse. Young
Tqimai Pandit came to see Sridhara everyday. Sometimes, the Young Professor would bathe in the
nearby pond along with His students, then run through Sridhara's banana grove, stealing fruits and
 86

flowers. Sridhara ran after them, actiftg as if angry with the Transcendental Rascal, but mainly intent
to look again upon the Golden Form of the arrogant, restless Pandit.
Other times, Nimai would cooly approacl^, surrounded by His students, and loudly declare,
^My dear Sridhara, you chant the Holy Name of

38 SRI GAURA LILA

Kr/shna. Why do you suffer from this poverty? Tell me, how is it that you suffer from want of food by
serving the Lord of the Goddess of Fortune ? Is it any wonder your neighbors laugh at you?"
Sridhara would bow in respect to Nimai, replying with all humility that he did not actually starve.
"I notice your cloth is patched in twelve places," Nimai
would remark. ""^'- '
x nere s nothing but holes in the roof of
your hut. Look at your neighbors, Sridhara. They are wor, shipping Durga, and receiving so much
opulence and corn, fort. They wear fine cloth and eat whatever they desire'"
"You speak very well, learned Sir," Sridhara would patiently explain, "but I also eat whatever I
desire. The ldng lives in the palace of gems, eating and dressing most richly. And the birds who inhabit
the treetops easily find all the food they want. The time of both passes away all the same. They enjoy
the fruits of their respective acts re, warded by the will of the Isvara, Who controls all move, ments in
this world."
"So you are also a great pandit," Nimai would laugh and take up a bunch of banana flowers. "How
much are these?"
Sridhara told Him the price--so many little conch shells.
w nats Nimai exclaimed, "so much! Why are you cheating the poor brahmanas? I will give you no
more than half of what you say they cost." And He would start to walk away.
w azt! Sridhara called after I-'Iim. "I'm not cheating.

The Greatest Treasure

39

That's the standard price; ask anybody." Feeling great anxiety that he would not even have enough to
take to the market the next day, Sridhara would run after Nimai and plead with Him to pay or else
return the flowers.
"Pandit, ifYou steal from me every day, how will I worship Mother Ganges? Do not take these
flowers in this way." And Sridhara would pull the flowers out of the proud Youth's lovely hands.
Nimai grabbed them back.
"No, Sridhara. You claim to be so renounced, but now you steal from a brahmana! You must be
mad! I'm sup prised you don't know Who I am!"
Sridhara gazed at the Youth, so beautiful; the sight of Him took his breath away. The Lord stood
before him, smiling, His cherry red lips stained with betel. His complexion shone like molten gold, and
His temperamental eyes moved about, agile and restless. Radiant t'tlak deco, rated Nimai's fine
forehead, and His mischievous face was surrounded by cuffs of scattered, blackish hair that covered
the top of HIS smooth shoulders. A shining, white brahmana thread crossed His wide chest. The Lord
wore His dhoti most attractively, folded three times, and He stood, bending slightly with a garland
hanging to His waist. In this way Lord Ananta Sesa decorated Sfi Gauranga in His play as Pandit.
"I am simply a dog, my dear Sir," Sridhara stated hum, bly, surrounded by his poverty.
 87

"I know you're a dog,^ Nimai would pronounce. "And a very cunning dog too.^ But the Lord's Lotus
Eyes re,

SRI GAURA LILA

vealed His deep pleasure upon seeing no trace of anger, but simply love, devotion, and humility on
Sridhara's face. Yet He would go on until He broke Sridhara's gentle composure.
^Do you not know that I am the Source of your God, dess Ganga; therefore, Sridhara, you should
simply ship Me."
^What?P Sridhara would exclaim. Immediately Sridhara would cover his ears and shout, "Vishnu!
Vish, nu! You're so arrogant, Nimai Pandit. Aren't You even afraid of offending Mother Ganges?"
Sridhara began to think the Youth to be actually mad.
In this way, Lord Caitanya joked with the simple banana merchant for hours.
At some point Sridhara would question Nimai, "Why do You harass me so much? Why do You pick
on me? You don't harass anyone else like this."
Nimai told him, "Because you have the greatest treasure."
Sridhara shook his head. ^What do You mean? I'm so poor. My house doesn't even have a roof on
it."
^No," Nimai said. "This is just a front. You wear this tom cloth and you appear to be very poor, but
I know you have a great treasure in this house." And Nimai would walk into Sridhara's hut.
"What are You doing?" Sridhara demanded, following right behind the beautiful Rascal.
"I know you have a great treasure here. I'll leave you alone today, but later I'll exploit your treasure
and expose

41
el'he Oreatest ff'reasu^e

A^t^ }}
you to everyout. . -?"
"What are You saying. Sridhara would gasp. "What
do I have? I don't even have proper clothes to wear to
greet You, or a decent seat to offer You. What wealth do
I have?"
"Not only do you have great wealth," Nimai con,
tinued, "but you dine on it, sumptuously, and in secretú
One day I will reveal your secret to the world, and
everyone will see howyou have deceived them."
In much distress, Sridhara would humbly beg the reck'
less Pandit to return home. "Let us not quarrel anymore,
,,
my dear Sir. It is not proper.
,, think ,Tou can get off so easilyT" Nim^ai de,
Do you y '- at-'ou will give Me toc^ay."
manded. "Tell Me at once wny
"But, Pandit, I live by selling banana leaves. What can
I offer You?"
 88

"For now," Nimai stated, "give Me this gourd that

grows on the vine clinging to your hut. I won't trouble
you any more if you give Me this offering."
Sridhara sighed, shaking his head and thinking to him,
self. "This Brahmana is certainly very arrogant. Yet I can,
ú c ^ ^,,-,' t ^ive Him
* ^im' He may even hurt me ^ ú ^," ^, ,_ ^a not refuse n , . '- ,, -ood fortune that ^ úe
what He demands. It ^s actuauy my s
comes. Otherwise I would think that I had nothing to offer to the brahmanas. What a brahmana takes
even by force, I see is my good fortune. He is not disturbing my mind; rather, I am longing more and
more in my heart to have some suitable offering for Him. Actually He is sire, ply fulfilling my heart' s
desire to sacrifice all that I have to

O:

ti

bl

bJ
tf
tf

42
SRI GAURA LILA
Sri Vishnu, for whatever is offered to a brahmana au,
tomatically goes to the Lord. Othenvise I might use my
poverty as an excuse not to offer what I do have.^
Having come to this understanding, Sridhara said, ^Lis,
ten, my dear Pandit, you need not pay anything. I shall
willingly give you the gourd. So be pleased not to quarrel
with me any more."
Then Nknai Pandit smiled, and, with a loving, sidelong
.glance at the humble banana merchant, answered, ^This
^s very good. I will not quarrel any more with you as long
as you give Me good gourds from this vine."
Everyday Nimai Pandit ate from the banana leaves that
Sridhara gave Him, and the gourd, which Mother Sachi
cooked in milk and pepper, was the most relished part of
His meal. The Lord loves the offerhags of His devotees; He
would never accept anything from non,devotees.
Sridhara gladly gave the Brahmana these commodities,
hoping the arrogant Professor would be on His way.
But Nima/would return to have more fun.
 89

^So, Sridhara, Who do you think I am? I shall go home

as soon as you tell Me this."
With folded hands, Sridhara would humbly reply,
"You are a brabanana, part and parcel of Sri Vishnu."
"No. I'm just a cowherd boy."
^Vhat?!" Sridhara exclaimed.
Fhaally Sridhara would only laugh at this, for he could
not recognize his own cherished Deity standing before
him.
So during the Maha Prakash, when Sri Caitanya re-

The Greatest Treasure

43

vealed His Divine Identity to all His intimate devotees, He exposed Sridhara's treasure. He called for
all the great and prominent devotees--Advaita Acharya, Pundarika Vidyaniddhi, Hari das Thakura--to
give them His per, sonal benediction. Sri Caitanya then sent for Sridhara.
The personal pastimes of the Lord we see present only in the life, the heart, and the house of His
pure devotee. This is the nature of Sri Krishna's pastimes. What does pastimes mean? It is loving
reciprocation between the Supreme Personality of Godhead and His devotees. The Lord relishes the
love of His devotees and for that reason He takes their offerings. It is the love only He enjoys, for He is
not in need of anything. Everything already belongs to Him, and therefore we have nothing to offer
back to Him except our love. There is no material qualification for devotional service, as there is no
material impediment. We don't need education, or wealth, or prestige, or religi, ous position, or social
tradition, or anything. Just look at the example of this most simple devotee, Sridhara, through whose
life Lord Caitanya actually fulfilled the most munificent benediction desired by Sri Advaita Acharya.
Advaita Acharya is actually the person who brought down Sri Caitanya. He called the Lord to come,
and he as, sisted Him in His pastimes. It was also this great Advaita Acharya who sent the Lord back to
Goloka at the end of His pastimes. Advaita Acharya, although he was actually propagating this Nama
Sankirtana movement before the Advent of Lord Caitanya, was not achieving very much

44
SRI GAURA LILA
success. By Sr/Caitanya's Own arrangement, although
Sri Advaita, Maha Vishnu Himself, was here propagating
the Yuga Dharma--the chanting of the Holy Name-the
greatest demons that this world has ever known de-
scended at the same time by taldng birth in the Lord's
most sacred ^and--the Land of Gaura, the Holy Land of
Bengal.
The devotees endured the atrocities and the harass-
ment of these powerful demons. The Nawab Hussein
Shah, the incarnation of Jarasandha, and his local magis-
trate in the district ofNadia, Chand Kazi, the incarnation
of Kamsa tried to stop the devotees from chanting loudly
 90

in public. His city chieftains, incarnations of Hiranya-

kasipu and Hiranyaksa, Jagai and Madhal, committed
abominable acts simply for their own perverted enterta/n,
merit. The demons' activities made it appear that even the
Supreme Lord, Maha Vishnu in the form of Sri Advaita,
was not very successful in propagating the Har/Nama
Sankirtana movement.
Of course this was for an ulterior motive, for Sri Ad-
vaita desired to be unsuccessful because he wanted Sri
Krishna Caitanya to come down. And in this most unfor-
tunate and perilous age of Kali yuga, when the living en,
titles are so degraded and suffering so many forms of
calamities, he wanted to give them the most precious
thing. When the illness is most severe, the doctor has to
give the most powerful medicine. Advaita Acharya
wanted the credit to go to its ultimate Source--Sri
Krishna Caitanya. 80 he called the Lord to come down.

The Greatest Treasure

45

As it is the nature of the devotee to always want to glorify his Beloved Lord, it is similarly the
nature of the Lord that He wants always and only to glorify His devotee. Sri Caitanya demonstrated
this at the Maha Prakash when He so beautifully revealed Himself as the Supreme Personality of
Godhead to His pure devotees. He showed each devotee that Form of Godhead that the devotee most
loved and gave benedictions to them. He asked Advaita Acharya what benediction He could bestow
upon him. Advaita selfiessly requested, "When You distribute this mercy, You give it to everyone.
You give it to the women, the sudras, the poor, the unfortunate living entities. Without discrimination,
You distribute it, and make all the living entities cry in the ecstasy of pure love of God and roll in the
dust of the ground."
Sri Caitanya was very pleased by this request, and He granted that benediction. Then Sri Advaita
further re, quested, "When you distribute this pure love of God, don't give it to those who are envious,
to those who are malicious toward the devotees, because if You give this sweet nectar to those who are
like envious snakes, they will simply become more venomous. They will use its po, tency simply to
impede this movement. They must first become free of their pride by buming in their own envy. So
You don't give it to them." The entire day ofthe Maha Prakash passed almost unnoticed, and the
darkness of night soon stole in. The devotees lit lamps which they offered in worship at the Lord's
Lotus Feet. They continued the kirtana, playing kartalas, conchshells, mridangas, and

46

SRI GAURA LILA

stringed instruments. Sri Gaura remained silent while the devotees offered different kinds of flowers at
His Lotus Feet and prostrated themselves before Him praying, "Oh Lord, please protect us." Some
 91

were praying, some were singing, some were laughing, and some were crying. Yet everyone present
experienced the most indescribable and wonderfully elated feelings, as if transported to Goloka
Vrindavana. The devotees stood in a circle around the Lord with folded hands, praying to Him in great
rever, ence while Sri Gaura Sundara reciprocated in a most casual manner.
The Lord was in a most munificent mood, ready to shower benedictions upon His devotees, when
He sud, denly ordered, "Go and bring Sridhara immediately. Let him see My transcendental opulence.
He is constantly thinking of Me in great separation. I want to see him right away. Go to the outskirts of
the town and listen to him chanting My Name. When you find Sridhara, bring him to Me."
The devotees found Sridhara's hut by following his wonderful chanting.
"Sridhara! Come, come quickly. The Lord wants you." "The Lord wants me?" Sridhara exclaimed. He
fainted. The devotees had to carry him to Srivasa Angana, where the Maha Prakash was taking place.
Lord Caitanya was extremely happy to see Sridhara and called out to him, "Get up, Sridhara! Come
to Me!"
Sridhara came to consciousness and saw the arrogant brahmana Pandit he knew as Nimai
manifesting the

The Greatest Treasure 47

glories and opulences of the Supreme Lord, seated on the

sringhasana on the altar in Srivasa's house.
,,'^ - Sridhara. For so long you have wor,
L^Ome, come,
shipped Me. Many lifetimes you have spent in my devo, tional service. Even in this life I have tasted
your offerings countless times when I took different commodities from your hands."
While Sridhara was offering his obeisances unto the Lord, Sri Caitanya said, "Oh Sridhara, behold
My beauty. Today I will bestow upon you the eight mystic perfec, tions."
That great devotee, Sridhara, then lifted up his head and saw that Lord Caitanya had wonderfully
changed. His complexion had become as dark as a Tamal tree. He was holding a flute in His hands. On
His right side stood Lord Balarama, at His feet were Lord Brahma and Lord Shiva and Sri Ananta Sesa
hovered above the Lord like a canopy. Around Him were great sages of all the different planetary
systems who had come to offer their prayers and worship to Sri Caitanya.
Saintly personalities like Narada and Sukadeva Go, svami offered prayers to the Lord while
beautiful, heavenly damsels sang His glories with folded hands. The entire scene was engulfed in a
glowing radiance like hundreds and thousands of suns rising all at once. The bril, liant, dazzling
brahmajyoti effulgence emanated from Sri Caitanya.
Sridhara saw the Lord as the most beautiful Personal, ity, standing in three,fold bending form,
playing on His

48

SRI GAURA LILA

flute. Then, His complexion turned molten gold. The kaustubha jewel shone brightly on His chest. And
the vi, jayanti garland swung to and fro as the Lord swayed. Sridhara couldn't tell the difference
between Sri Gaura's dazzling toenails and sparkling gems. And what to speak of His beautiful Lotus
Eyes, which gazed upon Sridhara with such love and compassion.
 92

To the left he saw horses and chariots, swans and elephants, the carriers of the demigods. As far as
he could see, in the sky and on the land, unlimited demigods of, fered their prayers to Sfi Caitanya.
The wives of the demi, gods had tears in their eyes as they offered their obeisances. A beautiful lady
appeared, Srimati Ganga,devi herself. Standing on a chariot, she bowed her head to Her worshipful
Lord. Huge serpents, their hoods raised high, all chanting His glories, surrounded Sri Caitanya.
Such a sight--this wonder of wonders--was so as, rounding that Sridhara again slumped to the
ground un, conscious. The Lord repeated Sfidhara's name and Sridhara stood up.
Sri Caitanya said, ^Come Sfidhara, I want to hear your prayers.^
Sfidhara replied, "Dear Lord, I am illiterate and unintelligent. What power do I possess to glorify
You?^
But Sri Caitanya replied, "That's all right. Even your ordinary talk^ are more pleasing than the
prayers of all these demigods.^
Just then, by the Lord's order, Mother Sarasvati, the Goddess of Learning, presided over Sridhara's
power of

49
The Greatest Treasure
speech, and he began to glorify the Lord as follows:
"Jaya Sri Krishna Caitanya! All glory to Lord Visvam' bhara, the Lord of Navadvipa. All glory to
the Lord of the entire cosmic manifestation. All glory to the Son of Mother Sachi.
"Jaya Sri Krishna Caitanya, Whose Appearance and activities are a mystery even in the Vedas. Now
He has appeared as the best of the brahmanas.
"You appear in every millenium to uphold religious principles in Your different wonderful forms.
Secretly You have been wandering around Navadvipa, managing and maintaining everything. Your
real identity has been unknown to everyone, because it is impossible for anyone to know You without
Your mercy.
"Oh Lord, You are the religious principles, prescribed duties, devotional service, knowledge,
scripture, the Vedas and the object of all meditation. You are the mystic perfections, mystic yoga, the
faith in man, benevolence, opulence, strength, devotion. You are not in need of any. thing because
everything already belongs to You.
"You had told me earlier that Mother Ganges, whom I worship, has emanated from Your Lotus
Feet, and yet due to my sinful heart I could not understand Your supreme position. You are the same
Supreme personality, Who, previously blessed Gokula with Your Appearance, ancx now You have
again appeared as the sweet Lord of Navadvipa.
^You are the embodiment of the highest esoteric pro. cess. Now You have propagated that same
devotional pro.

5O

SRI GAURA LILA

cess all over Navadvipa. By such devotional service, Bhisma defeated You, making You break Your
promise. Out of this same desire to serve You, Mother Yasoda bound you with a ropewthe rope of her
love.
"You are captivated only by the love of Your devotees, and thus You are subservient to them.
Although You are the same Supreme Lord, Whom every living entity in the entire creation carries and
 93

cherishes in their thoughts and in their hearts, still You carried Sridhama, Your cowherd friend in
Vrindavana, on Your shoulders when defeated by his love.
"It is a great secret and mystery how You are defeated by Your devotees, and this same secret and
mystery of de, votional service You are now giving to everyone by Your causeless mercy. My dearest
friend, Lord Gauranga, You are an ocean of transcendental qualities and mercy. All glory to You and
to Lord Nityananda, the Supreme Per, sonality without beginning or end."
Although Sridhara had no desires to be fulfilled, still Sri Caitanya wanted to give him some
benediction. "What do you want?" He demanded.
"I don't want anything," Sridhara replied, "Simply see, ing You, all my desires are fulfilled."
But Lord Caitanya would not accept. "No, Sridhara, you must ask some benediction."
"No, my Lord, I've already received all I've ever wanted."
"No! One benediction. You must!" Sri Caitanya sisted. "I can give you the eight,fold mystic
perfections--

The Greatest Treasure 51

immediately I can give them to you."

"No, no," Sridhara said quietly. "I don't want that."
"I can give you wealth, opulence. I can make you the king of many maharajas. I can give you
faithful followers,
a kingdom, opulence beyond your wildest imagination." "No, I don't want that." "Well, what do you
want?"
Upon seeing Lord Caitanya's determination to bestow upon him some benediction, Sridhara made
his humble re, quest.
"I just want to make bananadeaf cups and banana4eaf plates for your devotees. I simply, humbly
request that wherever I take my birth, You continue to come seeme every day in that Form of the
beautiful, young, arrogant, mischievous, brahmana Pandit of Navadvipa and harass me and steal from
me. I am simply desiring this birth after birth after birth. This is all I want. Nothing else."
Everyone present was overwhelmed by the greatest wealth of devotion revealed through this most
materially deprived and simple soul, Kolavecha Sridhara.
How is it then that the grand benediction requested by Sri Advaita at the Maha Prakash was
fulfilled? That ben ediction was not fullfiled through any great acharya or exalted personality, famous
for his prowess. It was ful, ffiled through this humble banana merchant during a later pastime when the
Lord rectified Chand Kazi.
The Kazi was one of those persons burning in the flames of enxn/of the Supreme Lord. He forcibly
tried to stop the Hari Nama Sankirtana and broke one of the dev,

52

SRI GAURA LILA

otee' s mridangas. Upon hearing of this offense to the Holy Name, Sri Caitanya Himself led a huge
kirtana party di, rectly to the Kazi's house. This Sankirtana Party appeared like a vast ocean of
devotees, filled with the greatest tran, scendental figures from all over the universe. The demi, gods
and great sages mingled there in disguised forms. Their chanting inundated the whole world, for Lord
Gaura led such a Maha Sankirtana that it seemed to last for many ages. In the ecstasy of sankirtana, the
 94

Supreme Personality of Godhead can make an instant appear to be forever, and a very long tirne appear
to be an instant.
So this one night, the whole city of Navadvipa was dancing in the Haft Nama Sankirtana movement,
and the tremor of this Sankirtana party was felt throughout the world. The sound of the Holy Name
penetrated the cover, ings of the universe and caused the Supreme Lord Narayana in Vaikuntha to
dance in ecstasy. Lord Narayana was amazed at how Sri Krishna Caitanya is simultaneously present in
Goloka and on the earth, per, forming the same function. In this Hari Nama Sankirtana pastime the
devotees and Sri Caitanya converted the Kazi, who became so overjoyed with love of God that he
danced off with Lord Caitanya when the Sankirtana party moved on. But Sri Caitanya told the Kazi to
return to his house, because the Lord had a very intimate pastime to reveal to His most fortunate
devotees.
Suddenly Sri Caitanya realized that after all this chant, ing and dancing, H e was very thirsty. At that
time, the Sankirtana party had entered the forest of Madhuvana.

The Greatest Treasure 53

The Lord did not drink from any of the ponds this time. He knew He was near the hut of Kolavecha
Sridhara, so He went there instead. Yet Sridhara was so poor, and so humble, his house was barely
standing. He had nothing to offer the Lord. But before Sri Caitanya even met Sridhara coming out of
his hut, He saw the broken iron pot holding Sridhara's water. And being very thirsty, Sri Caitanya
smiled and took that pot, that broken, iron pot, and drank all the water in it.
Sridhara's humble worship of Mother Ganges dis, played his devotion to the Supreme Personality of
Godhead, from Whose toe Her great waters emanate. The waters of the Ganges purify the earth and all
living entities worship Her for purification. Those who are for, tunate can drink the water which comes
from the preme Lord's Feet. But what is the Supreme Personality of Godhead doing? He is drinking the
water that washes the feet of His pure devotee.
Sridhara came toward the Lord, Who formerly teased and harassed him in the most arrogant
manner, devas, tated by the Lord's action. "Now I'm finished," he mourned to himself. "Now I'm
destroyed. The Supreme Lord, Sri Caitanya Mahaprabhu, has drunk the water from my wretched iron
pot."
The Lord Himself proclaims the water used to wash the feet of His devotee to be as purifying as
the water of the Ganges and more readily available to all living entities as well. This inconceivable,
loving reciprocation offered by Sri Gaura Sundara to His devotee denies all material cal,

54

SRI GAURA LILA

culations, for the Lord Himself became more humble than the devotee worshipping Him.
Seeing this pastime, all the assembled demigods and sages, as well as the great Pancatattva--
Advaita, Gadadhara, Nityananda, and Srivasa--everyone in that huge Sankirtana Party was rolling on
the ground and cry, ing ecstatic tears of love of God. None could control them, selves upon seeing how
the Supreme Lord is attracted by the love of a pure devotee. In this way, Sri Caitanya re, vealed the
glorious position of his humble servant, Sridhara, who requested nothing of His Lord, but loved and
served Him in spite of all circumstances. Simultane, ously the Lord granted the benediction promised
to Sri Advaita Acharya by causing all the living entities to cry and roll on the ground in ecstasy of love
of God.
 95

Sri Caitanya blessed His beloved Sridhara, saying, "Whenever and wherever you take birth, I will
have to come to you every day to enjoy pastimes with you, cause I am conquered by your love. I am
your servant, birth after birth."
There is in fact nothing that can compare to the seed of devotional service to Sfi Krishna, and it can
only be planted and watered by the Lord's pure devotees. By such loving pastimes, Lord Caitanya
revealed the secret wealth in Sridhara's possession--the hidden treasure in which the Lord had taken
such delight. That treasure was not anything material, but simply Sridhara' s pure, humble love. For the
Lord, that exalted love is embodied in the water which has washed the feet of His devotee. In this

The Greatest Treasure

55

way, Sri Caitanya revealed the ultimate treasure in this world--the gift of unconditional devotional
service, which flows from the feet of His pure devotees.

The Servant
of S e rvartt

Saints of your caliber are themselves holy places of pilgrim, age personified. Because of their purity,
they are constant companions of the Lord, and therefore they can purify even the places of pilgrimage.
Sri Caitanya Caritamrta Adi-lila 1.63

^T T n ^. n ^. ^ C n T of His career as Nimai Pandit, Sri Caitanya, travelled to the holy city of Gaya to
perform the funeral rites for His de, parted father. The King of Knowledge Him, self, accompanied by
His numerous followers, sanctified all the holy places along the way. The beautiful Lord joked and
laughed with His students, engaging freely in the pleasure oftalking on a variety of topics. But when
the Lord came to Gaya, His mood changed completely. For sixteen years, Sri Gaura Sundara hid
Himself from His devotees, increasing their hankering and love for Him.

58

SRI GAURA LILA

But because of that increase, the Lord could not remain hidden for long. In Gaya, Nimai revealed His
actual devotional mood, answering His devotees' prayers that He too become a devotee of Krishna.
When Nimai entered Gaya, His mood began to change. Joining His beautiful hands, the golden
Youth paid obei, sances to the Holy City. He became forgetful of His stu, dents, their joking and
conversation, and was overcome with spiritual fervor. After visiting two of the shrines, Sri Gaura
Sundara quickly proceeded to see the Lotus Feet of Sri Vishnu, Who is worshipped as Sri Gadadhara
in Gaya. An actual imprint of the Lord's footstep is
shrined there. Brahmanas were seated all around the holy site and the garlands offered to those Feet
were piled as high as a temple. The offerings of incense, oils, flowers, ghee, jewels, and other articles
 96

were incalculable. The brahmanas, who were as beautiful as the celestials, were engaged in reciting the
glories of Sri Gadadhara's Lotus Feet from all sides as follows:
"O most fortunate people, behold these Feet that are embraced by the Lord of Kasi, that are the life
of Lakshmi, that manifest themselves on the head of Bali! Behold these Feet Whose momentary
meditation frees one from the
fiuence of Yamaraja, the God of Death! Behold, all you fortunate people, the same Lotus Feet that are
so rarely tained by the highest yogis, those Feet in Whom the sanctifying Bhagirathi makes her
appearance. Fortunate people, behold those dearly beloved Feet that rest on the soft couch of Sri
Ananta."

The Sewant of the Sewant 59

On hearing about the power of Sri Vishnu' s Feet from the lips of the brahmanas, Nimai was
overwhelmed by ú transcendental bliss. His two Lotus Eyes overflowed with tears. At the sight of
these Divine Feet, the Lord shivered and trembled, exhibiting various symptoms of divine ecstasy. At
this instant Sri Gaura Chandra, for the for, tune of all the worlds, began to manifest the symptoms of
love and devotion to Sri Krishna. The eternal Ganges peared in His Lotus Eyes and washed down His
moon,like face. At the sight of the Footprint of Sri Gadadhara' Krishna, Nimai displayed the only
requirement for receiv, ing the causeless mercy of the Lord. The reception of that mercy depends on
the free will of the individual, who must do nothing more than intensely and eagerly desire it to have it
showered upon him.
The mercy of God is indescribable for one who has not received it. If it could be described in terms
of worldly perience, it could not be called undeserved or causeless.
Nimai stood there gazing at the Lord' s Lotus Footprint. His blackish hair curled about His
effulgent face, which was drenched with tears of Love of God. His golden Form melted from His
previous arrogant posture at the sound of the glorious praise of Krishna recited by the brahmanas. At
that point, Sri Isvara Purl appeared on the scene. He seemed to come quite by accident, but actually it
was the awakened desire for pure love of Krishna in Nimai's heart that brought him there, for Sri
Isvara Purl is Sri Gaura's beloved spiritual master.
Who can imagine how dear Sri Isvara Purl is to Sri

60

SRI GAURA LILA

Caitanya? The tenderness ofSri Gaura Chandra's love for Isvara Puri cannot be described within the
mortal realm. Immediately the Lord offered humble obeisances to the sannyasi, who had such deep
love for Sri Radha and Krishna. Isvara Puri embraced the Lord with great de, light and his tears
drenched the Form of the Lord as he was washed by the tears of Sri Gaura. No one can fathom the
intensity of their spiritual delight.
The Lord said, "My pilgrimage to Gaya has born fruit only now, inasmuch as I have attained the
sight of your feet. By performing the funeral ceremony at Gaya, only the ancestor to whom it is offered
is relieved from his sufferings. But the sight of You instantly frees unlimited numbers of departed
souls from all their sufferings. There, fore, the Holy Place itself is not equal to you. You are the
highest of all pilgrimage sites and the best of all blessings. Saints of your caliber are themselves places
of pilgrimage. Kindly deliver Me from the ocean of this worldly existence. I surrender unto you, now
 97

and here. May you be pleased to make Me drink the nectar of the Lotus Feet of Krishna. This is the gift
that I pray for."
Isvara Purl answered the beautiful young Brahrnana, "Listen, Pandita, I know for certain that You
are at least a divine portion of the Supreme Isvara Himself. The scholarship and goodness in You do
not appear except in one who is a portion of the Divinity. I've had an auspi, cious dream of this truth
on this very day. Now I have rained the fruit of the dream in this tangible form. I tell You the truth,
Pandita. At the sight of You I experience

The Servant of the Servant 61

unending, transcendental bliss. Ever since I first saw You at Navadvipa, nothing else has had any
attraction for my heart. This is the basic truth I am telling You. By seeing You, I experience the same
bliss as by seeing Krishna."
On hearing the true words of His beloved Isvara Puri, the Lord laughed and said, "I am, indeed,
most fortunate." This was followed by a good deal of mutual talk in which both experienced great joy.
The doctrine that requires unconditional submission to the Feet of Godhead does not entail any
curtailment of our individual liberty to serve the Truth in the way we choose. There is no loss of scope
or diversity on the plane of complete submission, but only an increase in the degree of conscious
perception. The summum bonum of the pseudodiberationist is to become one with God, to extin, guish
his own individuality by merging with God. Thus he feels relieved of responsibility, love, and service,
which he rightly fears will limit his freedom for selfish enjoy, ment. Such willful ignorance can only
imprison the soul in the false position of being identical with God, a posi, lion that prohibits loving
reciprocation with the Source of Alldove and His beloved parts and parcels.
Having greeted Sri Isvara Puri in this manner, Lord Caitanya asked his permission to perform the
funeral rights that are written in the scriptures. All the worldly sufferings of those brahmanas who took
the remnants of Sri Gaura's offering on their heads were cancelled. After, wards, the Lord took
excellent garlands and sandalwood paste and with His own beautiful hands worshipped the

8RI GA URA LILA

Footprint of Sri Vishnu with great joy. The Lord then retumed to His lodgings and satisfied the
brahmanas with gifts. After taking rest, Nimai began to cook His meal.
Just as He had fmished cooking, 8ri Isvara Puff arrived as a guest. In the act of chanting the name of
Krishna in pure devotion, Isvara Puff came to the place where the Lord was preparing His meal. Nimai
stopped cooking as soon as He saw Isvara Puff and with great reverence of, fered his obeisances and
offered him a seat. Puff laughed and said, "8o, Pandita, I see that I have come at the perfect time."
Nimai smiled with pleasure and replied: "Since good fortune has manifested itself, may your
Reverence accept the charity of this cooked food today."
As this request was pressed by the Lord, Isvara Puff
smiled as he asked, "And what will You have for lunch?" The Lord replied, "I will cook again, just
now."
Puff objected, "What is the use of cooking again? Di, vide the cooked food into two halves."
Nimai could not help laughing and said, "If, indeed, you want to help Me at all, then please accept
all the food that I have cooked. I will cook again in a very short time. Please do not hesitate, but accept
this offering."
 98

In this way, 8ri Gaura 8undara offered His own food to Isvara Puff and prepared to cook again for
Himself. 8o great is the mercy of the Lord toward 8ri Isvara Puff, be, cause that deeply surrendered
sannyasi had no other incli, nation than serving 8ri Krishna. The Lord served the meal with His own
beautiful hands. Puff ate in a state of tran,

The Servant of the Servant 63

scendental bliss. At that very moment, Rama Devi, Sri Lakshmi Herself, unobserved by anyone,
cooked again for the Lord in no time. By the time Nimai had served Isvara Purl, His own meal was
ready for Him and He ate it with a gladdened heart.
So relishable is the fruit of love of God, that God Him, self exchanges roles with His devotee in
order to taste it. The Supreme Isvara becomes the menial servant of His loving devotee, Isvara Purl,
who, because of his submis, sive and menial service to his spiritual master, Sri Madhavendra Purl,
became blessed with pure, ecstatic love of 8ri Sri Radha and Krishna. Because of Isvara Puff' s pure
service mentality, Madhavendra Purl empow' ered Isvara Purl to convey that love to those whom he in,
itiated. Of course, he only apparently initiates Sri Caitanya, Who is the Source of all ecstatic mellows
of love of God.
How then could Isvara Purl have developed such love before the Advent of Sri Krishna Caitanya?
One way to understand this is to see Lord Caitanya as the great tree of love of God, yet, because He is
God Himself, He is also the fruit, the gardener, and the germinating seed simultane' ously. Out of love
for His pure devotees, Sri Caitanya gives His different potencies to individuals He wants to glorify. We
see this in the life of the great devotee, Sri Madhavendra Purl.
Madhavendra Purl was a sannyasi in the spiritual corn, munity known as the Madhva sampradaya.
Vaishnavas recognize four original sampradayas, or spiritual corn,

64

SRI CA URA LIf^A

munities, ^vhich contained the various methods ^nd

philosophy of pure x^orship of Sri Krishna. The mood in
which Sri Krishnat Caitanya displayed the highest ^or^
ship and l^ve for Sri Krishna is the mood of Sri0ati
Radharani^lovin^ service in separation from the L0fd'
The present day (3audiya,Madhva sampradaya, cor^ing
in direct li^e from :Sri Caitanya, considers worship in sep'
aration to l^e the topmost level of devotional service.
Høwever, the Madhva sarnpradaya had no worship or
realization of devc^ti0nal service in this mood of serifa'
tion and cc^niugal love until Madhavendra Puri rev^zled
it through his ^orshi of Lord Krishna He received the
p ú
authority o^his wc^rship from Sri Nityananda Prabhu, the
eternal ass^ciate of Lord Caitanya. Although Madba'
vendra Put^i seems t0 have introduced something
into his sa^pradaya, he actually simply uncovered 0oe
part of Kr^shna,s overall plan to unite the four s^n'
 99

pradayas through His Pastimes as Sri Caitanya.

To this c^ay, disciples initiated by spiritual masters in
the Gaudiy^a,Madlqva sarnpradaya say that the ecstatic
love dispaX, ed by Sri Caitanya came to Him fr0n^
Madhavenqra Purl through Isvara Puri. These two gre^t
^charyas b^.ought the worship of Sri Sri Radha a^d
Krishna, tl^e supremely superior ecstatic Devotio^l
^nergy witlh Her Object of Love, to the Madhva school.
5ri Madhav^endra Furi placed the germinating seed of
^tatic love ^vithin the Madhva sampradaya, which had
l^een mainl3v conceyned with following rules and regul^'
^ions and P^'escribed forms of worship, while developing

clhe Servant of the Sewant 65

simon olqilosophy to defeat the Mayavadis. This seed t. g^ 'A in the pure worship of Isvara Puri and
became ^actine^'
tlxe gre^ tree of ecstatic love of Krishna embodied in Sri (^aitany^t'
The lOving reciprocation between Sri Krishna and His ^evotee^ cannot be described; it can only be
embodied in the the active service of the pure devotee and known ^vithin ^he devotee's spotless heart.
As the most munifi, ^ent Axr^tara, coming in the mood and golden complexion ^f Sri 1^dha' Sri
Caitanya, deva is truly the Purpose Tree
Who folfills all desires. The trees in the spiritual world, Goloka^7rindavana, are known as
kalpa,vriksha trees--
desire tfees' Contact with them brings complete fulfill, n^ent of the soul's desires. This fruit is
bestowed to one who is ^,imply submissive to receiving it.
Sri 1V^adhavendra Puri's eternal position in the spiritual world of Goloka, Krishna's Own eternal
Abode, is that of a kalpa^x'riksha'a desire tree. This beautiful spiritual re,
ality m^mifested in his so,journ in the material realm as Sri Madhavendra Puri, the figure who
prepared the way for
the Sul^reme Bestower of the eternal heart's desire of all souls;pure, loving service to the Supreme
Lord.
Sri (^aitanya undertook a pilgrimage to the birth site of Sri Isv^ra Puri. Arriving at the place, the
Lord greeted it with I4is fervent affection, saying, "I make My obeisances to Sri Kumara Hatta, the
blessed village in which Sri
vara ^'uri made his appearance in this world." Lord Caitat^Ya wept for a long time at the site of the
place and could ^aot articulate any other sound except "Isvara Puri."

66

SRI GAURA LILA

The Lord took some earth from the spot and, ty'mg it into His own outer cloth, took it with Him. "This
is the birth, place of Isvara Puff," Sri Gaura Chandra declared, "this earth is My heart's love, My
treasure, My life." With such intensity does the Lord love the surrendered servant of His servant, Sri
Isvara Puff.
 100

Though Nimai carefully followed the Vedic injunc, tions for visiting a holy place by offering the
due sacrifice and by bathing in the sacred Ganges, He revealed the true place of pilgrimage in His
praise of Isvara Puff. Sri Krishna Caitanya is the complete embodiment of the Sfimad Bhagavatam, the
literary ripened fruit of all the Vedic scriptures. It is stated therein that those saints who have taken
complete shelter at the Lotus Feet of Sfi Krishna can at once purify those who come in touch with
them; whereas, the waters of Sri Ganga, devi purify only after prolonged use. The association of a pure
devotee has immediate effect and thus is more purifying than the sa, cred rivers.
As the Supreme Desire Tree, Lord Caitanya performs His ILIa for the pleasure and glorification of
His devotees. Therefore, He bathed in the Ganges in order to satisfy her desire to have the pleasure of
the Lord's personal lila as her sister, the Yamuna, had during Kffshna's lila in Vrin, davana. By playing
in her waters, Sri Caitanya purified her and made Sfi Ganga, devi ever equal to Sff Yamuna, devi, who
flows with the liquid of the melted hearts of the Divine couple, Sri Sri Gaurangi,Shyama.
On the following day, the Lord went to Sri Isvara Puff

The Sewant of the Sewant 67

alone and with sweet words, begged him to grant the favor of initiation, diksa. Puri said, "It is a small
matter to bestow the mantra. I can by all means give You my very
life."
At that point, Sri Krishna, Teacher, Guru of all the uni, verses, accepted initiation from him.
Then He said to Isvara Puri, "I surrender myself unto You. May You cast Your auspicious glance
upon me so that I may float in the ocean of love of Krishna." On hear, ing these words of the Lord, Sri
Isvara Puff bestowed his favor on Sri Gaura Sundata by embracing Him to his chest. The forms of both
were drenched with the tears of each other, tears of love, and neither could remain un, moved.
Sri Caitanya fully reveals the nature of the Vaishnava guru, who does not regard any one as his
disciple. He re, gards his disciples as his gurus and himself as their disci, pie. This is not a sentimental,
empty attitude. The Vaish, nava guru sees his disciples as his gurus because he fully regards himself as
the servant of the servant of Sri Krishna, Master of the Gopis of Vrindavana. Thus, his own disciples
become his gurus by virtue of their being bona,fide servants of Sri Krishna. The bona, fide acharya is
ever conscious of the fact that his disciples' service to the Lord comes not from him, the gum, but from
Sri Krishna Himself. The guru sees his only role to be the sisrant of the Lord's servants.
The full manifestation of this spiritual reality rests in the lila of Sri Krishna Caitanya alone. In no
other lila does

not reciprocated, love is acknowledged as being unaffected and unending. Material situations may
seem to make a differ, ence to the untrained, inexperienced eye--so we have the phrase "true love"
meant to distinguish love from the tempor, ary agitation of the mind and senses known as lust.
This perception of eternity and individual desire calls forth belief in a level of existence that is
higher than even intelli, gencemthe soul. Belief in the soul takes intellectual form in the idea of
perfection. With recognition of the principle of perfection comes the quest for complete enlightenment
about the nature of the living entity and its cause, for in the cause would lie the possibility of
recovering that original, pure, unselfish, unhampered life of which an experience of love reminds us.
The highest stage of enlightenment expressed throughout all time by sages, saints, seers, and prophets
of all nationalities and material situations is to provide all beings with the way to eternal relief of
suffering by re,establishing one's personal relationship with the Supreme Cause of All Causes, Who is
Himself the perfect Servant, Friend, Parent or Child, and Lover.
 101

A remarkable demonstration of this principle of life took place in renaissance India. About the time
the Italian explorer Christopher Columbus sailed westward in order to discover an easier way to travel
to the Eastern continent than the established over,land journey, a tremendous spiritual adven, ture took
place in India. While the one resulted from an impulse to look outward to ftnd new worlds, the other
established the goal of the impulse to look inward to find the ultimate, spiritual world. Columbus is
known now as the

person who opened up the New World to exploration and began a whole new era in world history. The
subseqaent progress of modes and routes of transportation and tte erects of that progress have been
minutely recorded in hist^/boks all over the world. Every nation has its own conchtin of how the
current state of the world evolved in co^ju^tion with the establishment of faster and better means 0f
iavel and transport.
Far less prevalent is the record of the subsequentpr^ress of spiritual exploration resulting from the
transcenc^n^l ex, pedition into unknown territory that the follow^s f Sri Krishna Caitanya in West
Bengal initiated. Actuallythe^rog, ress of the two movements go hand in hand, thea^erial adventure
literally serving the spread of the spiritu^ r^olu, tion. It is our desire to continue that progress and spre^
the spiritual enlightenment available through the life. md ^ach, ings of Lord Caitanya. The followers of
A. C. Bhaktiv^nta Swami Prabhupada, a great devotee of Sri Caitmya^rho brought the Lord's teachings
and spiritual process to fie Vest, have been authorized by Srila Prabhupada to conlnu this literary
mission.
All glories to Sri Guru and Sri Gauranga!

Advent

INTRODUCTION

In]M ^ o ^ N ^ T ^ ^ T ¾ o u are being shown the childhood home of someone you love, the per,
son more dear, more beautiful, more beloved to you than any other person you know. Imag, ine that
the beloved' s most dear friend is showing you the beloved's home. When you first arrive, all you see is
land, trees, grass, buildings, fences, a sw'mg set, paths, all quite ordinary, except that you wait with
anticipation to be told by your guide of all that the beloved did there. And as that person tells you how
the beloved worked in the fields to the left, ran down the paths to the woods, loved sitting

SRI GAURA LILA

under the tree by the house, ran from a dangerous bull in the barn, chatted happily with mother in the
kitchen, liked sitting in the blue chair in the front room, was born in the room overlooking the sun
porch, the whole place that looked ordinary at first sight becomes unique and beautiful, and as dear as
your beloved. Now, whenever you see that place you see what no one else can see, unless you become
the guide and someone else has leamed to love your dearest person too.
Similarly, in a public gathering where one is a stranger, one may see a person looking about
expectantly, waiting for a beloved person to arrive. Looking over the crowd yourself, you see no one
out of the ordinary, though there are many interesting, kind, and beautiful faces and fig, ures. Suddenly
you see the expectant person's face light up, smiling, with tears ofjoy streaming down his face. Try as
 102

you might, when you look in the direction the person's looking in, running toward, you cannot see
what he sees, because your eyes are not informed by the love in that per, son's heart. The beloved may
even have come in disguise so that only his lover can recognize him. Even when the lovers embrace,
they look ordinary. Unless the lover told you about his beloved, you would never be able to see how
his lover is different from everyone else, how he is identifiable to his beloved. And unless you showed
some genuine, loving interest in the person's beloved, they would be reluctant to tell you all about their
dearest per, son, because you might not understand, and might even laugh at or hurt the beloved.

Advent 3

So it is with the lovers of God, who live on this earth in a different world than people who don't
know God, or feel they have no relationship to Godhead. The lovers of God are the expectant watchers
in the crowd of popula, tion on earth at any moment in time. They look for His representatives,
relatives, friends, and God Himself with the same happy, nervous, hopeful, trusting yeaming that
people wait for beloved persons in earthly relationships. The devotees of God see certain places on
earth differ, ently, just as the lover sees the birthplace of the beloved as full of events and beauty that
the stranger passing by the way is completely blind to. Such places are the places where paricular
friends, lovers, or one may say, saints, or even God Himself, have sported in innumerable pastimes on
earth. These places are known to the devotees of God because their love for Him has revealed to them
what is special about the places; or because, in sympathy with another's love for Him, one of His
friends or representa, tives has shared his own intimate knowledge of the Lord's Appearance on an
otherwise ordinary tract of land.
This is one such sharing of love for the Beautiful Per, sonality of AlbLove, Who is God. Thus we
humbly ask, if it be the desire of your heart, look with us through the eyes of spiritual devotion at the
otherwise ordinary course of events taking place on earth.

THE

PROMISED

SRI GAURA LILA DESCENT

^v. R ¾ D v. A R T o her Creator, earth floats and rotates in eternal communion with the Lord. And
when the Lord agrees to come to help her sustain her inhabitants and to remind them of their own
communion with Him, she blossoms with an outpouring of gratitude and joy.
So it is that 500 years ago in the place we know as Bengal on the continent of India, the earth
flowered with del, icate, transformed beauty. The eyes of persons whose emaciated hearts have been
smothered by the deceiving activities of selfish interest, anger, and lust could not then, and cannot
now, see the earth in her beautiful gown of anticipation of the Lord's descent. But for those persons
whose hearts, though tired and weary, have not grown bitter, the earth took on, and still wears, her
most exquisite dress.
Actt^ally, the place of the Lord's Arrival is situated in eternal splendor and is known as Sridhama
Navadvipa-the city of nine islands in the spiritual form of a golden lotus flower. There, as far as the
eye could see, the earth became as brilliant and colorful as a rainbow, shining with the subtle qualities
of pure intelligence, faith, and goodwill. And the Lord's devotees, who are known here as Vaishnavas,
in constant readiness to receive His mercy and return His love, became lustrous and lighvhearted and
 103

spontaneously generous to all creatures. Borne aloft on the high tide of perennial joy which stems from
the Lord's eternal promise to reciprocate with the hopes and

Advent 5

desires of His devotees, the Vaishnavas were not con, scious in their minds of what was happening, but
simply trusted in the impulse of love in their hearts.
This ardent renewal of the life force of all beings took physical shape in the manifest forms of
certain per, sonalities. One of these persons was a saintly, Vaishnava brahmana named Advaita. He and
His wife Sita,devi lived simply in a modest dwelling, as if they were ordinary householders, helping
one another to advance in spiritual life. Advaita was an elderly man, with snow,white hair and a long,
flowing beard. He was highly learned and pos, sessed all the qualities of a brahmana in full measure.
In, deed, Advaita possessed many uncommon qualities, for He was none other than the Supreme
Personality of Godhead, Maha Vishnu, the source of all the manifested universes.
All things considered, Advaita was a very observant fellow. Daily, he would hold discourses with
the various pandits of Navadvipa on the nature of the Absolute Truth. At these meetings, and on His
way to and from them as well, He would notice how the people in general had become corrupt and
devoid of devotion to God.
The smarta brahmanas, persons mechanically follow, ing prescribed religious functions, performed
acts of piety only to reap the benefits of such activity. Philosophers spawned theory after theory in an
endless cycle of expo, sition and refutation--not to discover the Absolute Truth, but simply to feed
their bellies and win some fame as men of letters. Saddest of all, the common man, whose

SRI GAURA LILA

simple mind, unclouded by the dust storms of empiric logic, had formerly allowed him to execute his
duty in a spirit of closeness and devotion to God, now simply looked no further than the immediate
satisfaction of his

senses.
These things made Advaita sad, because he knew very well the ultimate goal of life. Advaita could
understand that all these people were suffering miserably. Because of their pious and impious
activities, they would be re, peatedly forced to take birth after birth in hellish condi, tions unless they
somehow revived their dormant love of God.
Because of His great compassion for the fallen souls, Advaita began to seek a solution to their
predicament. He thought, "In this fallen age of Kali, there is no religion other than the chanting of the
Holy Name of the Lord. If Sri Krishna Himself were to appear in Person, He could teach the path of
religion and devotion to God by His Own example; only then could the people of the world be saved.
But how can He be persuaded to come?"
After much thought, Advaita began to consider that if He humbly petitioned the Lord through
prayer, He might induce' Sfi Krishna to inaugurate the movement of the chanting of the Holy Name.
While He was thinking like this, a sweet verse came to His mind: ^Sri Krishna, Who is very
affectionate toward His devotees, sells Himself to that devotee who merely offers a tulasi leaf and a
palmful of water.'
Advaita reasoned, "Not ftnding any way to repay the
 104

ú }}:^

7
Advent
debt He owes to one who offers Him a mere tulasi leaf and water with love and devotion, Lord Krishna
thinks, 'There is no wealth in my possession that is equal to this tulasi leaf and water.' Thus the Lord
liquidates the debt by offering His very Self to the devotee."
Happy and satisfied that He had realized the means to bring about the descent of the Lord, Advaita
sat down on the bank of the Ganges and worshipped Salagram,sila of, fering tulasi manjaris and
Ganges water, fasting and meditating in great ecstasy on the Lotus Feet of Sri Krishna and loudly
petitioning Him to appear.
He quoted one prayer by Lord Brahma, saying, "O my Lord, You always dwell in the vision and
hearing of Your pure devotees. You also live in their lotus,like hearts, which are purified by devotional
service. O my Lord, Who is glorified by exalted prayers, You show special favor to Your devotees by
manifesting Yourself in the e, ternal Forms in which they welcome You."
The cries of Advaita penetrated the eight coverings of the universe and reached the ears of the Lord
in Vai, kuntha. Hearing the compassionate plea of His devotee Advaita, Who was an expansion of
Himself, Lord Krishna agreed to descend for the welfare of all and distri^ bute love of God among the
masses of fallen souls.
During this time, Jagannatha Misra and Sachi,devi, who were Nanda and Yasoda in Krishna^lila,
also began to worship the Lotus Feet of Lord Krishna. Previously, they had had eight daughters in
succession, all of whom had died shortly after birth. Now they desired a son and

10

SRI GAURA LILA

laughing, som^ were crying, and everyone was chanting the Holy Name.
Now this v^as more than a mere feeling. Even the ap, pearance of the land was far from ordinary,
unlike that of any terrestial ^egion. The brush of no earthly or celestial artist could capture the delicate
assemblage of warmth and fragrance, the joy and purity that pervaded all of Nadia at that t^ime.
Although i/: was a full moon night, Chandra felt ashamed to sl^ow his imperfect complexion before
the moon,like Face^ of Perfection, Lord Gaura. He thus hid his face under the pretense of a lunar
eclipse. When the re, sounding of the Lord 's Name climaxed at the height of the eclipse, Sri Ca^tanya
made His Divine Appearance at the Yoga,pitha, th^ House of God.
Strange fomas crowded into the courtyard. Some lay prostrate on t^e bare earth offering obeisances,
while others waved ^hamaras. Someone held an umbrella over the Lord's head, and the rest sang,
danced, and beat on drums in boundless joy. At that same instant in His house in Santipura, Sri
Advaita jumped up in delight. Joining arm,in,arm wi^;h Srila Haridasa, He danced in joy to the
surprise of all onlookers. The ocean of ecstasy which flooded Nadia ^t that time is impossible to
describe.
Immediately upon taking birth, the Lord began to smile. He was like a mine of beauty and love,
distributing jewels of attachment to the Supreme Lord. The Child ap, peared as if produced by the
yearning of spiritual love, just as the moon so^aetimes appears to have risen by the desire

. ^,e deep, churning sea. The Moon of.

 105

_øf^ed from the ocean,like womb ofl^

,^,r,,^er Sachi and the pure mind of Jaga
l^o ^lefeated the redness of the horizo^ at
lil^ ^lexion shamed newly minted gold lyi
cø^'-- the world The moon of His
_st 0vc^ ' .
a^ cheeks the moons of His fingertips
Bi^ dull i;norance of the world and cre
tb^lter for His devotees. His large,
sb '^tiful as the petals of fully bloss
be^ ^ restlessl,, with charmin
n10^-^ ^, g
øt^i who looked at Him were
I-Ii^ bodily luster, the very abode of tca^^ shone with transcendental
se0c out tidal waves of mercy and co^p^
^processes of pious activity, mystic ^culation, and barren paths c ,:F dry a^ 1ø oic ecstatic love of God.
His

.oy0us tears of Mother Sachi,

1 ^sness The movements of His ci0 ú cb^m of millions of cupids, and His
tbe water of the Ganges. Worldly
bib behind the skirt of Mother Sachi, i^i0 the Lord's golden radiance. b^cam^ soft as melted butter in
the c^d,!ike features. The Lord's glance
01loving devotional service in the h^ar l^n, and flooded Navadvipa with

12

8RI GA URA LILA

of pure love of God.

Seeing His beautiful face, Mother Sachi and Jagan, natha Misra experienced the ultimate joy. They
could no longer understand what else there was for the eyes to see beyond the moon,like face of Sri
Gaura. Mother Sachi's lady friends were perplexed at His unprecedented beauty and character.
Sita,devi appreciated the fact that, except for a difference in color, the newborn Child directly
resembled the Son ofMaharaj a Nanda, Sri Krishna, in Vrin, davana. It is written, ^brajendra-nandana
yei, sachi,suta haila sei--the Son of Sachi is none other than the Son of Nanda and Yasoda." Blessed
was this Holy Eve ofthe Ad, vent of Sri Caitanya, our Blessed Master, most highly cherished by all
pure devotees, who have declared the worship of this day to have the power to kindle ecstatic love for
Krishna. Thus the Lord fulfilled His ^ predic, tion in the Vayu Purana: "kalau sankirtan arambhe
bhavisyami saci sutah--in the Age of Kali when the san, kirtan movement is inaugurated, I shall
descend as the Son of Sachi."
Huge crowds appeared at the house of Jagam^atha Misra, desiring darshan of the Divine Child.
Many of these personalities were unknown to Jagannatha Misra because they were actually gods and
goddesses assuming the forms ofbrahmanas and brahmanis. Disguised as ordi, nary ladies all the
celestial damsels, including the wives of Lord Brahma, Lord Shiva, Lord Nrsimha and Vasistha Rsi,
 106

came there to offer gifts. These unknown matrons blessed the Child, saying, "May You live forever."
Then

13
Advent
they humbly took the dust from Mother Sachi's feet, much to her surprise. No one could understand
who was coming or going, who was dancing or singing. Nor could they understand each other's
language. But in effect all unhappiness and lamentation immediately dissipated, and everyone became
jubilant, especially Jagannatha Misra. Misra's friends Chandra Shekhara and Srivasa Pandit performed
the purificatory birth rites, while Purandara Misra gave gifts to all those who brought pres, ents.
Srimati Sita Thakurani, consort of Advaita Acharya, and Malini,devi, consort of Srivasa, came to,
gether to offer presents and feast their eyes on the beauti, ful moon,like face of the Divine Child. Sri
Nilambar Cak, ravarti, taking Jagannatha Misra aside, whispered to him that the signs on the Child's
Body indicated a great tran, scendental personality Who could deliver the whole world. Therefore, He
was named Visvambhara, meaning "He who nourishes and maintains the three worlds by distributing
love of God."
Sita, devi also named Him "Nimai" because He was born under a nimba tree. She hoped that this
name, being antiseptic like the nimba tree itself, would counteract ghosts, witches, and evil spirits who
might be attracted by His uncommon beauty.
After considering the auspicious position of the stars, planets, and constellations at the time of His
birth, Nilam, bar Cakravarti concluded that the boy would be far great, er than any king, and millions
of times more learned than even Brihaspati, the priest of the heavenly gods.

14

SRI GAURA LILA

Another brahmana, whose identity and origin re, mained a mystery, also gave his opinion. His
astrological analysis was similar to that ofNilambar Cakravarti, but he added an even more astounding
conclusion to his pre, dietions: "This boy is none other than the Supreme Lord Narayana Himself. He
has come to re,establish the pfinci, ples of religion, and He will be the most extraordinary preacher of
that religion. He will deliver the whole world. Seeing Him, all the people of the world will develop
corn, passion for their fellow conditioned souls, and everyone will love He, Who is Himself the
Embodiment of prema--pure love for Kfishna.. Even the Yavanas, the de, clared enemies of Vishnu,
will worship His Lotus Feet, and all the world will sing His Glories." There was just one event the
brahmana did not mention to Jagannatha Misra: He could not bear to disclose at this time the Lord's
future lila of accepting the sannyasa order of life and leav, ing Navadvipa for the rest of His life.
Jagannatha Misra was so moved by the words of this brahmana that he wanted to give him
everything he owned, but unfortunately he possessed very little. Being unable to properly repay him
for his joyous predictions, Jagannatha Misra simply grabbed his feet and burst into tears, unable to
contain his joy any longer. The brahmana also clasped the feet ofJagannatha Misra and shed tears of
love while shouting the names of Hari and Krishna.
The birth, activities, and pastimes of Sfi Caitanya triumphantly conquer in every way all majesty
and beauty in the mundane world. All of them are equal to

Advent 15
 107

those of Sri Krishna, the original Form of God as He is in the most intimate realm of the Spiritual
World--Goloka Vrindavana. Similarly, His parents and family members are all transcendental,
liberated souls from Goloka. In their desire for loving exchanges with the Lord, the paren, tal
sentiments of Sachi,devi and Jagannatha Misra be, come tangible in the pastimes of His birth and
infancy. Their desire is to render direct service to Godhead in the mood of vatsalya,rasa--the
relationship of parent to child. The intensity of their love for Sri Krishna Caitanya was so
overwhelming that it kept them perfectly under the spell of Yoga,Maya. Not understanding their
Child's identity as God, they remained absorbed in pure parental love for Him.
Krishna keeps His Supreme position covered to prevent divine awe and reverence in His parents, a
mood which would cripple their spontaneous, loving impulses to serve Him as a son. Krishna prefers a
subordinate role to such pure, loving devotees, as if dependent on them for His safety and life. In this
way, Mother Sachi and Jagannatha Misra serve Him eternally to their heart's content and ex, perience
the exquisite joy that is the property of the dev, otees who realize the sweetness of Krishna's
Appearance as the Golden Avatara.
Hearing the luminous pastimes of Sri Caitanya bestows ecstatic devotion to those whose eyes are
annointed with the salve of love, which alone enables the minute, indi, vidual souls to see the Divine
Realm where His sporting takes place. Those pure souls who relate the Lord's lila

14

SRI GAURA LILA

Another brahmana, whose identity and origin re, mained a mystery, also gave his opinion. His
astrological analysis was similar to that ofNilambar Cakravarti, but he added an even more astounding
conclusion to his pre, dictions: "This boy is none other than the Supreme Lord Narayana Himself. He
has come to re,establish the princi, ples of religion, and He will be the most extraordinary preacher of
that religion. He will deliver the whole world. Seeing Him, all the people of the world will develop
corn, passion for their fellow conditioned souls, and everyone will love He, Who is Himself the
Embodiment of prema--pure love for Krishna.. Even the Yavanas, the de, clared enemies of Vishnu,
will worship His Lotus Feet, and all the world will sing His Glories." There was just one event the
brahmana did not mention to Jagannatha Misra: He could not bear to disclose at this time the Lord' s
future lila of accepting the sannyasa order of life and leav, ing Navadvipa for the rest of His life.
Jagannatha Misra was so moved by the words of this brahmana that he wanted to give him
everything he owned, but unfortunately he possessed very little. Being unable to properly repay him
for his joyous predictions, Jagannatha Misra simply grabbed his feet and burst into tears, unable to
contain his joy any longer. The brahmana also clasped the feet ofJagannatha Misra and shed tears of
love while shouting the names of Hari and Krishna.
The birth, activities, and pastimes of Sri Caitanya triumphantly conquer in every way all majesty
and beauty in the mundane world. All of them are equal to

Advent 15

those of Sri Krishna, the original Form of God as He is in the most intimate realm of the Spiritual
World--Goloka Vrindavana. Similarly, His parents and family members are all transcendental,
liberated souls from Goloka. In their desire for loving exchanges with the Lord, the paren, tal
 108

sentiments of Sachi,devi and Jagannatha Misra be, come tangible in the pastimes of His birth and
infancy. Their desire is to render direct service to Godhead in the mood of vatsalya, rasa--the
relationship of parent to child. The intensity of their love for Sri Krishna Caitanya was so
overwhelming that it kept them perfectly under the spell of Yoga,Maya. Not understanding their
Child's identity as God, they remained absorbed in pure parental love for Him.
Krishna keeps His Supreme position covered to prevent divine awe and reverence in His parents, a
mood which would cripple their spontaneous, loving impulses to serve Him as a son. Krishna prefers a
subordinate role to such pure, loving devotees, as if dependent on them for His safety and life. In this
way, Mother Sachi and Jagannatha Misra serve Him eternally to their heart's content and ex, perience
the exquisite joy that is the property of the dev, otees who realize the sweetness of Krishna' s
Appearance as the Golden Avatara.
Hearing the luminous pastimes of Sri Caitanya bestows ecstatic devotion to those whose eyes are
annointed with the salve of love, which alone enables the minute, indi, vidual souls to see the Divine
Realm where His sporting takes place. Those pure souls who relate the Lord's lila

16 SRI GAURA LILA

can benedict the world with untouched purity and inviol, able peace. They can attest that to those who
humbly offer respect to this joyous, sublime reality comes benedic, tion from the Lord's Own Lotus
Hands and shelter within the sphere of His Lotus Feet. May all those readers whose minds are purified
by great faith and whose hearts are turned in expectant, loving desire to serve Sri Caitanya, be drowned
in His golden, nectarean ocean of prema.

2,

The Pilgrim Brahmarut

Some persons worship the Vedas and some the Puranas. Some worship the Upanishads and some the
Mahabharata, because they are afraid of material existence. But I worship Nanda Maharaja, in whose
courtyard the Supreme Absolute Truth, the Personality of Godhead, is playing like a little Child.
Caitanya Caritarnrta Madya,lila 19.96

IBIN T ^ ^ s t^ P R ^ M ^ supra-terrestial abode, Sri Krishna perpetually enjoys blissful pastimes in the
company of innumerable pure devotees who relish a variety of eternal relationships with Him. From
time to time He descends to fulfill His promise stated in the fourth chapter of Bhagavad,gita, to deliver
the pious and annihilate the miscreants. Yet there is another even more significant reason for Krishna's
Appearance here on earth. Out of His causeless and infinite loving kindness, He descends into this
mundane realm to attract and invite the suffering souls of this

20

SRI GAURA LILA

 109

world to return to their eternal home in the spiritual world. When He appears He fully manifests the
spiritual realm in all its transcendental splendor, within, but not part of, the material plane.
Accompanied by His eternal associates, He performs inconceivable, extraordinary pas, times which, by
their overpowering beauty and sweet, ness, attract the minds of all sentient beings to the Sum, mum
Bonum, the Absolute Truth, Who is Sri Krishna, the Supreme Personality of Godhead.
Sri Krishna acted in the same way during His lila as Sri Krishna Caitanya. No one could resist the
Lord's un, earthly beauty in His Golden Form as a young Child. Blackish hair curled about His
effulgent golden Face, His large, Lotus Eyes, outlined by long black lashes, moved about constantly as
he engaged in mischievous exchanges with His devotees. And while He played with them and teased
them and did all He could to annoy the devotees, they loved Him more and more, talking about Him all
the time. q-^ese most lovely, fresh pastimes of Sri Gaura Sun, dara as a young Child kindly beguile the
hearer from the illusory world of matter and ego into the most beautiful realm of spiritual love-the
unlimited, transcendental realm of etemal joy in personal participation with the Supreme Personality of
Absolute Truth. The Golden Child named Nimai, Who keeps away all danger and evil, draws anyone
who comes in contact with Him (whether directly in His lila or by hearing His pastimes from His
devotees) into the ultimate goal of all knowledge, wor, ship, and desire.

The Pilgrim Brahmana 21

Everyone is attracted by the charming activities of a happy child. And when one becomes attracted
by the Pas, times of that Child Who is the Soul of all souls, one natur^ ally follows his Childhood Love
back to the Land of His eternal lila, the kingdom of Nanda, where the Supreme Absolute Truth
eternally plays like a little Child. That same Krishna has now appeared as the Son of Sachi, and the
cowherd men and women of Vraja have now peared as the brahmana families in the neighborhood of
Mother Sachi's house.
When Nimai began to toddle on tender legs, He pro^ vided His parents and neighbors with the
joyful occupa, tion of watching His delightful pastimes. Nimai con, stantly moved about, running in
and out of the house and around the courtyard all day. For His parents and their neighbors, He was the
Embodiment of Joy. Just to look at Him made them happy. His arms and legs were exqui^ sitely
lovely. The moon itself looked upon His round, glowing face with envy. Abundant, blackish cuffs
clus^ tered about His forehead, and His wide Eyes, slightly red, rimmed, resembled the petals of
lotus^fiowers. His whole Form had a golden luster, and a reddish tinge decorated His beautiful fingers,
hands, and Lotus Feet. His Lips were bright red. Lord Gaura, in this Form of the most pleasing,
irresistable Child, tripped about like all other children, alarming Mother Sachi with the thought that He
might hurt Himself.
Little Nimai grew more and more restless day after day, spreading His mercy to all who came in
contact with Him,

22 8RI GA URA LILA

through mischievous acts. He would cry for no reason until the older ladies of Navadvipa clapped and
sang the Name of Hari to His satisfaction, making Him dance and smile. In this way, He taught that the
Holy Name of Haft should be chanted constantly simply for its own sake. He taught His Own and the
other brahmana families their proper duty to the Lord--to sing and dance in ]drtan, though singing and
dancing for sense pleasure is forbidden to the brahmanas. Then He began going about breaking
mundane objects in various households, stealing milk and rice here and there, poking babies to make
 110

them cry, and running away when caught in the act. He pleaded for forgiveness and made countless
promises to reform whenever He was caught. His beautiful, loving smile melted His accusers'hearts.
In this way, the Golden Child taught the people of Nadia that the loss or destruction of worldly
goods and bodily disturbances are simply the mercy of the Lord, for the fact remained that everyone
delighted in Nimai's ac, tivities. Unknowingly they reached full realization that the senses and mind are
only satisfied and gladdened when directed towards God. His overwhelming attractiveness is the
source of all knowledge and bliss, as He demonstrated to the brahmana who wandered to the house
ofJagannatha Misra one day.
This pilgrim brahmana, who had performed many pious activities in his former lives, arrived at the
house of Jagannatha Misra unaware that it was the House of God. The brahmana worshipped Lord
Krishna as Gopala-

The Pilgrim Brahmana

23

Krishna, the Cowherd Boy of Vrindavana. He would only eat food which had first been offered to
Him. The brahmana was effulgent with the spiritual radiance of an ideal Vaishnava, and he constantly
chanted Krishna's name. His eyes exhibited symptoms of his ecstatic love for Krishna, and Jagannatha
Misra, upon seeing him, was so moved by his pure demeanor that he immediately offered obeisances
unto that brahmana. Offering him a seat, Jagannatha Misra washed the brahmana's feet and in, quired
about his place of residence.
The brahmana replied that he was a recluse and was wandering about due to sheer restlessness of
mind. Jagan, natha Misra again offered him obeisances and praise ex, pressing his own good fortune on
having such a guest on that day. He offered to make all the arrangements for the brahmana to cook his
offering for Gopala. The brahmana agreed to this proposal, and Misra first cleaned the cook, ing place
and then brought all the necessary cooking paraphernalia.
After cooking the meal, the brahmana sat down in great satisfaction and began to make his offering
to Krishna. But as soon as he began his meditation, little Nimai ap, peared before him, completely
naked and covered with dust from playing outside. His Lotus Eyes, hands, and Feet were beautifully
tinged with a reddish color. Just as the food was being offered to Krishna, Nimai took it and, with a
smile, began to eat it right in front of the brahmana.
That most fortunate brahmana cried out in grief, "This restless child has stolen my cooked rice!"
Upon hearing

24

SRI GAURA LILA

the brahmana's cry, Jagannatha Misra immediately came and caught Nimai just as He was plundering
the brahmana's cooked rice. Jagannatha Misra was so angry that he began to run after Nimai with a
mind to punish Him. The brahmana, however, became fearful, and caught hold of Jagannatha Misra's
hand, saying to him, "This child has no knowledge of right or wrong, and is therefore not to blame. A
wise man should never punish such a child." Nimai's actions appeared to be those of an ordinary child
under the influence of abundant energy, devoid of all meanness and self, regarding egotism.
 111

Although Jagannatha Misra was very remorseful, the brahmana had already attained the peace of
mind that all things come from the Lord for our benefit, even though outwardly they may seem
disastrous. He pacified Misra, saying, "Only the Lord can know what is to happen on this day. I will
simply eat whatever fruits, roots, or other foods which may be in the house."
But Misra would not hear of it. "If you actually accept me as your servant," he said, "then please
cook your meal once again. Allow me to make the necessary arrange, ments. I will be very happy if
you will cook one more time." Jagannatha Misra's friends and relatives joined with him in the plea, and
together they induced the brahmana to cook aga'm.
In order to keep Nimai from causing any further trou, ble, Mother Sachi took Him to a neighbor's
house, where the ladies tried to instruct Him. "Nimai, You are so foolish that You ate rice that was
cooked by a stranger! You will

The Pilgrim Brahmana 25

be an outcast for this! What will You do now?"

But Nimai simply laughed and replied in His rich, soft voice, "I am a Cowherd Boy. I eat rice
cooked by the brahmanas all the time." Hearing these words and seeing Nimai's beautiful smile, all the
ladies burst into laughter and embraced Him with affection. By the power of the Lord's energy, they
were unable to comprehend the tual meaning ofNimai's words. This power prevents the Lord's
devotees from seeing Him as Godhead, but it is not the same Deluding Potency of the Lord that hides
Him from those who do not want to serve Him. The one power enables His devotees to enjoy His
pastimes, while the other excludes the non,devotees from His personal associ, ation.
Meanwhile, the pilgrim brahmana had cooked a second time, and was aga'm sitting down to make
his offering to Krishna. Despite the devotees' vigilance, as soon as he began to meditate upon the
Divine Cowherd Boy, Nimai again appeared before him and ate a handful of the cooked rice. Seeing
this, the brahmana again shouted out in grief, and Jagannatha Misra once more came running. Seeing
little Nimai eating the rice, Jagannatha Misra picked up a stick and ran after Him. Exhibiting great
fear, Nimai quickly ran and hid inside one of the rooms of the house.
This time Jagannatha Misra could not be consoled, al, though the brahmana counseled him with all
good reason. "Dear sir, Krishna has not allotted cooked rice for me today. This is the real truth. Your
son is not to blame." Jagannatha Misra remained silent, but quite upset.

26

SRI GAURA LILA

While the brahmana tried to think of how to convince Nimai' s dismayed Father that no one was to
blame for the spoiled offering, Nimai's older Brother, Visvarupa, ap, peared on the scene. His
astonishing beauty was equaled only by His deep knowledge o ac the scriptures and His unbounded
devotion to Krishna. To the pilgrim, the sight of Visvarupa was a revelation in love of God, and His
pres, ence completely absorbed the brahmana's attention. Glancing at Him again and again with
unconcealed admi, ration, the brahmana asked Visvarupa who His parents were, and upon learning that
He was the son of Sri Jagan, natha Misra, the brahmana warmly congratulated Jagan, natha Misra for
having such a. wonderful son.
Visvarupa paid His obeisances to the brahmana and in His melodious voice spoke words which were
as sweet as nectar, "It is by great fortune that such a self, satisfied brahmana has come to be a guest in
 112

our house. Certainly there could be no greater calamity than if such a guest had to fast against his will.
Your l^eloved Gopala will hold us responsible."
The brahmana replied, "I am accustomed to living in the forest and eating only fruits and roots.
Moreover, hav, ing seen Your beautiful Form, O Visvarupa, I am now feeling completely satisfied."
"A person like you is naturally concerned only for the happiness of others," Visvaru^pa said, "and
does not care for his own. Still, I request you to please cook for a third time."
"I have already cooked twice, and now it is almost mid-

The Pilgrim Brahmana

27

night," said the brahmana. "The will of Krishna is su, preme and it is clear that He does not want me to
eat cooked rice on this day. Rather than cook again, I should simply accept whatever fruits and roots
are available."
Visvarupa, Himself an expansion of Godhead, then fell at the feet of the brahmana and, on behalf of
the whole family, repeated His request. "For the sake of Sri Krishna, please cook one more time."
Being completely enchanted by the uncommon beauty and grace of Visvarupa, the brahmana finally
relented and agreed to cook for a third time to the great delight of all present.
Again all preparations were made for his cooking and special care was taken to insure that Nimai
would not again cause any mischief. Nimai had hidden within one of the rooms of the house, so
Jagannatha Misra securely locked the door of that room from the outside. Misra set himself to guard
the door, and the ladies announced that there was no further cause for anxiety for little Nimai had
fallen asleep. Still everyone watched very carefully.
Finally, late at night the brahmana finished cooking. He arranged the meal and began to offer
everything to Krishna in meditation. By then everyone else had fallen into deep sleep. Just at this time,
while the brahmana was making his offering to Gopala, Nimai again appeared. See, ing Nimai, the
brahmana again cried out, but no one was awake to hear his cry.
"My dear brahmana, you are so generous," Nimai said to him. "Is it My fault you have asked Me to
come? You

28 SRI GAURA LILA

are calling Me by My mantra and I am finding it impossi, ble to resist. Thus have I come to you. You
are always longing for the sight of Me, and now I am showing Myself
tO yOU."
Then the Lord revealed His Divine Eight-armed Form to the brahmana. With four Arms He held a
conch, disk, club and lotus flower. In another Hand He held butter which He ate with the opposite
Hand, and with two Hands the Lord played on His flute. A necklace ofshining jewels and the
kaustubha gem adorned His Chest, which was marked with the footprint of Brighu Muni. The
brahmana saw that precious ornaments decorated all parts of His Body, peacock feathers set in the
fresh twigs of gunja decorated His Head, and His reddish Lips further enhanced the beauty of His
moondike Face. His Lotus Eyes moved restlessly as He smiled, and the vaijayanti garland, stretching
from His shoulders to His knees, swung to and fro. Charming jeweled anklets adorned the Lord's Lotus
Feet, and His gem-like toenails defeated all darkness with their dazzling effulgence.
A gentle, white Surabhi cow appeared behind the Lord, and a wonderful Kadamba tree with a
profusion of yellow flowers arose behind her. The tree was alive with singing birds who were sweetly
 113

glorifying Lord Gaura with their song. The brahmana then saw the spiritual abode of Vrindavana
completely manifested in that very place. He saw the cowherd men and women, with cows grazing on
all sides. He saw the beautiful Yamuna River, peacocks and deer, and trees ablaze with flowering
creep,

'The Pilgrim Brahmana 29

ers. Directly before him, he saw everything upon which he had always meditated and pictured in his
mind. The brahmana fainted in ecstasy, overwhelmed by the splen, dor of the spiritual Abode of His
beloved Lord.
The child, Sri Gaura Sundara, then touched the body of the brahmana with His Own Lotus hand.
The brahmana regained external consciousness, but fell to the ground once more in ecstasy. Several
t'maes he would stand up and then immediately fall down again. He was unable to con, trol the
shivering and perspiration of his body, and tears flowed from his eyes like the sacred current of the
Ganges. Regaining consciousness at last, completely overwhelmed with joy, the brahmana clasped the
Lord's Lotus Feet and began to cry with a loud voice.
Sri Gaura Sundara, seeing the restlessness of the brahmana, spoke to him in sweet words, "Dear Sir,
you are My servant birth after birth and you always think of seeing Me. Therefore I have fulfilled your
desire. In your former birth, I showed you this same form in the home of Nanda Maharaja." Nimai
smiled mischievously, inno, cently inquiring, "Don't you remember?"
The brahmana simply gazed at Him with love.
Nimai went on speaking softly, "When I took birth in the village of cowherd men, you were
pursuing the same pilgrimage as you are now, and had accidentally become a guest in the home
ofNanda Maharaja. I then showed you this same pastime of stealing and eating your cooked food just
while you were offering it to Krishna. Only My ser, vants like you have this privilege of seeing My
Divine

3O SRI GAURA LILA

Form. Do not reveal this secret to anyone as long as I re, main manifest in this world."
Then the Lord further instructed the brahmana, "I vent Myself the very second there is the kirtan of
My Holy Name. I will spread the sank/nan movement to every country of the world, and will give
every household
the purest love of God, which is coveted even by the
, greatest demigods, such as Brahma and Shiva. You will live to see many of these pastimes." Saying
this and assur, ing the brahmana not to have any fear, the Lord returned to His own room and there lay
down in His own little bed as before, just like an ordinary child.
The brahmana was filled with supreme bliss after see, ing this wonderful manifestation. Roaring
with delight, he began to dance and laugh and sing. He picked up the rice and smeared it aII over his
body shouting "Jaya Gopala! Jaya Gopala!" When the brahmana began shouting in this way, everyone
woke up and immediately came to see what could be the cause of such excitement. Then the brahmana
hurriedly tried to restrain himself and sat down as if he'd been eating his meal.
His first impulse was to tell everyone what had happened so that they would be delivered by
recognizing Lord Gaura, Whom they all took to be a mere child, but remembering the Lord's
instruction, he controlled his mind and did not reveal anything at that time.
Thereafter, this most fortunate brahmana took up per, manent residence in Navadvipa and visited
Nimai, his own beloved Cowherd Boy, every day.
 114

The Pilgrim Brahmana 31

This vision shown to the brahmana was not an ordi, nary event. The brahmana thought that if he
could only tell everyone what he had seen, then they would be saved by understanding the young son
of Jagannatha Misra to be the Supreme Lord Himself. But the Lord forbade him to do so, telling him
that only the Lord' s servants have the privilege of seeing His Divine Form. Those who are not
devotees of the Lord cannot see Him. Seeing the Lord is identical with knowing Him and those who
are not will, ing to serve Krishna see only a mortal child in the Son of Jagannatha Misra.
This illusion can be removed only by the Lord Himself, because it is His power that obscures our
vision. Unless He allows, one cannot see Him or know Him as He is. The Lord has given the jivas the
choice either to serve Him out of love for Him, or to serve maya out of envy for Him. This is the only
free will the living entity has. The living entity must serve someone. If he has transcendental love for
the Lord, he becomes a devotee; if he does not want to serve Krishna he becomes a servant of maya.
Maya refers to Krishna's illusory energy in the form of material friendship, society, and love which
Srila Prabhupada refers to as "fallible soldiers" because they cannot fulfill our desires for unlimited
loving reciproca, tion. Nor are these relationships etemal. Such deluded souls can never see this Divine
Form of the Lord; they consider Him to be an ordinary human being like them, selves. It is only when
the jiva gives up all selfish motiva, tions and surrenders unto Krishna in love that Krishna

32

SRI GAURA LILA

comes pleased and reveals Himself. Krishna declares in the eighteenth chapter of Bhagavad,gita:

bhaktya .main abhijanati yavan yas casmi tattvatah tato main tatvato jnatva visate tad anantaram

"One can understand the Supreme Personality as He is only by devotional service. And when one is
in full con, sciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God."
The brahmana so fortunately harassed by little Nimai attained this goal of life due to his pure
devotional service. Lord Gaura revealed Himself, but requested the brahmana not to tell anyone that
confidential pastime.
Did the brahmana disobey the Lord's instruction? How do we know this pastime if he did not reveal
it to anyone else? Srila Vyasadeva, who always writes the Lord's pas, times, is perfectly aware of all
these truths, as well as the proper time to reveal them in order to perfectly serve Krishna's greatest
desire expressed in Bhagavad,gita 18.69:

na ca tasman manusyesu kascin me priya, krttamah bhavita na ca me tasmad anyah priyataro bhuvi

The Pilgrim Brahmana

33

"There is no servant in this world more dear to Me, nor will there ever be one more dear, than he
who explains the supreme secret to the devotees." Thus we can only ex, press our own gratitude to
 115

Vyasa of Gaura lila for sharing this supreme secret with all the other devotees who also want to enter
into the etemal lila of Sri Krishna Caitanya.

3^

The Greatest Treasure

Once a learned astrologer told a poor man how to ^nd the treasure left to him by his father. The
astrologer said, "The treasure is in this place, but if you dig toward the southern side, the wasps and
drones will rise. If you dig on the western side, there is a ghost who will create a great disturbance so
that you will not .^nd the treasure. On the northern side, there is a big black snake that will devour you
if you attempt to dig up the treasure. However, if you dig up a small quantity of dirt on the eastern
side, your hands will immediately touch the pot of treasure." The four directions signify, in order,
fruitive activity, mental specula, tion, mystic yoga, and devotional service.
Sri Caitanya Caritamfta Madya, lila 20.132, 135

- ^ T n ^ N T n E n o L ¾ Dhama of Sri Navadvipa,

^in the forest of Madhuvana, the young Son of Sachi used to visit the resident merchants and
cowherdsmen. Six clear ponds decorated the forest of Madhuvana, and they were constructed by Sri
Vishvakarma, the architect of the demigods, as an offering of love to Sri Krishna Caitanya. Being tri
kala jnana--cognizant of past, present, and future--he saw within his dedicated mind the glorious Hari
Nama pas, time wherein Lord Caitanya rectified Chand Kazi, who had tried to stop the Hari Nama
Sankirtana.

36

,5 RIGA URA L ILA

Sri Vishvakarma thought, "The Lord in His Golden Form, as loving as Srimati Radharani, may
become thirsty upon reaching this place and desire a drink. How I would love to serve Him. Therefore
I will make six ponds for Him to choose from."
Thinking in this way, the divine planner entered the Holy Dhama of Sri Caitanya's pastimes and
constructed the crystalline ponds.
Within that forest, an older merchant named Kola, vecha Sridhara lived in all simplicity. Sridhara
was so poor he lived in a hut that had more holes than thatch on the roof. An old iron pot, broken
around the top, sat just outside the door of his hut. Sridhara kept the water in this pot for such menial
purposes as washing his feet. He sold plates and cups made out of banana leaves. As it happens,
Navadvipa is in Bengal, an area so fertile it was called the "garden of India.^ Banana trees grew
everywhere there, so selling their leaves was not a very lucrative business. Sridhara made a few cents
every day. He was as honest as Yudhisthira Maharaja. He always quoted the correct price for his
commodities and never cheated. People who knew him always bought at the prices he quoted. His only
purpose was to use half of the few cents he made to wor, ship Mother Ganges.
 116

Aware of his poverty, Sridhara was of a most gentle and humble disposition, refusing to argue with
or criticize anyone. His atheistic neighbors took great delight in mak^ ing-fun of hi.to. They harassed
him over and over, calling out in sarcasm and spite, ^Hey, holy worshipper, is your

37
The Greatest Treasure
god as poor as you are? Look at you, starving dog, you can barely even cover yourself with cloth."
Yelling and laughing, they grabbed the fruit from his trees and threw it at him. 5ridhara never
protested, for his real sustenance was the Holy Name of Sri I-Iari, which he chanted all flay. At night,
in ecstasy, he chanted so loudly that his neighbors could riot sleep, and, infuriated, they screamed at
him to shut his rnottth and threv^ food at him.
"Here, eat something you poor bum. Stop yelling and crying from your hunger pains."
Entirely devoted to Sri Krishna, Sridhar^ did not even realize the nature of his neighbors' gross
al^use, but con, tinued with his devotional worship, always joyful and un, disturbed. He loudly chanted
the Holy Name all night long with overflowing love for Krishna.
Sridhara returned home every afternoor^ in a state of expectation, waiting for a special customer.
This, cus, tomer also harassed him to no erid, yet Sridh^ra lovea Him inspite of the abuse. Young
Tqimai Pandit came to see Sridhara everyday. Sometimes, the Young Professor would bathe in the
nearby pond along with His students, then run through Sridhara's banana grove, stealing fruits and
flowers. Sridhara ran after them, actiftg as if angry with the Transcendental Rascal, but mainly intent
to look again upon the Golden Form of the arrogant, restless Pandit.
Other times, Nimai would cooly approacl^, surrounded by His students, and loudly declare,
^My dear Sridhara, you chant the Holy Name of

38 SRI GAURA LILA

Kr/shna. Why do you suffer from this poverty? Tell me, how is it that you suffer from want of food by
serving the Lord of the Goddess of Fortune ? Is it any wonder your neighbors laugh at you?"
Sridhara would bow in respect to Nimai, replying with all humility that he did not actually starve.
"I notice your cloth is patched in twelve places," Nimai
would remark. ""^'- '
x nere s nothing but holes in the roof of
your hut. Look at your neighbors, Sridhara. They are wor, shipping Durga, and receiving so much
opulence and corn, fort. They wear fine cloth and eat whatever they desire'"
"You speak very well, learned Sir," Sridhara would patiently explain, "but I also eat whatever I
desire. The ldng lives in the palace of gems, eating and dressing most richly. And the birds who inhabit
the treetops easily find all the food they want. The time of both passes away all the same. They enjoy
the fruits of their respective acts re, warded by the will of the Isvara, Who controls all move, ments in
this world."
"So you are also a great pandit," Nimai would laugh and take up a bunch of banana flowers. "How
much are these?"
Sridhara told Him the price--so many little conch shells.
w nats Nimai exclaimed, "so much! Why are you cheating the poor brahmanas? I will give you no
more than half of what you say they cost." And He would start to walk away.
w azt! Sridhara called after I-'Iim. "I'm not cheating.

The Greatest Treasure

 117

39

That's the standard price; ask anybody." Feeling great anxiety that he would not even have enough to
take to the market the next day, Sridhara would run after Nimai and plead with Him to pay or else
return the flowers.
"Pandit, ifYou steal from me every day, how will I worship Mother Ganges? Do not take these
flowers in this way." And Sridhara would pull the flowers out of the proud Youth's lovely hands.
Nimai grabbed them back.
"No, Sridhara. You claim to be so renounced, but now you steal from a brahmana! You must be
mad! I'm sup prised you don't know Who I am!"
Sridhara gazed at the Youth, so beautiful; the sight of Him took his breath away. The Lord stood
before him, smiling, His cherry red lips stained with betel. His complexion shone like molten gold, and
His temperamental eyes moved about, agile and restless. Radiant t'tlak deco, rated Nimai's fine
forehead, and His mischievous face was surrounded by cuffs of scattered, blackish hair that covered
the top of HIS smooth shoulders. A shining, white brahmana thread crossed His wide chest. The Lord
wore His dhoti most attractively, folded three times, and He stood, bending slightly with a garland
hanging to His waist. In this way Lord Ananta Sesa decorated Sfi Gauranga in His play as Pandit.
"I am simply a dog, my dear Sir," Sridhara stated hum, bly, surrounded by his poverty.
"I know you're a dog,^ Nimai would pronounce. "And a very cunning dog too.^ But the Lord's Lotus
Eyes re,

SRI GAURA LILA

vealed His deep pleasure upon seeing no trace of anger, but simply love, devotion, and humility on
Sridhara's face. Yet He would go on until He broke Sridhara's gentle composure.
^Do you not know that I am the Source of your God, dess Ganga; therefore, Sridhara, you should
simply ship Me."
^What?P Sridhara would exclaim. Immediately Sridhara would cover his ears and shout, "Vishnu!
Vish, nu! You're so arrogant, Nimai Pandit. Aren't You even afraid of offending Mother Ganges?"
Sridhara began to think the Youth to be actually mad.
In this way, Lord Caitanya joked with the simple banana merchant for hours.
At some point Sridhara would question Nimai, "Why do You harass me so much? Why do You pick
on me? You don't harass anyone else like this."
Nimai told him, "Because you have the greatest treasure."
Sridhara shook his head. ^What do You mean? I'm so poor. My house doesn't even have a roof on
it."
^No," Nimai said. "This is just a front. You wear this tom cloth and you appear to be very poor, but
I know you have a great treasure in this house." And Nimai would walk into Sridhara's hut.
"What are You doing?" Sridhara demanded, following right behind the beautiful Rascal.
"I know you have a great treasure here. I'll leave you alone today, but later I'll exploit your treasure
and expose

41
el'he Oreatest ff'reasu^e
 118

A^t^ }}
you to everyout. . -?"
"What are You saying. Sridhara would gasp. "What
do I have? I don't even have proper clothes to wear to
greet You, or a decent seat to offer You. What wealth do
I have?"
"Not only do you have great wealth," Nimai con,
tinued, "but you dine on it, sumptuously, and in secretú
One day I will reveal your secret to the world, and
everyone will see howyou have deceived them."
In much distress, Sridhara would humbly beg the reck'
less Pandit to return home. "Let us not quarrel anymore,
,,
my dear Sir. It is not proper.
,, think ,Tou can get off so easilyT" Nim^ai de,
Do you y '- at-'ou will give Me toc^ay."
manded. "Tell Me at once wny
"But, Pandit, I live by selling banana leaves. What can
I offer You?"
"For now," Nimai stated, "give Me this gourd that
grows on the vine clinging to your hut. I won't trouble
you any more if you give Me this offering."
Sridhara sighed, shaking his head and thinking to him,
self. "This Brahmana is certainly very arrogant. Yet I can,
ú c ^ ^,,-,' t ^ive Him
* ^im' He may even hurt me ^ ú ^," ^, ,_ ^a not refuse n , . '- ,, -ood fortune that ^ úe
what He demands. It ^s actuauy my s
comes. Otherwise I would think that I had nothing to offer to the brahmanas. What a brahmana takes
even by force, I see is my good fortune. He is not disturbing my mind; rather, I am longing more and
more in my heart to have some suitable offering for Him. Actually He is sire, ply fulfilling my heart' s
desire to sacrifice all that I have to

O:

ti

bl

bJ
tf
tf

42
SRI GAURA LILA
 119

Sri Vishnu, for whatever is offered to a brahmana au,

tomatically goes to the Lord. Othenvise I might use my
poverty as an excuse not to offer what I do have.^
Having come to this understanding, Sridhara said, ^Lis,
ten, my dear Pandit, you need not pay anything. I shall
willingly give you the gourd. So be pleased not to quarrel
with me any more."
Then Nknai Pandit smiled, and, with a loving, sidelong
.glance at the humble banana merchant, answered, ^This
^s very good. I will not quarrel any more with you as long
as you give Me good gourds from this vine."
Everyday Nimai Pandit ate from the banana leaves that
Sridhara gave Him, and the gourd, which Mother Sachi
cooked in milk and pepper, was the most relished part of
His meal. The Lord loves the offerhags of His devotees; He
would never accept anything from non,devotees.
Sridhara gladly gave the Brahmana these commodities,
hoping the arrogant Professor would be on His way.
But Nima/would return to have more fun.
^So, Sridhara, Who do you think I am? I shall go home
as soon as you tell Me this."
With folded hands, Sridhara would humbly reply,
"You are a brabanana, part and parcel of Sri Vishnu."
"No. I'm just a cowherd boy."
^Vhat?!" Sridhara exclaimed.
Fhaally Sridhara would only laugh at this, for he could
not recognize his own cherished Deity standing before
him.
So during the Maha Prakash, when Sri Caitanya re-

The Greatest Treasure

43

vealed His Divine Identity to all His intimate devotees, He exposed Sridhara's treasure. He called for
all the great and prominent devotees--Advaita Acharya, Pundarika Vidyaniddhi, Hari das Thakura--to
give them His per, sonal benediction. Sri Caitanya then sent for Sridhara.
The personal pastimes of the Lord we see present only in the life, the heart, and the house of His
pure devotee. This is the nature of Sri Krishna's pastimes. What does pastimes mean? It is loving
reciprocation between the Supreme Personality of Godhead and His devotees. The Lord relishes the
love of His devotees and for that reason He takes their offerings. It is the love only He enjoys, for He is
not in need of anything. Everything already belongs to Him, and therefore we have nothing to offer
back to Him except our love. There is no material qualification for devotional service, as there is no
material impediment. We don't need education, or wealth, or prestige, or religi, ous position, or social
tradition, or anything. Just look at the example of this most simple devotee, Sridhara, through whose
life Lord Caitanya actually fulfilled the most munificent benediction desired by Sri Advaita Acharya.
Advaita Acharya is actually the person who brought down Sri Caitanya. He called the Lord to come,
and he as, sisted Him in His pastimes. It was also this great Advaita Acharya who sent the Lord back to
 120

Goloka at the end of His pastimes. Advaita Acharya, although he was actually propagating this Nama
Sankirtana movement before the Advent of Lord Caitanya, was not achieving very much

44
SRI GAURA LILA
success. By Sr/Caitanya's Own arrangement, although
Sri Advaita, Maha Vishnu Himself, was here propagating
the Yuga Dharma--the chanting of the Holy Name-the
greatest demons that this world has ever known de-
scended at the same time by taldng birth in the Lord's
most sacred ^and--the Land of Gaura, the Holy Land of
Bengal.
The devotees endured the atrocities and the harass-
ment of these powerful demons. The Nawab Hussein
Shah, the incarnation of Jarasandha, and his local magis-
trate in the district ofNadia, Chand Kazi, the incarnation
of Kamsa tried to stop the devotees from chanting loudly
in public. His city chieftains, incarnations of Hiranya-
kasipu and Hiranyaksa, Jagai and Madhal, committed
abominable acts simply for their own perverted enterta/n,
merit. The demons' activities made it appear that even the
Supreme Lord, Maha Vishnu in the form of Sri Advaita,
was not very successful in propagating the Har/Nama
Sankirtana movement.
Of course this was for an ulterior motive, for Sri Ad-
vaita desired to be unsuccessful because he wanted Sri
Krishna Caitanya to come down. And in this most unfor-
tunate and perilous age of Kali yuga, when the living en,
titles are so degraded and suffering so many forms of
calamities, he wanted to give them the most precious
thing. When the illness is most severe, the doctor has to
give the most powerful medicine. Advaita Acharya
wanted the credit to go to its ultimate Source--Sri
Krishna Caitanya. 80 he called the Lord to come down.

The Greatest Treasure

45

As it is the nature of the devotee to always want to glorify his Beloved Lord, it is similarly the
nature of the Lord that He wants always and only to glorify His devotee. Sri Caitanya demonstrated
this at the Maha Prakash when He so beautifully revealed Himself as the Supreme Personality of
Godhead to His pure devotees. He showed each devotee that Form of Godhead that the devotee most
loved and gave benedictions to them. He asked Advaita Acharya what benediction He could bestow
upon him. Advaita selfiessly requested, "When You distribute this mercy, You give it to everyone.
You give it to the women, the sudras, the poor, the unfortunate living entities. Without discrimination,
 121

You distribute it, and make all the living entities cry in the ecstasy of pure love of God and roll in the
dust of the ground."
Sri Caitanya was very pleased by this request, and He granted that benediction. Then Sri Advaita
further re, quested, "When you distribute this pure love of God, don't give it to those who are envious,
to those who are malicious toward the devotees, because if You give this sweet nectar to those who are
like envious snakes, they will simply become more venomous. They will use its po, tency simply to
impede this movement. They must first become free of their pride by buming in their own envy. So
You don't give it to them." The entire day ofthe Maha Prakash passed almost unnoticed, and the
darkness of night soon stole in. The devotees lit lamps which they offered in worship at the Lord's
Lotus Feet. They continued the kirtana, playing kartalas, conchshells, mridangas, and

46

SRI GAURA LILA

stringed instruments. Sri Gaura remained silent while the devotees offered different kinds of flowers at
His Lotus Feet and prostrated themselves before Him praying, "Oh Lord, please protect us." Some
were praying, some were singing, some were laughing, and some were crying. Yet everyone present
experienced the most indescribable and wonderfully elated feelings, as if transported to Goloka
Vrindavana. The devotees stood in a circle around the Lord with folded hands, praying to Him in great
rever, ence while Sri Gaura Sundara reciprocated in a most casual manner.
The Lord was in a most munificent mood, ready to shower benedictions upon His devotees, when
He sud, denly ordered, "Go and bring Sridhara immediately. Let him see My transcendental opulence.
He is constantly thinking of Me in great separation. I want to see him right away. Go to the outskirts of
the town and listen to him chanting My Name. When you find Sridhara, bring him to Me."
The devotees found Sridhara's hut by following his wonderful chanting.
"Sridhara! Come, come quickly. The Lord wants you." "The Lord wants me?" Sridhara exclaimed. He
fainted. The devotees had to carry him to Srivasa Angana, where the Maha Prakash was taking place.
Lord Caitanya was extremely happy to see Sridhara and called out to him, "Get up, Sridhara! Come
to Me!"
Sridhara came to consciousness and saw the arrogant brahmana Pandit he knew as Nimai
manifesting the

The Greatest Treasure 47

glories and opulences of the Supreme Lord, seated on the

sringhasana on the altar in Srivasa's house.
,,'^ - Sridhara. For so long you have wor,
L^Ome, come,
shipped Me. Many lifetimes you have spent in my devo, tional service. Even in this life I have tasted
your offerings countless times when I took different commodities from your hands."
While Sridhara was offering his obeisances unto the Lord, Sri Caitanya said, "Oh Sridhara, behold
My beauty. Today I will bestow upon you the eight mystic perfec, tions."
That great devotee, Sridhara, then lifted up his head and saw that Lord Caitanya had wonderfully
changed. His complexion had become as dark as a Tamal tree. He was holding a flute in His hands. On
His right side stood Lord Balarama, at His feet were Lord Brahma and Lord Shiva and Sri Ananta Sesa
 122

hovered above the Lord like a canopy. Around Him were great sages of all the different planetary
systems who had come to offer their prayers and worship to Sri Caitanya.
Saintly personalities like Narada and Sukadeva Go, svami offered prayers to the Lord while
beautiful, heavenly damsels sang His glories with folded hands. The entire scene was engulfed in a
glowing radiance like hundreds and thousands of suns rising all at once. The bril, liant, dazzling
brahmajyoti effulgence emanated from Sri Caitanya.
Sridhara saw the Lord as the most beautiful Personal, ity, standing in three,fold bending form,
playing on His

48

SRI GAURA LILA

flute. Then, His complexion turned molten gold. The kaustubha jewel shone brightly on His chest. And
the vi, jayanti garland swung to and fro as the Lord swayed. Sridhara couldn't tell the difference
between Sri Gaura's dazzling toenails and sparkling gems. And what to speak of His beautiful Lotus
Eyes, which gazed upon Sridhara with such love and compassion.
To the left he saw horses and chariots, swans and elephants, the carriers of the demigods. As far as
he could see, in the sky and on the land, unlimited demigods of, fered their prayers to Sfi Caitanya.
The wives of the demi, gods had tears in their eyes as they offered their obeisances. A beautiful lady
appeared, Srimati Ganga,devi herself. Standing on a chariot, she bowed her head to Her worshipful
Lord. Huge serpents, their hoods raised high, all chanting His glories, surrounded Sri Caitanya.
Such a sight--this wonder of wonders--was so as, rounding that Sridhara again slumped to the
ground un, conscious. The Lord repeated Sfidhara's name and Sridhara stood up.
Sri Caitanya said, ^Come Sfidhara, I want to hear your prayers.^
Sfidhara replied, "Dear Lord, I am illiterate and unintelligent. What power do I possess to glorify
You?^
But Sri Caitanya replied, "That's all right. Even your ordinary talk^ are more pleasing than the
prayers of all these demigods.^
Just then, by the Lord's order, Mother Sarasvati, the Goddess of Learning, presided over Sridhara's
power of

49
The Greatest Treasure
speech, and he began to glorify the Lord as follows:
"Jaya Sri Krishna Caitanya! All glory to Lord Visvam' bhara, the Lord of Navadvipa. All glory to
the Lord of the entire cosmic manifestation. All glory to the Son of Mother Sachi.
"Jaya Sri Krishna Caitanya, Whose Appearance and activities are a mystery even in the Vedas. Now
He has appeared as the best of the brahmanas.
"You appear in every millenium to uphold religious principles in Your different wonderful forms.
Secretly You have been wandering around Navadvipa, managing and maintaining everything. Your
real identity has been unknown to everyone, because it is impossible for anyone to know You without
Your mercy.
"Oh Lord, You are the religious principles, prescribed duties, devotional service, knowledge,
scripture, the Vedas and the object of all meditation. You are the mystic perfections, mystic yoga, the
 123

faith in man, benevolence, opulence, strength, devotion. You are not in need of any. thing because
everything already belongs to You.
"You had told me earlier that Mother Ganges, whom I worship, has emanated from Your Lotus
Feet, and yet due to my sinful heart I could not understand Your supreme position. You are the same
Supreme personality, Who, previously blessed Gokula with Your Appearance, ancx now You have
again appeared as the sweet Lord of Navadvipa.
^You are the embodiment of the highest esoteric pro. cess. Now You have propagated that same
devotional pro.

5O

SRI GAURA LILA

cess all over Navadvipa. By such devotional service, Bhisma defeated You, making You break Your
promise. Out of this same desire to serve You, Mother Yasoda bound you with a ropewthe rope of her
love.
"You are captivated only by the love of Your devotees, and thus You are subservient to them.
Although You are the same Supreme Lord, Whom every living entity in the entire creation carries and
cherishes in their thoughts and in their hearts, still You carried Sridhama, Your cowherd friend in
Vrindavana, on Your shoulders when defeated by his love.
"It is a great secret and mystery how You are defeated by Your devotees, and this same secret and
mystery of de, votional service You are now giving to everyone by Your causeless mercy. My dearest
friend, Lord Gauranga, You are an ocean of transcendental qualities and mercy. All glory to You and
to Lord Nityananda, the Supreme Per, sonality without beginning or end."
Although Sridhara had no desires to be fulfilled, still Sri Caitanya wanted to give him some
benediction. "What do you want?" He demanded.
"I don't want anything," Sridhara replied, "Simply see, ing You, all my desires are fulfilled."
But Lord Caitanya would not accept. "No, Sridhara, you must ask some benediction."
"No, my Lord, I've already received all I've ever wanted."
"No! One benediction. You must!" Sri Caitanya sisted. "I can give you the eight,fold mystic
perfections--

The Greatest Treasure 51

immediately I can give them to you."

"No, no," Sridhara said quietly. "I don't want that."
"I can give you wealth, opulence. I can make you the king of many maharajas. I can give you
faithful followers,
a kingdom, opulence beyond your wildest imagination." "No, I don't want that." "Well, what do you
want?"
Upon seeing Lord Caitanya's determination to bestow upon him some benediction, Sridhara made
his humble re, quest.
"I just want to make bananadeaf cups and banana4eaf plates for your devotees. I simply, humbly
request that wherever I take my birth, You continue to come seeme every day in that Form of the
beautiful, young, arrogant, mischievous, brahmana Pandit of Navadvipa and harass me and steal from
me. I am simply desiring this birth after birth after birth. This is all I want. Nothing else."
 124

Everyone present was overwhelmed by the greatest wealth of devotion revealed through this most
materially deprived and simple soul, Kolavecha Sridhara.
How is it then that the grand benediction requested by Sri Advaita at the Maha Prakash was
fulfilled? That ben ediction was not fullfiled through any great acharya or exalted personality, famous
for his prowess. It was ful, ffiled through this humble banana merchant during a later pastime when the
Lord rectified Chand Kazi.
The Kazi was one of those persons burning in the flames of enxn/of the Supreme Lord. He forcibly
tried to stop the Hari Nama Sankirtana and broke one of the dev,

52

SRI GAURA LILA

otee' s mridangas. Upon hearing of this offense to the Holy Name, Sri Caitanya Himself led a huge
kirtana party di, rectly to the Kazi's house. This Sankirtana Party appeared like a vast ocean of
devotees, filled with the greatest tran, scendental figures from all over the universe. The demi, gods
and great sages mingled there in disguised forms. Their chanting inundated the whole world, for Lord
Gaura led such a Maha Sankirtana that it seemed to last for many ages. In the ecstasy of sankirtana, the
Supreme Personality of Godhead can make an instant appear to be forever, and a very long tirne appear
to be an instant.
So this one night, the whole city of Navadvipa was dancing in the Haft Nama Sankirtana movement,
and the tremor of this Sankirtana party was felt throughout the world. The sound of the Holy Name
penetrated the cover, ings of the universe and caused the Supreme Lord Narayana in Vaikuntha to
dance in ecstasy. Lord Narayana was amazed at how Sri Krishna Caitanya is simultaneously present in
Goloka and on the earth, per, forming the same function. In this Hari Nama Sankirtana pastime the
devotees and Sri Caitanya converted the Kazi, who became so overjoyed with love of God that he
danced off with Lord Caitanya when the Sankirtana party moved on. But Sri Caitanya told the Kazi to
return to his house, because the Lord had a very intimate pastime to reveal to His most fortunate
devotees.
Suddenly Sri Caitanya realized that after all this chant, ing and dancing, H e was very thirsty. At that
time, the Sankirtana party had entered the forest of Madhuvana.

The Greatest Treasure 53

The Lord did not drink from any of the ponds this time. He knew He was near the hut of Kolavecha
Sridhara, so He went there instead. Yet Sridhara was so poor, and so humble, his house was barely
standing. He had nothing to offer the Lord. But before Sri Caitanya even met Sridhara coming out of
his hut, He saw the broken iron pot holding Sridhara's water. And being very thirsty, Sri Caitanya
smiled and took that pot, that broken, iron pot, and drank all the water in it.
Sridhara's humble worship of Mother Ganges dis, played his devotion to the Supreme Personality of
Godhead, from Whose toe Her great waters emanate. The waters of the Ganges purify the earth and all
living entities worship Her for purification. Those who are for, tunate can drink the water which comes
from the preme Lord's Feet. But what is the Supreme Personality of Godhead doing? He is drinking the
water that washes the feet of His pure devotee.
Sridhara came toward the Lord, Who formerly teased and harassed him in the most arrogant
manner, devas, tated by the Lord's action. "Now I'm finished," he mourned to himself. "Now I'm
 125

destroyed. The Supreme Lord, Sri Caitanya Mahaprabhu, has drunk the water from my wretched iron
pot."
The Lord Himself proclaims the water used to wash the feet of His devotee to be as purifying as
the water of the Ganges and more readily available to all living entities as well. This inconceivable,
loving reciprocation offered by Sri Gaura Sundara to His devotee denies all material cal,

54

SRI GAURA LILA

culations, for the Lord Himself became more humble than the devotee worshipping Him.
Seeing this pastime, all the assembled demigods and sages, as well as the great Pancatattva--
Advaita, Gadadhara, Nityananda, and Srivasa--everyone in that huge Sankirtana Party was rolling on
the ground and cry, ing ecstatic tears of love of God. None could control them, selves upon seeing how
the Supreme Lord is attracted by the love of a pure devotee. In this way, Sri Caitanya re, vealed the
glorious position of his humble servant, Sridhara, who requested nothing of His Lord, but loved and
served Him in spite of all circumstances. Simultane, ously the Lord granted the benediction promised
to Sri Advaita Acharya by causing all the living entities to cry and roll on the ground in ecstasy of love
of God.
Sri Caitanya blessed His beloved Sridhara, saying, "Whenever and wherever you take birth, I will
have to come to you every day to enjoy pastimes with you, cause I am conquered by your love. I am
your servant, birth after birth."
There is in fact nothing that can compare to the seed of devotional service to Sfi Krishna, and it can
only be planted and watered by the Lord's pure devotees. By such loving pastimes, Lord Caitanya
revealed the secret wealth in Sridhara's possession--the hidden treasure in which the Lord had taken
such delight. That treasure was not anything material, but simply Sridhara' s pure, humble love. For the
Lord, that exalted love is embodied in the water which has washed the feet of His devotee. In this

The Greatest Treasure

55

way, Sri Caitanya revealed the ultimate treasure in this world--the gift of unconditional devotional
service, which flows from the feet of His pure devotees.

The Servant
of S e rvartt

Saints of your caliber are themselves holy places of pilgrim, age personified. Because of their purity,
they are constant companions of the Lord, and therefore they can purify even the places of pilgrimage.
Sri Caitanya Caritamrta Adi-lila 1.63

^T T n ^. n ^. ^ C n T of His career as Nimai Pandit, Sri Caitanya, travelled to the holy city of Gaya to
perform the funeral rites for His de, parted father. The King of Knowledge Him, self, accompanied by
 126

His numerous followers, sanctified all the holy places along the way. The beautiful Lord joked and
laughed with His students, engaging freely in the pleasure oftalking on a variety of topics. But when
the Lord came to Gaya, His mood changed completely. For sixteen years, Sri Gaura Sundara hid
Himself from His devotees, increasing their hankering and love for Him.

58

SRI GAURA LILA

But because of that increase, the Lord could not remain hidden for long. In Gaya, Nimai revealed His
actual devotional mood, answering His devotees' prayers that He too become a devotee of Krishna.
When Nimai entered Gaya, His mood began to change. Joining His beautiful hands, the golden
Youth paid obei, sances to the Holy City. He became forgetful of His stu, dents, their joking and
conversation, and was overcome with spiritual fervor. After visiting two of the shrines, Sri Gaura
Sundara quickly proceeded to see the Lotus Feet of Sri Vishnu, Who is worshipped as Sri Gadadhara
in Gaya. An actual imprint of the Lord's footstep is
shrined there. Brahmanas were seated all around the holy site and the garlands offered to those Feet
were piled as high as a temple. The offerings of incense, oils, flowers, ghee, jewels, and other articles
were incalculable. The brahmanas, who were as beautiful as the celestials, were engaged in reciting the
glories of Sri Gadadhara's Lotus Feet from all sides as follows:
"O most fortunate people, behold these Feet that are embraced by the Lord of Kasi, that are the life
of Lakshmi, that manifest themselves on the head of Bali! Behold these Feet Whose momentary
meditation frees one from the
fiuence of Yamaraja, the God of Death! Behold, all you fortunate people, the same Lotus Feet that are
so rarely tained by the highest yogis, those Feet in Whom the sanctifying Bhagirathi makes her
appearance. Fortunate people, behold those dearly beloved Feet that rest on the soft couch of Sri
Ananta."

The Sewant of the Sewant 59

On hearing about the power of Sri Vishnu' s Feet from the lips of the brahmanas, Nimai was
overwhelmed by ú transcendental bliss. His two Lotus Eyes overflowed with tears. At the sight of
these Divine Feet, the Lord shivered and trembled, exhibiting various symptoms of divine ecstasy. At
this instant Sri Gaura Chandra, for the for, tune of all the worlds, began to manifest the symptoms of
love and devotion to Sri Krishna. The eternal Ganges peared in His Lotus Eyes and washed down His
moon,like face. At the sight of the Footprint of Sri Gadadhara' Krishna, Nimai displayed the only
requirement for receiv, ing the causeless mercy of the Lord. The reception of that mercy depends on
the free will of the individual, who must do nothing more than intensely and eagerly desire it to have it
showered upon him.
The mercy of God is indescribable for one who has not received it. If it could be described in terms
of worldly perience, it could not be called undeserved or causeless.
Nimai stood there gazing at the Lord' s Lotus Footprint. His blackish hair curled about His
effulgent face, which was drenched with tears of Love of God. His golden Form melted from His
previous arrogant posture at the sound of the glorious praise of Krishna recited by the brahmanas. At
that point, Sri Isvara Purl appeared on the scene. He seemed to come quite by accident, but actually it
was the awakened desire for pure love of Krishna in Nimai's heart that brought him there, for Sri
Isvara Purl is Sri Gaura's beloved spiritual master.
 127

Who can imagine how dear Sri Isvara Purl is to Sri

60

SRI GAURA LILA

Caitanya? The tenderness ofSri Gaura Chandra's love for Isvara Puri cannot be described within the
mortal realm. Immediately the Lord offered humble obeisances to the sannyasi, who had such deep
love for Sri Radha and Krishna. Isvara Puri embraced the Lord with great de, light and his tears
drenched the Form of the Lord as he was washed by the tears of Sri Gaura. No one can fathom the
intensity of their spiritual delight.
The Lord said, "My pilgrimage to Gaya has born fruit only now, inasmuch as I have attained the
sight of your feet. By performing the funeral ceremony at Gaya, only the ancestor to whom it is offered
is relieved from his sufferings. But the sight of You instantly frees unlimited numbers of departed
souls from all their sufferings. There, fore, the Holy Place itself is not equal to you. You are the
highest of all pilgrimage sites and the best of all blessings. Saints of your caliber are themselves places
of pilgrimage. Kindly deliver Me from the ocean of this worldly existence. I surrender unto you, now
and here. May you be pleased to make Me drink the nectar of the Lotus Feet of Krishna. This is the gift
that I pray for."
Isvara Purl answered the beautiful young Brahrnana, "Listen, Pandita, I know for certain that You
are at least a divine portion of the Supreme Isvara Himself. The scholarship and goodness in You do
not appear except in one who is a portion of the Divinity. I've had an auspi, cious dream of this truth
on this very day. Now I have rained the fruit of the dream in this tangible form. I tell You the truth,
Pandita. At the sight of You I experience

The Servant of the Servant 61

unending, transcendental bliss. Ever since I first saw You at Navadvipa, nothing else has had any
attraction for my heart. This is the basic truth I am telling You. By seeing You, I experience the same
bliss as by seeing Krishna."
On hearing the true words of His beloved Isvara Puri, the Lord laughed and said, "I am, indeed,
most fortunate." This was followed by a good deal of mutual talk in which both experienced great joy.
The doctrine that requires unconditional submission to the Feet of Godhead does not entail any
curtailment of our individual liberty to serve the Truth in the way we choose. There is no loss of scope
or diversity on the plane of complete submission, but only an increase in the degree of conscious
perception. The summum bonum of the pseudodiberationist is to become one with God, to extin, guish
his own individuality by merging with God. Thus he feels relieved of responsibility, love, and service,
which he rightly fears will limit his freedom for selfish enjoy, ment. Such willful ignorance can only
imprison the soul in the false position of being identical with God, a posi, lion that prohibits loving
reciprocation with the Source of Alldove and His beloved parts and parcels.
Having greeted Sri Isvara Puri in this manner, Lord Caitanya asked his permission to perform the
funeral rights that are written in the scriptures. All the worldly sufferings of those brahmanas who took
the remnants of Sri Gaura's offering on their heads were cancelled. After, wards, the Lord took
excellent garlands and sandalwood paste and with His own beautiful hands worshipped the
 128

8RI GA URA LILA

Footprint of Sri Vishnu with great joy. The Lord then retumed to His lodgings and satisfied the
brahmanas with gifts. After taking rest, Nimai began to cook His meal.
Just as He had fmished cooking, 8ri Isvara Puff arrived as a guest. In the act of chanting the name of
Krishna in pure devotion, Isvara Puff came to the place where the Lord was preparing His meal. Nimai
stopped cooking as soon as He saw Isvara Puff and with great reverence of, fered his obeisances and
offered him a seat. Puff laughed and said, "8o, Pandita, I see that I have come at the perfect time."
Nimai smiled with pleasure and replied: "Since good fortune has manifested itself, may your
Reverence accept the charity of this cooked food today."
As this request was pressed by the Lord, Isvara Puff
smiled as he asked, "And what will You have for lunch?" The Lord replied, "I will cook again, just
now."
Puff objected, "What is the use of cooking again? Di, vide the cooked food into two halves."
Nimai could not help laughing and said, "If, indeed, you want to help Me at all, then please accept
all the food that I have cooked. I will cook again in a very short time. Please do not hesitate, but accept
this offering."
In this way, 8ri Gaura 8undara offered His own food to Isvara Puff and prepared to cook again for
Himself. 8o great is the mercy of the Lord toward 8ri Isvara Puff, be, cause that deeply surrendered
sannyasi had no other incli, nation than serving 8ri Krishna. The Lord served the meal with His own
beautiful hands. Puff ate in a state of tran,

The Servant of the Servant 63

scendental bliss. At that very moment, Rama Devi, Sri Lakshmi Herself, unobserved by anyone,
cooked again for the Lord in no time. By the time Nimai had served Isvara Purl, His own meal was
ready for Him and He ate it with a gladdened heart.
So relishable is the fruit of love of God, that God Him, self exchanges roles with His devotee in
order to taste it. The Supreme Isvara becomes the menial servant of His loving devotee, Isvara Purl,
who, because of his submis, sive and menial service to his spiritual master, Sri Madhavendra Purl,
became blessed with pure, ecstatic love of 8ri Sri Radha and Krishna. Because of Isvara Puff' s pure
service mentality, Madhavendra Purl empow' ered Isvara Purl to convey that love to those whom he in,
itiated. Of course, he only apparently initiates Sri Caitanya, Who is the Source of all ecstatic mellows
of love of God.
How then could Isvara Purl have developed such love before the Advent of Sri Krishna Caitanya?
One way to understand this is to see Lord Caitanya as the great tree of love of God, yet, because He is
God Himself, He is also the fruit, the gardener, and the germinating seed simultane' ously. Out of love
for His pure devotees, Sri Caitanya gives His different potencies to individuals He wants to glorify. We
see this in the life of the great devotee, Sri Madhavendra Purl.
Madhavendra Purl was a sannyasi in the spiritual corn, munity known as the Madhva sampradaya.
Vaishnavas recognize four original sampradayas, or spiritual corn,

64

SRI CA URA LIf^A

 129

munities, ^vhich contained the various methods ^nd

philosophy of pure x^orship of Sri Krishna. The mood in
which Sri Krishnat Caitanya displayed the highest ^or^
ship and l^ve for Sri Krishna is the mood of Sri0ati
Radharani^lovin^ service in separation from the L0fd'
The present day (3audiya,Madhva sampradaya, cor^ing
in direct li^e from :Sri Caitanya, considers worship in sep'
aration to l^e the topmost level of devotional service.
Høwever, the Madhva sarnpradaya had no worship or
realization of devc^ti0nal service in this mood of serifa'
tion and cc^niugal love until Madhavendra Puri rev^zled
it through his ^orshi of Lord Krishna He received the
p ú
authority o^his wc^rship from Sri Nityananda Prabhu, the
eternal ass^ciate of Lord Caitanya. Although Madba'
vendra Put^i seems t0 have introduced something
into his sa^pradaya, he actually simply uncovered 0oe
part of Kr^shna,s overall plan to unite the four s^n'
pradayas through His Pastimes as Sri Caitanya.
To this c^ay, disciples initiated by spiritual masters in
the Gaudiy^a,Madlqva sarnpradaya say that the ecstatic
love dispaX, ed by Sri Caitanya came to Him fr0n^
Madhavenqra Purl through Isvara Puri. These two gre^t
^charyas b^.ought the worship of Sri Sri Radha a^d
Krishna, tl^e supremely superior ecstatic Devotio^l
^nergy witlh Her Object of Love, to the Madhva school.
5ri Madhav^endra Furi placed the germinating seed of
^tatic love ^vithin the Madhva sampradaya, which had
l^een mainl3v conceyned with following rules and regul^'
^ions and P^'escribed forms of worship, while developing

clhe Servant of the Sewant 65

simon olqilosophy to defeat the Mayavadis. This seed t. g^ 'A in the pure worship of Isvara Puri and
became ^actine^'
tlxe gre^ tree of ecstatic love of Krishna embodied in Sri (^aitany^t'
The lOving reciprocation between Sri Krishna and His ^evotee^ cannot be described; it can only be
embodied in the the active service of the pure devotee and known ^vithin ^he devotee's spotless heart.
As the most munifi, ^ent Axr^tara, coming in the mood and golden complexion ^f Sri 1^dha' Sri
Caitanya, deva is truly the Purpose Tree
Who folfills all desires. The trees in the spiritual world, Goloka^7rindavana, are known as
kalpa,vriksha trees--
desire tfees' Contact with them brings complete fulfill, n^ent of the soul's desires. This fruit is
bestowed to one who is ^,imply submissive to receiving it.
Sri 1V^adhavendra Puri's eternal position in the spiritual world of Goloka, Krishna's Own eternal
Abode, is that of a kalpa^x'riksha'a desire tree. This beautiful spiritual re,
ality m^mifested in his so,journ in the material realm as Sri Madhavendra Puri, the figure who
prepared the way for
 130

the Sul^reme Bestower of the eternal heart's desire of all souls;pure, loving service to the Supreme
Lord.
Sri (^aitanya undertook a pilgrimage to the birth site of Sri Isv^ra Puri. Arriving at the place, the
Lord greeted it with I4is fervent affection, saying, "I make My obeisances to Sri Kumara Hatta, the
blessed village in which Sri
vara ^'uri made his appearance in this world." Lord Caitat^Ya wept for a long time at the site of the
place and could ^aot articulate any other sound except "Isvara Puri."

66

SRI GAURA LILA

The Lord took some earth from the spot and, ty'mg it into His own outer cloth, took it with Him. "This
is the birth, place of Isvara Puff," Sri Gaura Chandra declared, "this earth is My heart's love, My
treasure, My life." With such intensity does the Lord love the surrendered servant of His servant, Sri
Isvara Puff.
Though Nimai carefully followed the Vedic injunc, tions for visiting a holy place by offering the
due sacrifice and by bathing in the sacred Ganges, He revealed the true place of pilgrimage in His
praise of Isvara Puff. Sri Krishna Caitanya is the complete embodiment of the Sfimad Bhagavatam, the
literary ripened fruit of all the Vedic scriptures. It is stated therein that those saints who have taken
complete shelter at the Lotus Feet of Sfi Krishna can at once purify those who come in touch with
them; whereas, the waters of Sri Ganga, devi purify only after prolonged use. The association of a pure
devotee has immediate effect and thus is more purifying than the sa, cred rivers.
As the Supreme Desire Tree, Lord Caitanya performs His ILIa for the pleasure and glorification of
His devotees. Therefore, He bathed in the Ganges in order to satisfy her desire to have the pleasure of
the Lord's personal lila as her sister, the Yamuna, had during Kffshna's lila in Vrin, davana. By playing
in her waters, Sri Caitanya purified her and made Sfi Ganga, devi ever equal to Sff Yamuna, devi, who
flows with the liquid of the melted hearts of the Divine couple, Sri Sri Gaurangi,Shyama.
On the following day, the Lord went to Sri Isvara Puff

The Sewant of the Sewant 67

alone and with sweet words, begged him to grant the favor of initiation, diksa. Puri said, "It is a small
matter to bestow the mantra. I can by all means give You my very
life."
At that point, Sri Krishna, Teacher, Guru of all the uni, verses, accepted initiation from him.
Then He said to Isvara Puri, "I surrender myself unto You. May You cast Your auspicious glance
upon me so that I may float in the ocean of love of Krishna." On hear, ing these words of the Lord, Sri
Isvara Puff bestowed his favor on Sri Gaura Sundata by embracing Him to his chest. The forms of both
were drenched with the tears of each other, tears of love, and neither could remain un, moved.
Sri Caitanya fully reveals the nature of the Vaishnava guru, who does not regard any one as his
disciple. He re, gards his disciples as his gurus and himself as their disci, pie. This is not a sentimental,
empty attitude. The Vaish, nava guru sees his disciples as his gurus because he fully regards himself as
the servant of the servant of Sri Krishna, Master of the Gopis of Vrindavana. Thus, his own disciples
become his gurus by virtue of their being bona,fide servants of Sri Krishna. The bona, fide acharya is
 131

ever conscious of the fact that his disciples' service to the Lord comes not from him, the gum, but from
Sri Krishna Himself. The guru sees his only role to be the sisrant of the Lord's servants.
The full manifestation of this spiritual reality rests in the lila of Sri Krishna Caitanya alone. In no
other lila does

68 SRI GAURA LILA

the Supreme Personality of Godhead reveal this topmost confidential knowledge of the soul's intimate
relation to the Supreme Soul, for in no other lila does the Lord display the quality of His Supreme
Servant---Sri Radha. The love of the Lord for His surrendered servant and the love of the submissive
servant for the Lord is simultaneously displayed in this inconceivable pastime with Sri Isvara Puff.
Shortly after His initiation, as Nimai Pandit was meditating on the mantra in private, the impulse of
loving devotion, which had for so long been gathering strength within His heart, suddenly burst
through all restraints and became manifest in the world as pure love of God. The Lord could be heard
crying with a loud voice from within, a voice which was distinctly different from the voice of HIS
previous character. The words He recited ap, peared to be directly from the scriptures, but actually the
scriptures simply record these same words as formerly spoken by Srirnati Radharani during Her lila
and now the Lord was recalling Her words as He became overwhelmed with Her sentiments. "Oh
Krishna!" He cried, "O My Darling! Sri Haft, My life! My Soul! Where have You gone after stealing
My heart? Indeed, I got My Lord, but now where has He gone?"
At this point, when Nimai Pandit submits to the mercy of Sri Krishna's servant, Sri Gauranga
emerges from the personality of Nimai to Himself become servant of the servant. Thus the Lord
Himself shows that no one can know Him except by the mercy of His devotee, for He cannot

The Sewant of the Sewant 69

even know Himself in all His fullness except by submit, ting to the mood of His Greatest Devotee,
Srimati Radha, rani. Sri Gaura refrained from enacting His devotional lila until He took intiation from
a bona fide spiritual master in keeping with the Absolute Truth stated in the scriptures that everyone
must approach and serve a bona fide spiritual master to receive the revelation of Absolute Truth. This
is the fulfillment of the fact that Krishna sees the servant of His devotee as His real devotee.
The devotee does not desire to become one with Krishna. Instead, he desires to place his
individuality within the Lord's desire, extinguishing not himself, but independent desire. His only goal
is to become one in in, terest with Krishna, to provide Kffshna with all pleasure, to become one in love
for Krishna. In the oneness of love, Krishna also forsakes His Own desire for the benefit of His
devotee. Sri Caitanya exchanges His position of Is, vara with His devotee, Isvara Puff. He becomes
Servant to His devotee, and in this way teaches the conditioned souls to be fearless, to depend on Him
wholely and corn, pletely.
Through His incomparable, beautiful pastimes, Sri Krishna Caitanya demonstrates that the Lord is
ever subservient to His loving servant and will do whatever neces, sary to protect His devotee. Thus
the devotee trusts the omnipotence of his Lord, knowing that the Lord Himself will agree to protect
him even to the extent of becoming the devotee's menial servant. In the compassionate mood of Radha,
Sri Gaura Sundara shows the unfortunate resi-

70 8RI GA URA LILA

 132

dents of the fallen, mortal realm that He gives all protec, tion to the soul who embarks on the
seemingly dangerous path of Bhakti--the path of loving devotional service which takes us Back Home,
back to Godhead.

5^
The Most Secret
of All Secrets

This knowledge is the King of education, the most secret of all secrets. It is the purest knowledge,
and because it gives direct perception of the self by realization, it is the perfection of religion. It is
everlasting and is joyfully performed.
Sri Bhagavad-gita As It Is

magnificent Ganges

sparkled in the sun like precious gems brimming over the edge of some great treasure chest. Mango
trees, surrounded by bushes covered with brilliant yellow jasmine flowers, scented a large area along
the riverbank. Light green grass protected the earth on either side of the wide road following the course
of the river, and the tranquil Barakrona ghat graced its edge. Indeed, the area was like a richly tended
garden decorated with fragrant fruit trees and flowers of various tints of red, yellow, purple, orange
and blue.

74

SRI GAURA LILA

A cooling breeze waved the palm branches like fans and beneath them sat a most charming group of
young men, all listening to a beautiful Youth cheerfully demolish a corn, plicated interpretation of one
of the Vedic scriptures. His knowledge gave Him an air of eternity, while His quick wit enhanced the
aura of freshness about Him. Everyone around Him seemed blessed with the peace of complete
freedom, yet none willingly removed his gaze from the tounding speaker's effulgent Form.
In this way Nimai Pandit sat in the midst of His stu, dents and followers in the posture of a seated
warrior. His left leg was crossed beneath Him, with His right foot touching the ground. He leaned back
onto His left hand, which was resting by His hip. The image of perfect ease and poised energy, He
seemed ready to receive any challenger and turn him away in thorough defeat. He tilted His bright
Face slightly backwards, lifting His beautifully rounded chin in an expression of supreme confidence.
Radiant yellow tilak adorned His forehead, and His dark eyes, outlined by long lashes, blinked in slow
motion, like the petals of a blooming Lotus flower. His crimson lips curved readily in a cheerful,
happy smile that took the sting out of His nearly wicked sarcasm. When He laughed, the luster of His
pearl,like teeth increased the joy of His audience.
Passersby unthinkingly gasped for breath upon catching sight of the beautiful Youth surrounded by a
crowd of attentive students. Nimai's face was constantly welcoming to all, being decorated with His
gracious smile and
 133

The Most Secret of All Secrets 75

beautiful Eyes that gazed at every creature with a look of Divine Benediction. Gracefulness and
kindness emanated from the lovely movements of His hands. His palms and fingers were slightly
rose,colored, as were the soles of His elegant Feet. His whole frame, golden,hued and perfect in
symmetry, suggested the royal fierceness of a lion, while the delicate tilt of His head and the look of
His large Eyes showed a nature like that of the humble, innocent deer. In a clear, melodious voice,
sixteen year old Nimai ex, pounded on the profound Vedic scriptures, moving with astonishing ability
from one interpretation, to refuting it, to establishing another interpretation without touching upon the
first. Everyone who saw and heard Him agreed upon His celestial magnificence, yet no one ever
supposed or guessed that Nimai Pandit was the Divinity Himself. ^
At the same time that Nimai was becoming established in Sri Navadvipa Dhama as the most
outstanding Pandit ever to debate there, a great scholar named Keshava Kas^ miri was travelling all
over India defeating everyone who challenged him. The possible meeting of these two famed pandits
created a great deal of excitement in Navadvipa. Keshava Kasmifi' s fame as a great scholar and
debater was undisputed. Everyone who tried to debate with him suf^ fered defeat. He had assumed the
proud title of Digvijayi, "The Conqueror of All Directions". This not only pro, claimed his undisputed
victory over every pandit he had ever met, but served as an open challenge as well. Along with the
pompous title went the custom of receiving signed declarations of defeat from each would.be oppo,

76

SRI GAURA LILA

nent. The Digvijayi didn't even have to voice his call,to, arms, "Submit yourself, or meet with me in
open debate," for pandits all over the nation knew his prowess. Even so, the Digvijayi knew no
satisfaction because he aspired to have the greatest scholars of the world bow before him. He decided
to go to Navadvipa, the undisputed center of learning in medieval India, expecting to find a worthy op,
ponent who would increase the magnitude of his reputation.
As news of the Conqueror's coming spread, Nadia' s in, tellectual community was seized with fear.
The leading Bhattacharyas of Navadvipa who had managed to avoid Nimai Panidit wracked their
brains over how to avoid their impending defeat by Kasmiri Pandit. They were unnerved by the
prospect of contending with someone whom the Goddess of Learning, Sarasvati-devi herself, had
blessed. They knew very well that this Digvijayi from afar could easily defeat them in their own
stronghold, and they heavily lamented the loss of prestige they were about to suffer. These woeful
tidings soon reached the ears of Nimai Pandit, Who smiled with pleasant interest while being told of
the Conqueror's prowess.
In His role as secular scholar, Nimai Pandit amazed everyone with His ability and enthusiasm for
learning and teaching. Day and night, He eagerly studied the Vedic literatures. In a night He would
read one scripture, understand its entire significance and the next day teach it with His purport. Every
day, new students came to beg entrance to His course of study. Prostrating themselves

The Most Secret of All Secrets

77
 134

on the ground, they would plead, "We humbly beg Your mercy that we may have the good fortune of
being en, lightened by You. Even if we were to learn only a small fraction of what You teach us, we
would be accounted great scholars." Professor Nimai laughed, and nodded His assent. As His pupils
increased in number daily, Nimai formed them into innumerable groups, visiting them throughout the
day in different parts of Navadvipa.
The beautiful, young Professor also enjoyed an extraor, dinary reputation as a debater and exponent
of the scrip, tures, quite apart from any religious or devotional interest in them. The scholars of
medieval Navadvipa had per, fected the science of debating to a point which remains unrivaled by
modern scholars. The highest honors a per, son could achieve in the society at that time were given to
those who showed great learning and intellectual exper, tise. No one was so highly regarded as a great
pandit--not kings, or wealthy merchants, or expert craftsmen, or ar, tists. Such people actually paid
homage to the scholars. No other source of reputation was granted the high re, spect automatically
given to scholarly, intellectual prow, ess. In that atmosphere, failure or defeat in debate caused
unbearable humiliation. Hosts of aged scholars and emi, nent logicians came to Navadvipa to gain
knowledge and fame by propounding their own interpretations of the shastra, but sixteen,year, old
Nimai surpassed them all with such charm that He was all the while greatly loved by all who had
contact with Him.
By the time Kesava Kasmiri heard of the undefeatable

78

SRI GAURA LILA

Boy and began making his way towards Navadvipa, no professor in any branch of learning would dare
to meet the Lord in open debate on any issue. Anyone who differed with Nimai Pandit knew well to
keep their opinion to themselves and feared His finding out their position. He would meticulously
refute contrary opinions, then mer, rily re,establish them all again with sound logic. He would firmly
advance the validity of a certain philosophy, then immediately turn around and show how that
philosophy was insupportable. Then He would astound His audience even further by re,establishing the
original thesis without so much as a reference to the first explana, tion. Nimai completely deflated the
smug pride of the selfmade champions of philosophy who had come to Navadvipa seeking fame and
fortune. He found great delight in tearing apart their fallacious arguments and exposing the truly
shallow depths of their leaming. Even those who dreaded His contact in debate, loved to see His
unearthly displays of learning and intellectual prowess. It came to the point that not a single person
would accept Nimai's boastful challenges.
There's no denying that during this period, Sri Gaura Sundara exhibited the qualities of arrogance
personified, but it is important to understand the underlying cause. Nimai Pandit was not vain. His
unsubmissive attitude cannot be equated with material arrogance, in which the tiny jiva, the individual
soul, becomes puffed,up due to some imagined excess of one of the six opulences. What appears to be
pride in the Lord's behavior is merely an ex,

The Most Secret of All Secrets

 135

79

pression of Truth based upon His unlimited Glory. The false pride of the conditioned soul in his own
infinitesimal ability must be false, for no one possesses any ability beyond that which is bestowed upon
him by the mercy of the Lord.
Actually, all the activities of the Lord, Who is atmarama, self, satisfied, are meant to benefit the
living en, tities who have forgotten their real positions as His eter, nal servitors. Even when the Lord
kills the demons, it is to be understood that He is bestowing His mercy by granting them immediate
liberation. The Lord's arrogance and un, cornpromising attitude were intended to destroy the per, verse
streak of impiety in the secular scholars, who were grossly misleading innocent people and causing
their spiritual ruination.2
We cannot lightly judge the residents of Navadvipa during Sri Caitanya's pastimes there. His
arrogance and treatment of the proud brahmanas were not only misun, derstood by the atheistic
speculators, but by the Lord's devotees, the Vaishnavas, as well. The Lord is always completely
independent, and reserves the right of not manifesting Himself to everyone. Not even Laksmi,devi can
see the Lord if He desires otherwise. Only by the Lord's special mercy can one perceive and
understand Him as He is. The entire time Lord Gaura Sundara in, dulged in these extraordinary
displays of empiric scholarship, not a single person in all of Navadvipa--neither the Vaishnavas nor the
atheistic teachers--recognized His

Divine nature.

not reciprocated, love is acknowledged as being unaffected and unending. Material situations may
seem to make a differ, ence to the untrained, inexperienced eye--so we have the phrase "true love"
meant to distinguish love from the tempor, ary agitation of the mind and senses known as lust.
This perception of eternity and individual desire calls forth belief in a level of existence that is
higher than even intelli, gencemthe soul. Belief in the soul takes intellectual form in the idea of
perfection. With recognition of the principle of perfection comes the quest for complete enlightenment
about the nature of the living entity and its cause, for in the cause would lie the possibility of
recovering that original, pure, unselfish, unhampered life of which an experience of love reminds us.
The highest stage of enlightenment expressed throughout all time by sages, saints, seers, and prophets
of all nationalities and material situations is to provide all beings with the way to eternal relief of
suffering by re,establishing one's personal relationship with the Supreme Cause of All Causes, Who is
Himself the perfect Servant, Friend, Parent or Child, and Lover.
A remarkable demonstration of this principle of life took place in renaissance India. About the time
the Italian explorer Christopher Columbus sailed westward in order to discover an easier way to travel
to the Eastern continent than the established over,land journey, a tremendous spiritual adven, ture took
place in India. While the one resulted from an impulse to look outward to ftnd new worlds, the other
established the goal of the impulse to look inward to find the ultimate, spiritual world. Columbus is
known now as the

person who opened up the New World to exploration and began a whole new era in world history. The
subseqaent progress of modes and routes of transportation and tte erects of that progress have been
minutely recorded in hist^/boks all over the world. Every nation has its own conchtin of how the
current state of the world evolved in co^ju^tion with the establishment of faster and better means 0f
iavel and transport.
 136

Far less prevalent is the record of the subsequentpr^ress of spiritual exploration resulting from the
transcenc^n^l ex, pedition into unknown territory that the follow^s f Sri Krishna Caitanya in West
Bengal initiated. Actuallythe^rog, ress of the two movements go hand in hand, thea^erial adventure
literally serving the spread of the spiritu^ r^olu, tion. It is our desire to continue that progress and spre^
the spiritual enlightenment available through the life. md ^ach, ings of Lord Caitanya. The followers of
A. C. Bhaktiv^nta Swami Prabhupada, a great devotee of Sri Caitmya^rho brought the Lord's teachings
and spiritual process to fie Vest, have been authorized by Srila Prabhupada to conlnu this literary
mission.
All glories to Sri Guru and Sri Gauranga!

Advent

INTRODUCTION

In]M ^ o ^ N ^ T ^ ^ T ¾ o u are being shown the childhood home of someone you love, the per,
son more dear, more beautiful, more beloved to you than any other person you know. Imag, ine that
the beloved' s most dear friend is showing you the beloved's home. When you first arrive, all you see is
land, trees, grass, buildings, fences, a sw'mg set, paths, all quite ordinary, except that you wait with
anticipation to be told by your guide of all that the beloved did there. And as that person tells you how
the beloved worked in the fields to the left, ran down the paths to the woods, loved sitting

SRI GAURA LILA

under the tree by the house, ran from a dangerous bull in the barn, chatted happily with mother in the
kitchen, liked sitting in the blue chair in the front room, was born in the room overlooking the sun
porch, the whole place that looked ordinary at first sight becomes unique and beautiful, and as dear as
your beloved. Now, whenever you see that place you see what no one else can see, unless you become
the guide and someone else has leamed to love your dearest person too.
Similarly, in a public gathering where one is a stranger, one may see a person looking about
expectantly, waiting for a beloved person to arrive. Looking over the crowd yourself, you see no one
out of the ordinary, though there are many interesting, kind, and beautiful faces and fig, ures. Suddenly
you see the expectant person's face light up, smiling, with tears ofjoy streaming down his face. Try as
you might, when you look in the direction the person's looking in, running toward, you cannot see
what he sees, because your eyes are not informed by the love in that per, son's heart. The beloved may
even have come in disguise so that only his lover can recognize him. Even when the lovers embrace,
they look ordinary. Unless the lover told you about his beloved, you would never be able to see how
his lover is different from everyone else, how he is identifiable to his beloved. And unless you showed
some genuine, loving interest in the person's beloved, they would be reluctant to tell you all about their
dearest per, son, because you might not understand, and might even laugh at or hurt the beloved.

Advent 3

So it is with the lovers of God, who live on this earth in a different world than people who don't
know God, or feel they have no relationship to Godhead. The lovers of God are the expectant watchers
 137

in the crowd of popula, tion on earth at any moment in time. They look for His representatives,
relatives, friends, and God Himself with the same happy, nervous, hopeful, trusting yeaming that
people wait for beloved persons in earthly relationships. The devotees of God see certain places on
earth differ, ently, just as the lover sees the birthplace of the beloved as full of events and beauty that
the stranger passing by the way is completely blind to. Such places are the places where paricular
friends, lovers, or one may say, saints, or even God Himself, have sported in innumerable pastimes on
earth. These places are known to the devotees of God because their love for Him has revealed to them
what is special about the places; or because, in sympathy with another's love for Him, one of His
friends or representa, tives has shared his own intimate knowledge of the Lord's Appearance on an
otherwise ordinary tract of land.
This is one such sharing of love for the Beautiful Per, sonality of AlbLove, Who is God. Thus we
humbly ask, if it be the desire of your heart, look with us through the eyes of spiritual devotion at the
otherwise ordinary course of events taking place on earth.

THE

PROMISED

SRI GAURA LILA DESCENT

^v. R ¾ D v. A R T o her Creator, earth floats and rotates in eternal communion with the Lord. And
when the Lord agrees to come to help her sustain her inhabitants and to remind them of their own
communion with Him, she blossoms with an outpouring of gratitude and joy.
So it is that 500 years ago in the place we know as Bengal on the continent of India, the earth
flowered with del, icate, transformed beauty. The eyes of persons whose emaciated hearts have been
smothered by the deceiving activities of selfish interest, anger, and lust could not then, and cannot
now, see the earth in her beautiful gown of anticipation of the Lord's descent. But for those persons
whose hearts, though tired and weary, have not grown bitter, the earth took on, and still wears, her
most exquisite dress.
Actt^ally, the place of the Lord's Arrival is situated in eternal splendor and is known as Sridhama
Navadvipa-the city of nine islands in the spiritual form of a golden lotus flower. There, as far as the
eye could see, the earth became as brilliant and colorful as a rainbow, shining with the subtle qualities
of pure intelligence, faith, and goodwill. And the Lord's devotees, who are known here as Vaishnavas,
in constant readiness to receive His mercy and return His love, became lustrous and lighvhearted and
spontaneously generous to all creatures. Borne aloft on the high tide of perennial joy which stems from
the Lord's eternal promise to reciprocate with the hopes and

Advent 5

desires of His devotees, the Vaishnavas were not con, scious in their minds of what was happening, but
simply trusted in the impulse of love in their hearts.
This ardent renewal of the life force of all beings took physical shape in the manifest forms of
certain per, sonalities. One of these persons was a saintly, Vaishnava brahmana named Advaita. He and
His wife Sita,devi lived simply in a modest dwelling, as if they were ordinary householders, helping
one another to advance in spiritual life. Advaita was an elderly man, with snow,white hair and a long,
flowing beard. He was highly learned and pos, sessed all the qualities of a brahmana in full measure.
 138

In, deed, Advaita possessed many uncommon qualities, for He was none other than the Supreme
Personality of Godhead, Maha Vishnu, the source of all the manifested universes.
All things considered, Advaita was a very observant fellow. Daily, he would hold discourses with
the various pandits of Navadvipa on the nature of the Absolute Truth. At these meetings, and on His
way to and from them as well, He would notice how the people in general had become corrupt and
devoid of devotion to God.
The smarta brahmanas, persons mechanically follow, ing prescribed religious functions, performed
acts of piety only to reap the benefits of such activity. Philosophers spawned theory after theory in an
endless cycle of expo, sition and refutation--not to discover the Absolute Truth, but simply to feed
their bellies and win some fame as men of letters. Saddest of all, the common man, whose

SRI GAURA LILA

simple mind, unclouded by the dust storms of empiric logic, had formerly allowed him to execute his
duty in a spirit of closeness and devotion to God, now simply looked no further than the immediate
satisfaction of his

senses.
These things made Advaita sad, because he knew very well the ultimate goal of life. Advaita could
understand that all these people were suffering miserably. Because of their pious and impious
activities, they would be re, peatedly forced to take birth after birth in hellish condi, tions unless they
somehow revived their dormant love of God.
Because of His great compassion for the fallen souls, Advaita began to seek a solution to their
predicament. He thought, "In this fallen age of Kali, there is no religion other than the chanting of the
Holy Name of the Lord. If Sri Krishna Himself were to appear in Person, He could teach the path of
religion and devotion to God by His Own example; only then could the people of the world be saved.
But how can He be persuaded to come?"
After much thought, Advaita began to consider that if He humbly petitioned the Lord through
prayer, He might induce' Sfi Krishna to inaugurate the movement of the chanting of the Holy Name.
While He was thinking like this, a sweet verse came to His mind: ^Sri Krishna, Who is very
affectionate toward His devotees, sells Himself to that devotee who merely offers a tulasi leaf and a
palmful of water.'
Advaita reasoned, "Not ftnding any way to repay the

ú }}:^

7
Advent
debt He owes to one who offers Him a mere tulasi leaf and water with love and devotion, Lord Krishna
thinks, 'There is no wealth in my possession that is equal to this tulasi leaf and water.' Thus the Lord
liquidates the debt by offering His very Self to the devotee."
Happy and satisfied that He had realized the means to bring about the descent of the Lord, Advaita
sat down on the bank of the Ganges and worshipped Salagram,sila of, fering tulasi manjaris and
Ganges water, fasting and meditating in great ecstasy on the Lotus Feet of Sri Krishna and loudly
petitioning Him to appear.
 139

He quoted one prayer by Lord Brahma, saying, "O my Lord, You always dwell in the vision and
hearing of Your pure devotees. You also live in their lotus,like hearts, which are purified by devotional
service. O my Lord, Who is glorified by exalted prayers, You show special favor to Your devotees by
manifesting Yourself in the e, ternal Forms in which they welcome You."
The cries of Advaita penetrated the eight coverings of the universe and reached the ears of the Lord
in Vai, kuntha. Hearing the compassionate plea of His devotee Advaita, Who was an expansion of
Himself, Lord Krishna agreed to descend for the welfare of all and distri^ bute love of God among the
masses of fallen souls.
During this time, Jagannatha Misra and Sachi,devi, who were Nanda and Yasoda in Krishna^lila,
also began to worship the Lotus Feet of Lord Krishna. Previously, they had had eight daughters in
succession, all of whom had died shortly after birth. Now they desired a son and

10

SRI GAURA LILA

laughing, som^ were crying, and everyone was chanting the Holy Name.
Now this v^as more than a mere feeling. Even the ap, pearance of the land was far from ordinary,
unlike that of any terrestial ^egion. The brush of no earthly or celestial artist could capture the delicate
assemblage of warmth and fragrance, the joy and purity that pervaded all of Nadia at that t^ime.
Although i/: was a full moon night, Chandra felt ashamed to sl^ow his imperfect complexion before
the moon,like Face^ of Perfection, Lord Gaura. He thus hid his face under the pretense of a lunar
eclipse. When the re, sounding of the Lord 's Name climaxed at the height of the eclipse, Sri Ca^tanya
made His Divine Appearance at the Yoga,pitha, th^ House of God.
Strange fomas crowded into the courtyard. Some lay prostrate on t^e bare earth offering obeisances,
while others waved ^hamaras. Someone held an umbrella over the Lord's head, and the rest sang,
danced, and beat on drums in boundless joy. At that same instant in His house in Santipura, Sri
Advaita jumped up in delight. Joining arm,in,arm wi^;h Srila Haridasa, He danced in joy to the
surprise of all onlookers. The ocean of ecstasy which flooded Nadia ^t that time is impossible to
describe.
Immediately upon taking birth, the Lord began to smile. He was like a mine of beauty and love,
distributing jewels of attachment to the Supreme Lord. The Child ap, peared as if produced by the
yearning of spiritual love, just as the moon so^aetimes appears to have risen by the desire

. ^,e deep, churning sea. The Moon of.

_øf^ed from the ocean,like womb ofl^
,^,r,,^er Sachi and the pure mind of Jaga
l^o ^lefeated the redness of the horizo^ at
lil^ ^lexion shamed newly minted gold lyi
cø^'-- the world The moon of His
_st 0vc^ ' .
a^ cheeks the moons of His fingertips
Bi^ dull i;norance of the world and cre
tb^lter for His devotees. His large,
sb '^tiful as the petals of fully bloss
be^ ^ restlessl,, with charmin
 140

n10^-^ ^, g
øt^i who looked at Him were
I-Ii^ bodily luster, the very abode of tca^^ shone with transcendental
se0c out tidal waves of mercy and co^p^
^processes of pious activity, mystic ^culation, and barren paths c ,:F dry a^ 1ø oic ecstatic love of God.
His

.oy0us tears of Mother Sachi,

1 ^sness The movements of His ci0 ú cb^m of millions of cupids, and His
tbe water of the Ganges. Worldly
bib behind the skirt of Mother Sachi, i^i0 the Lord's golden radiance. b^cam^ soft as melted butter in
the c^d,!ike features. The Lord's glance
01loving devotional service in the h^ar l^n, and flooded Navadvipa with

12

8RI GA URA LILA

of pure love of God.

Seeing His beautiful face, Mother Sachi and Jagan, natha Misra experienced the ultimate joy. They
could no longer understand what else there was for the eyes to see beyond the moon,like face of Sri
Gaura. Mother Sachi's lady friends were perplexed at His unprecedented beauty and character.
Sita,devi appreciated the fact that, except for a difference in color, the newborn Child directly
resembled the Son ofMaharaj a Nanda, Sri Krishna, in Vrin, davana. It is written, ^brajendra-nandana
yei, sachi,suta haila sei--the Son of Sachi is none other than the Son of Nanda and Yasoda." Blessed
was this Holy Eve ofthe Ad, vent of Sri Caitanya, our Blessed Master, most highly cherished by all
pure devotees, who have declared the worship of this day to have the power to kindle ecstatic love for
Krishna. Thus the Lord fulfilled His ^ predic, tion in the Vayu Purana: "kalau sankirtan arambhe
bhavisyami saci sutah--in the Age of Kali when the san, kirtan movement is inaugurated, I shall
descend as the Son of Sachi."
Huge crowds appeared at the house of Jagam^atha Misra, desiring darshan of the Divine Child.
Many of these personalities were unknown to Jagannatha Misra because they were actually gods and
goddesses assuming the forms ofbrahmanas and brahmanis. Disguised as ordi, nary ladies all the
celestial damsels, including the wives of Lord Brahma, Lord Shiva, Lord Nrsimha and Vasistha Rsi,
came there to offer gifts. These unknown matrons blessed the Child, saying, "May You live forever."
Then

13
Advent
they humbly took the dust from Mother Sachi's feet, much to her surprise. No one could understand
who was coming or going, who was dancing or singing. Nor could they understand each other's
language. But in effect all unhappiness and lamentation immediately dissipated, and everyone became
jubilant, especially Jagannatha Misra. Misra's friends Chandra Shekhara and Srivasa Pandit performed
the purificatory birth rites, while Purandara Misra gave gifts to all those who brought pres, ents.
Srimati Sita Thakurani, consort of Advaita Acharya, and Malini,devi, consort of Srivasa, came to,
gether to offer presents and feast their eyes on the beauti, ful moon,like face of the Divine Child. Sri
 141

Nilambar Cak, ravarti, taking Jagannatha Misra aside, whispered to him that the signs on the Child's
Body indicated a great tran, scendental personality Who could deliver the whole world. Therefore, He
was named Visvambhara, meaning "He who nourishes and maintains the three worlds by distributing
love of God."
Sita, devi also named Him "Nimai" because He was born under a nimba tree. She hoped that this
name, being antiseptic like the nimba tree itself, would counteract ghosts, witches, and evil spirits who
might be attracted by His uncommon beauty.
After considering the auspicious position of the stars, planets, and constellations at the time of His
birth, Nilam, bar Cakravarti concluded that the boy would be far great, er than any king, and millions
of times more learned than even Brihaspati, the priest of the heavenly gods.

14

SRI GAURA LILA

Another brahmana, whose identity and origin re, mained a mystery, also gave his opinion. His
astrological analysis was similar to that ofNilambar Cakravarti, but he added an even more astounding
conclusion to his pre, dietions: "This boy is none other than the Supreme Lord Narayana Himself. He
has come to re,establish the pfinci, ples of religion, and He will be the most extraordinary preacher of
that religion. He will deliver the whole world. Seeing Him, all the people of the world will develop
corn, passion for their fellow conditioned souls, and everyone will love He, Who is Himself the
Embodiment of prema--pure love for Kfishna.. Even the Yavanas, the de, clared enemies of Vishnu,
will worship His Lotus Feet, and all the world will sing His Glories." There was just one event the
brahmana did not mention to Jagannatha Misra: He could not bear to disclose at this time the Lord's
future lila of accepting the sannyasa order of life and leav, ing Navadvipa for the rest of His life.
Jagannatha Misra was so moved by the words of this brahmana that he wanted to give him
everything he owned, but unfortunately he possessed very little. Being unable to properly repay him
for his joyous predictions, Jagannatha Misra simply grabbed his feet and burst into tears, unable to
contain his joy any longer. The brahmana also clasped the feet ofJagannatha Misra and shed tears of
love while shouting the names of Hari and Krishna.
The birth, activities, and pastimes of Sfi Caitanya triumphantly conquer in every way all majesty
and beauty in the mundane world. All of them are equal to

Advent 15

those of Sri Krishna, the original Form of God as He is in the most intimate realm of the Spiritual
World--Goloka Vrindavana. Similarly, His parents and family members are all transcendental,
liberated souls from Goloka. In their desire for loving exchanges with the Lord, the paren, tal
sentiments of Sachi,devi and Jagannatha Misra be, come tangible in the pastimes of His birth and
infancy. Their desire is to render direct service to Godhead in the mood of vatsalya,rasa--the
relationship of parent to child. The intensity of their love for Sri Krishna Caitanya was so
overwhelming that it kept them perfectly under the spell of Yoga,Maya. Not understanding their
Child's identity as God, they remained absorbed in pure parental love for Him.
Krishna keeps His Supreme position covered to prevent divine awe and reverence in His parents, a
mood which would cripple their spontaneous, loving impulses to serve Him as a son. Krishna prefers a
subordinate role to such pure, loving devotees, as if dependent on them for His safety and life. In this
 142

way, Mother Sachi and Jagannatha Misra serve Him eternally to their heart's content and ex, perience
the exquisite joy that is the property of the dev, otees who realize the sweetness of Krishna's
Appearance as the Golden Avatara.
Hearing the luminous pastimes of Sri Caitanya bestows ecstatic devotion to those whose eyes are
annointed with the salve of love, which alone enables the minute, indi, vidual souls to see the Divine
Realm where His sporting takes place. Those pure souls who relate the Lord's lila

14

SRI GAURA LILA

Another brahmana, whose identity and origin re, mained a mystery, also gave his opinion. His
astrological analysis was similar to that ofNilambar Cakravarti, but he added an even more astounding
conclusion to his pre, dictions: "This boy is none other than the Supreme Lord Narayana Himself. He
has come to re,establish the princi, ples of religion, and He will be the most extraordinary preacher of
that religion. He will deliver the whole world. Seeing Him, all the people of the world will develop
corn, passion for their fellow conditioned souls, and everyone will love He, Who is Himself the
Embodiment of prema--pure love for Krishna.. Even the Yavanas, the de, clared enemies of Vishnu,
will worship His Lotus Feet, and all the world will sing His Glories." There was just one event the
brahmana did not mention to Jagannatha Misra: He could not bear to disclose at this time the Lord' s
future lila of accepting the sannyasa order of life and leav, ing Navadvipa for the rest of His life.
Jagannatha Misra was so moved by the words of this brahmana that he wanted to give him
everything he owned, but unfortunately he possessed very little. Being unable to properly repay him
for his joyous predictions, Jagannatha Misra simply grabbed his feet and burst into tears, unable to
contain his joy any longer. The brahmana also clasped the feet ofJagannatha Misra and shed tears of
love while shouting the names of Hari and Krishna.
The birth, activities, and pastimes of Sri Caitanya triumphantly conquer in every way all majesty
and beauty in the mundane world. All of them are equal to

Advent 15

those of Sri Krishna, the original Form of God as He is in the most intimate realm of the Spiritual
World--Goloka Vrindavana. Similarly, His parents and family members are all transcendental,
liberated souls from Goloka. In their desire for loving exchanges with the Lord, the paren, tal
sentiments of Sachi,devi and Jagannatha Misra be, come tangible in the pastimes of His birth and
infancy. Their desire is to render direct service to Godhead in the mood of vatsalya, rasa--the
relationship of parent to child. The intensity of their love for Sri Krishna Caitanya was so
overwhelming that it kept them perfectly under the spell of Yoga,Maya. Not understanding their
Child's identity as God, they remained absorbed in pure parental love for Him.
Krishna keeps His Supreme position covered to prevent divine awe and reverence in His parents, a
mood which would cripple their spontaneous, loving impulses to serve Him as a son. Krishna prefers a
subordinate role to such pure, loving devotees, as if dependent on them for His safety and life. In this
way, Mother Sachi and Jagannatha Misra serve Him eternally to their heart's content and ex, perience
the exquisite joy that is the property of the dev, otees who realize the sweetness of Krishna' s
Appearance as the Golden Avatara.
 143

Hearing the luminous pastimes of Sri Caitanya bestows ecstatic devotion to those whose eyes are
annointed with the salve of love, which alone enables the minute, indi, vidual souls to see the Divine
Realm where His sporting takes place. Those pure souls who relate the Lord's lila

16 SRI GAURA LILA

can benedict the world with untouched purity and inviol, able peace. They can attest that to those who
humbly offer respect to this joyous, sublime reality comes benedic, tion from the Lord's Own Lotus
Hands and shelter within the sphere of His Lotus Feet. May all those readers whose minds are purified
by great faith and whose hearts are turned in expectant, loving desire to serve Sri Caitanya, be drowned
in His golden, nectarean ocean of prema.

2,

The Pilgrim Brahmarut

Some persons worship the Vedas and some the Puranas. Some worship the Upanishads and some the
Mahabharata, because they are afraid of material existence. But I worship Nanda Maharaja, in whose
courtyard the Supreme Absolute Truth, the Personality of Godhead, is playing like a little Child.
Caitanya Caritarnrta Madya,lila 19.96

IBIN T ^ ^ s t^ P R ^ M ^ supra-terrestial abode, Sri Krishna perpetually enjoys blissful pastimes in the
company of innumerable pure devotees who relish a variety of eternal relationships with Him. From
time to time He descends to fulfill His promise stated in the fourth chapter of Bhagavad,gita, to deliver
the pious and annihilate the miscreants. Yet there is another even more significant reason for Krishna's
Appearance here on earth. Out of His causeless and infinite loving kindness, He descends into this
mundane realm to attract and invite the suffering souls of this

20

SRI GAURA LILA

world to return to their eternal home in the spiritual world. When He appears He fully manifests the
spiritual realm in all its transcendental splendor, within, but not part of, the material plane.
Accompanied by His eternal associates, He performs inconceivable, extraordinary pas, times which, by
their overpowering beauty and sweet, ness, attract the minds of all sentient beings to the Sum, mum
Bonum, the Absolute Truth, Who is Sri Krishna, the Supreme Personality of Godhead.
Sri Krishna acted in the same way during His lila as Sri Krishna Caitanya. No one could resist the
Lord's un, earthly beauty in His Golden Form as a young Child. Blackish hair curled about His
effulgent golden Face, His large, Lotus Eyes, outlined by long black lashes, moved about constantly as
he engaged in mischievous exchanges with His devotees. And while He played with them and teased
them and did all He could to annoy the devotees, they loved Him more and more, talking about Him all
 144

the time. q-^ese most lovely, fresh pastimes of Sri Gaura Sun, dara as a young Child kindly beguile the
hearer from the illusory world of matter and ego into the most beautiful realm of spiritual love-the
unlimited, transcendental realm of etemal joy in personal participation with the Supreme Personality of
Absolute Truth. The Golden Child named Nimai, Who keeps away all danger and evil, draws anyone
who comes in contact with Him (whether directly in His lila or by hearing His pastimes from His
devotees) into the ultimate goal of all knowledge, wor, ship, and desire.

The Pilgrim Brahmana 21

Everyone is attracted by the charming activities of a happy child. And when one becomes attracted
by the Pas, times of that Child Who is the Soul of all souls, one natur^ ally follows his Childhood Love
back to the Land of His eternal lila, the kingdom of Nanda, where the Supreme Absolute Truth
eternally plays like a little Child. That same Krishna has now appeared as the Son of Sachi, and the
cowherd men and women of Vraja have now peared as the brahmana families in the neighborhood of
Mother Sachi's house.
When Nimai began to toddle on tender legs, He pro^ vided His parents and neighbors with the
joyful occupa, tion of watching His delightful pastimes. Nimai con, stantly moved about, running in
and out of the house and around the courtyard all day. For His parents and their neighbors, He was the
Embodiment of Joy. Just to look at Him made them happy. His arms and legs were exqui^ sitely
lovely. The moon itself looked upon His round, glowing face with envy. Abundant, blackish cuffs
clus^ tered about His forehead, and His wide Eyes, slightly red, rimmed, resembled the petals of
lotus^fiowers. His whole Form had a golden luster, and a reddish tinge decorated His beautiful fingers,
hands, and Lotus Feet. His Lips were bright red. Lord Gaura, in this Form of the most pleasing,
irresistable Child, tripped about like all other children, alarming Mother Sachi with the thought that He
might hurt Himself.
Little Nimai grew more and more restless day after day, spreading His mercy to all who came in
contact with Him,

22 8RI GA URA LILA

through mischievous acts. He would cry for no reason until the older ladies of Navadvipa clapped and
sang the Name of Hari to His satisfaction, making Him dance and smile. In this way, He taught that the
Holy Name of Haft should be chanted constantly simply for its own sake. He taught His Own and the
other brahmana families their proper duty to the Lord--to sing and dance in ]drtan, though singing and
dancing for sense pleasure is forbidden to the brahmanas. Then He began going about breaking
mundane objects in various households, stealing milk and rice here and there, poking babies to make
them cry, and running away when caught in the act. He pleaded for forgiveness and made countless
promises to reform whenever He was caught. His beautiful, loving smile melted His accusers'hearts.
In this way, the Golden Child taught the people of Nadia that the loss or destruction of worldly
goods and bodily disturbances are simply the mercy of the Lord, for the fact remained that everyone
delighted in Nimai's ac, tivities. Unknowingly they reached full realization that the senses and mind are
only satisfied and gladdened when directed towards God. His overwhelming attractiveness is the
source of all knowledge and bliss, as He demonstrated to the brahmana who wandered to the house
ofJagannatha Misra one day.
This pilgrim brahmana, who had performed many pious activities in his former lives, arrived at the
house of Jagannatha Misra unaware that it was the House of God. The brahmana worshipped Lord
Krishna as Gopala-
 145

The Pilgrim Brahmana

23

Krishna, the Cowherd Boy of Vrindavana. He would only eat food which had first been offered to
Him. The brahmana was effulgent with the spiritual radiance of an ideal Vaishnava, and he constantly
chanted Krishna's name. His eyes exhibited symptoms of his ecstatic love for Krishna, and Jagannatha
Misra, upon seeing him, was so moved by his pure demeanor that he immediately offered obeisances
unto that brahmana. Offering him a seat, Jagannatha Misra washed the brahmana's feet and in, quired
about his place of residence.
The brahmana replied that he was a recluse and was wandering about due to sheer restlessness of
mind. Jagan, natha Misra again offered him obeisances and praise ex, pressing his own good fortune on
having such a guest on that day. He offered to make all the arrangements for the brahmana to cook his
offering for Gopala. The brahmana agreed to this proposal, and Misra first cleaned the cook, ing place
and then brought all the necessary cooking paraphernalia.
After cooking the meal, the brahmana sat down in great satisfaction and began to make his offering
to Krishna. But as soon as he began his meditation, little Nimai ap, peared before him, completely
naked and covered with dust from playing outside. His Lotus Eyes, hands, and Feet were beautifully
tinged with a reddish color. Just as the food was being offered to Krishna, Nimai took it and, with a
smile, began to eat it right in front of the brahmana.
That most fortunate brahmana cried out in grief, "This restless child has stolen my cooked rice!"
Upon hearing

24

SRI GAURA LILA

the brahmana's cry, Jagannatha Misra immediately came and caught Nimai just as He was plundering
the brahmana's cooked rice. Jagannatha Misra was so angry that he began to run after Nimai with a
mind to punish Him. The brahmana, however, became fearful, and caught hold of Jagannatha Misra's
hand, saying to him, "This child has no knowledge of right or wrong, and is therefore not to blame. A
wise man should never punish such a child." Nimai's actions appeared to be those of an ordinary child
under the influence of abundant energy, devoid of all meanness and self, regarding egotism.
Although Jagannatha Misra was very remorseful, the brahmana had already attained the peace of
mind that all things come from the Lord for our benefit, even though outwardly they may seem
disastrous. He pacified Misra, saying, "Only the Lord can know what is to happen on this day. I will
simply eat whatever fruits, roots, or other foods which may be in the house."
But Misra would not hear of it. "If you actually accept me as your servant," he said, "then please
cook your meal once again. Allow me to make the necessary arrange, ments. I will be very happy if
you will cook one more time." Jagannatha Misra's friends and relatives joined with him in the plea, and
together they induced the brahmana to cook aga'm.
In order to keep Nimai from causing any further trou, ble, Mother Sachi took Him to a neighbor's
house, where the ladies tried to instruct Him. "Nimai, You are so foolish that You ate rice that was
cooked by a stranger! You will
 146

The Pilgrim Brahmana 25

be an outcast for this! What will You do now?"

But Nimai simply laughed and replied in His rich, soft voice, "I am a Cowherd Boy. I eat rice
cooked by the brahmanas all the time." Hearing these words and seeing Nimai's beautiful smile, all the
ladies burst into laughter and embraced Him with affection. By the power of the Lord's energy, they
were unable to comprehend the tual meaning ofNimai's words. This power prevents the Lord's
devotees from seeing Him as Godhead, but it is not the same Deluding Potency of the Lord that hides
Him from those who do not want to serve Him. The one power enables His devotees to enjoy His
pastimes, while the other excludes the non,devotees from His personal associ, ation.
Meanwhile, the pilgrim brahmana had cooked a second time, and was aga'm sitting down to make
his offering to Krishna. Despite the devotees' vigilance, as soon as he began to meditate upon the
Divine Cowherd Boy, Nimai again appeared before him and ate a handful of the cooked rice. Seeing
this, the brahmana again shouted out in grief, and Jagannatha Misra once more came running. Seeing
little Nimai eating the rice, Jagannatha Misra picked up a stick and ran after Him. Exhibiting great
fear, Nimai quickly ran and hid inside one of the rooms of the house.
This time Jagannatha Misra could not be consoled, al, though the brahmana counseled him with all
good reason. "Dear sir, Krishna has not allotted cooked rice for me today. This is the real truth. Your
son is not to blame." Jagannatha Misra remained silent, but quite upset.

26

SRI GAURA LILA

While the brahmana tried to think of how to convince Nimai' s dismayed Father that no one was to
blame for the spoiled offering, Nimai's older Brother, Visvarupa, ap, peared on the scene. His
astonishing beauty was equaled only by His deep knowledge o ac the scriptures and His unbounded
devotion to Krishna. To the pilgrim, the sight of Visvarupa was a revelation in love of God, and His
pres, ence completely absorbed the brahmana's attention. Glancing at Him again and again with
unconcealed admi, ration, the brahmana asked Visvarupa who His parents were, and upon learning that
He was the son of Sri Jagan, natha Misra, the brahmana warmly congratulated Jagan, natha Misra for
having such a. wonderful son.
Visvarupa paid His obeisances to the brahmana and in His melodious voice spoke words which were
as sweet as nectar, "It is by great fortune that such a self, satisfied brahmana has come to be a guest in
our house. Certainly there could be no greater calamity than if such a guest had to fast against his will.
Your l^eloved Gopala will hold us responsible."
The brahmana replied, "I am accustomed to living in the forest and eating only fruits and roots.
Moreover, hav, ing seen Your beautiful Form, O Visvarupa, I am now feeling completely satisfied."
"A person like you is naturally concerned only for the happiness of others," Visvaru^pa said, "and
does not care for his own. Still, I request you to please cook for a third time."
"I have already cooked twice, and now it is almost mid-

The Pilgrim Brahmana

27
 147

night," said the brahmana. "The will of Krishna is su, preme and it is clear that He does not want me to
eat cooked rice on this day. Rather than cook again, I should simply accept whatever fruits and roots
are available."
Visvarupa, Himself an expansion of Godhead, then fell at the feet of the brahmana and, on behalf of
the whole family, repeated His request. "For the sake of Sri Krishna, please cook one more time."
Being completely enchanted by the uncommon beauty and grace of Visvarupa, the brahmana finally
relented and agreed to cook for a third time to the great delight of all present.
Again all preparations were made for his cooking and special care was taken to insure that Nimai
would not again cause any mischief. Nimai had hidden within one of the rooms of the house, so
Jagannatha Misra securely locked the door of that room from the outside. Misra set himself to guard
the door, and the ladies announced that there was no further cause for anxiety for little Nimai had
fallen asleep. Still everyone watched very carefully.
Finally, late at night the brahmana finished cooking. He arranged the meal and began to offer
everything to Krishna in meditation. By then everyone else had fallen into deep sleep. Just at this time,
while the brahmana was making his offering to Gopala, Nimai again appeared. See, ing Nimai, the
brahmana again cried out, but no one was awake to hear his cry.
"My dear brahmana, you are so generous," Nimai said to him. "Is it My fault you have asked Me to
come? You

28 SRI GAURA LILA

are calling Me by My mantra and I am finding it impossi, ble to resist. Thus have I come to you. You
are always longing for the sight of Me, and now I am showing Myself
tO yOU."
Then the Lord revealed His Divine Eight-armed Form to the brahmana. With four Arms He held a
conch, disk, club and lotus flower. In another Hand He held butter which He ate with the opposite
Hand, and with two Hands the Lord played on His flute. A necklace ofshining jewels and the
kaustubha gem adorned His Chest, which was marked with the footprint of Brighu Muni. The
brahmana saw that precious ornaments decorated all parts of His Body, peacock feathers set in the
fresh twigs of gunja decorated His Head, and His reddish Lips further enhanced the beauty of His
moondike Face. His Lotus Eyes moved restlessly as He smiled, and the vaijayanti garland, stretching
from His shoulders to His knees, swung to and fro. Charming jeweled anklets adorned the Lord's Lotus
Feet, and His gem-like toenails defeated all darkness with their dazzling effulgence.
A gentle, white Surabhi cow appeared behind the Lord, and a wonderful Kadamba tree with a
profusion of yellow flowers arose behind her. The tree was alive with singing birds who were sweetly
glorifying Lord Gaura with their song. The brahmana then saw the spiritual abode of Vrindavana
completely manifested in that very place. He saw the cowherd men and women, with cows grazing on
all sides. He saw the beautiful Yamuna River, peacocks and deer, and trees ablaze with flowering
creep,

'The Pilgrim Brahmana 29

ers. Directly before him, he saw everything upon which he had always meditated and pictured in his
mind. The brahmana fainted in ecstasy, overwhelmed by the splen, dor of the spiritual Abode of His
beloved Lord.
The child, Sri Gaura Sundara, then touched the body of the brahmana with His Own Lotus hand.
The brahmana regained external consciousness, but fell to the ground once more in ecstasy. Several
 148

t'maes he would stand up and then immediately fall down again. He was unable to con, trol the
shivering and perspiration of his body, and tears flowed from his eyes like the sacred current of the
Ganges. Regaining consciousness at last, completely overwhelmed with joy, the brahmana clasped the
Lord's Lotus Feet and began to cry with a loud voice.
Sri Gaura Sundara, seeing the restlessness of the brahmana, spoke to him in sweet words, "Dear Sir,
you are My servant birth after birth and you always think of seeing Me. Therefore I have fulfilled your
desire. In your former birth, I showed you this same form in the home of Nanda Maharaja." Nimai
smiled mischievously, inno, cently inquiring, "Don't you remember?"
The brahmana simply gazed at Him with love.
Nimai went on speaking softly, "When I took birth in the village of cowherd men, you were
pursuing the same pilgrimage as you are now, and had accidentally become a guest in the home
ofNanda Maharaja. I then showed you this same pastime of stealing and eating your cooked food just
while you were offering it to Krishna. Only My ser, vants like you have this privilege of seeing My
Divine

3O SRI GAURA LILA

Form. Do not reveal this secret to anyone as long as I re, main manifest in this world."
Then the Lord further instructed the brahmana, "I vent Myself the very second there is the kirtan of
My Holy Name. I will spread the sank/nan movement to every country of the world, and will give
every household
the purest love of God, which is coveted even by the
, greatest demigods, such as Brahma and Shiva. You will live to see many of these pastimes." Saying
this and assur, ing the brahmana not to have any fear, the Lord returned to His own room and there lay
down in His own little bed as before, just like an ordinary child.
The brahmana was filled with supreme bliss after see, ing this wonderful manifestation. Roaring
with delight, he began to dance and laugh and sing. He picked up the rice and smeared it aII over his
body shouting "Jaya Gopala! Jaya Gopala!" When the brahmana began shouting in this way, everyone
woke up and immediately came to see what could be the cause of such excitement. Then the brahmana
hurriedly tried to restrain himself and sat down as if he'd been eating his meal.
His first impulse was to tell everyone what had happened so that they would be delivered by
recognizing Lord Gaura, Whom they all took to be a mere child, but remembering the Lord's
instruction, he controlled his mind and did not reveal anything at that time.
Thereafter, this most fortunate brahmana took up per, manent residence in Navadvipa and visited
Nimai, his own beloved Cowherd Boy, every day.

The Pilgrim Brahmana 31

This vision shown to the brahmana was not an ordi, nary event. The brahmana thought that if he
could only tell everyone what he had seen, then they would be saved by understanding the young son
of Jagannatha Misra to be the Supreme Lord Himself. But the Lord forbade him to do so, telling him
that only the Lord' s servants have the privilege of seeing His Divine Form. Those who are not
devotees of the Lord cannot see Him. Seeing the Lord is identical with knowing Him and those who
are not will, ing to serve Krishna see only a mortal child in the Son of Jagannatha Misra.
This illusion can be removed only by the Lord Himself, because it is His power that obscures our
vision. Unless He allows, one cannot see Him or know Him as He is. The Lord has given the jivas the
choice either to serve Him out of love for Him, or to serve maya out of envy for Him. This is the only
 149

free will the living entity has. The living entity must serve someone. If he has transcendental love for
the Lord, he becomes a devotee; if he does not want to serve Krishna he becomes a servant of maya.
Maya refers to Krishna's illusory energy in the form of material friendship, society, and love which
Srila Prabhupada refers to as "fallible soldiers" because they cannot fulfill our desires for unlimited
loving reciproca, tion. Nor are these relationships etemal. Such deluded souls can never see this Divine
Form of the Lord; they consider Him to be an ordinary human being like them, selves. It is only when
the jiva gives up all selfish motiva, tions and surrenders unto Krishna in love that Krishna

32

SRI GAURA LILA

comes pleased and reveals Himself. Krishna declares in the eighteenth chapter of Bhagavad,gita:

bhaktya .main abhijanati yavan yas casmi tattvatah tato main tatvato jnatva visate tad anantaram

"One can understand the Supreme Personality as He is only by devotional service. And when one is
in full con, sciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God."
The brahmana so fortunately harassed by little Nimai attained this goal of life due to his pure
devotional service. Lord Gaura revealed Himself, but requested the brahmana not to tell anyone that
confidential pastime.
Did the brahmana disobey the Lord's instruction? How do we know this pastime if he did not reveal
it to anyone else? Srila Vyasadeva, who always writes the Lord's pas, times, is perfectly aware of all
these truths, as well as the proper time to reveal them in order to perfectly serve Krishna's greatest
desire expressed in Bhagavad,gita 18.69:

na ca tasman manusyesu kascin me priya, krttamah bhavita na ca me tasmad anyah priyataro bhuvi

The Pilgrim Brahmana

33

"There is no servant in this world more dear to Me, nor will there ever be one more dear, than he
who explains the supreme secret to the devotees." Thus we can only ex, press our own gratitude to
Vyasa of Gaura lila for sharing this supreme secret with all the other devotees who also want to enter
into the etemal lila of Sri Krishna Caitanya.

3^

The Greatest Treasure

Once a learned astrologer told a poor man how to ^nd the treasure left to him by his father. The
astrologer said, "The treasure is in this place, but if you dig toward the southern side, the wasps and
drones will rise. If you dig on the western side, there is a ghost who will create a great disturbance so
 150

that you will not .^nd the treasure. On the northern side, there is a big black snake that will devour you
if you attempt to dig up the treasure. However, if you dig up a small quantity of dirt on the eastern
side, your hands will immediately touch the pot of treasure." The four directions signify, in order,
fruitive activity, mental specula, tion, mystic yoga, and devotional service.
Sri Caitanya Caritamfta Madya, lila 20.132, 135

- ^ T n ^ N T n E n o L ¾ Dhama of Sri Navadvipa,

^in the forest of Madhuvana, the young Son of Sachi used to visit the resident merchants and
cowherdsmen. Six clear ponds decorated the forest of Madhuvana, and they were constructed by Sri
Vishvakarma, the architect of the demigods, as an offering of love to Sri Krishna Caitanya. Being tri
kala jnana--cognizant of past, present, and future--he saw within his dedicated mind the glorious Hari
Nama pas, time wherein Lord Caitanya rectified Chand Kazi, who had tried to stop the Hari Nama
Sankirtana.

36

,5 RIGA URA L ILA

Sri Vishvakarma thought, "The Lord in His Golden Form, as loving as Srimati Radharani, may
become thirsty upon reaching this place and desire a drink. How I would love to serve Him. Therefore
I will make six ponds for Him to choose from."
Thinking in this way, the divine planner entered the Holy Dhama of Sri Caitanya's pastimes and
constructed the crystalline ponds.
Within that forest, an older merchant named Kola, vecha Sridhara lived in all simplicity. Sridhara
was so poor he lived in a hut that had more holes than thatch on the roof. An old iron pot, broken
around the top, sat just outside the door of his hut. Sridhara kept the water in this pot for such menial
purposes as washing his feet. He sold plates and cups made out of banana leaves. As it happens,
Navadvipa is in Bengal, an area so fertile it was called the "garden of India.^ Banana trees grew
everywhere there, so selling their leaves was not a very lucrative business. Sridhara made a few cents
every day. He was as honest as Yudhisthira Maharaja. He always quoted the correct price for his
commodities and never cheated. People who knew him always bought at the prices he quoted. His only
purpose was to use half of the few cents he made to wor, ship Mother Ganges.
Aware of his poverty, Sridhara was of a most gentle and humble disposition, refusing to argue with
or criticize anyone. His atheistic neighbors took great delight in mak^ ing-fun of hi.to. They harassed
him over and over, calling out in sarcasm and spite, ^Hey, holy worshipper, is your

37
The Greatest Treasure
god as poor as you are? Look at you, starving dog, you can barely even cover yourself with cloth."
Yelling and laughing, they grabbed the fruit from his trees and threw it at him. 5ridhara never
protested, for his real sustenance was the Holy Name of Sri I-Iari, which he chanted all flay. At night,
in ecstasy, he chanted so loudly that his neighbors could riot sleep, and, infuriated, they screamed at
him to shut his rnottth and threv^ food at him.
"Here, eat something you poor bum. Stop yelling and crying from your hunger pains."
 151

Entirely devoted to Sri Krishna, Sridhar^ did not even realize the nature of his neighbors' gross
al^use, but con, tinued with his devotional worship, always joyful and un, disturbed. He loudly chanted
the Holy Name all night long with overflowing love for Krishna.
Sridhara returned home every afternoor^ in a state of expectation, waiting for a special customer.
This, cus, tomer also harassed him to no erid, yet Sridh^ra lovea Him inspite of the abuse. Young
Tqimai Pandit came to see Sridhara everyday. Sometimes, the Young Professor would bathe in the
nearby pond along with His students, then run through Sridhara's banana grove, stealing fruits and
flowers. Sridhara ran after them, actiftg as if angry with the Transcendental Rascal, but mainly intent
to look again upon the Golden Form of the arrogant, restless Pandit.
Other times, Nimai would cooly approacl^, surrounded by His students, and loudly declare,
^My dear Sridhara, you chant the Holy Name of

38 SRI GAURA LILA

Kr/shna. Why do you suffer from this poverty? Tell me, how is it that you suffer from want of food by
serving the Lord of the Goddess of Fortune ? Is it any wonder your neighbors laugh at you?"
Sridhara would bow in respect to Nimai, replying with all humility that he did not actually starve.
"I notice your cloth is patched in twelve places," Nimai
would remark. ""^'- '
x nere s nothing but holes in the roof of
your hut. Look at your neighbors, Sridhara. They are wor, shipping Durga, and receiving so much
opulence and corn, fort. They wear fine cloth and eat whatever they desire'"
"You speak very well, learned Sir," Sridhara would patiently explain, "but I also eat whatever I
desire. The ldng lives in the palace of gems, eating and dressing most richly. And the birds who inhabit
the treetops easily find all the food they want. The time of both passes away all the same. They enjoy
the fruits of their respective acts re, warded by the will of the Isvara, Who controls all move, ments in
this world."
"So you are also a great pandit," Nimai would laugh and take up a bunch of banana flowers. "How
much are these?"
Sridhara told Him the price--so many little conch shells.
w nats Nimai exclaimed, "so much! Why are you cheating the poor brahmanas? I will give you no
more than half of what you say they cost." And He would start to walk away.
w azt! Sridhara called after I-'Iim. "I'm not cheating.

The Greatest Treasure

39

That's the standard price; ask anybody." Feeling great anxiety that he would not even have enough to
take to the market the next day, Sridhara would run after Nimai and plead with Him to pay or else
return the flowers.
"Pandit, ifYou steal from me every day, how will I worship Mother Ganges? Do not take these
flowers in this way." And Sridhara would pull the flowers out of the proud Youth's lovely hands.
Nimai grabbed them back.
"No, Sridhara. You claim to be so renounced, but now you steal from a brahmana! You must be
mad! I'm sup prised you don't know Who I am!"
 152

Sridhara gazed at the Youth, so beautiful; the sight of Him took his breath away. The Lord stood
before him, smiling, His cherry red lips stained with betel. His complexion shone like molten gold, and
His temperamental eyes moved about, agile and restless. Radiant t'tlak deco, rated Nimai's fine
forehead, and His mischievous face was surrounded by cuffs of scattered, blackish hair that covered
the top of HIS smooth shoulders. A shining, white brahmana thread crossed His wide chest. The Lord
wore His dhoti most attractively, folded three times, and He stood, bending slightly with a garland
hanging to His waist. In this way Lord Ananta Sesa decorated Sfi Gauranga in His play as Pandit.
"I am simply a dog, my dear Sir," Sridhara stated hum, bly, surrounded by his poverty.
"I know you're a dog,^ Nimai would pronounce. "And a very cunning dog too.^ But the Lord's Lotus
Eyes re,

SRI GAURA LILA

vealed His deep pleasure upon seeing no trace of anger, but simply love, devotion, and humility on
Sridhara's face. Yet He would go on until He broke Sridhara's gentle composure.
^Do you not know that I am the Source of your God, dess Ganga; therefore, Sridhara, you should
simply ship Me."
^What?P Sridhara would exclaim. Immediately Sridhara would cover his ears and shout, "Vishnu!
Vish, nu! You're so arrogant, Nimai Pandit. Aren't You even afraid of offending Mother Ganges?"
Sridhara began to think the Youth to be actually mad.
In this way, Lord Caitanya joked with the simple banana merchant for hours.
At some point Sridhara would question Nimai, "Why do You harass me so much? Why do You pick
on me? You don't harass anyone else like this."
Nimai told him, "Because you have the greatest treasure."
Sridhara shook his head. ^What do You mean? I'm so poor. My house doesn't even have a roof on
it."
^No," Nimai said. "This is just a front. You wear this tom cloth and you appear to be very poor, but
I know you have a great treasure in this house." And Nimai would walk into Sridhara's hut.
"What are You doing?" Sridhara demanded, following right behind the beautiful Rascal.
"I know you have a great treasure here. I'll leave you alone today, but later I'll exploit your treasure
and expose

41
el'he Oreatest ff'reasu^e

A^t^ }}
you to everyout. . -?"
"What are You saying. Sridhara would gasp. "What
do I have? I don't even have proper clothes to wear to
greet You, or a decent seat to offer You. What wealth do
I have?"
"Not only do you have great wealth," Nimai con,
tinued, "but you dine on it, sumptuously, and in secretú
One day I will reveal your secret to the world, and
everyone will see howyou have deceived them."
In much distress, Sridhara would humbly beg the reck'
 153

less Pandit to return home. "Let us not quarrel anymore,

,,
my dear Sir. It is not proper.
,, think ,Tou can get off so easilyT" Nim^ai de,
Do you y '- at-'ou will give Me toc^ay."
manded. "Tell Me at once wny
"But, Pandit, I live by selling banana leaves. What can
I offer You?"
"For now," Nimai stated, "give Me this gourd that
grows on the vine clinging to your hut. I won't trouble
you any more if you give Me this offering."
Sridhara sighed, shaking his head and thinking to him,
self. "This Brahmana is certainly very arrogant. Yet I can,
ú c ^ ^,,-,' t ^ive Him
* ^im' He may even hurt me ^ ú ^," ^, ,_ ^a not refuse n , . '- ,, -ood fortune that ^ úe
what He demands. It ^s actuauy my s
comes. Otherwise I would think that I had nothing to offer to the brahmanas. What a brahmana takes
even by force, I see is my good fortune. He is not disturbing my mind; rather, I am longing more and
more in my heart to have some suitable offering for Him. Actually He is sire, ply fulfilling my heart' s
desire to sacrifice all that I have to

O:

ti

bl

bJ
tf
tf

42
SRI GAURA LILA
Sri Vishnu, for whatever is offered to a brahmana au,
tomatically goes to the Lord. Othenvise I might use my
poverty as an excuse not to offer what I do have.^
Having come to this understanding, Sridhara said, ^Lis,
ten, my dear Pandit, you need not pay anything. I shall
willingly give you the gourd. So be pleased not to quarrel
with me any more."
Then Nknai Pandit smiled, and, with a loving, sidelong
.glance at the humble banana merchant, answered, ^This
^s very good. I will not quarrel any more with you as long
as you give Me good gourds from this vine."
 154

Everyday Nimai Pandit ate from the banana leaves that

Sridhara gave Him, and the gourd, which Mother Sachi
cooked in milk and pepper, was the most relished part of
His meal. The Lord loves the offerhags of His devotees; He
would never accept anything from non,devotees.
Sridhara gladly gave the Brahmana these commodities,
hoping the arrogant Professor would be on His way.
But Nima/would return to have more fun.
^So, Sridhara, Who do you think I am? I shall go home
as soon as you tell Me this."
With folded hands, Sridhara would humbly reply,
"You are a brabanana, part and parcel of Sri Vishnu."
"No. I'm just a cowherd boy."
^Vhat?!" Sridhara exclaimed.
Fhaally Sridhara would only laugh at this, for he could
not recognize his own cherished Deity standing before
him.
So during the Maha Prakash, when Sri Caitanya re-

The Greatest Treasure

43

vealed His Divine Identity to all His intimate devotees, He exposed Sridhara's treasure. He called for
all the great and prominent devotees--Advaita Acharya, Pundarika Vidyaniddhi, Hari das Thakura--to
give them His per, sonal benediction. Sri Caitanya then sent for Sridhara.
The personal pastimes of the Lord we see present only in the life, the heart, and the house of His
pure devotee. This is the nature of Sri Krishna's pastimes. What does pastimes mean? It is loving
reciprocation between the Supreme Personality of Godhead and His devotees. The Lord relishes the
love of His devotees and for that reason He takes their offerings. It is the love only He enjoys, for He is
not in need of anything. Everything already belongs to Him, and therefore we have nothing to offer
back to Him except our love. There is no material qualification for devotional service, as there is no
material impediment. We don't need education, or wealth, or prestige, or religi, ous position, or social
tradition, or anything. Just look at the example of this most simple devotee, Sridhara, through whose
life Lord Caitanya actually fulfilled the most munificent benediction desired by Sri Advaita Acharya.
Advaita Acharya is actually the person who brought down Sri Caitanya. He called the Lord to come,
and he as, sisted Him in His pastimes. It was also this great Advaita Acharya who sent the Lord back to
Goloka at the end of His pastimes. Advaita Acharya, although he was actually propagating this Nama
Sankirtana movement before the Advent of Lord Caitanya, was not achieving very much

44
SRI GAURA LILA
success. By Sr/Caitanya's Own arrangement, although
Sri Advaita, Maha Vishnu Himself, was here propagating
the Yuga Dharma--the chanting of the Holy Name-the
greatest demons that this world has ever known de-
 155

scended at the same time by taldng birth in the Lord's

most sacred ^and--the Land of Gaura, the Holy Land of
Bengal.
The devotees endured the atrocities and the harass-
ment of these powerful demons. The Nawab Hussein
Shah, the incarnation of Jarasandha, and his local magis-
trate in the district ofNadia, Chand Kazi, the incarnation
of Kamsa tried to stop the devotees from chanting loudly
in public. His city chieftains, incarnations of Hiranya-
kasipu and Hiranyaksa, Jagai and Madhal, committed
abominable acts simply for their own perverted enterta/n,
merit. The demons' activities made it appear that even the
Supreme Lord, Maha Vishnu in the form of Sri Advaita,
was not very successful in propagating the Har/Nama
Sankirtana movement.
Of course this was for an ulterior motive, for Sri Ad-
vaita desired to be unsuccessful because he wanted Sri
Krishna Caitanya to come down. And in this most unfor-
tunate and perilous age of Kali yuga, when the living en,
titles are so degraded and suffering so many forms of
calamities, he wanted to give them the most precious
thing. When the illness is most severe, the doctor has to
give the most powerful medicine. Advaita Acharya
wanted the credit to go to its ultimate Source--Sri
Krishna Caitanya. 80 he called the Lord to come down.

The Greatest Treasure

45

As it is the nature of the devotee to always want to glorify his Beloved Lord, it is similarly the
nature of the Lord that He wants always and only to glorify His devotee. Sri Caitanya demonstrated
this at the Maha Prakash when He so beautifully revealed Himself as the Supreme Personality of
Godhead to His pure devotees. He showed each devotee that Form of Godhead that the devotee most
loved and gave benedictions to them. He asked Advaita Acharya what benediction He could bestow
upon him. Advaita selfiessly requested, "When You distribute this mercy, You give it to everyone.
You give it to the women, the sudras, the poor, the unfortunate living entities. Without discrimination,
You distribute it, and make all the living entities cry in the ecstasy of pure love of God and roll in the
dust of the ground."
Sri Caitanya was very pleased by this request, and He granted that benediction. Then Sri Advaita
further re, quested, "When you distribute this pure love of God, don't give it to those who are envious,
to those who are malicious toward the devotees, because if You give this sweet nectar to those who are
like envious snakes, they will simply become more venomous. They will use its po, tency simply to
impede this movement. They must first become free of their pride by buming in their own envy. So
You don't give it to them." The entire day ofthe Maha Prakash passed almost unnoticed, and the
darkness of night soon stole in. The devotees lit lamps which they offered in worship at the Lord's
Lotus Feet. They continued the kirtana, playing kartalas, conchshells, mridangas, and
 156

46

SRI GAURA LILA

stringed instruments. Sri Gaura remained silent while the devotees offered different kinds of flowers at
His Lotus Feet and prostrated themselves before Him praying, "Oh Lord, please protect us." Some
were praying, some were singing, some were laughing, and some were crying. Yet everyone present
experienced the most indescribable and wonderfully elated feelings, as if transported to Goloka
Vrindavana. The devotees stood in a circle around the Lord with folded hands, praying to Him in great
rever, ence while Sri Gaura Sundara reciprocated in a most casual manner.
The Lord was in a most munificent mood, ready to shower benedictions upon His devotees, when
He sud, denly ordered, "Go and bring Sridhara immediately. Let him see My transcendental opulence.
He is constantly thinking of Me in great separation. I want to see him right away. Go to the outskirts of
the town and listen to him chanting My Name. When you find Sridhara, bring him to Me."
The devotees found Sridhara's hut by following his wonderful chanting.
"Sridhara! Come, come quickly. The Lord wants you." "The Lord wants me?" Sridhara exclaimed. He
fainted. The devotees had to carry him to Srivasa Angana, where the Maha Prakash was taking place.
Lord Caitanya was extremely happy to see Sridhara and called out to him, "Get up, Sridhara! Come
to Me!"
Sridhara came to consciousness and saw the arrogant brahmana Pandit he knew as Nimai
manifesting the

The Greatest Treasure 47

glories and opulences of the Supreme Lord, seated on the

sringhasana on the altar in Srivasa's house.
,,'^ - Sridhara. For so long you have wor,
L^Ome, come,
shipped Me. Many lifetimes you have spent in my devo, tional service. Even in this life I have tasted
your offerings countless times when I took different commodities from your hands."
While Sridhara was offering his obeisances unto the Lord, Sri Caitanya said, "Oh Sridhara, behold
My beauty. Today I will bestow upon you the eight mystic perfec, tions."
That great devotee, Sridhara, then lifted up his head and saw that Lord Caitanya had wonderfully
changed. His complexion had become as dark as a Tamal tree. He was holding a flute in His hands. On
His right side stood Lord Balarama, at His feet were Lord Brahma and Lord Shiva and Sri Ananta Sesa
hovered above the Lord like a canopy. Around Him were great sages of all the different planetary
systems who had come to offer their prayers and worship to Sri Caitanya.
Saintly personalities like Narada and Sukadeva Go, svami offered prayers to the Lord while
beautiful, heavenly damsels sang His glories with folded hands. The entire scene was engulfed in a
glowing radiance like hundreds and thousands of suns rising all at once. The bril, liant, dazzling
brahmajyoti effulgence emanated from Sri Caitanya.
Sridhara saw the Lord as the most beautiful Personal, ity, standing in three,fold bending form,
playing on His
 157

48

SRI GAURA LILA

flute. Then, His complexion turned molten gold. The kaustubha jewel shone brightly on His chest. And
the vi, jayanti garland swung to and fro as the Lord swayed. Sridhara couldn't tell the difference
between Sri Gaura's dazzling toenails and sparkling gems. And what to speak of His beautiful Lotus
Eyes, which gazed upon Sridhara with such love and compassion.
To the left he saw horses and chariots, swans and elephants, the carriers of the demigods. As far as
he could see, in the sky and on the land, unlimited demigods of, fered their prayers to Sfi Caitanya.
The wives of the demi, gods had tears in their eyes as they offered their obeisances. A beautiful lady
appeared, Srimati Ganga,devi herself. Standing on a chariot, she bowed her head to Her worshipful
Lord. Huge serpents, their hoods raised high, all chanting His glories, surrounded Sri Caitanya.
Such a sight--this wonder of wonders--was so as, rounding that Sridhara again slumped to the
ground un, conscious. The Lord repeated Sfidhara's name and Sridhara stood up.
Sri Caitanya said, ^Come Sfidhara, I want to hear your prayers.^
Sfidhara replied, "Dear Lord, I am illiterate and unintelligent. What power do I possess to glorify
You?^
But Sri Caitanya replied, "That's all right. Even your ordinary talk^ are more pleasing than the
prayers of all these demigods.^
Just then, by the Lord's order, Mother Sarasvati, the Goddess of Learning, presided over Sridhara's
power of

49
The Greatest Treasure
speech, and he began to glorify the Lord as follows:
"Jaya Sri Krishna Caitanya! All glory to Lord Visvam' bhara, the Lord of Navadvipa. All glory to
the Lord of the entire cosmic manifestation. All glory to the Son of Mother Sachi.
"Jaya Sri Krishna Caitanya, Whose Appearance and activities are a mystery even in the Vedas. Now
He has appeared as the best of the brahmanas.
"You appear in every millenium to uphold religious principles in Your different wonderful forms.
Secretly You have been wandering around Navadvipa, managing and maintaining everything. Your
real identity has been unknown to everyone, because it is impossible for anyone to know You without
Your mercy.
"Oh Lord, You are the religious principles, prescribed duties, devotional service, knowledge,
scripture, the Vedas and the object of all meditation. You are the mystic perfections, mystic yoga, the
faith in man, benevolence, opulence, strength, devotion. You are not in need of any. thing because
everything already belongs to You.
"You had told me earlier that Mother Ganges, whom I worship, has emanated from Your Lotus
Feet, and yet due to my sinful heart I could not understand Your supreme position. You are the same
Supreme personality, Who, previously blessed Gokula with Your Appearance, ancx now You have
again appeared as the sweet Lord of Navadvipa.
^You are the embodiment of the highest esoteric pro. cess. Now You have propagated that same
devotional pro.

5O
 158

SRI GAURA LILA

cess all over Navadvipa. By such devotional service, Bhisma defeated You, making You break Your
promise. Out of this same desire to serve You, Mother Yasoda bound you with a ropewthe rope of her
love.
"You are captivated only by the love of Your devotees, and thus You are subservient to them.
Although You are the same Supreme Lord, Whom every living entity in the entire creation carries and
cherishes in their thoughts and in their hearts, still You carried Sridhama, Your cowherd friend in
Vrindavana, on Your shoulders when defeated by his love.
"It is a great secret and mystery how You are defeated by Your devotees, and this same secret and
mystery of de, votional service You are now giving to everyone by Your causeless mercy. My dearest
friend, Lord Gauranga, You are an ocean of transcendental qualities and mercy. All glory to You and
to Lord Nityananda, the Supreme Per, sonality without beginning or end."
Although Sridhara had no desires to be fulfilled, still Sri Caitanya wanted to give him some
benediction. "What do you want?" He demanded.
"I don't want anything," Sridhara replied, "Simply see, ing You, all my desires are fulfilled."
But Lord Caitanya would not accept. "No, Sridhara, you must ask some benediction."
"No, my Lord, I've already received all I've ever wanted."
"No! One benediction. You must!" Sri Caitanya sisted. "I can give you the eight,fold mystic
perfections--

The Greatest Treasure 51

immediately I can give them to you."

"No, no," Sridhara said quietly. "I don't want that."
"I can give you wealth, opulence. I can make you the king of many maharajas. I can give you
faithful followers,
a kingdom, opulence beyond your wildest imagination." "No, I don't want that." "Well, what do you
want?"
Upon seeing Lord Caitanya's determination to bestow upon him some benediction, Sridhara made
his humble re, quest.
"I just want to make bananadeaf cups and banana4eaf plates for your devotees. I simply, humbly
request that wherever I take my birth, You continue to come seeme every day in that Form of the
beautiful, young, arrogant, mischievous, brahmana Pandit of Navadvipa and harass me and steal from
me. I am simply desiring this birth after birth after birth. This is all I want. Nothing else."
Everyone present was overwhelmed by the greatest wealth of devotion revealed through this most
materially deprived and simple soul, Kolavecha Sridhara.
How is it then that the grand benediction requested by Sri Advaita at the Maha Prakash was
fulfilled? That ben ediction was not fullfiled through any great acharya or exalted personality, famous
for his prowess. It was ful, ffiled through this humble banana merchant during a later pastime when the
Lord rectified Chand Kazi.
The Kazi was one of those persons burning in the flames of enxn/of the Supreme Lord. He forcibly
tried to stop the Hari Nama Sankirtana and broke one of the dev,

52
 159

SRI GAURA LILA

otee' s mridangas. Upon hearing of this offense to the Holy Name, Sri Caitanya Himself led a huge
kirtana party di, rectly to the Kazi's house. This Sankirtana Party appeared like a vast ocean of
devotees, filled with the greatest tran, scendental figures from all over the universe. The demi, gods
and great sages mingled there in disguised forms. Their chanting inundated the whole world, for Lord
Gaura led such a Maha Sankirtana that it seemed to last for many ages. In the ecstasy of sankirtana, the
Supreme Personality of Godhead can make an instant appear to be forever, and a very long tirne appear
to be an instant.
So this one night, the whole city of Navadvipa was dancing in the Haft Nama Sankirtana movement,
and the tremor of this Sankirtana party was felt throughout the world. The sound of the Holy Name
penetrated the cover, ings of the universe and caused the Supreme Lord Narayana in Vaikuntha to
dance in ecstasy. Lord Narayana was amazed at how Sri Krishna Caitanya is simultaneously present in
Goloka and on the earth, per, forming the same function. In this Hari Nama Sankirtana pastime the
devotees and Sri Caitanya converted the Kazi, who became so overjoyed with love of God that he
danced off with Lord Caitanya when the Sankirtana party moved on. But Sri Caitanya told the Kazi to
return to his house, because the Lord had a very intimate pastime to reveal to His most fortunate
devotees.
Suddenly Sri Caitanya realized that after all this chant, ing and dancing, H e was very thirsty. At that
time, the Sankirtana party had entered the forest of Madhuvana.

The Greatest Treasure 53

The Lord did not drink from any of the ponds this time. He knew He was near the hut of Kolavecha
Sridhara, so He went there instead. Yet Sridhara was so poor, and so humble, his house was barely
standing. He had nothing to offer the Lord. But before Sri Caitanya even met Sridhara coming out of
his hut, He saw the broken iron pot holding Sridhara's water. And being very thirsty, Sri Caitanya
smiled and took that pot, that broken, iron pot, and drank all the water in it.
Sridhara's humble worship of Mother Ganges dis, played his devotion to the Supreme Personality of
Godhead, from Whose toe Her great waters emanate. The waters of the Ganges purify the earth and all
living entities worship Her for purification. Those who are for, tunate can drink the water which comes
from the preme Lord's Feet. But what is the Supreme Personality of Godhead doing? He is drinking the
water that washes the feet of His pure devotee.
Sridhara came toward the Lord, Who formerly teased and harassed him in the most arrogant
manner, devas, tated by the Lord's action. "Now I'm finished," he mourned to himself. "Now I'm
destroyed. The Supreme Lord, Sri Caitanya Mahaprabhu, has drunk the water from my wretched iron
pot."
The Lord Himself proclaims the water used to wash the feet of His devotee to be as purifying as
the water of the Ganges and more readily available to all living entities as well. This inconceivable,
loving reciprocation offered by Sri Gaura Sundara to His devotee denies all material cal,

54

SRI GAURA LILA

culations, for the Lord Himself became more humble than the devotee worshipping Him.
 160

Seeing this pastime, all the assembled demigods and sages, as well as the great Pancatattva--
Advaita, Gadadhara, Nityananda, and Srivasa--everyone in that huge Sankirtana Party was rolling on
the ground and cry, ing ecstatic tears of love of God. None could control them, selves upon seeing how
the Supreme Lord is attracted by the love of a pure devotee. In this way, Sri Caitanya re, vealed the
glorious position of his humble servant, Sridhara, who requested nothing of His Lord, but loved and
served Him in spite of all circumstances. Simultane, ously the Lord granted the benediction promised
to Sri Advaita Acharya by causing all the living entities to cry and roll on the ground in ecstasy of love
of God.
Sri Caitanya blessed His beloved Sridhara, saying, "Whenever and wherever you take birth, I will
have to come to you every day to enjoy pastimes with you, cause I am conquered by your love. I am
your servant, birth after birth."
There is in fact nothing that can compare to the seed of devotional service to Sfi Krishna, and it can
only be planted and watered by the Lord's pure devotees. By such loving pastimes, Lord Caitanya
revealed the secret wealth in Sridhara's possession--the hidden treasure in which the Lord had taken
such delight. That treasure was not anything material, but simply Sridhara' s pure, humble love. For the
Lord, that exalted love is embodied in the water which has washed the feet of His devotee. In this

The Greatest Treasure

55

way, Sri Caitanya revealed the ultimate treasure in this world--the gift of unconditional devotional
service, which flows from the feet of His pure devotees.

The Servant
of S e rvartt

Saints of your caliber are themselves holy places of pilgrim, age personified. Because of their purity,
they are constant companions of the Lord, and therefore they can purify even the places of pilgrimage.
Sri Caitanya Caritamrta Adi-lila 1.63

^T T n ^. n ^. ^ C n T of His career as Nimai Pandit, Sri Caitanya, travelled to the holy city of Gaya to
perform the funeral rites for His de, parted father. The King of Knowledge Him, self, accompanied by
His numerous followers, sanctified all the holy places along the way. The beautiful Lord joked and
laughed with His students, engaging freely in the pleasure oftalking on a variety of topics. But when
the Lord came to Gaya, His mood changed completely. For sixteen years, Sri Gaura Sundara hid
Himself from His devotees, increasing their hankering and love for Him.

58

SRI GAURA LILA

But because of that increase, the Lord could not remain hidden for long. In Gaya, Nimai revealed His
actual devotional mood, answering His devotees' prayers that He too become a devotee of Krishna.
 161

When Nimai entered Gaya, His mood began to change. Joining His beautiful hands, the golden
Youth paid obei, sances to the Holy City. He became forgetful of His stu, dents, their joking and
conversation, and was overcome with spiritual fervor. After visiting two of the shrines, Sri Gaura
Sundara quickly proceeded to see the Lotus Feet of Sri Vishnu, Who is worshipped as Sri Gadadhara
in Gaya. An actual imprint of the Lord's footstep is
shrined there. Brahmanas were seated all around the holy site and the garlands offered to those Feet
were piled as high as a temple. The offerings of incense, oils, flowers, ghee, jewels, and other articles
were incalculable. The brahmanas, who were as beautiful as the celestials, were engaged in reciting the
glories of Sri Gadadhara's Lotus Feet from all sides as follows:
"O most fortunate people, behold these Feet that are embraced by the Lord of Kasi, that are the life
of Lakshmi, that manifest themselves on the head of Bali! Behold these Feet Whose momentary
meditation frees one from the
fiuence of Yamaraja, the God of Death! Behold, all you fortunate people, the same Lotus Feet that are
so rarely tained by the highest yogis, those Feet in Whom the sanctifying Bhagirathi makes her
appearance. Fortunate people, behold those dearly beloved Feet that rest on the soft couch of Sri
Ananta."

The Sewant of the Sewant 59

On hearing about the power of Sri Vishnu' s Feet from the lips of the brahmanas, Nimai was
overwhelmed by ú transcendental bliss. His two Lotus Eyes overflowed with tears. At the sight of
these Divine Feet, the Lord shivered and trembled, exhibiting various symptoms of divine ecstasy. At
this instant Sri Gaura Chandra, for the for, tune of all the worlds, began to manifest the symptoms of
love and devotion to Sri Krishna. The eternal Ganges peared in His Lotus Eyes and washed down His
moon,like face. At the sight of the Footprint of Sri Gadadhara' Krishna, Nimai displayed the only
requirement for receiv, ing the causeless mercy of the Lord. The reception of that mercy depends on
the free will of the individual, who must do nothing more than intensely and eagerly desire it to have it
showered upon him.
The mercy of God is indescribable for one who has not received it. If it could be described in terms
of worldly perience, it could not be called undeserved or causeless.
Nimai stood there gazing at the Lord' s Lotus Footprint. His blackish hair curled about His
effulgent face, which was drenched with tears of Love of God. His golden Form melted from His
previous arrogant posture at the sound of the glorious praise of Krishna recited by the brahmanas. At
that point, Sri Isvara Purl appeared on the scene. He seemed to come quite by accident, but actually it
was the awakened desire for pure love of Krishna in Nimai's heart that brought him there, for Sri
Isvara Purl is Sri Gaura's beloved spiritual master.
Who can imagine how dear Sri Isvara Purl is to Sri

60

SRI GAURA LILA

Caitanya? The tenderness ofSri Gaura Chandra's love for Isvara Puri cannot be described within the
mortal realm. Immediately the Lord offered humble obeisances to the sannyasi, who had such deep
love for Sri Radha and Krishna. Isvara Puri embraced the Lord with great de, light and his tears
drenched the Form of the Lord as he was washed by the tears of Sri Gaura. No one can fathom the
intensity of their spiritual delight.
 162

The Lord said, "My pilgrimage to Gaya has born fruit only now, inasmuch as I have attained the
sight of your feet. By performing the funeral ceremony at Gaya, only the ancestor to whom it is offered
is relieved from his sufferings. But the sight of You instantly frees unlimited numbers of departed
souls from all their sufferings. There, fore, the Holy Place itself is not equal to you. You are the
highest of all pilgrimage sites and the best of all blessings. Saints of your caliber are themselves places
of pilgrimage. Kindly deliver Me from the ocean of this worldly existence. I surrender unto you, now
and here. May you be pleased to make Me drink the nectar of the Lotus Feet of Krishna. This is the gift
that I pray for."
Isvara Purl answered the beautiful young Brahrnana, "Listen, Pandita, I know for certain that You
are at least a divine portion of the Supreme Isvara Himself. The scholarship and goodness in You do
not appear except in one who is a portion of the Divinity. I've had an auspi, cious dream of this truth
on this very day. Now I have rained the fruit of the dream in this tangible form. I tell You the truth,
Pandita. At the sight of You I experience

The Servant of the Servant 61

unending, transcendental bliss. Ever since I first saw You at Navadvipa, nothing else has had any
attraction for my heart. This is the basic truth I am telling You. By seeing You, I experience the same
bliss as by seeing Krishna."
On hearing the true words of His beloved Isvara Puri, the Lord laughed and said, "I am, indeed,
most fortunate." This was followed by a good deal of mutual talk in which both experienced great joy.
The doctrine that requires unconditional submission to the Feet of Godhead does not entail any
curtailment of our individual liberty to serve the Truth in the way we choose. There is no loss of scope
or diversity on the plane of complete submission, but only an increase in the degree of conscious
perception. The summum bonum of the pseudodiberationist is to become one with God, to extin, guish
his own individuality by merging with God. Thus he feels relieved of responsibility, love, and service,
which he rightly fears will limit his freedom for selfish enjoy, ment. Such willful ignorance can only
imprison the soul in the false position of being identical with God, a posi, lion that prohibits loving
reciprocation with the Source of Alldove and His beloved parts and parcels.
Having greeted Sri Isvara Puri in this manner, Lord Caitanya asked his permission to perform the
funeral rights that are written in the scriptures. All the worldly sufferings of those brahmanas who took
the remnants of Sri Gaura's offering on their heads were cancelled. After, wards, the Lord took
excellent garlands and sandalwood paste and with His own beautiful hands worshipped the

8RI GA URA LILA

Footprint of Sri Vishnu with great joy. The Lord then retumed to His lodgings and satisfied the
brahmanas with gifts. After taking rest, Nimai began to cook His meal.
Just as He had fmished cooking, 8ri Isvara Puff arrived as a guest. In the act of chanting the name of
Krishna in pure devotion, Isvara Puff came to the place where the Lord was preparing His meal. Nimai
stopped cooking as soon as He saw Isvara Puff and with great reverence of, fered his obeisances and
offered him a seat. Puff laughed and said, "8o, Pandita, I see that I have come at the perfect time."
Nimai smiled with pleasure and replied: "Since good fortune has manifested itself, may your
Reverence accept the charity of this cooked food today."
As this request was pressed by the Lord, Isvara Puff
 163

smiled as he asked, "And what will You have for lunch?" The Lord replied, "I will cook again, just
now."
Puff objected, "What is the use of cooking again? Di, vide the cooked food into two halves."
Nimai could not help laughing and said, "If, indeed, you want to help Me at all, then please accept
all the food that I have cooked. I will cook again in a very short time. Please do not hesitate, but accept
this offering."
In this way, 8ri Gaura 8undara offered His own food to Isvara Puff and prepared to cook again for
Himself. 8o great is the mercy of the Lord toward 8ri Isvara Puff, be, cause that deeply surrendered
sannyasi had no other incli, nation than serving 8ri Krishna. The Lord served the meal with His own
beautiful hands. Puff ate in a state of tran,

The Servant of the Servant 63

scendental bliss. At that very moment, Rama Devi, Sri Lakshmi Herself, unobserved by anyone,
cooked again for the Lord in no time. By the time Nimai had served Isvara Purl, His own meal was
ready for Him and He ate it with a gladdened heart.
So relishable is the fruit of love of God, that God Him, self exchanges roles with His devotee in
order to taste it. The Supreme Isvara becomes the menial servant of His loving devotee, Isvara Purl,
who, because of his submis, sive and menial service to his spiritual master, Sri Madhavendra Purl,
became blessed with pure, ecstatic love of 8ri Sri Radha and Krishna. Because of Isvara Puff' s pure
service mentality, Madhavendra Purl empow' ered Isvara Purl to convey that love to those whom he in,
itiated. Of course, he only apparently initiates Sri Caitanya, Who is the Source of all ecstatic mellows
of love of God.
How then could Isvara Purl have developed such love before the Advent of Sri Krishna Caitanya?
One way to understand this is to see Lord Caitanya as the great tree of love of God, yet, because He is
God Himself, He is also the fruit, the gardener, and the germinating seed simultane' ously. Out of love
for His pure devotees, Sri Caitanya gives His different potencies to individuals He wants to glorify. We
see this in the life of the great devotee, Sri Madhavendra Purl.
Madhavendra Purl was a sannyasi in the spiritual corn, munity known as the Madhva sampradaya.
Vaishnavas recognize four original sampradayas, or spiritual corn,

64

SRI CA URA LIf^A

munities, ^vhich contained the various methods ^nd

philosophy of pure x^orship of Sri Krishna. The mood in
which Sri Krishnat Caitanya displayed the highest ^or^
ship and l^ve for Sri Krishna is the mood of Sri0ati
Radharani^lovin^ service in separation from the L0fd'
The present day (3audiya,Madhva sampradaya, cor^ing
in direct li^e from :Sri Caitanya, considers worship in sep'
aration to l^e the topmost level of devotional service.
Høwever, the Madhva sarnpradaya had no worship or
realization of devc^ti0nal service in this mood of serifa'
tion and cc^niugal love until Madhavendra Puri rev^zled
it through his ^orshi of Lord Krishna He received the
 164

p ú
authority o^his wc^rship from Sri Nityananda Prabhu, the
eternal ass^ciate of Lord Caitanya. Although Madba'
vendra Put^i seems t0 have introduced something
into his sa^pradaya, he actually simply uncovered 0oe
part of Kr^shna,s overall plan to unite the four s^n'
pradayas through His Pastimes as Sri Caitanya.
To this c^ay, disciples initiated by spiritual masters in
the Gaudiy^a,Madlqva sarnpradaya say that the ecstatic
love dispaX, ed by Sri Caitanya came to Him fr0n^
Madhavenqra Purl through Isvara Puri. These two gre^t
^charyas b^.ought the worship of Sri Sri Radha a^d
Krishna, tl^e supremely superior ecstatic Devotio^l
^nergy witlh Her Object of Love, to the Madhva school.
5ri Madhav^endra Furi placed the germinating seed of
^tatic love ^vithin the Madhva sampradaya, which had
l^een mainl3v conceyned with following rules and regul^'
^ions and P^'escribed forms of worship, while developing

clhe Servant of the Sewant 65

simon olqilosophy to defeat the Mayavadis. This seed t. g^ 'A in the pure worship of Isvara Puri and
became ^actine^'
tlxe gre^ tree of ecstatic love of Krishna embodied in Sri (^aitany^t'
The lOving reciprocation between Sri Krishna and His ^evotee^ cannot be described; it can only be
embodied in the the active service of the pure devotee and known ^vithin ^he devotee's spotless heart.
As the most munifi, ^ent Axr^tara, coming in the mood and golden complexion ^f Sri 1^dha' Sri
Caitanya, deva is truly the Purpose Tree
Who folfills all desires. The trees in the spiritual world, Goloka^7rindavana, are known as
kalpa,vriksha trees--
desire tfees' Contact with them brings complete fulfill, n^ent of the soul's desires. This fruit is
bestowed to one who is ^,imply submissive to receiving it.
Sri 1V^adhavendra Puri's eternal position in the spiritual world of Goloka, Krishna's Own eternal
Abode, is that of a kalpa^x'riksha'a desire tree. This beautiful spiritual re,
ality m^mifested in his so,journ in the material realm as Sri Madhavendra Puri, the figure who
prepared the way for
the Sul^reme Bestower of the eternal heart's desire of all souls;pure, loving service to the Supreme
Lord.
Sri (^aitanya undertook a pilgrimage to the birth site of Sri Isv^ra Puri. Arriving at the place, the
Lord greeted it with I4is fervent affection, saying, "I make My obeisances to Sri Kumara Hatta, the
blessed village in which Sri
vara ^'uri made his appearance in this world." Lord Caitat^Ya wept for a long time at the site of the
place and could ^aot articulate any other sound except "Isvara Puri."

66
 165

SRI GAURA LILA

The Lord took some earth from the spot and, ty'mg it into His own outer cloth, took it with Him. "This
is the birth, place of Isvara Puff," Sri Gaura Chandra declared, "this earth is My heart's love, My
treasure, My life." With such intensity does the Lord love the surrendered servant of His servant, Sri
Isvara Puff.
Though Nimai carefully followed the Vedic injunc, tions for visiting a holy place by offering the
due sacrifice and by bathing in the sacred Ganges, He revealed the true place of pilgrimage in His
praise of Isvara Puff. Sri Krishna Caitanya is the complete embodiment of the Sfimad Bhagavatam, the
literary ripened fruit of all the Vedic scriptures. It is stated therein that those saints who have taken
complete shelter at the Lotus Feet of Sfi Krishna can at once purify those who come in touch with
them; whereas, the waters of Sri Ganga, devi purify only after prolonged use. The association of a pure
devotee has immediate effect and thus is more purifying than the sa, cred rivers.
As the Supreme Desire Tree, Lord Caitanya performs His ILIa for the pleasure and glorification of
His devotees. Therefore, He bathed in the Ganges in order to satisfy her desire to have the pleasure of
the Lord's personal lila as her sister, the Yamuna, had during Kffshna's lila in Vrin, davana. By playing
in her waters, Sri Caitanya purified her and made Sfi Ganga, devi ever equal to Sff Yamuna, devi, who
flows with the liquid of the melted hearts of the Divine couple, Sri Sri Gaurangi,Shyama.
On the following day, the Lord went to Sri Isvara Puff

The Sewant of the Sewant 67

alone and with sweet words, begged him to grant the favor of initiation, diksa. Puri said, "It is a small
matter to bestow the mantra. I can by all means give You my very
life."
At that point, Sri Krishna, Teacher, Guru of all the uni, verses, accepted initiation from him.
Then He said to Isvara Puri, "I surrender myself unto You. May You cast Your auspicious glance
upon me so that I may float in the ocean of love of Krishna." On hear, ing these words of the Lord, Sri
Isvara Puff bestowed his favor on Sri Gaura Sundata by embracing Him to his chest. The forms of both
were drenched with the tears of each other, tears of love, and neither could remain un, moved.
Sri Caitanya fully reveals the nature of the Vaishnava guru, who does not regard any one as his
disciple. He re, gards his disciples as his gurus and himself as their disci, pie. This is not a sentimental,
empty attitude. The Vaish, nava guru sees his disciples as his gurus because he fully regards himself as
the servant of the servant of Sri Krishna, Master of the Gopis of Vrindavana. Thus, his own disciples
become his gurus by virtue of their being bona,fide servants of Sri Krishna. The bona, fide acharya is
ever conscious of the fact that his disciples' service to the Lord comes not from him, the gum, but from
Sri Krishna Himself. The guru sees his only role to be the sisrant of the Lord's servants.
The full manifestation of this spiritual reality rests in the lila of Sri Krishna Caitanya alone. In no
other lila does

68 SRI GAURA LILA

the Supreme Personality of Godhead reveal this topmost confidential knowledge of the soul's intimate
relation to the Supreme Soul, for in no other lila does the Lord display the quality of His Supreme
Servant---Sri Radha. The love of the Lord for His surrendered servant and the love of the submissive
servant for the Lord is simultaneously displayed in this inconceivable pastime with Sri Isvara Puff.
 166

Shortly after His initiation, as Nimai Pandit was meditating on the mantra in private, the impulse of
loving devotion, which had for so long been gathering strength within His heart, suddenly burst
through all restraints and became manifest in the world as pure love of God. The Lord could be heard
crying with a loud voice from within, a voice which was distinctly different from the voice of HIS
previous character. The words He recited ap, peared to be directly from the scriptures, but actually the
scriptures simply record these same words as formerly spoken by Srirnati Radharani during Her lila
and now the Lord was recalling Her words as He became overwhelmed with Her sentiments. "Oh
Krishna!" He cried, "O My Darling! Sri Haft, My life! My Soul! Where have You gone after stealing
My heart? Indeed, I got My Lord, but now where has He gone?"
At this point, when Nimai Pandit submits to the mercy of Sri Krishna's servant, Sri Gauranga
emerges from the personality of Nimai to Himself become servant of the servant. Thus the Lord
Himself shows that no one can know Him except by the mercy of His devotee, for He cannot

The Sewant of the Sewant 69

even know Himself in all His fullness except by submit, ting to the mood of His Greatest Devotee,
Srimati Radha, rani. Sri Gaura refrained from enacting His devotional lila until He took intiation from
a bona fide spiritual master in keeping with the Absolute Truth stated in the scriptures that everyone
must approach and serve a bona fide spiritual master to receive the revelation of Absolute Truth. This
is the fulfillment of the fact that Krishna sees the servant of His devotee as His real devotee.
The devotee does not desire to become one with Krishna. Instead, he desires to place his
individuality within the Lord's desire, extinguishing not himself, but independent desire. His only goal
is to become one in in, terest with Krishna, to provide Kffshna with all pleasure, to become one in love
for Krishna. In the oneness of love, Krishna also forsakes His Own desire for the benefit of His
devotee. Sri Caitanya exchanges His position of Is, vara with His devotee, Isvara Puff. He becomes
Servant to His devotee, and in this way teaches the conditioned souls to be fearless, to depend on Him
wholely and corn, pletely.
Through His incomparable, beautiful pastimes, Sri Krishna Caitanya demonstrates that the Lord is
ever subservient to His loving servant and will do whatever neces, sary to protect His devotee. Thus
the devotee trusts the omnipotence of his Lord, knowing that the Lord Himself will agree to protect
him even to the extent of becoming the devotee's menial servant. In the compassionate mood of Radha,
Sri Gaura Sundara shows the unfortunate resi-

70 8RI GA URA LILA

dents of the fallen, mortal realm that He gives all protec, tion to the soul who embarks on the
seemingly dangerous path of Bhakti--the path of loving devotional service which takes us Back Home,
back to Godhead.

5^
The Most Secret
of All Secrets
 167

This knowledge is the King of education, the most secret of all secrets. It is the purest knowledge,
and because it gives direct perception of the self by realization, it is the perfection of religion. It is
everlasting and is joyfully performed.
Sri Bhagavad-gita As It Is

magnificent Ganges

sparkled in the sun like precious gems brimming over the edge of some great treasure chest. Mango
trees, surrounded by bushes covered with brilliant yellow jasmine flowers, scented a large area along
the riverbank. Light green grass protected the earth on either side of the wide road following the course
of the river, and the tranquil Barakrona ghat graced its edge. Indeed, the area was like a richly tended
garden decorated with fragrant fruit trees and flowers of various tints of red, yellow, purple, orange
and blue.

74

SRI GAURA LILA

A cooling breeze waved the palm branches like fans and beneath them sat a most charming group of
young men, all listening to a beautiful Youth cheerfully demolish a corn, plicated interpretation of one
of the Vedic scriptures. His knowledge gave Him an air of eternity, while His quick wit enhanced the
aura of freshness about Him. Everyone around Him seemed blessed with the peace of complete
freedom, yet none willingly removed his gaze from the tounding speaker's effulgent Form.
In this way Nimai Pandit sat in the midst of His stu, dents and followers in the posture of a seated
warrior. His left leg was crossed beneath Him, with His right foot touching the ground. He leaned back
onto His left hand, which was resting by His hip. The image of perfect ease and poised energy, He
seemed ready to receive any challenger and turn him away in thorough defeat. He tilted His bright
Face slightly backwards, lifting His beautifully rounded chin in an expression of supreme confidence.
Radiant yellow tilak adorned His forehead, and His dark eyes, outlined by long lashes, blinked in slow
motion, like the petals of a blooming Lotus flower. His crimson lips curved readily in a cheerful,
happy smile that took the sting out of His nearly wicked sarcasm. When He laughed, the luster of His
pearl,like teeth increased the joy of His audience.
Passersby unthinkingly gasped for breath upon catching sight of the beautiful Youth surrounded by a
crowd of attentive students. Nimai's face was constantly welcoming to all, being decorated with His
gracious smile and

The Most Secret of All Secrets 75

beautiful Eyes that gazed at every creature with a look of Divine Benediction. Gracefulness and
kindness emanated from the lovely movements of His hands. His palms and fingers were slightly
rose,colored, as were the soles of His elegant Feet. His whole frame, golden,hued and perfect in
symmetry, suggested the royal fierceness of a lion, while the delicate tilt of His head and the look of
His large Eyes showed a nature like that of the humble, innocent deer. In a clear, melodious voice,
sixteen year old Nimai ex, pounded on the profound Vedic scriptures, moving with astonishing ability
from one interpretation, to refuting it, to establishing another interpretation without touching upon the
 168

first. Everyone who saw and heard Him agreed upon His celestial magnificence, yet no one ever
supposed or guessed that Nimai Pandit was the Divinity Himself. ^
At the same time that Nimai was becoming established in Sri Navadvipa Dhama as the most
outstanding Pandit ever to debate there, a great scholar named Keshava Kas^ miri was travelling all
over India defeating everyone who challenged him. The possible meeting of these two famed pandits
created a great deal of excitement in Navadvipa. Keshava Kasmifi' s fame as a great scholar and
debater was undisputed. Everyone who tried to debate with him suf^ fered defeat. He had assumed the
proud title of Digvijayi, "The Conqueror of All Directions". This not only pro, claimed his undisputed
victory over every pandit he had ever met, but served as an open challenge as well. Along with the
pompous title went the custom of receiving signed declarations of defeat from each would.be oppo,

76

SRI GAURA LILA

nent. The Digvijayi didn't even have to voice his call,to, arms, "Submit yourself, or meet with me in
open debate," for pandits all over the nation knew his prowess. Even so, the Digvijayi knew no
satisfaction because he aspired to have the greatest scholars of the world bow before him. He decided
to go to Navadvipa, the undisputed center of learning in medieval India, expecting to find a worthy op,
ponent who would increase the magnitude of his reputation.
As news of the Conqueror's coming spread, Nadia' s in, tellectual community was seized with fear.
The leading Bhattacharyas of Navadvipa who had managed to avoid Nimai Panidit wracked their
brains over how to avoid their impending defeat by Kasmiri Pandit. They were unnerved by the
prospect of contending with someone whom the Goddess of Learning, Sarasvati-devi herself, had
blessed. They knew very well that this Digvijayi from afar could easily defeat them in their own
stronghold, and they heavily lamented the loss of prestige they were about to suffer. These woeful
tidings soon reached the ears of Nimai Pandit, Who smiled with pleasant interest while being told of
the Conqueror's prowess.
In His role as secular scholar, Nimai Pandit amazed everyone with His ability and enthusiasm for
learning and teaching. Day and night, He eagerly studied the Vedic literatures. In a night He would
read one scripture, understand its entire significance and the next day teach it with His purport. Every
day, new students came to beg entrance to His course of study. Prostrating themselves

The Most Secret of All Secrets

77

on the ground, they would plead, "We humbly beg Your mercy that we may have the good fortune of
being en, lightened by You. Even if we were to learn only a small fraction of what You teach us, we
would be accounted great scholars." Professor Nimai laughed, and nodded His assent. As His pupils
increased in number daily, Nimai formed them into innumerable groups, visiting them throughout the
day in different parts of Navadvipa.
The beautiful, young Professor also enjoyed an extraor, dinary reputation as a debater and exponent
of the scrip, tures, quite apart from any religious or devotional interest in them. The scholars of
medieval Navadvipa had per, fected the science of debating to a point which remains unrivaled by
modern scholars. The highest honors a per, son could achieve in the society at that time were given to
 169

those who showed great learning and intellectual exper, tise. No one was so highly regarded as a great
pandit--not kings, or wealthy merchants, or expert craftsmen, or ar, tists. Such people actually paid
homage to the scholars. No other source of reputation was granted the high re, spect automatically
given to scholarly, intellectual prow, ess. In that atmosphere, failure or defeat in debate caused
unbearable humiliation. Hosts of aged scholars and emi, nent logicians came to Navadvipa to gain
knowledge and fame by propounding their own interpretations of the shastra, but sixteen,year, old
Nimai surpassed them all with such charm that He was all the while greatly loved by all who had
contact with Him.
By the time Kesava Kasmiri heard of the undefeatable

78

SRI GAURA LILA

Boy and began making his way towards Navadvipa, no professor in any branch of learning would dare
to meet the Lord in open debate on any issue. Anyone who differed with Nimai Pandit knew well to
keep their opinion to themselves and feared His finding out their position. He would meticulously
refute contrary opinions, then mer, rily re,establish them all again with sound logic. He would firmly
advance the validity of a certain philosophy, then immediately turn around and show how that
philosophy was insupportable. Then He would astound His audience even further by re,establishing the
original thesis without so much as a reference to the first explana, tion. Nimai completely deflated the
smug pride of the selfmade champions of philosophy who had come to Navadvipa seeking fame and
fortune. He found great delight in tearing apart their fallacious arguments and exposing the truly
shallow depths of their leaming. Even those who dreaded His contact in debate, loved to see His
unearthly displays of learning and intellectual prowess. It came to the point that not a single person
would accept Nimai's boastful challenges.
There's no denying that during this period, Sri Gaura Sundara exhibited the qualities of arrogance
personified, but it is important to understand the underlying cause. Nimai Pandit was not vain. His
unsubmissive attitude cannot be equated with material arrogance, in which the tiny jiva, the individual
soul, becomes puffed,up due to some imagined excess of one of the six opulences. What appears to be
pride in the Lord's behavior is merely an ex,

The Most Secret of All Secrets

79

pression of Truth based upon His unlimited Glory. The false pride of the conditioned soul in his own
infinitesimal ability must be false, for no one possesses any ability beyond that which is bestowed upon
him by the mercy of the Lord.
Actually, all the activities of the Lord, Who is atmarama, self, satisfied, are meant to benefit the
living en, tities who have forgotten their real positions as His eter, nal servitors. Even when the Lord
kills the demons, it is to be understood that He is bestowing His mercy by granting them immediate
liberation. The Lord's arrogance and un, cornpromising attitude were intended to destroy the per, verse
 170

streak of impiety in the secular scholars, who were grossly misleading innocent people and causing
their spiritual ruination.2
We cannot lightly judge the residents of Navadvipa during Sri Caitanya's pastimes there. His
arrogance and treatment of the proud brahmanas were not only misun, derstood by the atheistic
speculators, but by the Lord's devotees, the Vaishnavas, as well. The Lord is always completely
independent, and reserves the right of not manifesting Himself to everyone. Not even Laksmi,devi can
see the Lord if He desires otherwise. Only by the Lord's special mercy can one perceive and
understand Him as He is. The entire time Lord Gaura Sundara in, dulged in these extraordinary
displays of empiric scholarship, not a single person in all of Navadvipa--neither the Vaishnavas nor the
atheistic teachers--recognized His

Divine nature.

80 SRI GAURA LILA

Keshava Kasmiri, though not Divine, had in fact re, ceived a benediction from the Goddess of
Leaming that he could never be conquered. From the Vedas we leam of the personal nature of leaming,
which is a shakti, or power, constantly under God's direction. Thus we are in, troduced to
Sarasvati,devi, the Goddess of Learning, who has a personal service to perform for the Lord. Every
benediction of leaming occurs through her by the Will of the Lord. When she seems to serve anyone
except the Lord, she only masks her true nature to delude us for our own benefit.
The benediction she gave to Keshava Kasmiri rested in her apparent support of his desire for her
shakti. This de, ception continued as long as he retained any trace of de, sire to be her master, to use
her power for his own ends. Sarasvati-devi hid the real use of learning from him while he assumed that
he was the only person alive who had mastered her.
Actually no one can ever control her, for Sarasvati's constitutional position is that of servant to the
Omniscient Lord. We serve her even when she seems to serve us with her benediction. But with
consummate skill, the Goddess of Leaming ever turns the tables on anyone who assumes that the
power of learning becomes his own property.3
One evening while Nirnai Pandit was engaged in His usual discourses on the riverbank, a great
procession could be seen far up the river. Several students jumped up nervously. Another ran up to
Nimai to inform Him what

The Most Secret of All Secrets 81

the procession meant: "O Your Grace, a certain Con, queror of All Directions is coming this way. He is
said to have won the favor of Goddess Sarasvati and has been vanquishing pandits all over the land. He
has hundreds of signed declarations of defeat from the greatest intellectual champions in the world!
Now he says he wants to debate anyone who dares meet his challenge. And if no one will meet him, he
demands that we all give him written confes, sions of our defeat. What shall we do?"
Nimai slowly turned His face in the direction of the procession. He laughed pleasantly at the sight of
the parade coming along the course of the Ganges. His stu, dents looked at each other in disbelief. How
could He be so nonchalant? Was it possible Nimai Pandit didn't realize the complete disgrace they all
might suffer at the hands of the Great Kasmiri?
"What is the problem?" Nimai asked. "Haven't you seen that whatever intoxicates a person to
indulge in van, ity, the Lord always takes away? Humility is the constant companion of a person
 171

endowed with all good qualities. Have you not heard of the fate of all the mightiest con, querors of
old? Has there ever been any person whose egotism was not brought down? The Supreme Lord never
tolerates conceit. For this reason I assure you that this "Conqueror of All Directions" will be
completely hum, bled at this very place."
The truth of Nimai's words dawned on His listeners and they suddenly felt delighted, confident that
Nimai could in fact defeat Keshava Kasmiri. They began reason,

82 SRI GAURA LILA

ing among themselves, "If a mere youngster of Navadvipa defeats the conqueror of all the other
intellectual empires of the world, then not only would our prestige be pre, served, but it will increase."
While the pandits and students around Him assured each other that all was well, Nimai began to
think of how He might conquer this so-called "Conqueror of All Direc, tions". He did not like the idea
of defeating him in open debate in the public assembly, because such a defeat could literally kill that
brahmana, who had become so puffed up by his victories that he thought he had no equal in the whole
world. Moreover, such defeat would also evoke jeers and violence from the populace, who would
immediately exploit him and plunder his wealth, bringing great sinful reactions upon themselves.
However, if the brahmana were vanquished in a private encounter, he could be cured of his vanity
without suffering the terrible pain of public defeat. Gradually the crowd grew quiet, chanting softly as
the sun finished its descent behind the bright orange, red, and lavender hued horizon. As Nimai stood,
gazing toward the setting sun, a mixture of bells, pounding horses, clashing cymbols, creaking carts,
bulls bellowing, elephants trumpeting, dogs barking, and people shouting grew louder and louder.
Over Nimai's effulgent head, the clear night sky was il, luminated by the gorgeous moon of Bengal,
and the wa, ters of the Bhagirathi, dressed in her most sacred aspect of indescribable glory, reflected
the cooling rays. His beautiful f^ce was framed by a profusion of fine, black, wavy

The Most Secret of All Secrets 83

hair, gently scattered across His forehead. His beautiful chest was encircled by Sri Ananta, deva in the
form of the sacred thread. His fine forehead was decorated with long beautiful tilaka, and His exquisite
hands reached down to His knees. His cloth draped in a series of folds from His waist to His ankles.
Nimai turned away from the proces, sibn and walked directly toward the Ganges. Everyone else stared
open,mouthed at the shining display of good fortune following behind the "Conqueror of All Direc,
tions ", Kesava Kasmiri.
The Kasmiri poet seemed mild enough to Nimai's stu, dents. Nimai walked back from the side of the
river, ward the Conqueror. His white dhoti, trimmed in red, shimmered in folds in the moonlight. His
whole Form glowed like the rays of the moon itself, and His Lotus Eyes looked toward the visiting
pandit with bright friendliness and, as His closer associates could see, deep compassion and love.
Keshava Kasmiri was very much surprised upon holding this wonderful sight, and thought to
himself, ^Is this perhaps Nimai Pandit?" He stopped, halting the whole procession in front of Nimai.
The scholar gazed upon the beauty of the Lord for a long time, without once removing his eyes from
that dazzling figure of picturesque beauty.
He then inquired of Nimai's disciples, "What is His name?" and was told in reply, "He is, indeed, the
great Nimai Pandit Himself."
After making his obeisances to the Ganges, the Con-
 172

84

SRj GA URA LILA

queror made his way into the midst of the assembly of the Lord. A slight smile played upon Nimai's
lips as He wel, coined Kasmifi Pandit cordially, inviting him to take a seat. The "Conqueror of All
Directions" was fearless in disposition. Nevertheless he experienced a feeling of great awe at the sight
of the Lord. The Lord received him with adoration, but because Keshava Kasmiri was very proud, he
talked to Nimai Pandit most inconsiderately, saying, "I understand that You are a teacher of vyakarana,
Sanskrit grammar, and that Your name is Nimai Pandit. People speak very highly of Your teaching of
beginner's gram, maY."
The Lord replied in words that could be taken as self, criticism, "Yes, I am known as a teacher of
grammar, but factually I cannot impress my students with grammatical knowledge, nor do they
understand Me very well."
Since Keshava Kasmiri was a little puffed,up, the Lord increased His artificial pride by presenting
Himself as sub, ordinate to him. Thus, He flattered the Digvijayi, "My dear sir, whereas you are a very
learned scholar in all sorts of scriptures and very experienced in composing poetry, I am only a boy, a
mere infant student and nothing more."
Nimai further remarked that He and his students would all be delivered from their sins if the visiting
pandit would favor them with a poetic account of the glories of Mother Ganges. Hearing these words,
Keshava Kasmiri stood up, looked about on all sides and, smiling proudly, began to praise the Ganges
in verses which he composed on the spot. These Sanskrit verses were so lilting and con,

The Most Secret of All Secrets

85

tained such varied figures, that his recitation appeared to possess the amplitude and dignity of a voice
from the clouds. Sarasvati herself was present on his tongue, and therefore whatever he said was
perfect in every way. No human being possessed the power to compose the like, or even comprehend
the full depth of meaning of his spon, taneous composition.
All the students of the Lord, who numbered in the thousands, were astonished to hear such a
description. "Rama! Rama!" they shouted. "It is most wonderful. How can such words come from any
mortal?" The Digvijayi's description was virtuously laden with all conceivable rhetorical
embellishments. Even scholars deeply versed in all branches of the shastra found it extremely difficult
to keep up with the complex meaning of the quickly recited poetry. All agreed that the verses would
have to be heard a number of times and carefully studied to be fully ap, preciated. In this fashion, the
Conqueror spoke on into the night.
When the Conqueror finally spoke the last verse, Sri Gaura Sundara laughed sarcastically, saying,
"Your poetry is so difficult that no one can understand it but you and your Goddess Sarasvati. But if
you explain the mean, ing of even one verse, we can all hear it from your own mouth, and thus be
enlightened."
Keshava Kasmiri inquired which verse the Lord wanted him to explain. The Lord then recited one
of the one hundred verses Keshava Kasmiri had composed: "The Glory of Mother Ganges is etemal
and absolute. She is the
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86

,5 RIGA URA L ILA

most fortunate because she emanated from the lotus feet of Sri Vishnu, the Personality of Godhead.
She is the sec, ond Goddess of Fortune, and therefore she is aways wor, shipped both by demigods and
by humanity. Endowed with all wonderful qualities, she flourishes on the head of Lord Siva."
When young Nimai perfectly repeated this one verse out of the hundred and asked for an
explanation, the champion, very much astonished, inquired from Him as follows: "I recited all the
verses like the blowing wind. How could You completely learn by heart even one among those
verses?"
Sfi Caitanya replied, "By the grace of the Supreme Lord, someone may become a great poet, and
similarly by His grace, someone may become a great sruti,dhara, who can memor'me anything
immediately." Satisfied by this statement, Keshava Kasmifi explained the verse. Then the Lord said,
"Now kindly explain the special qualities and faults in the verse."
The brahamana declared, "There is not a tinge of fault in that verse! Rather, it has all the good
qualities of poetic figures, of simile and alliteration."
But Nimai repeated His request in sweet words, "My dear sir, may I say something to you, if you
will not be, come angry. Can you explain the faults in this verse? There is no doubt that your poetry is
full of ingenuity, and certainly it has satisfied the Supreme Lord. Yet if we scrutinizingly consider it,
we can find both good qualities and faults. Now, therefore, let us carefully scrutinize this

The Most Secret of All Secrets

87

verse."
"You are certainly correct to say the verse you have re, cited is very well composed," Kasmiri Pandit
stated era, phatically. "You are simply an ordinary student of gram, mar. What do you know about
literary embellishments? You cannot review this poetry because You do not know anything about it!"
Keshava Kasmiri tried to bluff Lord Caitanya, saying that since the Lord was not an advanced
student in liter, ary style, He could not review a verse that was full of metaphors and literary
ornaments^
Taking a humble position, Lord Caitanya said, "Be, cause I am not on your level, I have asked you
to teach Me by explaining the faults and qualities in your poetry. Cer, tainly, I have not studied the art
of literary embellish, ments, but I have heard about it from higher circles, and thus I can review this
verse and find in it many faults and some good qualities."
The poet said, "All right. Let me see what qualities and faults You have found."
The Lord replied, "Let me speak, and please hear me without becoming angry. My dear sir, in this
verse there are five faults and five literary ornaments. I-shall state them one after another. Kindly hear
me, and then give your judgment."'After elaborating on the five gross faults and five literary
embellishments of the verse, Lord Caitanya concluded, "Actually, if we examine it in fine detail, we
will fnad unlimited faults. But that's all right."
After hearing Nimai's explanation, the champion poet
 174

88 SRI GAURA LILA

was struck with wonder. His cleverness was stunned and he could not say anything more. Even though
he tried to speak, no reply could come from his mouth. He then began to consider this puzzle within
his mind. "This mere boy has blocked my intelligence. I can therefore understand that Sarasvati-devi
has become angry with me. This won, derful explanation could not have been possible for any mortal;
therefore, Mother Sarasvati must have personally spoken through His mouth."
Then the Lord asked him not to worry but to continue with more verses. Now Kasmiri Pandit found
that he no longer possessed his former power of composition. As the Conqueror of All Directions sat in
the agony of his defeat, the pupils of the Lord made a gesture of laughter at his expense. The Lord
forbade all misbehavior and spoke kindly to the brahmana. He said that the Conqueror had made an
exhausting effort by composing those wonderful verses, and was naturally very much fatigued by his
exertions. "It's getting late," Nimai said. "The controversy should be postponed till tomorrow. Take rest
now and don't feel dis, couraged."
The Divine Pandit was always tender with His oppo, nents, strong in principle, but soft in character.
Those whom He vanquished in controversy did not experience any bitterness. Nimai behaved in the
same way toward all the professors of Navadvipa. Although He defeated them all, the Lord never
broke the spirit of those He van, quished. Thus everyone was pleased with Him. It was for this reason
that every one of those pandits who lived in

The Most Secret of All Secrets 89

Navadvipa was, in his heart of hearts, well disposed to, ward Nimai Pandit.
The Lord made His way home in the company of His disciples. The Digvijayi fek extremely
ashamed at heart. In his distress, the brahmana thought, "Sarasvati herself gave me this blessing. I have
met in debate all those who are well-versed in the most advanced intellectual systems in the world--
nyaya, sankhya, atajava, nirmamsa, vaises, ika, and vedanta philosophies. I have found no one in the
whole world who could even advance a plausible view in opposition to my own. There was no
question of their having any ability to defeat me. But such is the contriv, ance of Providence that this
brahmana Boy, Who is barely a teacher ofvyakarana, a subject for infants, should be actually able to
defeat me. The boon of Sarasvati seems to be uncertain. There is good cause for the greatest anxi, ety
in this. I must have committed some offense against the Goddess, and because of this, the power of my
genius has been diminished. I must find out the cause of it this very night."4
Thinking in this way, the brahmana sat down to chant his mantra, and afterwards took rest with a
sad heart. In his dreams, Sarasvati,devi appeared before him. Casting her merciful glance upon the
fortunate brahmana, she began to tell him the most carefully hidden secrets in the scriptures. Mother
Sarasvati said, "Listen, good brahmana, for I am going to reveal unto you the hidden secrets of all the
Vedas. If you disclose this to anyone, your life will surely be cut short. You should know that

not reciprocated, love is acknowledged as being unaffected and unending. Material situations may
seem to make a differ, ence to the untrained, inexperienced eye--so we have the phrase "true love"
meant to distinguish love from the tempor, ary agitation of the mind and senses known as lust.
This perception of eternity and individual desire calls forth belief in a level of existence that is
higher than even intelli, gencemthe soul. Belief in the soul takes intellectual form in the idea of
perfection. With recognition of the principle of perfection comes the quest for complete enlightenment
about the nature of the living entity and its cause, for in the cause would lie the possibility of
recovering that original, pure, unselfish, unhampered life of which an experience of love reminds us.
 175

The highest stage of enlightenment expressed throughout all time by sages, saints, seers, and prophets
of all nationalities and material situations is to provide all beings with the way to eternal relief of
suffering by re,establishing one's personal relationship with the Supreme Cause of All Causes, Who is
Himself the perfect Servant, Friend, Parent or Child, and Lover.
A remarkable demonstration of this principle of life took place in renaissance India. About the time
the Italian explorer Christopher Columbus sailed westward in order to discover an easier way to travel
to the Eastern continent than the established over,land journey, a tremendous spiritual adven, ture took
place in India. While the one resulted from an impulse to look outward to ftnd new worlds, the other
established the goal of the impulse to look inward to find the ultimate, spiritual world. Columbus is
known now as the

person who opened up the New World to exploration and began a whole new era in world history. The
subseqaent progress of modes and routes of transportation and tte erects of that progress have been
minutely recorded in hist^/boks all over the world. Every nation has its own conchtin of how the
current state of the world evolved in co^ju^tion with the establishment of faster and better means 0f
iavel and transport.
Far less prevalent is the record of the subsequentpr^ress of spiritual exploration resulting from the
transcenc^n^l ex, pedition into unknown territory that the follow^s f Sri Krishna Caitanya in West
Bengal initiated. Actuallythe^rog, ress of the two movements go hand in hand, thea^erial adventure
literally serving the spread of the spiritu^ r^olu, tion. It is our desire to continue that progress and spre^
the spiritual enlightenment available through the life. md ^ach, ings of Lord Caitanya. The followers of
A. C. Bhaktiv^nta Swami Prabhupada, a great devotee of Sri Caitmya^rho brought the Lord's teachings
and spiritual process to fie Vest, have been authorized by Srila Prabhupada to conlnu this literary
mission.
All glories to Sri Guru and Sri Gauranga!

Advent

INTRODUCTION

In]M ^ o ^ N ^ T ^ ^ T ¾ o u are being shown the childhood home of someone you love, the per,
son more dear, more beautiful, more beloved to you than any other person you know. Imag, ine that
the beloved' s most dear friend is showing you the beloved's home. When you first arrive, all you see is
land, trees, grass, buildings, fences, a sw'mg set, paths, all quite ordinary, except that you wait with
anticipation to be told by your guide of all that the beloved did there. And as that person tells you how
the beloved worked in the fields to the left, ran down the paths to the woods, loved sitting

SRI GAURA LILA

under the tree by the house, ran from a dangerous bull in the barn, chatted happily with mother in the
kitchen, liked sitting in the blue chair in the front room, was born in the room overlooking the sun
porch, the whole place that looked ordinary at first sight becomes unique and beautiful, and as dear as
your beloved. Now, whenever you see that place you see what no one else can see, unless you become
the guide and someone else has leamed to love your dearest person too.
 176

Similarly, in a public gathering where one is a stranger, one may see a person looking about
expectantly, waiting for a beloved person to arrive. Looking over the crowd yourself, you see no one
out of the ordinary, though there are many interesting, kind, and beautiful faces and fig, ures. Suddenly
you see the expectant person's face light up, smiling, with tears ofjoy streaming down his face. Try as
you might, when you look in the direction the person's looking in, running toward, you cannot see
what he sees, because your eyes are not informed by the love in that per, son's heart. The beloved may
even have come in disguise so that only his lover can recognize him. Even when the lovers embrace,
they look ordinary. Unless the lover told you about his beloved, you would never be able to see how
his lover is different from everyone else, how he is identifiable to his beloved. And unless you showed
some genuine, loving interest in the person's beloved, they would be reluctant to tell you all about their
dearest per, son, because you might not understand, and might even laugh at or hurt the beloved.

Advent 3

So it is with the lovers of God, who live on this earth in a different world than people who don't
know God, or feel they have no relationship to Godhead. The lovers of God are the expectant watchers
in the crowd of popula, tion on earth at any moment in time. They look for His representatives,
relatives, friends, and God Himself with the same happy, nervous, hopeful, trusting yeaming that
people wait for beloved persons in earthly relationships. The devotees of God see certain places on
earth differ, ently, just as the lover sees the birthplace of the beloved as full of events and beauty that
the stranger passing by the way is completely blind to. Such places are the places where paricular
friends, lovers, or one may say, saints, or even God Himself, have sported in innumerable pastimes on
earth. These places are known to the devotees of God because their love for Him has revealed to them
what is special about the places; or because, in sympathy with another's love for Him, one of His
friends or representa, tives has shared his own intimate knowledge of the Lord's Appearance on an
otherwise ordinary tract of land.
This is one such sharing of love for the Beautiful Per, sonality of AlbLove, Who is God. Thus we
humbly ask, if it be the desire of your heart, look with us through the eyes of spiritual devotion at the
otherwise ordinary course of events taking place on earth.

THE

PROMISED

SRI GAURA LILA DESCENT

^v. R ¾ D v. A R T o her Creator, earth floats and rotates in eternal communion with the Lord. And
when the Lord agrees to come to help her sustain her inhabitants and to remind them of their own
communion with Him, she blossoms with an outpouring of gratitude and joy.
So it is that 500 years ago in the place we know as Bengal on the continent of India, the earth
flowered with del, icate, transformed beauty. The eyes of persons whose emaciated hearts have been
smothered by the deceiving activities of selfish interest, anger, and lust could not then, and cannot
now, see the earth in her beautiful gown of anticipation of the Lord's descent. But for those persons
whose hearts, though tired and weary, have not grown bitter, the earth took on, and still wears, her
most exquisite dress.
 177

Actt^ally, the place of the Lord's Arrival is situated in eternal splendor and is known as Sridhama
Navadvipa-the city of nine islands in the spiritual form of a golden lotus flower. There, as far as the
eye could see, the earth became as brilliant and colorful as a rainbow, shining with the subtle qualities
of pure intelligence, faith, and goodwill. And the Lord's devotees, who are known here as Vaishnavas,
in constant readiness to receive His mercy and return His love, became lustrous and lighvhearted and
spontaneously generous to all creatures. Borne aloft on the high tide of perennial joy which stems from
the Lord's eternal promise to reciprocate with the hopes and

Advent 5

desires of His devotees, the Vaishnavas were not con, scious in their minds of what was happening, but
simply trusted in the impulse of love in their hearts.
This ardent renewal of the life force of all beings took physical shape in the manifest forms of
certain per, sonalities. One of these persons was a saintly, Vaishnava brahmana named Advaita. He and
His wife Sita,devi lived simply in a modest dwelling, as if they were ordinary householders, helping
one another to advance in spiritual life. Advaita was an elderly man, with snow,white hair and a long,
flowing beard. He was highly learned and pos, sessed all the qualities of a brahmana in full measure.
In, deed, Advaita possessed many uncommon qualities, for He was none other than the Supreme
Personality of Godhead, Maha Vishnu, the source of all the manifested universes.
All things considered, Advaita was a very observant fellow. Daily, he would hold discourses with
the various pandits of Navadvipa on the nature of the Absolute Truth. At these meetings, and on His
way to and from them as well, He would notice how the people in general had become corrupt and
devoid of devotion to God.
The smarta brahmanas, persons mechanically follow, ing prescribed religious functions, performed
acts of piety only to reap the benefits of such activity. Philosophers spawned theory after theory in an
endless cycle of expo, sition and refutation--not to discover the Absolute Truth, but simply to feed
their bellies and win some fame as men of letters. Saddest of all, the common man, whose

SRI GAURA LILA

simple mind, unclouded by the dust storms of empiric logic, had formerly allowed him to execute his
duty in a spirit of closeness and devotion to God, now simply looked no further than the immediate
satisfaction of his

senses.
These things made Advaita sad, because he knew very well the ultimate goal of life. Advaita could
understand that all these people were suffering miserably. Because of their pious and impious
activities, they would be re, peatedly forced to take birth after birth in hellish condi, tions unless they
somehow revived their dormant love of God.
Because of His great compassion for the fallen souls, Advaita began to seek a solution to their
predicament. He thought, "In this fallen age of Kali, there is no religion other than the chanting of the
Holy Name of the Lord. If Sri Krishna Himself were to appear in Person, He could teach the path of
religion and devotion to God by His Own example; only then could the people of the world be saved.
But how can He be persuaded to come?"
After much thought, Advaita began to consider that if He humbly petitioned the Lord through
prayer, He might induce' Sfi Krishna to inaugurate the movement of the chanting of the Holy Name.
 178

While He was thinking like this, a sweet verse came to His mind: ^Sri Krishna, Who is very
affectionate toward His devotees, sells Himself to that devotee who merely offers a tulasi leaf and a
palmful of water.'
Advaita reasoned, "Not ftnding any way to repay the

ú }}:^

7
Advent
debt He owes to one who offers Him a mere tulasi leaf and water with love and devotion, Lord Krishna
thinks, 'There is no wealth in my possession that is equal to this tulasi leaf and water.' Thus the Lord
liquidates the debt by offering His very Self to the devotee."
Happy and satisfied that He had realized the means to bring about the descent of the Lord, Advaita
sat down on the bank of the Ganges and worshipped Salagram,sila of, fering tulasi manjaris and
Ganges water, fasting and meditating in great ecstasy on the Lotus Feet of Sri Krishna and loudly
petitioning Him to appear.
He quoted one prayer by Lord Brahma, saying, "O my Lord, You always dwell in the vision and
hearing of Your pure devotees. You also live in their lotus,like hearts, which are purified by devotional
service. O my Lord, Who is glorified by exalted prayers, You show special favor to Your devotees by
manifesting Yourself in the e, ternal Forms in which they welcome You."
The cries of Advaita penetrated the eight coverings of the universe and reached the ears of the Lord
in Vai, kuntha. Hearing the compassionate plea of His devotee Advaita, Who was an expansion of
Himself, Lord Krishna agreed to descend for the welfare of all and distri^ bute love of God among the
masses of fallen souls.
During this time, Jagannatha Misra and Sachi,devi, who were Nanda and Yasoda in Krishna^lila,
also began to worship the Lotus Feet of Lord Krishna. Previously, they had had eight daughters in
succession, all of whom had died shortly after birth. Now they desired a son and

10

SRI GAURA LILA

laughing, som^ were crying, and everyone was chanting the Holy Name.
Now this v^as more than a mere feeling. Even the ap, pearance of the land was far from ordinary,
unlike that of any terrestial ^egion. The brush of no earthly or celestial artist could capture the delicate
assemblage of warmth and fragrance, the joy and purity that pervaded all of Nadia at that t^ime.
Although i/: was a full moon night, Chandra felt ashamed to sl^ow his imperfect complexion before
the moon,like Face^ of Perfection, Lord Gaura. He thus hid his face under the pretense of a lunar
eclipse. When the re, sounding of the Lord 's Name climaxed at the height of the eclipse, Sri Ca^tanya
made His Divine Appearance at the Yoga,pitha, th^ House of God.
Strange fomas crowded into the courtyard. Some lay prostrate on t^e bare earth offering obeisances,
while others waved ^hamaras. Someone held an umbrella over the Lord's head, and the rest sang,
danced, and beat on drums in boundless joy. At that same instant in His house in Santipura, Sri
Advaita jumped up in delight. Joining arm,in,arm wi^;h Srila Haridasa, He danced in joy to the
surprise of all onlookers. The ocean of ecstasy which flooded Nadia ^t that time is impossible to
describe.
 179

Immediately upon taking birth, the Lord began to smile. He was like a mine of beauty and love,
distributing jewels of attachment to the Supreme Lord. The Child ap, peared as if produced by the
yearning of spiritual love, just as the moon so^aetimes appears to have risen by the desire

. ^,e deep, churning sea. The Moon of.

_øf^ed from the ocean,like womb ofl^
,^,r,,^er Sachi and the pure mind of Jaga
l^o ^lefeated the redness of the horizo^ at
lil^ ^lexion shamed newly minted gold lyi
cø^'-- the world The moon of His
_st 0vc^ ' .
a^ cheeks the moons of His fingertips
Bi^ dull i;norance of the world and cre
tb^lter for His devotees. His large,
sb '^tiful as the petals of fully bloss
be^ ^ restlessl,, with charmin
n10^-^ ^, g
øt^i who looked at Him were
I-Ii^ bodily luster, the very abode of tca^^ shone with transcendental
se0c out tidal waves of mercy and co^p^
^processes of pious activity, mystic ^culation, and barren paths c ,:F dry a^ 1ø oic ecstatic love of God.
His

.oy0us tears of Mother Sachi,

1 ^sness The movements of His ci0 ú cb^m of millions of cupids, and His
tbe water of the Ganges. Worldly
bib behind the skirt of Mother Sachi, i^i0 the Lord's golden radiance. b^cam^ soft as melted butter in
the c^d,!ike features. The Lord's glance
01loving devotional service in the h^ar l^n, and flooded Navadvipa with

12

8RI GA URA LILA

of pure love of God.

Seeing His beautiful face, Mother Sachi and Jagan, natha Misra experienced the ultimate joy. They
could no longer understand what else there was for the eyes to see beyond the moon,like face of Sri
Gaura. Mother Sachi's lady friends were perplexed at His unprecedented beauty and character.
Sita,devi appreciated the fact that, except for a difference in color, the newborn Child directly
resembled the Son ofMaharaj a Nanda, Sri Krishna, in Vrin, davana. It is written, ^brajendra-nandana
yei, sachi,suta haila sei--the Son of Sachi is none other than the Son of Nanda and Yasoda." Blessed
was this Holy Eve ofthe Ad, vent of Sri Caitanya, our Blessed Master, most highly cherished by all
pure devotees, who have declared the worship of this day to have the power to kindle ecstatic love for
Krishna. Thus the Lord fulfilled His ^ predic, tion in the Vayu Purana: "kalau sankirtan arambhe
bhavisyami saci sutah--in the Age of Kali when the san, kirtan movement is inaugurated, I shall
descend as the Son of Sachi."
 180

Huge crowds appeared at the house of Jagam^atha Misra, desiring darshan of the Divine Child.
Many of these personalities were unknown to Jagannatha Misra because they were actually gods and
goddesses assuming the forms ofbrahmanas and brahmanis. Disguised as ordi, nary ladies all the
celestial damsels, including the wives of Lord Brahma, Lord Shiva, Lord Nrsimha and Vasistha Rsi,
came there to offer gifts. These unknown matrons blessed the Child, saying, "May You live forever."
Then

13
Advent
they humbly took the dust from Mother Sachi's feet, much to her surprise. No one could understand
who was coming or going, who was dancing or singing. Nor could they understand each other's
language. But in effect all unhappiness and lamentation immediately dissipated, and everyone became
jubilant, especially Jagannatha Misra. Misra's friends Chandra Shekhara and Srivasa Pandit performed
the purificatory birth rites, while Purandara Misra gave gifts to all those who brought pres, ents.
Srimati Sita Thakurani, consort of Advaita Acharya, and Malini,devi, consort of Srivasa, came to,
gether to offer presents and feast their eyes on the beauti, ful moon,like face of the Divine Child. Sri
Nilambar Cak, ravarti, taking Jagannatha Misra aside, whispered to him that the signs on the Child's
Body indicated a great tran, scendental personality Who could deliver the whole world. Therefore, He
was named Visvambhara, meaning "He who nourishes and maintains the three worlds by distributing
love of God."
Sita, devi also named Him "Nimai" because He was born under a nimba tree. She hoped that this
name, being antiseptic like the nimba tree itself, would counteract ghosts, witches, and evil spirits who
might be attracted by His uncommon beauty.
After considering the auspicious position of the stars, planets, and constellations at the time of His
birth, Nilam, bar Cakravarti concluded that the boy would be far great, er than any king, and millions
of times more learned than even Brihaspati, the priest of the heavenly gods.

14

SRI GAURA LILA

Another brahmana, whose identity and origin re, mained a mystery, also gave his opinion. His
astrological analysis was similar to that ofNilambar Cakravarti, but he added an even more astounding
conclusion to his pre, dietions: "This boy is none other than the Supreme Lord Narayana Himself. He
has come to re,establish the pfinci, ples of religion, and He will be the most extraordinary preacher of
that religion. He will deliver the whole world. Seeing Him, all the people of the world will develop
corn, passion for their fellow conditioned souls, and everyone will love He, Who is Himself the
Embodiment of prema--pure love for Kfishna.. Even the Yavanas, the de, clared enemies of Vishnu,
will worship His Lotus Feet, and all the world will sing His Glories." There was just one event the
brahmana did not mention to Jagannatha Misra: He could not bear to disclose at this time the Lord's
future lila of accepting the sannyasa order of life and leav, ing Navadvipa for the rest of His life.
Jagannatha Misra was so moved by the words of this brahmana that he wanted to give him
everything he owned, but unfortunately he possessed very little. Being unable to properly repay him
for his joyous predictions, Jagannatha Misra simply grabbed his feet and burst into tears, unable to
contain his joy any longer. The brahmana also clasped the feet ofJagannatha Misra and shed tears of
love while shouting the names of Hari and Krishna.
 181

The birth, activities, and pastimes of Sfi Caitanya triumphantly conquer in every way all majesty
and beauty in the mundane world. All of them are equal to

Advent 15

those of Sri Krishna, the original Form of God as He is in the most intimate realm of the Spiritual
World--Goloka Vrindavana. Similarly, His parents and family members are all transcendental,
liberated souls from Goloka. In their desire for loving exchanges with the Lord, the paren, tal
sentiments of Sachi,devi and Jagannatha Misra be, come tangible in the pastimes of His birth and
infancy. Their desire is to render direct service to Godhead in the mood of vatsalya,rasa--the
relationship of parent to child. The intensity of their love for Sri Krishna Caitanya was so
overwhelming that it kept them perfectly under the spell of Yoga,Maya. Not understanding their
Child's identity as God, they remained absorbed in pure parental love for Him.
Krishna keeps His Supreme position covered to prevent divine awe and reverence in His parents, a
mood which would cripple their spontaneous, loving impulses to serve Him as a son. Krishna prefers a
subordinate role to such pure, loving devotees, as if dependent on them for His safety and life. In this
way, Mother Sachi and Jagannatha Misra serve Him eternally to their heart's content and ex, perience
the exquisite joy that is the property of the dev, otees who realize the sweetness of Krishna's
Appearance as the Golden Avatara.
Hearing the luminous pastimes of Sri Caitanya bestows ecstatic devotion to those whose eyes are
annointed with the salve of love, which alone enables the minute, indi, vidual souls to see the Divine
Realm where His sporting takes place. Those pure souls who relate the Lord's lila

14

SRI GAURA LILA

Another brahmana, whose identity and origin re, mained a mystery, also gave his opinion. His
astrological analysis was similar to that ofNilambar Cakravarti, but he added an even more astounding
conclusion to his pre, dictions: "This boy is none other than the Supreme Lord Narayana Himself. He
has come to re,establish the princi, ples of religion, and He will be the most extraordinary preacher of
that religion. He will deliver the whole world. Seeing Him, all the people of the world will develop
corn, passion for their fellow conditioned souls, and everyone will love He, Who is Himself the
Embodiment of prema--pure love for Krishna.. Even the Yavanas, the de, clared enemies of Vishnu,
will worship His Lotus Feet, and all the world will sing His Glories." There was just one event the
brahmana did not mention to Jagannatha Misra: He could not bear to disclose at this time the Lord' s
future lila of accepting the sannyasa order of life and leav, ing Navadvipa for the rest of His life.
Jagannatha Misra was so moved by the words of this brahmana that he wanted to give him
everything he owned, but unfortunately he possessed very little. Being unable to properly repay him
for his joyous predictions, Jagannatha Misra simply grabbed his feet and burst into tears, unable to
contain his joy any longer. The brahmana also clasped the feet ofJagannatha Misra and shed tears of
love while shouting the names of Hari and Krishna.
The birth, activities, and pastimes of Sri Caitanya triumphantly conquer in every way all majesty
and beauty in the mundane world. All of them are equal to

Advent 15
 182

those of Sri Krishna, the original Form of God as He is in the most intimate realm of the Spiritual
World--Goloka Vrindavana. Similarly, His parents and family members are all transcendental,
liberated souls from Goloka. In their desire for loving exchanges with the Lord, the paren, tal
sentiments of Sachi,devi and Jagannatha Misra be, come tangible in the pastimes of His birth and
infancy. Their desire is to render direct service to Godhead in the mood of vatsalya, rasa--the
relationship of parent to child. The intensity of their love for Sri Krishna Caitanya was so
overwhelming that it kept them perfectly under the spell of Yoga,Maya. Not understanding their
Child's identity as God, they remained absorbed in pure parental love for Him.
Krishna keeps His Supreme position covered to prevent divine awe and reverence in His parents, a
mood which would cripple their spontaneous, loving impulses to serve Him as a son. Krishna prefers a
subordinate role to such pure, loving devotees, as if dependent on them for His safety and life. In this
way, Mother Sachi and Jagannatha Misra serve Him eternally to their heart's content and ex, perience
the exquisite joy that is the property of the dev, otees who realize the sweetness of Krishna' s
Appearance as the Golden Avatara.
Hearing the luminous pastimes of Sri Caitanya bestows ecstatic devotion to those whose eyes are
annointed with the salve of love, which alone enables the minute, indi, vidual souls to see the Divine
Realm where His sporting takes place. Those pure souls who relate the Lord's lila

16 SRI GAURA LILA

can benedict the world with untouched purity and inviol, able peace. They can attest that to those who
humbly offer respect to this joyous, sublime reality comes benedic, tion from the Lord's Own Lotus
Hands and shelter within the sphere of His Lotus Feet. May all those readers whose minds are purified
by great faith and whose hearts are turned in expectant, loving desire to serve Sri Caitanya, be drowned
in His golden, nectarean ocean of prema.

2,

The Pilgrim Brahmarut

Some persons worship the Vedas and some the Puranas. Some worship the Upanishads and some the
Mahabharata, because they are afraid of material existence. But I worship Nanda Maharaja, in whose
courtyard the Supreme Absolute Truth, the Personality of Godhead, is playing like a little Child.
Caitanya Caritarnrta Madya,lila 19.96

IBIN T ^ ^ s t^ P R ^ M ^ supra-terrestial abode, Sri Krishna perpetually enjoys blissful pastimes in the
company of innumerable pure devotees who relish a variety of eternal relationships with Him. From
time to time He descends to fulfill His promise stated in the fourth chapter of Bhagavad,gita, to deliver
the pious and annihilate the miscreants. Yet there is another even more significant reason for Krishna's
Appearance here on earth. Out of His causeless and infinite loving kindness, He descends into this
mundane realm to attract and invite the suffering souls of this
 183

20

SRI GAURA LILA

world to return to their eternal home in the spiritual world. When He appears He fully manifests the
spiritual realm in all its transcendental splendor, within, but not part of, the material plane.
Accompanied by His eternal associates, He performs inconceivable, extraordinary pas, times which, by
their overpowering beauty and sweet, ness, attract the minds of all sentient beings to the Sum, mum
Bonum, the Absolute Truth, Who is Sri Krishna, the Supreme Personality of Godhead.
Sri Krishna acted in the same way during His lila as Sri Krishna Caitanya. No one could resist the
Lord's un, earthly beauty in His Golden Form as a young Child. Blackish hair curled about His
effulgent golden Face, His large, Lotus Eyes, outlined by long black lashes, moved about constantly as
he engaged in mischievous exchanges with His devotees. And while He played with them and teased
them and did all He could to annoy the devotees, they loved Him more and more, talking about Him all
the time. q-^ese most lovely, fresh pastimes of Sri Gaura Sun, dara as a young Child kindly beguile the
hearer from the illusory world of matter and ego into the most beautiful realm of spiritual love-the
unlimited, transcendental realm of etemal joy in personal participation with the Supreme Personality of
Absolute Truth. The Golden Child named Nimai, Who keeps away all danger and evil, draws anyone
who comes in contact with Him (whether directly in His lila or by hearing His pastimes from His
devotees) into the ultimate goal of all knowledge, wor, ship, and desire.

The Pilgrim Brahmana 21

Everyone is attracted by the charming activities of a happy child. And when one becomes attracted
by the Pas, times of that Child Who is the Soul of all souls, one natur^ ally follows his Childhood Love
back to the Land of His eternal lila, the kingdom of Nanda, where the Supreme Absolute Truth
eternally plays like a little Child. That same Krishna has now appeared as the Son of Sachi, and the
cowherd men and women of Vraja have now peared as the brahmana families in the neighborhood of
Mother Sachi's house.
When Nimai began to toddle on tender legs, He pro^ vided His parents and neighbors with the
joyful occupa, tion of watching His delightful pastimes. Nimai con, stantly moved about, running in
and out of the house and around the courtyard all day. For His parents and their neighbors, He was the
Embodiment of Joy. Just to look at Him made them happy. His arms and legs were exqui^ sitely
lovely. The moon itself looked upon His round, glowing face with envy. Abundant, blackish cuffs
clus^ tered about His forehead, and His wide Eyes, slightly red, rimmed, resembled the petals of
lotus^fiowers. His whole Form had a golden luster, and a reddish tinge decorated His beautiful fingers,
hands, and Lotus Feet. His Lips were bright red. Lord Gaura, in this Form of the most pleasing,
irresistable Child, tripped about like all other children, alarming Mother Sachi with the thought that He
might hurt Himself.
Little Nimai grew more and more restless day after day, spreading His mercy to all who came in
contact with Him,

22 8RI GA URA LILA

through mischievous acts. He would cry for no reason until the older ladies of Navadvipa clapped and
sang the Name of Hari to His satisfaction, making Him dance and smile. In this way, He taught that the
 184

Holy Name of Haft should be chanted constantly simply for its own sake. He taught His Own and the
other brahmana families their proper duty to the Lord--to sing and dance in ]drtan, though singing and
dancing for sense pleasure is forbidden to the brahmanas. Then He began going about breaking
mundane objects in various households, stealing milk and rice here and there, poking babies to make
them cry, and running away when caught in the act. He pleaded for forgiveness and made countless
promises to reform whenever He was caught. His beautiful, loving smile melted His accusers'hearts.
In this way, the Golden Child taught the people of Nadia that the loss or destruction of worldly
goods and bodily disturbances are simply the mercy of the Lord, for the fact remained that everyone
delighted in Nimai's ac, tivities. Unknowingly they reached full realization that the senses and mind are
only satisfied and gladdened when directed towards God. His overwhelming attractiveness is the
source of all knowledge and bliss, as He demonstrated to the brahmana who wandered to the house
ofJagannatha Misra one day.
This pilgrim brahmana, who had performed many pious activities in his former lives, arrived at the
house of Jagannatha Misra unaware that it was the House of God. The brahmana worshipped Lord
Krishna as Gopala-

The Pilgrim Brahmana

23

Krishna, the Cowherd Boy of Vrindavana. He would only eat food which had first been offered to
Him. The brahmana was effulgent with the spiritual radiance of an ideal Vaishnava, and he constantly
chanted Krishna's name. His eyes exhibited symptoms of his ecstatic love for Krishna, and Jagannatha
Misra, upon seeing him, was so moved by his pure demeanor that he immediately offered obeisances
unto that brahmana. Offering him a seat, Jagannatha Misra washed the brahmana's feet and in, quired
about his place of residence.
The brahmana replied that he was a recluse and was wandering about due to sheer restlessness of
mind. Jagan, natha Misra again offered him obeisances and praise ex, pressing his own good fortune on
having such a guest on that day. He offered to make all the arrangements for the brahmana to cook his
offering for Gopala. The brahmana agreed to this proposal, and Misra first cleaned the cook, ing place
and then brought all the necessary cooking paraphernalia.
After cooking the meal, the brahmana sat down in great satisfaction and began to make his offering
to Krishna. But as soon as he began his meditation, little Nimai ap, peared before him, completely
naked and covered with dust from playing outside. His Lotus Eyes, hands, and Feet were beautifully
tinged with a reddish color. Just as the food was being offered to Krishna, Nimai took it and, with a
smile, began to eat it right in front of the brahmana.
That most fortunate brahmana cried out in grief, "This restless child has stolen my cooked rice!"
Upon hearing

24

SRI GAURA LILA

the brahmana's cry, Jagannatha Misra immediately came and caught Nimai just as He was plundering
the brahmana's cooked rice. Jagannatha Misra was so angry that he began to run after Nimai with a
mind to punish Him. The brahmana, however, became fearful, and caught hold of Jagannatha Misra's
 185

hand, saying to him, "This child has no knowledge of right or wrong, and is therefore not to blame. A
wise man should never punish such a child." Nimai's actions appeared to be those of an ordinary child
under the influence of abundant energy, devoid of all meanness and self, regarding egotism.
Although Jagannatha Misra was very remorseful, the brahmana had already attained the peace of
mind that all things come from the Lord for our benefit, even though outwardly they may seem
disastrous. He pacified Misra, saying, "Only the Lord can know what is to happen on this day. I will
simply eat whatever fruits, roots, or other foods which may be in the house."
But Misra would not hear of it. "If you actually accept me as your servant," he said, "then please
cook your meal once again. Allow me to make the necessary arrange, ments. I will be very happy if
you will cook one more time." Jagannatha Misra's friends and relatives joined with him in the plea, and
together they induced the brahmana to cook aga'm.
In order to keep Nimai from causing any further trou, ble, Mother Sachi took Him to a neighbor's
house, where the ladies tried to instruct Him. "Nimai, You are so foolish that You ate rice that was
cooked by a stranger! You will

The Pilgrim Brahmana 25

be an outcast for this! What will You do now?"

But Nimai simply laughed and replied in His rich, soft voice, "I am a Cowherd Boy. I eat rice
cooked by the brahmanas all the time." Hearing these words and seeing Nimai's beautiful smile, all the
ladies burst into laughter and embraced Him with affection. By the power of the Lord's energy, they
were unable to comprehend the tual meaning ofNimai's words. This power prevents the Lord's
devotees from seeing Him as Godhead, but it is not the same Deluding Potency of the Lord that hides
Him from those who do not want to serve Him. The one power enables His devotees to enjoy His
pastimes, while the other excludes the non,devotees from His personal associ, ation.
Meanwhile, the pilgrim brahmana had cooked a second time, and was aga'm sitting down to make
his offering to Krishna. Despite the devotees' vigilance, as soon as he began to meditate upon the
Divine Cowherd Boy, Nimai again appeared before him and ate a handful of the cooked rice. Seeing
this, the brahmana again shouted out in grief, and Jagannatha Misra once more came running. Seeing
little Nimai eating the rice, Jagannatha Misra picked up a stick and ran after Him. Exhibiting great
fear, Nimai quickly ran and hid inside one of the rooms of the house.
This time Jagannatha Misra could not be consoled, al, though the brahmana counseled him with all
good reason. "Dear sir, Krishna has not allotted cooked rice for me today. This is the real truth. Your
son is not to blame." Jagannatha Misra remained silent, but quite upset.

26

SRI GAURA LILA

While the brahmana tried to think of how to convince Nimai' s dismayed Father that no one was to
blame for the spoiled offering, Nimai's older Brother, Visvarupa, ap, peared on the scene. His
astonishing beauty was equaled only by His deep knowledge o ac the scriptures and His unbounded
devotion to Krishna. To the pilgrim, the sight of Visvarupa was a revelation in love of God, and His
pres, ence completely absorbed the brahmana's attention. Glancing at Him again and again with
unconcealed admi, ration, the brahmana asked Visvarupa who His parents were, and upon learning that
 186

He was the son of Sri Jagan, natha Misra, the brahmana warmly congratulated Jagan, natha Misra for
having such a. wonderful son.
Visvarupa paid His obeisances to the brahmana and in His melodious voice spoke words which were
as sweet as nectar, "It is by great fortune that such a self, satisfied brahmana has come to be a guest in
our house. Certainly there could be no greater calamity than if such a guest had to fast against his will.
Your l^eloved Gopala will hold us responsible."
The brahmana replied, "I am accustomed to living in the forest and eating only fruits and roots.
Moreover, hav, ing seen Your beautiful Form, O Visvarupa, I am now feeling completely satisfied."
"A person like you is naturally concerned only for the happiness of others," Visvaru^pa said, "and
does not care for his own. Still, I request you to please cook for a third time."
"I have already cooked twice, and now it is almost mid-

The Pilgrim Brahmana

27

night," said the brahmana. "The will of Krishna is su, preme and it is clear that He does not want me to
eat cooked rice on this day. Rather than cook again, I should simply accept whatever fruits and roots
are available."
Visvarupa, Himself an expansion of Godhead, then fell at the feet of the brahmana and, on behalf of
the whole family, repeated His request. "For the sake of Sri Krishna, please cook one more time."
Being completely enchanted by the uncommon beauty and grace of Visvarupa, the brahmana finally
relented and agreed to cook for a third time to the great delight of all present.
Again all preparations were made for his cooking and special care was taken to insure that Nimai
would not again cause any mischief. Nimai had hidden within one of the rooms of the house, so
Jagannatha Misra securely locked the door of that room from the outside. Misra set himself to guard
the door, and the ladies announced that there was no further cause for anxiety for little Nimai had
fallen asleep. Still everyone watched very carefully.
Finally, late at night the brahmana finished cooking. He arranged the meal and began to offer
everything to Krishna in meditation. By then everyone else had fallen into deep sleep. Just at this time,
while the brahmana was making his offering to Gopala, Nimai again appeared. See, ing Nimai, the
brahmana again cried out, but no one was awake to hear his cry.
"My dear brahmana, you are so generous," Nimai said to him. "Is it My fault you have asked Me to
come? You

28 SRI GAURA LILA

are calling Me by My mantra and I am finding it impossi, ble to resist. Thus have I come to you. You
are always longing for the sight of Me, and now I am showing Myself
tO yOU."
Then the Lord revealed His Divine Eight-armed Form to the brahmana. With four Arms He held a
conch, disk, club and lotus flower. In another Hand He held butter which He ate with the opposite
Hand, and with two Hands the Lord played on His flute. A necklace ofshining jewels and the
kaustubha gem adorned His Chest, which was marked with the footprint of Brighu Muni. The
brahmana saw that precious ornaments decorated all parts of His Body, peacock feathers set in the
fresh twigs of gunja decorated His Head, and His reddish Lips further enhanced the beauty of His
moondike Face. His Lotus Eyes moved restlessly as He smiled, and the vaijayanti garland, stretching
 187

from His shoulders to His knees, swung to and fro. Charming jeweled anklets adorned the Lord's Lotus
Feet, and His gem-like toenails defeated all darkness with their dazzling effulgence.
A gentle, white Surabhi cow appeared behind the Lord, and a wonderful Kadamba tree with a
profusion of yellow flowers arose behind her. The tree was alive with singing birds who were sweetly
glorifying Lord Gaura with their song. The brahmana then saw the spiritual abode of Vrindavana
completely manifested in that very place. He saw the cowherd men and women, with cows grazing on
all sides. He saw the beautiful Yamuna River, peacocks and deer, and trees ablaze with flowering
creep,

'The Pilgrim Brahmana 29

ers. Directly before him, he saw everything upon which he had always meditated and pictured in his
mind. The brahmana fainted in ecstasy, overwhelmed by the splen, dor of the spiritual Abode of His
beloved Lord.
The child, Sri Gaura Sundara, then touched the body of the brahmana with His Own Lotus hand.
The brahmana regained external consciousness, but fell to the ground once more in ecstasy. Several
t'maes he would stand up and then immediately fall down again. He was unable to con, trol the
shivering and perspiration of his body, and tears flowed from his eyes like the sacred current of the
Ganges. Regaining consciousness at last, completely overwhelmed with joy, the brahmana clasped the
Lord's Lotus Feet and began to cry with a loud voice.
Sri Gaura Sundara, seeing the restlessness of the brahmana, spoke to him in sweet words, "Dear Sir,
you are My servant birth after birth and you always think of seeing Me. Therefore I have fulfilled your
desire. In your former birth, I showed you this same form in the home of Nanda Maharaja." Nimai
smiled mischievously, inno, cently inquiring, "Don't you remember?"
The brahmana simply gazed at Him with love.
Nimai went on speaking softly, "When I took birth in the village of cowherd men, you were
pursuing the same pilgrimage as you are now, and had accidentally become a guest in the home
ofNanda Maharaja. I then showed you this same pastime of stealing and eating your cooked food just
while you were offering it to Krishna. Only My ser, vants like you have this privilege of seeing My
Divine

3O SRI GAURA LILA

Form. Do not reveal this secret to anyone as long as I re, main manifest in this world."
Then the Lord further instructed the brahmana, "I vent Myself the very second there is the kirtan of
My Holy Name. I will spread the sank/nan movement to every country of the world, and will give
every household
the purest love of God, which is coveted even by the
, greatest demigods, such as Brahma and Shiva. You will live to see many of these pastimes." Saying
this and assur, ing the brahmana not to have any fear, the Lord returned to His own room and there lay
down in His own little bed as before, just like an ordinary child.
The brahmana was filled with supreme bliss after see, ing this wonderful manifestation. Roaring
with delight, he began to dance and laugh and sing. He picked up the rice and smeared it aII over his
body shouting "Jaya Gopala! Jaya Gopala!" When the brahmana began shouting in this way, everyone
woke up and immediately came to see what could be the cause of such excitement. Then the brahmana
hurriedly tried to restrain himself and sat down as if he'd been eating his meal.
 188

His first impulse was to tell everyone what had happened so that they would be delivered by
recognizing Lord Gaura, Whom they all took to be a mere child, but remembering the Lord's
instruction, he controlled his mind and did not reveal anything at that time.
Thereafter, this most fortunate brahmana took up per, manent residence in Navadvipa and visited
Nimai, his own beloved Cowherd Boy, every day.

The Pilgrim Brahmana 31

This vision shown to the brahmana was not an ordi, nary event. The brahmana thought that if he
could only tell everyone what he had seen, then they would be saved by understanding the young son
of Jagannatha Misra to be the Supreme Lord Himself. But the Lord forbade him to do so, telling him
that only the Lord' s servants have the privilege of seeing His Divine Form. Those who are not
devotees of the Lord cannot see Him. Seeing the Lord is identical with knowing Him and those who
are not will, ing to serve Krishna see only a mortal child in the Son of Jagannatha Misra.
This illusion can be removed only by the Lord Himself, because it is His power that obscures our
vision. Unless He allows, one cannot see Him or know Him as He is. The Lord has given the jivas the
choice either to serve Him out of love for Him, or to serve maya out of envy for Him. This is the only
free will the living entity has. The living entity must serve someone. If he has transcendental love for
the Lord, he becomes a devotee; if he does not want to serve Krishna he becomes a servant of maya.
Maya refers to Krishna's illusory energy in the form of material friendship, society, and love which
Srila Prabhupada refers to as "fallible soldiers" because they cannot fulfill our desires for unlimited
loving reciproca, tion. Nor are these relationships etemal. Such deluded souls can never see this Divine
Form of the Lord; they consider Him to be an ordinary human being like them, selves. It is only when
the jiva gives up all selfish motiva, tions and surrenders unto Krishna in love that Krishna

32

SRI GAURA LILA

comes pleased and reveals Himself. Krishna declares in the eighteenth chapter of Bhagavad,gita:

bhaktya .main abhijanati yavan yas casmi tattvatah tato main tatvato jnatva visate tad anantaram

"One can understand the Supreme Personality as He is only by devotional service. And when one is
in full con, sciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God."
The brahmana so fortunately harassed by little Nimai attained this goal of life due to his pure
devotional service. Lord Gaura revealed Himself, but requested the brahmana not to tell anyone that
confidential pastime.
Did the brahmana disobey the Lord's instruction? How do we know this pastime if he did not reveal
it to anyone else? Srila Vyasadeva, who always writes the Lord's pas, times, is perfectly aware of all
these truths, as well as the proper time to reveal them in order to perfectly serve Krishna's greatest
desire expressed in Bhagavad,gita 18.69:

na ca tasman manusyesu kascin me priya, krttamah bhavita na ca me tasmad anyah priyataro bhuvi

The Pilgrim Brahmana

 189

33

"There is no servant in this world more dear to Me, nor will there ever be one more dear, than he
who explains the supreme secret to the devotees." Thus we can only ex, press our own gratitude to
Vyasa of Gaura lila for sharing this supreme secret with all the other devotees who also want to enter
into the etemal lila of Sri Krishna Caitanya.

3^

The Greatest Treasure

Once a learned astrologer told a poor man how to ^nd the treasure left to him by his father. The
astrologer said, "The treasure is in this place, but if you dig toward the southern side, the wasps and
drones will rise. If you dig on the western side, there is a ghost who will create a great disturbance so
that you will not .^nd the treasure. On the northern side, there is a big black snake that will devour you
if you attempt to dig up the treasure. However, if you dig up a small quantity of dirt on the eastern
side, your hands will immediately touch the pot of treasure." The four directions signify, in order,
fruitive activity, mental specula, tion, mystic yoga, and devotional service.
Sri Caitanya Caritamfta Madya, lila 20.132, 135

- ^ T n ^ N T n E n o L ¾ Dhama of Sri Navadvipa,

^in the forest of Madhuvana, the young Son of Sachi used to visit the resident merchants and
cowherdsmen. Six clear ponds decorated the forest of Madhuvana, and they were constructed by Sri
Vishvakarma, the architect of the demigods, as an offering of love to Sri Krishna Caitanya. Being tri
kala jnana--cognizant of past, present, and future--he saw within his dedicated mind the glorious Hari
Nama pas, time wherein Lord Caitanya rectified Chand Kazi, who had tried to stop the Hari Nama
Sankirtana.

36

,5 RIGA URA L ILA

Sri Vishvakarma thought, "The Lord in His Golden Form, as loving as Srimati Radharani, may
become thirsty upon reaching this place and desire a drink. How I would love to serve Him. Therefore
I will make six ponds for Him to choose from."
Thinking in this way, the divine planner entered the Holy Dhama of Sri Caitanya's pastimes and
constructed the crystalline ponds.
Within that forest, an older merchant named Kola, vecha Sridhara lived in all simplicity. Sridhara
was so poor he lived in a hut that had more holes than thatch on the roof. An old iron pot, broken
around the top, sat just outside the door of his hut. Sridhara kept the water in this pot for such menial
purposes as washing his feet. He sold plates and cups made out of banana leaves. As it happens,
Navadvipa is in Bengal, an area so fertile it was called the "garden of India.^ Banana trees grew
everywhere there, so selling their leaves was not a very lucrative business. Sridhara made a few cents
 190

every day. He was as honest as Yudhisthira Maharaja. He always quoted the correct price for his
commodities and never cheated. People who knew him always bought at the prices he quoted. His only
purpose was to use half of the few cents he made to wor, ship Mother Ganges.
Aware of his poverty, Sridhara was of a most gentle and humble disposition, refusing to argue with
or criticize anyone. His atheistic neighbors took great delight in mak^ ing-fun of hi.to. They harassed
him over and over, calling out in sarcasm and spite, ^Hey, holy worshipper, is your

37
The Greatest Treasure
god as poor as you are? Look at you, starving dog, you can barely even cover yourself with cloth."
Yelling and laughing, they grabbed the fruit from his trees and threw it at him. 5ridhara never
protested, for his real sustenance was the Holy Name of Sri I-Iari, which he chanted all flay. At night,
in ecstasy, he chanted so loudly that his neighbors could riot sleep, and, infuriated, they screamed at
him to shut his rnottth and threv^ food at him.
"Here, eat something you poor bum. Stop yelling and crying from your hunger pains."
Entirely devoted to Sri Krishna, Sridhar^ did not even realize the nature of his neighbors' gross
al^use, but con, tinued with his devotional worship, always joyful and un, disturbed. He loudly chanted
the Holy Name all night long with overflowing love for Krishna.
Sridhara returned home every afternoor^ in a state of expectation, waiting for a special customer.
This, cus, tomer also harassed him to no erid, yet Sridh^ra lovea Him inspite of the abuse. Young
Tqimai Pandit came to see Sridhara everyday. Sometimes, the Young Professor would bathe in the
nearby pond along with His students, then run through Sridhara's banana grove, stealing fruits and
flowers. Sridhara ran after them, actiftg as if angry with the Transcendental Rascal, but mainly intent
to look again upon the Golden Form of the arrogant, restless Pandit.
Other times, Nimai would cooly approacl^, surrounded by His students, and loudly declare,
^My dear Sridhara, you chant the Holy Name of

38 SRI GAURA LILA

Kr/shna. Why do you suffer from this poverty? Tell me, how is it that you suffer from want of food by
serving the Lord of the Goddess of Fortune ? Is it any wonder your neighbors laugh at you?"
Sridhara would bow in respect to Nimai, replying with all humility that he did not actually starve.
"I notice your cloth is patched in twelve places," Nimai
would remark. ""^'- '
x nere s nothing but holes in the roof of
your hut. Look at your neighbors, Sridhara. They are wor, shipping Durga, and receiving so much
opulence and corn, fort. They wear fine cloth and eat whatever they desire'"
"You speak very well, learned Sir," Sridhara would patiently explain, "but I also eat whatever I
desire. The ldng lives in the palace of gems, eating and dressing most richly. And the birds who inhabit
the treetops easily find all the food they want. The time of both passes away all the same. They enjoy
the fruits of their respective acts re, warded by the will of the Isvara, Who controls all move, ments in
this world."
"So you are also a great pandit," Nimai would laugh and take up a bunch of banana flowers. "How
much are these?"
Sridhara told Him the price--so many little conch shells.
w nats Nimai exclaimed, "so much! Why are you cheating the poor brahmanas? I will give you no
more than half of what you say they cost." And He would start to walk away.
 191

w azt! Sridhara called after I-'Iim. "I'm not cheating.

The Greatest Treasure

39

That's the standard price; ask anybody." Feeling great anxiety that he would not even have enough to
take to the market the next day, Sridhara would run after Nimai and plead with Him to pay or else
return the flowers.
"Pandit, ifYou steal from me every day, how will I worship Mother Ganges? Do not take these
flowers in this way." And Sridhara would pull the flowers out of the proud Youth's lovely hands.
Nimai grabbed them back.
"No, Sridhara. You claim to be so renounced, but now you steal from a brahmana! You must be
mad! I'm sup prised you don't know Who I am!"
Sridhara gazed at the Youth, so beautiful; the sight of Him took his breath away. The Lord stood
before him, smiling, His cherry red lips stained with betel. His complexion shone like molten gold, and
His temperamental eyes moved about, agile and restless. Radiant t'tlak deco, rated Nimai's fine
forehead, and His mischievous face was surrounded by cuffs of scattered, blackish hair that covered
the top of HIS smooth shoulders. A shining, white brahmana thread crossed His wide chest. The Lord
wore His dhoti most attractively, folded three times, and He stood, bending slightly with a garland
hanging to His waist. In this way Lord Ananta Sesa decorated Sfi Gauranga in His play as Pandit.
"I am simply a dog, my dear Sir," Sridhara stated hum, bly, surrounded by his poverty.
"I know you're a dog,^ Nimai would pronounce. "And a very cunning dog too.^ But the Lord's Lotus
Eyes re,

SRI GAURA LILA

vealed His deep pleasure upon seeing no trace of anger, but simply love, devotion, and humility on
Sridhara's face. Yet He would go on until He broke Sridhara's gentle composure.
^Do you not know that I am the Source of your God, dess Ganga; therefore, Sridhara, you should
simply ship Me."
^What?P Sridhara would exclaim. Immediately Sridhara would cover his ears and shout, "Vishnu!
Vish, nu! You're so arrogant, Nimai Pandit. Aren't You even afraid of offending Mother Ganges?"
Sridhara began to think the Youth to be actually mad.
In this way, Lord Caitanya joked with the simple banana merchant for hours.
At some point Sridhara would question Nimai, "Why do You harass me so much? Why do You pick
on me? You don't harass anyone else like this."
Nimai told him, "Because you have the greatest treasure."
Sridhara shook his head. ^What do You mean? I'm so poor. My house doesn't even have a roof on
it."
^No," Nimai said. "This is just a front. You wear this tom cloth and you appear to be very poor, but
I know you have a great treasure in this house." And Nimai would walk into Sridhara's hut.
"What are You doing?" Sridhara demanded, following right behind the beautiful Rascal.
"I know you have a great treasure here. I'll leave you alone today, but later I'll exploit your treasure
and expose
 192

41
el'he Oreatest ff'reasu^e

A^t^ }}
you to everyout. . -?"
"What are You saying. Sridhara would gasp. "What
do I have? I don't even have proper clothes to wear to
greet You, or a decent seat to offer You. What wealth do
I have?"
"Not only do you have great wealth," Nimai con,
tinued, "but you dine on it, sumptuously, and in secretú
One day I will reveal your secret to the world, and
everyone will see howyou have deceived them."
In much distress, Sridhara would humbly beg the reck'
less Pandit to return home. "Let us not quarrel anymore,
,,
my dear Sir. It is not proper.
,, think ,Tou can get off so easilyT" Nim^ai de,
Do you y '- at-'ou will give Me toc^ay."
manded. "Tell Me at once wny
"But, Pandit, I live by selling banana leaves. What can
I offer You?"
"For now," Nimai stated, "give Me this gourd that
grows on the vine clinging to your hut. I won't trouble
you any more if you give Me this offering."
Sridhara sighed, shaking his head and thinking to him,
self. "This Brahmana is certainly very arrogant. Yet I can,
ú c ^ ^,,-,' t ^ive Him
* ^im' He may even hurt me ^ ú ^," ^, ,_ ^a not refuse n , . '- ,, -ood fortune that ^ úe
what He demands. It ^s actuauy my s
comes. Otherwise I would think that I had nothing to offer to the brahmanas. What a brahmana takes
even by force, I see is my good fortune. He is not disturbing my mind; rather, I am longing more and
more in my heart to have some suitable offering for Him. Actually He is sire, ply fulfilling my heart' s
desire to sacrifice all that I have to

O:

ti

bl

bJ
tf
tf
 193

42
SRI GAURA LILA
Sri Vishnu, for whatever is offered to a brahmana au,
tomatically goes to the Lord. Othenvise I might use my
poverty as an excuse not to offer what I do have.^
Having come to this understanding, Sridhara said, ^Lis,
ten, my dear Pandit, you need not pay anything. I shall
willingly give you the gourd. So be pleased not to quarrel
with me any more."
Then Nknai Pandit smiled, and, with a loving, sidelong
.glance at the humble banana merchant, answered, ^This
^s very good. I will not quarrel any more with you as long
as you give Me good gourds from this vine."
Everyday Nimai Pandit ate from the banana leaves that
Sridhara gave Him, and the gourd, which Mother Sachi
cooked in milk and pepper, was the most relished part of
His meal. The Lord loves the offerhags of His devotees; He
would never accept anything from non,devotees.
Sridhara gladly gave the Brahmana these commodities,
hoping the arrogant Professor would be on His way.
But Nima/would return to have more fun.
^So, Sridhara, Who do you think I am? I shall go home
as soon as you tell Me this."
With folded hands, Sridhara would humbly reply,
"You are a brabanana, part and parcel of Sri Vishnu."
"No. I'm just a cowherd boy."
^Vhat?!" Sridhara exclaimed.
Fhaally Sridhara would only laugh at this, for he could
not recognize his own cherished Deity standing before
him.
So during the Maha Prakash, when Sri Caitanya re-

The Greatest Treasure

43

vealed His Divine Identity to all His intimate devotees, He exposed Sridhara's treasure. He called for
all the great and prominent devotees--Advaita Acharya, Pundarika Vidyaniddhi, Hari das Thakura--to
give them His per, sonal benediction. Sri Caitanya then sent for Sridhara.
The personal pastimes of the Lord we see present only in the life, the heart, and the house of His
pure devotee. This is the nature of Sri Krishna's pastimes. What does pastimes mean? It is loving
reciprocation between the Supreme Personality of Godhead and His devotees. The Lord relishes the
love of His devotees and for that reason He takes their offerings. It is the love only He enjoys, for He is
not in need of anything. Everything already belongs to Him, and therefore we have nothing to offer
back to Him except our love. There is no material qualification for devotional service, as there is no
material impediment. We don't need education, or wealth, or prestige, or religi, ous position, or social
 194

tradition, or anything. Just look at the example of this most simple devotee, Sridhara, through whose
life Lord Caitanya actually fulfilled the most munificent benediction desired by Sri Advaita Acharya.
Advaita Acharya is actually the person who brought down Sri Caitanya. He called the Lord to come,
and he as, sisted Him in His pastimes. It was also this great Advaita Acharya who sent the Lord back to
Goloka at the end of His pastimes. Advaita Acharya, although he was actually propagating this Nama
Sankirtana movement before the Advent of Lord Caitanya, was not achieving very much

44
SRI GAURA LILA
success. By Sr/Caitanya's Own arrangement, although
Sri Advaita, Maha Vishnu Himself, was here propagating
the Yuga Dharma--the chanting of the Holy Name-the
greatest demons that this world has ever known de-
scended at the same time by taldng birth in the Lord's
most sacred ^and--the Land of Gaura, the Holy Land of
Bengal.
The devotees endured the atrocities and the harass-
ment of these powerful demons. The Nawab Hussein
Shah, the incarnation of Jarasandha, and his local magis-
trate in the district ofNadia, Chand Kazi, the incarnation
of Kamsa tried to stop the devotees from chanting loudly
in public. His city chieftains, incarnations of Hiranya-
kasipu and Hiranyaksa, Jagai and Madhal, committed
abominable acts simply for their own perverted enterta/n,
merit. The demons' activities made it appear that even the
Supreme Lord, Maha Vishnu in the form of Sri Advaita,
was not very successful in propagating the Har/Nama
Sankirtana movement.
Of course this was for an ulterior motive, for Sri Ad-
vaita desired to be unsuccessful because he wanted Sri
Krishna Caitanya to come down. And in this most unfor-
tunate and perilous age of Kali yuga, when the living en,
titles are so degraded and suffering so many forms of
calamities, he wanted to give them the most precious
thing. When the illness is most severe, the doctor has to
give the most powerful medicine. Advaita Acharya
wanted the credit to go to its ultimate Source--Sri
Krishna Caitanya. 80 he called the Lord to come down.

The Greatest Treasure

45

As it is the nature of the devotee to always want to glorify his Beloved Lord, it is similarly the
nature of the Lord that He wants always and only to glorify His devotee. Sri Caitanya demonstrated
this at the Maha Prakash when He so beautifully revealed Himself as the Supreme Personality of
 195

Godhead to His pure devotees. He showed each devotee that Form of Godhead that the devotee most
loved and gave benedictions to them. He asked Advaita Acharya what benediction He could bestow
upon him. Advaita selfiessly requested, "When You distribute this mercy, You give it to everyone.
You give it to the women, the sudras, the poor, the unfortunate living entities. Without discrimination,
You distribute it, and make all the living entities cry in the ecstasy of pure love of God and roll in the
dust of the ground."
Sri Caitanya was very pleased by this request, and He granted that benediction. Then Sri Advaita
further re, quested, "When you distribute this pure love of God, don't give it to those who are envious,
to those who are malicious toward the devotees, because if You give this sweet nectar to those who are
like envious snakes, they will simply become more venomous. They will use its po, tency simply to
impede this movement. They must first become free of their pride by buming in their own envy. So
You don't give it to them." The entire day ofthe Maha Prakash passed almost unnoticed, and the
darkness of night soon stole in. The devotees lit lamps which they offered in worship at the Lord's
Lotus Feet. They continued the kirtana, playing kartalas, conchshells, mridangas, and

46

SRI GAURA LILA

stringed instruments. Sri Gaura remained silent while the devotees offered different kinds of flowers at
His Lotus Feet and prostrated themselves before Him praying, "Oh Lord, please protect us." Some
were praying, some were singing, some were laughing, and some were crying. Yet everyone present
experienced the most indescribable and wonderfully elated feelings, as if transported to Goloka
Vrindavana. The devotees stood in a circle around the Lord with folded hands, praying to Him in great
rever, ence while Sri Gaura Sundara reciprocated in a most casual manner.
The Lord was in a most munificent mood, ready to shower benedictions upon His devotees, when
He sud, denly ordered, "Go and bring Sridhara immediately. Let him see My transcendental opulence.
He is constantly thinking of Me in great separation. I want to see him right away. Go to the outskirts of
the town and listen to him chanting My Name. When you find Sridhara, bring him to Me."
The devotees found Sridhara's hut by following his wonderful chanting.
"Sridhara! Come, come quickly. The Lord wants you." "The Lord wants me?" Sridhara exclaimed. He
fainted. The devotees had to carry him to Srivasa Angana, where the Maha Prakash was taking place.
Lord Caitanya was extremely happy to see Sridhara and called out to him, "Get up, Sridhara! Come
to Me!"
Sridhara came to consciousness and saw the arrogant brahmana Pandit he knew as Nimai
manifesting the

The Greatest Treasure 47

glories and opulences of the Supreme Lord, seated on the

sringhasana on the altar in Srivasa's house.
,,'^ - Sridhara. For so long you have wor,
L^Ome, come,
shipped Me. Many lifetimes you have spent in my devo, tional service. Even in this life I have tasted
your offerings countless times when I took different commodities from your hands."
 196

While Sridhara was offering his obeisances unto the Lord, Sri Caitanya said, "Oh Sridhara, behold
My beauty. Today I will bestow upon you the eight mystic perfec, tions."
That great devotee, Sridhara, then lifted up his head and saw that Lord Caitanya had wonderfully
changed. His complexion had become as dark as a Tamal tree. He was holding a flute in His hands. On
His right side stood Lord Balarama, at His feet were Lord Brahma and Lord Shiva and Sri Ananta Sesa
hovered above the Lord like a canopy. Around Him were great sages of all the different planetary
systems who had come to offer their prayers and worship to Sri Caitanya.
Saintly personalities like Narada and Sukadeva Go, svami offered prayers to the Lord while
beautiful, heavenly damsels sang His glories with folded hands. The entire scene was engulfed in a
glowing radiance like hundreds and thousands of suns rising all at once. The bril, liant, dazzling
brahmajyoti effulgence emanated from Sri Caitanya.
Sridhara saw the Lord as the most beautiful Personal, ity, standing in three,fold bending form,
playing on His

48

SRI GAURA LILA

flute. Then, His complexion turned molten gold. The kaustubha jewel shone brightly on His chest. And
the vi, jayanti garland swung to and fro as the Lord swayed. Sridhara couldn't tell the difference
between Sri Gaura's dazzling toenails and sparkling gems. And what to speak of His beautiful Lotus
Eyes, which gazed upon Sridhara with such love and compassion.
To the left he saw horses and chariots, swans and elephants, the carriers of the demigods. As far as
he could see, in the sky and on the land, unlimited demigods of, fered their prayers to Sfi Caitanya.
The wives of the demi, gods had tears in their eyes as they offered their obeisances. A beautiful lady
appeared, Srimati Ganga,devi herself. Standing on a chariot, she bowed her head to Her worshipful
Lord. Huge serpents, their hoods raised high, all chanting His glories, surrounded Sri Caitanya.
Such a sight--this wonder of wonders--was so as, rounding that Sridhara again slumped to the
ground un, conscious. The Lord repeated Sfidhara's name and Sridhara stood up.
Sri Caitanya said, ^Come Sfidhara, I want to hear your prayers.^
Sfidhara replied, "Dear Lord, I am illiterate and unintelligent. What power do I possess to glorify
You?^
But Sri Caitanya replied, "That's all right. Even your ordinary talk^ are more pleasing than the
prayers of all these demigods.^
Just then, by the Lord's order, Mother Sarasvati, the Goddess of Learning, presided over Sridhara's
power of

49
The Greatest Treasure
speech, and he began to glorify the Lord as follows:
"Jaya Sri Krishna Caitanya! All glory to Lord Visvam' bhara, the Lord of Navadvipa. All glory to
the Lord of the entire cosmic manifestation. All glory to the Son of Mother Sachi.
"Jaya Sri Krishna Caitanya, Whose Appearance and activities are a mystery even in the Vedas. Now
He has appeared as the best of the brahmanas.
"You appear in every millenium to uphold religious principles in Your different wonderful forms.
Secretly You have been wandering around Navadvipa, managing and maintaining everything. Your
 197

real identity has been unknown to everyone, because it is impossible for anyone to know You without
Your mercy.
"Oh Lord, You are the religious principles, prescribed duties, devotional service, knowledge,
scripture, the Vedas and the object of all meditation. You are the mystic perfections, mystic yoga, the
faith in man, benevolence, opulence, strength, devotion. You are not in need of any. thing because
everything already belongs to You.
"You had told me earlier that Mother Ganges, whom I worship, has emanated from Your Lotus
Feet, and yet due to my sinful heart I could not understand Your supreme position. You are the same
Supreme personality, Who, previously blessed Gokula with Your Appearance, ancx now You have
again appeared as the sweet Lord of Navadvipa.
^You are the embodiment of the highest esoteric pro. cess. Now You have propagated that same
devotional pro.

5O

SRI GAURA LILA

cess all over Navadvipa. By such devotional service, Bhisma defeated You, making You break Your
promise. Out of this same desire to serve You, Mother Yasoda bound you with a ropewthe rope of her
love.
"You are captivated only by the love of Your devotees, and thus You are subservient to them.
Although You are the same Supreme Lord, Whom every living entity in the entire creation carries and
cherishes in their thoughts and in their hearts, still You carried Sridhama, Your cowherd friend in
Vrindavana, on Your shoulders when defeated by his love.
"It is a great secret and mystery how You are defeated by Your devotees, and this same secret and
mystery of de, votional service You are now giving to everyone by Your causeless mercy. My dearest
friend, Lord Gauranga, You are an ocean of transcendental qualities and mercy. All glory to You and
to Lord Nityananda, the Supreme Per, sonality without beginning or end."
Although Sridhara had no desires to be fulfilled, still Sri Caitanya wanted to give him some
benediction. "What do you want?" He demanded.
"I don't want anything," Sridhara replied, "Simply see, ing You, all my desires are fulfilled."
But Lord Caitanya would not accept. "No, Sridhara, you must ask some benediction."
"No, my Lord, I've already received all I've ever wanted."
"No! One benediction. You must!" Sri Caitanya sisted. "I can give you the eight,fold mystic
perfections--

The Greatest Treasure 51

immediately I can give them to you."

"No, no," Sridhara said quietly. "I don't want that."
"I can give you wealth, opulence. I can make you the king of many maharajas. I can give you
faithful followers,
a kingdom, opulence beyond your wildest imagination." "No, I don't want that." "Well, what do you
want?"
Upon seeing Lord Caitanya's determination to bestow upon him some benediction, Sridhara made
his humble re, quest.
 198

"I just want to make bananadeaf cups and banana4eaf plates for your devotees. I simply, humbly
request that wherever I take my birth, You continue to come seeme every day in that Form of the
beautiful, young, arrogant, mischievous, brahmana Pandit of Navadvipa and harass me and steal from
me. I am simply desiring this birth after birth after birth. This is all I want. Nothing else."
Everyone present was overwhelmed by the greatest wealth of devotion revealed through this most
materially deprived and simple soul, Kolavecha Sridhara.
How is it then that the grand benediction requested by Sri Advaita at the Maha Prakash was
fulfilled? That ben ediction was not fullfiled through any great acharya or exalted personality, famous
for his prowess. It was ful, ffiled through this humble banana merchant during a later pastime when the
Lord rectified Chand Kazi.
The Kazi was one of those persons burning in the flames of enxn/of the Supreme Lord. He forcibly
tried to stop the Hari Nama Sankirtana and broke one of the dev,

52

SRI GAURA LILA

otee' s mridangas. Upon hearing of this offense to the Holy Name, Sri Caitanya Himself led a huge
kirtana party di, rectly to the Kazi's house. This Sankirtana Party appeared like a vast ocean of
devotees, filled with the greatest tran, scendental figures from all over the universe. The demi, gods
and great sages mingled there in disguised forms. Their chanting inundated the whole world, for Lord
Gaura led such a Maha Sankirtana that it seemed to last for many ages. In the ecstasy of sankirtana, the
Supreme Personality of Godhead can make an instant appear to be forever, and a very long tirne appear
to be an instant.
So this one night, the whole city of Navadvipa was dancing in the Haft Nama Sankirtana movement,
and the tremor of this Sankirtana party was felt throughout the world. The sound of the Holy Name
penetrated the cover, ings of the universe and caused the Supreme Lord Narayana in Vaikuntha to
dance in ecstasy. Lord Narayana was amazed at how Sri Krishna Caitanya is simultaneously present in
Goloka and on the earth, per, forming the same function. In this Hari Nama Sankirtana pastime the
devotees and Sri Caitanya converted the Kazi, who became so overjoyed with love of God that he
danced off with Lord Caitanya when the Sankirtana party moved on. But Sri Caitanya told the Kazi to
return to his house, because the Lord had a very intimate pastime to reveal to His most fortunate
devotees.
Suddenly Sri Caitanya realized that after all this chant, ing and dancing, H e was very thirsty. At that
time, the Sankirtana party had entered the forest of Madhuvana.

The Greatest Treasure 53

The Lord did not drink from any of the ponds this time. He knew He was near the hut of Kolavecha
Sridhara, so He went there instead. Yet Sridhara was so poor, and so humble, his house was barely
standing. He had nothing to offer the Lord. But before Sri Caitanya even met Sridhara coming out of
his hut, He saw the broken iron pot holding Sridhara's water. And being very thirsty, Sri Caitanya
smiled and took that pot, that broken, iron pot, and drank all the water in it.
Sridhara's humble worship of Mother Ganges dis, played his devotion to the Supreme Personality of
Godhead, from Whose toe Her great waters emanate. The waters of the Ganges purify the earth and all
living entities worship Her for purification. Those who are for, tunate can drink the water which comes
 199

from the preme Lord's Feet. But what is the Supreme Personality of Godhead doing? He is drinking the
water that washes the feet of His pure devotee.
Sridhara came toward the Lord, Who formerly teased and harassed him in the most arrogant
manner, devas, tated by the Lord's action. "Now I'm finished," he mourned to himself. "Now I'm
destroyed. The Supreme Lord, Sri Caitanya Mahaprabhu, has drunk the water from my wretched iron
pot."
The Lord Himself proclaims the water used to wash the feet of His devotee to be as purifying as
the water of the Ganges and more readily available to all living entities as well. This inconceivable,
loving reciprocation offered by Sri Gaura Sundara to His devotee denies all material cal,

54

SRI GAURA LILA

culations, for the Lord Himself became more humble than the devotee worshipping Him.
Seeing this pastime, all the assembled demigods and sages, as well as the great Pancatattva--
Advaita, Gadadhara, Nityananda, and Srivasa--everyone in that huge Sankirtana Party was rolling on
the ground and cry, ing ecstatic tears of love of God. None could control them, selves upon seeing how
the Supreme Lord is attracted by the love of a pure devotee. In this way, Sri Caitanya re, vealed the
glorious position of his humble servant, Sridhara, who requested nothing of His Lord, but loved and
served Him in spite of all circumstances. Simultane, ously the Lord granted the benediction promised
to Sri Advaita Acharya by causing all the living entities to cry and roll on the ground in ecstasy of love
of God.
Sri Caitanya blessed His beloved Sridhara, saying, "Whenever and wherever you take birth, I will
have to come to you every day to enjoy pastimes with you, cause I am conquered by your love. I am
your servant, birth after birth."
There is in fact nothing that can compare to the seed of devotional service to Sfi Krishna, and it can
only be planted and watered by the Lord's pure devotees. By such loving pastimes, Lord Caitanya
revealed the secret wealth in Sridhara's possession--the hidden treasure in which the Lord had taken
such delight. That treasure was not anything material, but simply Sridhara' s pure, humble love. For the
Lord, that exalted love is embodied in the water which has washed the feet of His devotee. In this

The Greatest Treasure

55

way, Sri Caitanya revealed the ultimate treasure in this world--the gift of unconditional devotional
service, which flows from the feet of His pure devotees.

The Servant
of S e rvartt

Saints of your caliber are themselves holy places of pilgrim, age personified. Because of their purity,
they are constant companions of the Lord, and therefore they can purify even the places of pilgrimage.
 200

Sri Caitanya Caritamrta Adi-lila 1.63

^T T n ^. n ^. ^ C n T of His career as Nimai Pandit, Sri Caitanya, travelled to the holy city of Gaya to
perform the funeral rites for His de, parted father. The King of Knowledge Him, self, accompanied by
His numerous followers, sanctified all the holy places along the way. The beautiful Lord joked and
laughed with His students, engaging freely in the pleasure oftalking on a variety of topics. But when
the Lord came to Gaya, His mood changed completely. For sixteen years, Sri Gaura Sundara hid
Himself from His devotees, increasing their hankering and love for Him.

58

SRI GAURA LILA

But because of that increase, the Lord could not remain hidden for long. In Gaya, Nimai revealed His
actual devotional mood, answering His devotees' prayers that He too become a devotee of Krishna.
When Nimai entered Gaya, His mood began to change. Joining His beautiful hands, the golden
Youth paid obei, sances to the Holy City. He became forgetful of His stu, dents, their joking and
conversation, and was overcome with spiritual fervor. After visiting two of the shrines, Sri Gaura
Sundara quickly proceeded to see the Lotus Feet of Sri Vishnu, Who is worshipped as Sri Gadadhara
in Gaya. An actual imprint of the Lord's footstep is
shrined there. Brahmanas were seated all around the holy site and the garlands offered to those Feet
were piled as high as a temple. The offerings of incense, oils, flowers, ghee, jewels, and other articles
were incalculable. The brahmanas, who were as beautiful as the celestials, were engaged in reciting the
glories of Sri Gadadhara's Lotus Feet from all sides as follows:
"O most fortunate people, behold these Feet that are embraced by the Lord of Kasi, that are the life
of Lakshmi, that manifest themselves on the head of Bali! Behold these Feet Whose momentary
meditation frees one from the
fiuence of Yamaraja, the God of Death! Behold, all you fortunate people, the same Lotus Feet that are
so rarely tained by the highest yogis, those Feet in Whom the sanctifying Bhagirathi makes her
appearance. Fortunate people, behold those dearly beloved Feet that rest on the soft couch of Sri
Ananta."

The Sewant of the Sewant 59

On hearing about the power of Sri Vishnu' s Feet from the lips of the brahmanas, Nimai was
overwhelmed by ú transcendental bliss. His two Lotus Eyes overflowed with tears. At the sight of
these Divine Feet, the Lord shivered and trembled, exhibiting various symptoms of divine ecstasy. At
this instant Sri Gaura Chandra, for the for, tune of all the worlds, began to manifest the symptoms of
love and devotion to Sri Krishna. The eternal Ganges peared in His Lotus Eyes and washed down His
moon,like face. At the sight of the Footprint of Sri Gadadhara' Krishna, Nimai displayed the only
requirement for receiv, ing the causeless mercy of the Lord. The reception of that mercy depends on
the free will of the individual, who must do nothing more than intensely and eagerly desire it to have it
showered upon him.
The mercy of God is indescribable for one who has not received it. If it could be described in terms
of worldly perience, it could not be called undeserved or causeless.
Nimai stood there gazing at the Lord' s Lotus Footprint. His blackish hair curled about His
effulgent face, which was drenched with tears of Love of God. His golden Form melted from His
 201

previous arrogant posture at the sound of the glorious praise of Krishna recited by the brahmanas. At
that point, Sri Isvara Purl appeared on the scene. He seemed to come quite by accident, but actually it
was the awakened desire for pure love of Krishna in Nimai's heart that brought him there, for Sri
Isvara Purl is Sri Gaura's beloved spiritual master.
Who can imagine how dear Sri Isvara Purl is to Sri

60

SRI GAURA LILA

Caitanya? The tenderness ofSri Gaura Chandra's love for Isvara Puri cannot be described within the
mortal realm. Immediately the Lord offered humble obeisances to the sannyasi, who had such deep
love for Sri Radha and Krishna. Isvara Puri embraced the Lord with great de, light and his tears
drenched the Form of the Lord as he was washed by the tears of Sri Gaura. No one can fathom the
intensity of their spiritual delight.
The Lord said, "My pilgrimage to Gaya has born fruit only now, inasmuch as I have attained the
sight of your feet. By performing the funeral ceremony at Gaya, only the ancestor to whom it is offered
is relieved from his sufferings. But the sight of You instantly frees unlimited numbers of departed
souls from all their sufferings. There, fore, the Holy Place itself is not equal to you. You are the
highest of all pilgrimage sites and the best of all blessings. Saints of your caliber are themselves places
of pilgrimage. Kindly deliver Me from the ocean of this worldly existence. I surrender unto you, now
and here. May you be pleased to make Me drink the nectar of the Lotus Feet of Krishna. This is the gift
that I pray for."
Isvara Purl answered the beautiful young Brahrnana, "Listen, Pandita, I know for certain that You
are at least a divine portion of the Supreme Isvara Himself. The scholarship and goodness in You do
not appear except in one who is a portion of the Divinity. I've had an auspi, cious dream of this truth
on this very day. Now I have rained the fruit of the dream in this tangible form. I tell You the truth,
Pandita. At the sight of You I experience

The Servant of the Servant 61

unending, transcendental bliss. Ever since I first saw You at Navadvipa, nothing else has had any
attraction for my heart. This is the basic truth I am telling You. By seeing You, I experience the same
bliss as by seeing Krishna."
On hearing the true words of His beloved Isvara Puri, the Lord laughed and said, "I am, indeed,
most fortunate." This was followed by a good deal of mutual talk in which both experienced great joy.
The doctrine that requires unconditional submission to the Feet of Godhead does not entail any
curtailment of our individual liberty to serve the Truth in the way we choose. There is no loss of scope
or diversity on the plane of complete submission, but only an increase in the degree of conscious
perception. The summum bonum of the pseudodiberationist is to become one with God, to extin, guish
his own individuality by merging with God. Thus he feels relieved of responsibility, love, and service,
which he rightly fears will limit his freedom for selfish enjoy, ment. Such willful ignorance can only
imprison the soul in the false position of being identical with God, a posi, lion that prohibits loving
reciprocation with the Source of Alldove and His beloved parts and parcels.
Having greeted Sri Isvara Puri in this manner, Lord Caitanya asked his permission to perform the
funeral rights that are written in the scriptures. All the worldly sufferings of those brahmanas who took
 202

the remnants of Sri Gaura's offering on their heads were cancelled. After, wards, the Lord took
excellent garlands and sandalwood paste and with His own beautiful hands worshipped the

8RI GA URA LILA

Footprint of Sri Vishnu with great joy. The Lord then retumed to His lodgings and satisfied the
brahmanas with gifts. After taking rest, Nimai began to cook His meal.
Just as He had fmished cooking, 8ri Isvara Puff arrived as a guest. In the act of chanting the name of
Krishna in pure devotion, Isvara Puff came to the place where the Lord was preparing His meal. Nimai
stopped cooking as soon as He saw Isvara Puff and with great reverence of, fered his obeisances and
offered him a seat. Puff laughed and said, "8o, Pandita, I see that I have come at the perfect time."
Nimai smiled with pleasure and replied: "Since good fortune has manifested itself, may your
Reverence accept the charity of this cooked food today."
As this request was pressed by the Lord, Isvara Puff
smiled as he asked, "And what will You have for lunch?" The Lord replied, "I will cook again, just
now."
Puff objected, "What is the use of cooking again? Di, vide the cooked food into two halves."
Nimai could not help laughing and said, "If, indeed, you want to help Me at all, then please accept
all the food that I have cooked. I will cook again in a very short time. Please do not hesitate, but accept
this offering."
In this way, 8ri Gaura 8undara offered His own food to Isvara Puff and prepared to cook again for
Himself. 8o great is the mercy of the Lord toward 8ri Isvara Puff, be, cause that deeply surrendered
sannyasi had no other incli, nation than serving 8ri Krishna. The Lord served the meal with His own
beautiful hands. Puff ate in a state of tran,

The Servant of the Servant 63

scendental bliss. At that very moment, Rama Devi, Sri Lakshmi Herself, unobserved by anyone,
cooked again for the Lord in no time. By the time Nimai had served Isvara Purl, His own meal was
ready for Him and He ate it with a gladdened heart.
So relishable is the fruit of love of God, that God Him, self exchanges roles with His devotee in
order to taste it. The Supreme Isvara becomes the menial servant of His loving devotee, Isvara Purl,
who, because of his submis, sive and menial service to his spiritual master, Sri Madhavendra Purl,
became blessed with pure, ecstatic love of 8ri Sri Radha and Krishna. Because of Isvara Puff' s pure
service mentality, Madhavendra Purl empow' ered Isvara Purl to convey that love to those whom he in,
itiated. Of course, he only apparently initiates Sri Caitanya, Who is the Source of all ecstatic mellows
of love of God.
How then could Isvara Purl have developed such love before the Advent of Sri Krishna Caitanya?
One way to understand this is to see Lord Caitanya as the great tree of love of God, yet, because He is
God Himself, He is also the fruit, the gardener, and the germinating seed simultane' ously. Out of love
for His pure devotees, Sri Caitanya gives His different potencies to individuals He wants to glorify. We
see this in the life of the great devotee, Sri Madhavendra Purl.
Madhavendra Purl was a sannyasi in the spiritual corn, munity known as the Madhva sampradaya.
Vaishnavas recognize four original sampradayas, or spiritual corn,
 203

64

SRI CA URA LIf^A

munities, ^vhich contained the various methods ^nd

philosophy of pure x^orship of Sri Krishna. The mood in
which Sri Krishnat Caitanya displayed the highest ^or^
ship and l^ve for Sri Krishna is the mood of Sri0ati
Radharani^lovin^ service in separation from the L0fd'
The present day (3audiya,Madhva sampradaya, cor^ing
in direct li^e from :Sri Caitanya, considers worship in sep'
aration to l^e the topmost level of devotional service.
Høwever, the Madhva sarnpradaya had no worship or
realization of devc^ti0nal service in this mood of serifa'
tion and cc^niugal love until Madhavendra Puri rev^zled
it through his ^orshi of Lord Krishna He received the
p ú
authority o^his wc^rship from Sri Nityananda Prabhu, the
eternal ass^ciate of Lord Caitanya. Although Madba'
vendra Put^i seems t0 have introduced something
into his sa^pradaya, he actually simply uncovered 0oe
part of Kr^shna,s overall plan to unite the four s^n'
pradayas through His Pastimes as Sri Caitanya.
To this c^ay, disciples initiated by spiritual masters in
the Gaudiy^a,Madlqva sarnpradaya say that the ecstatic
love dispaX, ed by Sri Caitanya came to Him fr0n^
Madhavenqra Purl through Isvara Puri. These two gre^t
^charyas b^.ought the worship of Sri Sri Radha a^d
Krishna, tl^e supremely superior ecstatic Devotio^l
^nergy witlh Her Object of Love, to the Madhva school.
5ri Madhav^endra Furi placed the germinating seed of
^tatic love ^vithin the Madhva sampradaya, which had
l^een mainl3v conceyned with following rules and regul^'
^ions and P^'escribed forms of worship, while developing

clhe Servant of the Sewant 65

simon olqilosophy to defeat the Mayavadis. This seed t. g^ 'A in the pure worship of Isvara Puri and
became ^actine^'
tlxe gre^ tree of ecstatic love of Krishna embodied in Sri (^aitany^t'
The lOving reciprocation between Sri Krishna and His ^evotee^ cannot be described; it can only be
embodied in the the active service of the pure devotee and known ^vithin ^he devotee's spotless heart.
As the most munifi, ^ent Axr^tara, coming in the mood and golden complexion ^f Sri 1^dha' Sri
Caitanya, deva is truly the Purpose Tree
Who folfills all desires. The trees in the spiritual world, Goloka^7rindavana, are known as
kalpa,vriksha trees--
desire tfees' Contact with them brings complete fulfill, n^ent of the soul's desires. This fruit is
bestowed to one who is ^,imply submissive to receiving it.
 204

Sri 1V^adhavendra Puri's eternal position in the spiritual world of Goloka, Krishna's Own eternal
Abode, is that of a kalpa^x'riksha'a desire tree. This beautiful spiritual re,
ality m^mifested in his so,journ in the material realm as Sri Madhavendra Puri, the figure who
prepared the way for
the Sul^reme Bestower of the eternal heart's desire of all souls;pure, loving service to the Supreme
Lord.
Sri (^aitanya undertook a pilgrimage to the birth site of Sri Isv^ra Puri. Arriving at the place, the
Lord greeted it with I4is fervent affection, saying, "I make My obeisances to Sri Kumara Hatta, the
blessed village in which Sri
vara ^'uri made his appearance in this world." Lord Caitat^Ya wept for a long time at the site of the
place and could ^aot articulate any other sound except "Isvara Puri."

66

SRI GAURA LILA

The Lord took some earth from the spot and, ty'mg it into His own outer cloth, took it with Him. "This
is the birth, place of Isvara Puff," Sri Gaura Chandra declared, "this earth is My heart's love, My
treasure, My life." With such intensity does the Lord love the surrendered servant of His servant, Sri
Isvara Puff.
Though Nimai carefully followed the Vedic injunc, tions for visiting a holy place by offering the
due sacrifice and by bathing in the sacred Ganges, He revealed the true place of pilgrimage in His
praise of Isvara Puff. Sri Krishna Caitanya is the complete embodiment of the Sfimad Bhagavatam, the
literary ripened fruit of all the Vedic scriptures. It is stated therein that those saints who have taken
complete shelter at the Lotus Feet of Sfi Krishna can at once purify those who come in touch with
them; whereas, the waters of Sri Ganga, devi purify only after prolonged use. The association of a pure
devotee has immediate effect and thus is more purifying than the sa, cred rivers.
As the Supreme Desire Tree, Lord Caitanya performs His ILIa for the pleasure and glorification of
His devotees. Therefore, He bathed in the Ganges in order to satisfy her desire to have the pleasure of
the Lord's personal lila as her sister, the Yamuna, had during Kffshna's lila in Vrin, davana. By playing
in her waters, Sri Caitanya purified her and made Sfi Ganga, devi ever equal to Sff Yamuna, devi, who
flows with the liquid of the melted hearts of the Divine couple, Sri Sri Gaurangi,Shyama.
On the following day, the Lord went to Sri Isvara Puff

The Sewant of the Sewant 67

alone and with sweet words, begged him to grant the favor of initiation, diksa. Puri said, "It is a small
matter to bestow the mantra. I can by all means give You my very
life."
At that point, Sri Krishna, Teacher, Guru of all the uni, verses, accepted initiation from him.
Then He said to Isvara Puri, "I surrender myself unto You. May You cast Your auspicious glance
upon me so that I may float in the ocean of love of Krishna." On hear, ing these words of the Lord, Sri
Isvara Puff bestowed his favor on Sri Gaura Sundata by embracing Him to his chest. The forms of both
were drenched with the tears of each other, tears of love, and neither could remain un, moved.
Sri Caitanya fully reveals the nature of the Vaishnava guru, who does not regard any one as his
disciple. He re, gards his disciples as his gurus and himself as their disci, pie. This is not a sentimental,
 205

empty attitude. The Vaish, nava guru sees his disciples as his gurus because he fully regards himself as
the servant of the servant of Sri Krishna, Master of the Gopis of Vrindavana. Thus, his own disciples
become his gurus by virtue of their being bona,fide servants of Sri Krishna. The bona, fide acharya is
ever conscious of the fact that his disciples' service to the Lord comes not from him, the gum, but from
Sri Krishna Himself. The guru sees his only role to be the sisrant of the Lord's servants.
The full manifestation of this spiritual reality rests in the lila of Sri Krishna Caitanya alone. In no
other lila does

68 SRI GAURA LILA

the Supreme Personality of Godhead reveal this topmost confidential knowledge of the soul's intimate
relation to the Supreme Soul, for in no other lila does the Lord display the quality of His Supreme
Servant---Sri Radha. The love of the Lord for His surrendered servant and the love of the submissive
servant for the Lord is simultaneously displayed in this inconceivable pastime with Sri Isvara Puff.
Shortly after His initiation, as Nimai Pandit was meditating on the mantra in private, the impulse of
loving devotion, which had for so long been gathering strength within His heart, suddenly burst
through all restraints and became manifest in the world as pure love of God. The Lord could be heard
crying with a loud voice from within, a voice which was distinctly different from the voice of HIS
previous character. The words He recited ap, peared to be directly from the scriptures, but actually the
scriptures simply record these same words as formerly spoken by Srirnati Radharani during Her lila
and now the Lord was recalling Her words as He became overwhelmed with Her sentiments. "Oh
Krishna!" He cried, "O My Darling! Sri Haft, My life! My Soul! Where have You gone after stealing
My heart? Indeed, I got My Lord, but now where has He gone?"
At this point, when Nimai Pandit submits to the mercy of Sri Krishna's servant, Sri Gauranga
emerges from the personality of Nimai to Himself become servant of the servant. Thus the Lord
Himself shows that no one can know Him except by the mercy of His devotee, for He cannot

The Sewant of the Sewant 69

even know Himself in all His fullness except by submit, ting to the mood of His Greatest Devotee,
Srimati Radha, rani. Sri Gaura refrained from enacting His devotional lila until He took intiation from
a bona fide spiritual master in keeping with the Absolute Truth stated in the scriptures that everyone
must approach and serve a bona fide spiritual master to receive the revelation of Absolute Truth. This
is the fulfillment of the fact that Krishna sees the servant of His devotee as His real devotee.
The devotee does not desire to become one with Krishna. Instead, he desires to place his
individuality within the Lord's desire, extinguishing not himself, but independent desire. His only goal
is to become one in in, terest with Krishna, to provide Kffshna with all pleasure, to become one in love
for Krishna. In the oneness of love, Krishna also forsakes His Own desire for the benefit of His
devotee. Sri Caitanya exchanges His position of Is, vara with His devotee, Isvara Puff. He becomes
Servant to His devotee, and in this way teaches the conditioned souls to be fearless, to depend on Him
wholely and corn, pletely.
Through His incomparable, beautiful pastimes, Sri Krishna Caitanya demonstrates that the Lord is
ever subservient to His loving servant and will do whatever neces, sary to protect His devotee. Thus
the devotee trusts the omnipotence of his Lord, knowing that the Lord Himself will agree to protect
him even to the extent of becoming the devotee's menial servant. In the compassionate mood of Radha,
Sri Gaura Sundara shows the unfortunate resi-
 206

70 8RI GA URA LILA

dents of the fallen, mortal realm that He gives all protec, tion to the soul who embarks on the
seemingly dangerous path of Bhakti--the path of loving devotional service which takes us Back Home,
back to Godhead.

5^
The Most Secret
of All Secrets

This knowledge is the King of education, the most secret of all secrets. It is the purest knowledge,
and because it gives direct perception of the self by realization, it is the perfection of religion. It is
everlasting and is joyfully performed.
Sri Bhagavad-gita As It Is

magnificent Ganges

sparkled in the sun like precious gems brimming over the edge of some great treasure chest. Mango
trees, surrounded by bushes covered with brilliant yellow jasmine flowers, scented a large area along
the riverbank. Light green grass protected the earth on either side of the wide road following the course
of the river, and the tranquil Barakrona ghat graced its edge. Indeed, the area was like a richly tended
garden decorated with fragrant fruit trees and flowers of various tints of red, yellow, purple, orange
and blue.

74

SRI GAURA LILA

A cooling breeze waved the palm branches like fans and beneath them sat a most charming group of
young men, all listening to a beautiful Youth cheerfully demolish a corn, plicated interpretation of one
of the Vedic scriptures. His knowledge gave Him an air of eternity, while His quick wit enhanced the
aura of freshness about Him. Everyone around Him seemed blessed with the peace of complete
freedom, yet none willingly removed his gaze from the tounding speaker's effulgent Form.
In this way Nimai Pandit sat in the midst of His stu, dents and followers in the posture of a seated
warrior. His left leg was crossed beneath Him, with His right foot touching the ground. He leaned back
onto His left hand, which was resting by His hip. The image of perfect ease and poised energy, He
seemed ready to receive any challenger and turn him away in thorough defeat. He tilted His bright
Face slightly backwards, lifting His beautifully rounded chin in an expression of supreme confidence.
Radiant yellow tilak adorned His forehead, and His dark eyes, outlined by long lashes, blinked in slow
motion, like the petals of a blooming Lotus flower. His crimson lips curved readily in a cheerful,
happy smile that took the sting out of His nearly wicked sarcasm. When He laughed, the luster of His
pearl,like teeth increased the joy of His audience.
 207

Passersby unthinkingly gasped for breath upon catching sight of the beautiful Youth surrounded by a
crowd of attentive students. Nimai's face was constantly welcoming to all, being decorated with His
gracious smile and

The Most Secret of All Secrets 75

beautiful Eyes that gazed at every creature with a look of Divine Benediction. Gracefulness and
kindness emanated from the lovely movements of His hands. His palms and fingers were slightly
rose,colored, as were the soles of His elegant Feet. His whole frame, golden,hued and perfect in
symmetry, suggested the royal fierceness of a lion, while the delicate tilt of His head and the look of
His large Eyes showed a nature like that of the humble, innocent deer. In a clear, melodious voice,
sixteen year old Nimai ex, pounded on the profound Vedic scriptures, moving with astonishing ability
from one interpretation, to refuting it, to establishing another interpretation without touching upon the
first. Everyone who saw and heard Him agreed upon His celestial magnificence, yet no one ever
supposed or guessed that Nimai Pandit was the Divinity Himself. ^
At the same time that Nimai was becoming established in Sri Navadvipa Dhama as the most
outstanding Pandit ever to debate there, a great scholar named Keshava Kas^ miri was travelling all
over India defeating everyone who challenged him. The possible meeting of these two famed pandits
created a great deal of excitement in Navadvipa. Keshava Kasmifi' s fame as a great scholar and
debater was undisputed. Everyone who tried to debate with him suf^ fered defeat. He had assumed the
proud title of Digvijayi, "The Conqueror of All Directions". This not only pro, claimed his undisputed
victory over every pandit he had ever met, but served as an open challenge as well. Along with the
pompous title went the custom of receiving signed declarations of defeat from each would.be oppo,

76

SRI GAURA LILA

nent. The Digvijayi didn't even have to voice his call,to, arms, "Submit yourself, or meet with me in
open debate," for pandits all over the nation knew his prowess. Even so, the Digvijayi knew no
satisfaction because he aspired to have the greatest scholars of the world bow before him. He decided
to go to Navadvipa, the undisputed center of learning in medieval India, expecting to find a worthy op,
ponent who would increase the magnitude of his reputation.
As news of the Conqueror's coming spread, Nadia' s in, tellectual community was seized with fear.
The leading Bhattacharyas of Navadvipa who had managed to avoid Nimai Panidit wracked their
brains over how to avoid their impending defeat by Kasmiri Pandit. They were unnerved by the
prospect of contending with someone whom the Goddess of Learning, Sarasvati-devi herself, had
blessed. They knew very well that this Digvijayi from afar could easily defeat them in their own
stronghold, and they heavily lamented the loss of prestige they were about to suffer. These woeful
tidings soon reached the ears of Nimai Pandit, Who smiled with pleasant interest while being told of
the Conqueror's prowess.
In His role as secular scholar, Nimai Pandit amazed everyone with His ability and enthusiasm for
learning and teaching. Day and night, He eagerly studied the Vedic literatures. In a night He would
read one scripture, understand its entire significance and the next day teach it with His purport. Every
day, new students came to beg entrance to His course of study. Prostrating themselves
 208

The Most Secret of All Secrets

77

on the ground, they would plead, "We humbly beg Your mercy that we may have the good fortune of
being en, lightened by You. Even if we were to learn only a small fraction of what You teach us, we
would be accounted great scholars." Professor Nimai laughed, and nodded His assent. As His pupils
increased in number daily, Nimai formed them into innumerable groups, visiting them throughout the
day in different parts of Navadvipa.
The beautiful, young Professor also enjoyed an extraor, dinary reputation as a debater and exponent
of the scrip, tures, quite apart from any religious or devotional interest in them. The scholars of
medieval Navadvipa had per, fected the science of debating to a point which remains unrivaled by
modern scholars. The highest honors a per, son could achieve in the society at that time were given to
those who showed great learning and intellectual exper, tise. No one was so highly regarded as a great
pandit--not kings, or wealthy merchants, or expert craftsmen, or ar, tists. Such people actually paid
homage to the scholars. No other source of reputation was granted the high re, spect automatically
given to scholarly, intellectual prow, ess. In that atmosphere, failure or defeat in debate caused
unbearable humiliation. Hosts of aged scholars and emi, nent logicians came to Navadvipa to gain
knowledge and fame by propounding their own interpretations of the shastra, but sixteen,year, old
Nimai surpassed them all with such charm that He was all the while greatly loved by all who had
contact with Him.
By the time Kesava Kasmiri heard of the undefeatable

78

SRI GAURA LILA

Boy and began making his way towards Navadvipa, no professor in any branch of learning would dare
to meet the Lord in open debate on any issue. Anyone who differed with Nimai Pandit knew well to
keep their opinion to themselves and feared His finding out their position. He would meticulously
refute contrary opinions, then mer, rily re,establish them all again with sound logic. He would firmly
advance the validity of a certain philosophy, then immediately turn around and show how that
philosophy was insupportable. Then He would astound His audience even further by re,establishing the
original thesis without so much as a reference to the first explana, tion. Nimai completely deflated the
smug pride of the selfmade champions of philosophy who had come to Navadvipa seeking fame and
fortune. He found great delight in tearing apart their fallacious arguments and exposing the truly
shallow depths of their leaming. Even those who dreaded His contact in debate, loved to see His
unearthly displays of learning and intellectual prowess. It came to the point that not a single person
would accept Nimai's boastful challenges.
There's no denying that during this period, Sri Gaura Sundara exhibited the qualities of arrogance
personified, but it is important to understand the underlying cause. Nimai Pandit was not vain. His
unsubmissive attitude cannot be equated with material arrogance, in which the tiny jiva, the individual
soul, becomes puffed,up due to some imagined excess of one of the six opulences. What appears to be
pride in the Lord's behavior is merely an ex,
 209

The Most Secret of All Secrets

79

pression of Truth based upon His unlimited Glory. The false pride of the conditioned soul in his own
infinitesimal ability must be false, for no one possesses any ability beyond that which is bestowed upon
him by the mercy of the Lord.
Actually, all the activities of the Lord, Who is atmarama, self, satisfied, are meant to benefit the
living en, tities who have forgotten their real positions as His eter, nal servitors. Even when the Lord
kills the demons, it is to be understood that He is bestowing His mercy by granting them immediate
liberation. The Lord's arrogance and un, cornpromising attitude were intended to destroy the per, verse
streak of impiety in the secular scholars, who were grossly misleading innocent people and causing
their spiritual ruination.2
We cannot lightly judge the residents of Navadvipa during Sri Caitanya's pastimes there. His
arrogance and treatment of the proud brahmanas were not only misun, derstood by the atheistic
speculators, but by the Lord's devotees, the Vaishnavas, as well. The Lord is always completely
independent, and reserves the right of not manifesting Himself to everyone. Not even Laksmi,devi can
see the Lord if He desires otherwise. Only by the Lord's special mercy can one perceive and
understand Him as He is. The entire time Lord Gaura Sundara in, dulged in these extraordinary
displays of empiric scholarship, not a single person in all of Navadvipa--neither the Vaishnavas nor the
atheistic teachers--recognized His

Divine nature.

80 SRI GAURA LILA

Keshava Kasmiri, though not Divine, had in fact re, ceived a benediction from the Goddess of
Leaming that he could never be conquered. From the Vedas we leam of the personal nature of leaming,
which is a shakti, or power, constantly under God's direction. Thus we are in, troduced to
Sarasvati,devi, the Goddess of Learning, who has a personal service to perform for the Lord. Every
benediction of leaming occurs through her by the Will of the Lord. When she seems to serve anyone
except the Lord, she only masks her true nature to delude us for our own benefit.
The benediction she gave to Keshava Kasmiri rested in her apparent support of his desire for her
shakti. This de, ception continued as long as he retained any trace of de, sire to be her master, to use
her power for his own ends. Sarasvati-devi hid the real use of learning from him while he assumed that
he was the only person alive who had mastered her.
Actually no one can ever control her, for Sarasvati's constitutional position is that of servant to the
Omniscient Lord. We serve her even when she seems to serve us with her benediction. But with
consummate skill, the Goddess of Leaming ever turns the tables on anyone who assumes that the
power of learning becomes his own property.3
One evening while Nirnai Pandit was engaged in His usual discourses on the riverbank, a great
procession could be seen far up the river. Several students jumped up nervously. Another ran up to
Nimai to inform Him what

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 210

the procession meant: "O Your Grace, a certain Con, queror of All Directions is coming this way. He is
said to have won the favor of Goddess Sarasvati and has been vanquishing pandits all over the land. He
has hundreds of signed declarations of defeat from the greatest intellectual champions in the world!
Now he says he wants to debate anyone who dares meet his challenge. And if no one will meet him, he
demands that we all give him written confes, sions of our defeat. What shall we do?"
Nimai slowly turned His face in the direction of the procession. He laughed pleasantly at the sight of
the parade coming along the course of the Ganges. His stu, dents looked at each other in disbelief. How
could He be so nonchalant? Was it possible Nimai Pandit didn't realize the complete disgrace they all
might suffer at the hands of the Great Kasmiri?
"What is the problem?" Nimai asked. "Haven't you seen that whatever intoxicates a person to
indulge in van, ity, the Lord always takes away? Humility is the constant companion of a person
endowed with all good qualities. Have you not heard of the fate of all the mightiest con, querors of
old? Has there ever been any person whose egotism was not brought down? The Supreme Lord never
tolerates conceit. For this reason I assure you that this "Conqueror of All Directions" will be
completely hum, bled at this very place."
The truth of Nimai's words dawned on His listeners and they suddenly felt delighted, confident that
Nimai could in fact defeat Keshava Kasmiri. They began reason,

82 SRI GAURA LILA

ing among themselves, "If a mere youngster of Navadvipa defeats the conqueror of all the other
intellectual empires of the world, then not only would our prestige be pre, served, but it will increase."
While the pandits and students around Him assured each other that all was well, Nimai began to
think of how He might conquer this so-called "Conqueror of All Direc, tions". He did not like the idea
of defeating him in open debate in the public assembly, because such a defeat could literally kill that
brahmana, who had become so puffed up by his victories that he thought he had no equal in the whole
world. Moreover, such defeat would also evoke jeers and violence from the populace, who would
immediately exploit him and plunder his wealth, bringing great sinful reactions upon themselves.
However, if the brahmana were vanquished in a private encounter, he could be cured of his vanity
without suffering the terrible pain of public defeat. Gradually the crowd grew quiet, chanting softly as
the sun finished its descent behind the bright orange, red, and lavender hued horizon. As Nimai stood,
gazing toward the setting sun, a mixture of bells, pounding horses, clashing cymbols, creaking carts,
bulls bellowing, elephants trumpeting, dogs barking, and people shouting grew louder and louder.
Over Nimai's effulgent head, the clear night sky was il, luminated by the gorgeous moon of Bengal,
and the wa, ters of the Bhagirathi, dressed in her most sacred aspect of indescribable glory, reflected
the cooling rays. His beautiful f^ce was framed by a profusion of fine, black, wavy

The Most Secret of All Secrets 83

hair, gently scattered across His forehead. His beautiful chest was encircled by Sri Ananta, deva in the
form of the sacred thread. His fine forehead was decorated with long beautiful tilaka, and His exquisite
hands reached down to His knees. His cloth draped in a series of folds from His waist to His ankles.
Nimai turned away from the proces, sibn and walked directly toward the Ganges. Everyone else stared
open,mouthed at the shining display of good fortune following behind the "Conqueror of All Direc,
tions ", Kesava Kasmiri.
 211

The Kasmiri poet seemed mild enough to Nimai's stu, dents. Nimai walked back from the side of the
river, ward the Conqueror. His white dhoti, trimmed in red, shimmered in folds in the moonlight. His
whole Form glowed like the rays of the moon itself, and His Lotus Eyes looked toward the visiting
pandit with bright friendliness and, as His closer associates could see, deep compassion and love.
Keshava Kasmiri was very much surprised upon holding this wonderful sight, and thought to
himself, ^Is this perhaps Nimai Pandit?" He stopped, halting the whole procession in front of Nimai.
The scholar gazed upon the beauty of the Lord for a long time, without once removing his eyes from
that dazzling figure of picturesque beauty.
He then inquired of Nimai's disciples, "What is His name?" and was told in reply, "He is, indeed, the
great Nimai Pandit Himself."
After making his obeisances to the Ganges, the Con-

84

SRj GA URA LILA

queror made his way into the midst of the assembly of the Lord. A slight smile played upon Nimai's
lips as He wel, coined Kasmifi Pandit cordially, inviting him to take a seat. The "Conqueror of All
Directions" was fearless in disposition. Nevertheless he experienced a feeling of great awe at the sight
of the Lord. The Lord received him with adoration, but because Keshava Kasmiri was very proud, he
talked to Nimai Pandit most inconsiderately, saying, "I understand that You are a teacher of vyakarana,
Sanskrit grammar, and that Your name is Nimai Pandit. People speak very highly of Your teaching of
beginner's gram, maY."
The Lord replied in words that could be taken as self, criticism, "Yes, I am known as a teacher of
grammar, but factually I cannot impress my students with grammatical knowledge, nor do they
understand Me very well."
Since Keshava Kasmiri was a little puffed,up, the Lord increased His artificial pride by presenting
Himself as sub, ordinate to him. Thus, He flattered the Digvijayi, "My dear sir, whereas you are a very
learned scholar in all sorts of scriptures and very experienced in composing poetry, I am only a boy, a
mere infant student and nothing more."
Nimai further remarked that He and his students would all be delivered from their sins if the visiting
pandit would favor them with a poetic account of the glories of Mother Ganges. Hearing these words,
Keshava Kasmiri stood up, looked about on all sides and, smiling proudly, began to praise the Ganges
in verses which he composed on the spot. These Sanskrit verses were so lilting and con,

The Most Secret of All Secrets

85

tained such varied figures, that his recitation appeared to possess the amplitude and dignity of a voice
from the clouds. Sarasvati herself was present on his tongue, and therefore whatever he said was
perfect in every way. No human being possessed the power to compose the like, or even comprehend
the full depth of meaning of his spon, taneous composition.
All the students of the Lord, who numbered in the thousands, were astonished to hear such a
description. "Rama! Rama!" they shouted. "It is most wonderful. How can such words come from any
mortal?" The Digvijayi's description was virtuously laden with all conceivable rhetorical
 212

embellishments. Even scholars deeply versed in all branches of the shastra found it extremely difficult
to keep up with the complex meaning of the quickly recited poetry. All agreed that the verses would
have to be heard a number of times and carefully studied to be fully ap, preciated. In this fashion, the
Conqueror spoke on into the night.
When the Conqueror finally spoke the last verse, Sri Gaura Sundara laughed sarcastically, saying,
"Your poetry is so difficult that no one can understand it but you and your Goddess Sarasvati. But if
you explain the mean, ing of even one verse, we can all hear it from your own mouth, and thus be
enlightened."
Keshava Kasmiri inquired which verse the Lord wanted him to explain. The Lord then recited one
of the one hundred verses Keshava Kasmiri had composed: "The Glory of Mother Ganges is etemal
and absolute. She is the

86

,5 RIGA URA L ILA

most fortunate because she emanated from the lotus feet of Sri Vishnu, the Personality of Godhead.
She is the sec, ond Goddess of Fortune, and therefore she is aways wor, shipped both by demigods and
by humanity. Endowed with all wonderful qualities, she flourishes on the head of Lord Siva."
When young Nimai perfectly repeated this one verse out of the hundred and asked for an
explanation, the champion, very much astonished, inquired from Him as follows: "I recited all the
verses like the blowing wind. How could You completely learn by heart even one among those
verses?"
Sfi Caitanya replied, "By the grace of the Supreme Lord, someone may become a great poet, and
similarly by His grace, someone may become a great sruti,dhara, who can memor'me anything
immediately." Satisfied by this statement, Keshava Kasmifi explained the verse. Then the Lord said,
"Now kindly explain the special qualities and faults in the verse."
The brahamana declared, "There is not a tinge of fault in that verse! Rather, it has all the good
qualities of poetic figures, of simile and alliteration."
But Nimai repeated His request in sweet words, "My dear sir, may I say something to you, if you
will not be, come angry. Can you explain the faults in this verse? There is no doubt that your poetry is
full of ingenuity, and certainly it has satisfied the Supreme Lord. Yet if we scrutinizingly consider it,
we can find both good qualities and faults. Now, therefore, let us carefully scrutinize this

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87

verse."
"You are certainly correct to say the verse you have re, cited is very well composed," Kasmiri Pandit
stated era, phatically. "You are simply an ordinary student of gram, mar. What do you know about
literary embellishments? You cannot review this poetry because You do not know anything about it!"
Keshava Kasmiri tried to bluff Lord Caitanya, saying that since the Lord was not an advanced
student in liter, ary style, He could not review a verse that was full of metaphors and literary
ornaments^
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Taking a humble position, Lord Caitanya said, "Be, cause I am not on your level, I have asked you
to teach Me by explaining the faults and qualities in your poetry. Cer, tainly, I have not studied the art
of literary embellish, ments, but I have heard about it from higher circles, and thus I can review this
verse and find in it many faults and some good qualities."
The poet said, "All right. Let me see what qualities and faults You have found."
The Lord replied, "Let me speak, and please hear me without becoming angry. My dear sir, in this
verse there are five faults and five literary ornaments. I-shall state them one after another. Kindly hear
me, and then give your judgment."'After elaborating on the five gross faults and five literary
embellishments of the verse, Lord Caitanya concluded, "Actually, if we examine it in fine detail, we
will fnad unlimited faults. But that's all right."
After hearing Nimai's explanation, the champion poet

88 SRI GAURA LILA

was struck with wonder. His cleverness was stunned and he could not say anything more. Even though
he tried to speak, no reply could come from his mouth. He then began to consider this puzzle within
his mind. "This mere boy has blocked my intelligence. I can therefore understand that Sarasvati-devi
has become angry with me. This won, derful explanation could not have been possible for any mortal;
therefore, Mother Sarasvati must have personally spoken through His mouth."
Then the Lord asked him not to worry but to continue with more verses. Now Kasmiri Pandit found
that he no longer possessed his former power of composition. As the Conqueror of All Directions sat in
the agony of his defeat, the pupils of the Lord made a gesture of laughter at his expense. The Lord
forbade all misbehavior and spoke kindly to the brahmana. He said that the Conqueror had made an
exhausting effort by composing those wonderful verses, and was naturally very much fatigued by his
exertions. "It's getting late," Nimai said. "The controversy should be postponed till tomorrow. Take rest
now and don't feel dis, couraged."
The Divine Pandit was always tender with His oppo, nents, strong in principle, but soft in character.
Those whom He vanquished in controversy did not experience any bitterness. Nimai behaved in the
same way toward all the professors of Navadvipa. Although He defeated them all, the Lord never
broke the spirit of those He van, quished. Thus everyone was pleased with Him. It was for this reason
that every one of those pandits who lived in

The Most Secret of All Secrets 89

Navadvipa was, in his heart of hearts, well disposed to, ward Nimai Pandit.
The Lord made His way home in the company of His disciples. The Digvijayi fek extremely
ashamed at heart. In his distress, the brahmana thought, "Sarasvati herself gave me this blessing. I have
met in debate all those who are well-versed in the most advanced intellectual systems in the world--
nyaya, sankhya, atajava, nirmamsa, vaises, ika, and vedanta philosophies. I have found no one in the
whole world who could even advance a plausible view in opposition to my own. There was no
question of their having any ability to defeat me. But such is the contriv, ance of Providence that this
brahmana Boy, Who is barely a teacher ofvyakarana, a subject for infants, should be actually able to
defeat me. The boon of Sarasvati seems to be uncertain. There is good cause for the greatest anxi, ety
in this. I must have committed some offense against the Goddess, and because of this, the power of my
genius has been diminished. I must find out the cause of it this very night."4
Thinking in this way, the brahmana sat down to chant his mantra, and afterwards took rest with a
sad heart. In his dreams, Sarasvati,devi appeared before him. Casting her merciful glance upon the
 214

fortunate brahmana, she began to tell him the most carefully hidden secrets in the scriptures. Mother
Sarasvati said, "Listen, good brahmana, for I am going to reveal unto you the hidden secrets of all the
Vedas. If you disclose this to anyone, your life will surely be cut short. You should know that

,$ RIGA URA L ILA

He at Whose hands you have suffered defeat is most as, suredly the Lord of all the endless universes.
"He is, indeed, the self, same Lord Whose Lotus Feet I forever serve. I feel ashamed even to appear
before Him, because my function is to delude all creatures into the vanities of the false ego, and
therefore I have no admission into the sphere that is illumined by the glance of Vasu, deva. It is I who
speak through your mouth, but I have no power in His Divine Presence. Not to speak of my insig,
nificant self, even the divine Ananta,sesa Himself, who expounds the Vedas by His thousands of
mouths, and is worshipped as the Great God, the Origin of the Universe, is bewildered in the presence
of the Supreme Personality of Godhead, Whom you have seen face to face in His Form of a brahmana
Boy.
"He is transcendentally great, eternal, pure, indivisible and irreducible, and is fully present within
the hearts of all. From Him proceeds work, knowledge, learning, all good and evil, the visible and the
invisible, and in fact ev, erything, which is not possible for me to fully recount to you. All the creatures
from Brahma on down that are sub^ ject to suffering, undergo tribulation by His command. All the
Avataras of whom you have heard, such as Mat, sya, Kurma, Varaha, Nrsimha, are none other than He.
He is the same Lord Who saves the world in His Form of a Boar, and the same Lord Who protects
Prahlada, in His Form of Nrsimha. He is the life of Bali in His Form of Vamana, Whose Lotus Feet are
the source of the Holy Ganges. It is He Who appeared in Ayodhya and killed the

The Most Secret of All Secrets 91

wicked Ravana by His wonderful, endless pastimes, and it is He Who is called the son of Vasudeva
and Nanda.
"Currently, He is present on this earth as the Son of a brahmana, actively engaged in the pleasures of
learning. Not even the Vedas personified are aware of the Lord's Appearance in this most secret Form.
One can know Him only if He makes Himself known. Who has the power to know Him otherwise?
"Until now, the many mantras that you have chanted unto me have not yielded their full fruits. Until
now, you have merely attained the status of "Conqueror of All Di, rections." Now, you have at last
attained the real fruit of my mantras, having had direct sight of the Lord of all exis, tence. O brahmana,
go quickly to His Lotus Feet and sur, render your body, mind, and words to Him. Don't con, sider this
visitation an idle dream. I have divulged to you the hidden knowledge of the Vedas under the influence
of my mantra." Saying this, the Goddess Sarasvati disap, peared, and the brahmana woke up.
At early dawn, Keshava Kasmiri immediately made his way to the presence of the Lord. He paid
his prostrated
obeisances at the Lotus Feet of Sri Krishna Caitanya,
Dropnet, what Who lifted him up into His arms, asking, "" "'"
is the meaning of this behavior?"
Kasn.,iri replied, "Such is the merciful glance of Thine eyes."
The Lord asked again, "Being the undisputed 'Con, queror of All Directions', why do you behave
in such a humble way with Me?"
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SRI GAURA LILA

"Please listen, O Prince of Brahmanas," the Digvijayi answered. "All work is fulfilled by serving
You. You are Narayana in the form of one of the twice-born in the Kali yuga. Who has the power to
recognize You? This suspi, cion grew in my mind as my power of speech deserted me, and now it is
confirmed. You are declared the "Breaker of all Worldly Vanity" by the scriptures. I have truly experi,
enced this undoubted truth.
"You overcame me three times and yet preserved my reputation. Could such a thing be possible
except by the power of the Supreme Lord Himself?. Therefore it is most certain that You are Narayana
Himself. In all the learned societies in the world, there is no scholar who could even understand my
words, far less find fault with them. I, who am so clever, failed to establish anything in Your presence.
"How did I lose my good intelligence? Actually, this feat of Yours is not at all wonderful, for the
Goddess of Leaming herself has told me that You are her Lord.
"Most auspicious indeed was the planetary conjunc, tion under which I set foot in Navadvipa. I, so
deeply sunk in the world of Maya, have obtained sight of You. I, who have remained entangled in
ignorant, selfish desires, and have long wandered astray, utterly deceiving myself, by good fortune,
have now obtained the sight of You. Please deliver me by Your merciful glance. It is Your na, ture to
do good to all. There is no one except You Who is the refuge of all, and Who is truly merciful. Be
pleased, O great One, so as to instruct me in such a way that there

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93

may never again arise any sinful desire in my mind."

Thus, a very humble Digvijayi praised the Lord in many ways with sincere penitence, bowing before
His youthful Form. Keshava Kasmiri gave up his materially encrusted learning in the face of the
Embodiment of the Purest Knowledge.
Hearing these prayers, Sri Gaura Sundara smiled and replied, "Listen, O illustrious brahmana, on
whose tongue Sarasvati herself abides, you are indeed most for, tunate. The use of learning does not lie
in conquering all directions. The only genuine scholarship is that which serves the Supreme Lord.
"Consider this well and with attention. When a person dies, his wealth, learning, and other human
qualifications never accompany him. It is for this reason that all those who are pure of heart apply
themselves with firm purpose to serve the Supreme Lord, completely disregarding all other
occupations. Therefore, dear sir, give up all sinful ways. Make haste to worship the Feet of Sri Krishna
without delay, and continue to serve Krishna with firm conviction until death. Know for certain that
the only true fruit of learning is obtained when one's mind and work continue to abide at the Lotus Feet
of Sri Krishna. I declare unto you the highest truth: Devotion to Vishnu is the one and only thing that
is of value in all these count, less worlds."
Having said this, the Lord of Vaikuntha, being pleased with the brahmana, embraced him and
Kesvava Kasmiri was thus released from all worldly attachments. The Lord
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94

SRI GAURA LILA

said, "O brahmana, give up all vanity, and be merciful to all beings. Whatever Mother Sarasvati might
have told you never divulge to anyone else. By revealing the hidden truth of the scriptures prematurely,
one' s span of life is cut short, and such a person badly suffers the consequences of such conduct in the
next world.''5
News of the Lord's victory over the Conqueror quickly spread to all parts of Nadia. Everyone was
overwhelmed with astonishment, and finally admitted that Nimai Pan. dit was undoubtedly a very great
scholar. They had never heard of a scholar who could defeat the great Conqueror. They confessed that
Nimai Pandit had every justification for His pride, and it was only now that the real greatness of His
learning was made apparent to all. Some said, "If He had only read nyaya, He could have easily
attained the position of Bhattacharya." Some proposed that all the people should join together and
confer upon Him the title of Pradasimha, the "Lion of Controversy."
The citizens of Navadvipa deserve our homage simply because they were so privileged as to witness
the pastimes of Lord Caitanya as Nimai, the young intellectual war. fior. However, their thoughts 'that
He should have had a different education and their desire to confer titles on Him show the triumph of
the Lord's deluding power. That potency prevented them from recognizing His Di. vine nature even
after seeing this incredible pastime. This was simply the show of His external potency, so what might
be the effect of revealing His internal nature? Yet, because of their love for Nimai Pandit, the people of

The Most Secret of All Secrets 95

Navadvipa received the Lord's mercy in being allowed to participate in His lila. It was not His purpose
to reveal Himself to everyone at that time. But whexa He chooses to extend His mercy, He arranges for
His dexr^tee to be situated so that the hard coverings of pride and false ego break apart and leave the
devotee free to accept the Lord.
It is no doubt a rude shock to be awakened in this man, ner. Keshava Kasmiri's state of
bewilderment upon his first sight of the exquisitely beautiful Nim^ti Parxdit seated in the midst of His
students opened his mind, which sus, pected the approach of the actual Truth. That interior collapse
sent a ray of light into the philosophical darkness which he had so fondly cherished. Now he found that
darkness powerless to oppose the Adver^t of the Living Light.6
Nonetheless, the Lord is all merciful. We come under inclined to submit to it. This inclination often
follows the shock of utter worldly humiliation. Becaose the Goddess of Learning ever serves the Lord,
she directs the erring empiricist to Real knowledge as soon as he watxts to serve the Truth. Only those
who do not feel satisfied by the lusory acquisition of worldly knowledge and the fame and fortune
accompanying it, go on to ask, "What is the use of attaining this power and happiness?" All others are
intox. icated, deluded by Sarasvati.devi herself.
By Her mercy, Keshava Kasmiri, the embodiment of vanity and champion in the barren field of
eml^iric knowl. edge, reaped the full harvest of all his previous endeavors when he attracted the
illuminating glance of the Absolute

96

SRI GAURA LILA

 217

Truth.7 Having realized the true nature of the Goddess of Learning, who is the enlightening potency in
knowledge, Keshava Kasmiri received the most secret knowledge-the life of all knowledge which
cannot be found by unfiddling the endless secrets of nature. Rather, that life of all knowledge, secret to
those who refuse to admit their actual subordinate position to God, can only be known by accepting the
same role as subordinate to the Goddess, Who is Herself servant to the Supreme Lord.s
Actually, Keshava Kasmiri's great fortune was the full harvest of previous lifetimes of devotion.
Centuries be, fore Lord Caitanya's Appearance, as a humble seeker of the Truth, he was blessed by the
Four Kumaras to start a Vaishnava sampradaya--an authorized system of philosophy and worship of
Krishna. His name at that time was Nimbarka. He introduced to Vaishnava philosophy the necessity of
worshipping Sri Sri Radha-Kfishna--the Supreme Energy of the Lord and the Lord Himself. Lord
Caitanya took the importance of worshipping Sfi Radha from the Nimbarka sampradaya and
synthesized it into the Gaudiya Vaishnava tradition. Sri Radha is Sfimati Bhakti,devi--the Goddess of
Devotion to Sri Kfishna. She is the Source of all the other devis, all other goddesses who embody Her
shaktis. Sarasvati-devi is Her expansion by whom She enlightens people to their actual position in the
spiritual world. Nimbarka was therefore given the benediction to appear in Sri Caitanya's pastimes in
the role of the Digvijayi.
Kesava Kasmiri gave up all his opulence, both of learn-

The Most Secret of All Secrets 97

ing and wealth and became a mendicant. Through him, Sri Caitanya showed that surrender to the
Absolute Truth alone gives meaning and value to all knowledge. This is also the path of real freedom
and victory, as Srimati Radharani Herself states and Sri Caitanya repeats in Her words: "Even a drop of
the ocean of the nectar of devotion is so perfectly satisfying to the soul that one who tastes it forgets all
other tastes due to complete absorption in thoughts of Sri Krishna. With heart and soul surrendered to
Krishna, such a person wanders as a carefree mendicant, lost in the joy of chanting the glories of his
wonderful Lord, Sri Krishna."
Hare Krishna Hare Krishna
Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare

98

SRI GAURA LILA

zThe advent of Sri Krishna Caitanya in Kali yuga was hidden from the view of the common
populace. Virtually no one knew that ,He was the Supreme Personality of Godhead in a golden Form
during His pastimes in Navad. vipa. The scriptures openly state that Sri Krishna de, scends Himself at
three scheduled times during the first three ages of the universe. The references to the Avatara in the
fourth age, Kali, are highly confidential. In this age, characterized by quarrel, envy, and hypocrisy,
people try to exercise power over others by claiming to be God, an incarnation, or avatara. Yet they
cannot show others how to love God, or how to give up material identification, which is the cause of
suffering. By remaining hidden, Lord Caitanya protected the sankirtan movement from the disturbance
of such iraposters, for only those who sincerely desire love of God can recognize His bona fide mis,
sion.
One great associate of Lord Caitanya has written, "Although Lord Caitanya is the most confidential
Avatara, still I know very well that He is all,in.all. Before His Ap, pearance and during His lila, His
 218

real identity was kept secret, carefully covered by Maya,devi, illusion per. sonified." The scriptural
references ^o Sri Krishna Caitanya were not revealed until later when Maya,devi lifted her covering,
by the order of Lord Nityananda, to reveal the secret of all secrets, the hidden treasure in the scriptures.
That treasure, the prediction and confirmation of Sri Caitanya's Appearance and Mission, remains cov.
ered to empiric scholars even today, for their material vis-

The Most Secret of All Secrets

99

ion cannot discover the hidden purport of the verses de, scribing the Lord.
On the other hand, a simple, unlettered devotee can know Him, and thereby attain all knowledge,
material and spiritual, simply by following the recommendation of Sri Krishna in Bhagavad,gita:
"Only by undivided devo, tional service can I be understood as I am, standing before you, and can thus
be seen directly." As the embodiment of the scriptures, Lord Caitanya can only be seen in the vers, es
of scripture in the same way. No amount of application of material brain substance fed by the senses
will reveal the the truth of Lord Caitanya to anyone. But if one wins His favor by serving one of His
devotees, then all can be known without any other endeavor.
Thus we can understand that Sri Caitanya is the Hid, den Avatara in the age of Kali. Further than
that, He is the most confidential Avatara because He demonstrates the highest reality, the most intimate
realm of the Spiritual World where Absolute Truth resides. The Absolute Truth is Radha,Krishna.
Knowledge of this high, est, most confidential reality can be known only by the mercy of Sri Krishna
Caitanya. The most confidential truth of Lord Caitanya's advent is that Lord Caitanya comes in the
mood and golden complexion of Sri Radha. Only through Him can we approach the Divine Couple, Sri
Sri Radha,Krishna. Sri Radha is the embodiment of Sri Krishna's compassionate nature, and in Her
mood, Sri Caitanya is the most munificent Avatara in all existence.

not reciprocated, love is acknowledged as being unaffected and unending. Material situations may
seem to make a differ, ence to the untrained, inexperienced eye--so we have the phrase "true love"
meant to distinguish love from the tempor, ary agitation of the mind and senses known as lust.
This perception of eternity and individual desire calls forth belief in a level of existence that is
higher than even intelli, gencemthe soul. Belief in the soul takes intellectual form in the idea of
perfection. With recognition of the principle of perfection comes the quest for complete enlightenment
about the nature of the living entity and its cause, for in the cause would lie the possibility of
recovering that original, pure, unselfish, unhampered life of which an experience of love reminds us.
The highest stage of enlightenment expressed throughout all time by sages, saints, seers, and prophets
of all nationalities and material situations is to provide all beings with the way to eternal relief of
suffering by re,establishing one's personal relationship with the Supreme Cause of All Causes, Who is
Himself the perfect Servant, Friend, Parent or Child, and Lover.
A remarkable demonstration of this principle of life took place in renaissance India. About the time
the Italian explorer Christopher Columbus sailed westward in order to discover an easier way to travel
to the Eastern continent than the established over,land journey, a tremendous spiritual adven, ture took
place in India. While the one resulted from an impulse to look outward to ftnd new worlds, the other
established the goal of the impulse to look inward to find the ultimate, spiritual world. Columbus is
known now as the
 219

person who opened up the New World to exploration and began a whole new era in world history. The
subseqaent progress of modes and routes of transportation and tte erects of that progress have been
minutely recorded in hist^/boks all over the world. Every nation has its own conchtin of how the
current state of the world evolved in co^ju^tion with the establishment of faster and better means 0f
iavel and transport.
Far less prevalent is the record of the subsequentpr^ress of spiritual exploration resulting from the
transcenc^n^l ex, pedition into unknown territory that the follow^s f Sri Krishna Caitanya in West
Bengal initiated. Actuallythe^rog, ress of the two movements go hand in hand, thea^erial adventure
literally serving the spread of the spiritu^ r^olu, tion. It is our desire to continue that progress and spre^
the spiritual enlightenment available through the life. md ^ach, ings of Lord Caitanya. The followers of
A. C. Bhaktiv^nta Swami Prabhupada, a great devotee of Sri Caitmya^rho brought the Lord's teachings
and spiritual process to fie Vest, have been authorized by Srila Prabhupada to conlnu this literary
mission.
All glories to Sri Guru and Sri Gauranga!

Advent

INTRODUCTION

In]M ^ o ^ N ^ T ^ ^ T ¾ o u are being shown the childhood home of someone you love, the per,
son more dear, more beautiful, more beloved to you than any other person you know. Imag, ine that
the beloved' s most dear friend is showing you the beloved's home. When you first arrive, all you see is
land, trees, grass, buildings, fences, a sw'mg set, paths, all quite ordinary, except that you wait with
anticipation to be told by your guide of all that the beloved did there. And as that person tells you how
the beloved worked in the fields to the left, ran down the paths to the woods, loved sitting

SRI GAURA LILA

under the tree by the house, ran from a dangerous bull in the barn, chatted happily with mother in the
kitchen, liked sitting in the blue chair in the front room, was born in the room overlooking the sun
porch, the whole place that looked ordinary at first sight becomes unique and beautiful, and as dear as
your beloved. Now, whenever you see that place you see what no one else can see, unless you become
the guide and someone else has leamed to love your dearest person too.
Similarly, in a public gathering where one is a stranger, one may see a person looking about
expectantly, waiting for a beloved person to arrive. Looking over the crowd yourself, you see no one
out of the ordinary, though there are many interesting, kind, and beautiful faces and fig, ures. Suddenly
you see the expectant person's face light up, smiling, with tears ofjoy streaming down his face. Try as
you might, when you look in the direction the person's looking in, running toward, you cannot see
what he sees, because your eyes are not informed by the love in that per, son's heart. The beloved may
even have come in disguise so that only his lover can recognize him. Even when the lovers embrace,
they look ordinary. Unless the lover told you about his beloved, you would never be able to see how
his lover is different from everyone else, how he is identifiable to his beloved. And unless you showed
some genuine, loving interest in the person's beloved, they would be reluctant to tell you all about their
dearest per, son, because you might not understand, and might even laugh at or hurt the beloved.
 220

Advent 3

So it is with the lovers of God, who live on this earth in a different world than people who don't
know God, or feel they have no relationship to Godhead. The lovers of God are the expectant watchers
in the crowd of popula, tion on earth at any moment in time. They look for His representatives,
relatives, friends, and God Himself with the same happy, nervous, hopeful, trusting yeaming that
people wait for beloved persons in earthly relationships. The devotees of God see certain places on
earth differ, ently, just as the lover sees the birthplace of the beloved as full of events and beauty that
the stranger passing by the way is completely blind to. Such places are the places where paricular
friends, lovers, or one may say, saints, or even God Himself, have sported in innumerable pastimes on
earth. These places are known to the devotees of God because their love for Him has revealed to them
what is special about the places; or because, in sympathy with another's love for Him, one of His
friends or representa, tives has shared his own intimate knowledge of the Lord's Appearance on an
otherwise ordinary tract of land.
This is one such sharing of love for the Beautiful Per, sonality of AlbLove, Who is God. Thus we
humbly ask, if it be the desire of your heart, look with us through the eyes of spiritual devotion at the
otherwise ordinary course of events taking place on earth.

THE

PROMISED

SRI GAURA LILA DESCENT

^v. R ¾ D v. A R T o her Creator, earth floats and rotates in eternal communion with the Lord. And
when the Lord agrees to come to help her sustain her inhabitants and to remind them of their own
communion with Him, she blossoms with an outpouring of gratitude and joy.
So it is that 500 years ago in the place we know as Bengal on the continent of India, the earth
flowered with del, icate, transformed beauty. The eyes of persons whose emaciated hearts have been
smothered by the deceiving activities of selfish interest, anger, and lust could not then, and cannot
now, see the earth in her beautiful gown of anticipation of the Lord's descent. But for those persons
whose hearts, though tired and weary, have not grown bitter, the earth took on, and still wears, her
most exquisite dress.
Actt^ally, the place of the Lord's Arrival is situated in eternal splendor and is known as Sridhama
Navadvipa-the city of nine islands in the spiritual form of a golden lotus flower. There, as far as the
eye could see, the earth became as brilliant and colorful as a rainbow, shining with the subtle qualities
of pure intelligence, faith, and goodwill. And the Lord's devotees, who are known here as Vaishnavas,
in constant readiness to receive His mercy and return His love, became lustrous and lighvhearted and
spontaneously generous to all creatures. Borne aloft on the high tide of perennial joy which stems from
the Lord's eternal promise to reciprocate with the hopes and

Advent 5

desires of His devotees, the Vaishnavas were not con, scious in their minds of what was happening, but
simply trusted in the impulse of love in their hearts.
 221

This ardent renewal of the life force of all beings took physical shape in the manifest forms of
certain per, sonalities. One of these persons was a saintly, Vaishnava brahmana named Advaita. He and
His wife Sita,devi lived simply in a modest dwelling, as if they were ordinary householders, helping
one another to advance in spiritual life. Advaita was an elderly man, with snow,white hair and a long,
flowing beard. He was highly learned and pos, sessed all the qualities of a brahmana in full measure.
In, deed, Advaita possessed many uncommon qualities, for He was none other than the Supreme
Personality of Godhead, Maha Vishnu, the source of all the manifested universes.
All things considered, Advaita was a very observant fellow. Daily, he would hold discourses with
the various pandits of Navadvipa on the nature of the Absolute Truth. At these meetings, and on His
way to and from them as well, He would notice how the people in general had become corrupt and
devoid of devotion to God.
The smarta brahmanas, persons mechanically follow, ing prescribed religious functions, performed
acts of piety only to reap the benefits of such activity. Philosophers spawned theory after theory in an
endless cycle of expo, sition and refutation--not to discover the Absolute Truth, but simply to feed
their bellies and win some fame as men of letters. Saddest of all, the common man, whose

SRI GAURA LILA

simple mind, unclouded by the dust storms of empiric logic, had formerly allowed him to execute his
duty in a spirit of closeness and devotion to God, now simply looked no further than the immediate
satisfaction of his

senses.
These things made Advaita sad, because he knew very well the ultimate goal of life. Advaita could
understand that all these people were suffering miserably. Because of their pious and impious
activities, they would be re, peatedly forced to take birth after birth in hellish condi, tions unless they
somehow revived their dormant love of God.
Because of His great compassion for the fallen souls, Advaita began to seek a solution to their
predicament. He thought, "In this fallen age of Kali, there is no religion other than the chanting of the
Holy Name of the Lord. If Sri Krishna Himself were to appear in Person, He could teach the path of
religion and devotion to God by His Own example; only then could the people of the world be saved.
But how can He be persuaded to come?"
After much thought, Advaita began to consider that if He humbly petitioned the Lord through
prayer, He might induce' Sfi Krishna to inaugurate the movement of the chanting of the Holy Name.
While He was thinking like this, a sweet verse came to His mind: ^Sri Krishna, Who is very
affectionate toward His devotees, sells Himself to that devotee who merely offers a tulasi leaf and a
palmful of water.'
Advaita reasoned, "Not ftnding any way to repay the

ú }}:^

7
Advent
debt He owes to one who offers Him a mere tulasi leaf and water with love and devotion, Lord Krishna
thinks, 'There is no wealth in my possession that is equal to this tulasi leaf and water.' Thus the Lord
liquidates the debt by offering His very Self to the devotee."
 222

Happy and satisfied that He had realized the means to bring about the descent of the Lord, Advaita
sat down on the bank of the Ganges and worshipped Salagram,sila of, fering tulasi manjaris and
Ganges water, fasting and meditating in great ecstasy on the Lotus Feet of Sri Krishna and loudly
petitioning Him to appear.
He quoted one prayer by Lord Brahma, saying, "O my Lord, You always dwell in the vision and
hearing of Your pure devotees. You also live in their lotus,like hearts, which are purified by devotional
service. O my Lord, Who is glorified by exalted prayers, You show special favor to Your devotees by
manifesting Yourself in the e, ternal Forms in which they welcome You."
The cries of Advaita penetrated the eight coverings of the universe and reached the ears of the Lord
in Vai, kuntha. Hearing the compassionate plea of His devotee Advaita, Who was an expansion of
Himself, Lord Krishna agreed to descend for the welfare of all and distri^ bute love of God among the
masses of fallen souls.
During this time, Jagannatha Misra and Sachi,devi, who were Nanda and Yasoda in Krishna^lila,
also began to worship the Lotus Feet of Lord Krishna. Previously, they had had eight daughters in
succession, all of whom had died shortly after birth. Now they desired a son and

10

SRI GAURA LILA

laughing, som^ were crying, and everyone was chanting the Holy Name.
Now this v^as more than a mere feeling. Even the ap, pearance of the land was far from ordinary,
unlike that of any terrestial ^egion. The brush of no earthly or celestial artist could capture the delicate
assemblage of warmth and fragrance, the joy and purity that pervaded all of Nadia at that t^ime.
Although i/: was a full moon night, Chandra felt ashamed to sl^ow his imperfect complexion before
the moon,like Face^ of Perfection, Lord Gaura. He thus hid his face under the pretense of a lunar
eclipse. When the re, sounding of the Lord 's Name climaxed at the height of the eclipse, Sri Ca^tanya
made His Divine Appearance at the Yoga,pitha, th^ House of God.
Strange fomas crowded into the courtyard. Some lay prostrate on t^e bare earth offering obeisances,
while others waved ^hamaras. Someone held an umbrella over the Lord's head, and the rest sang,
danced, and beat on drums in boundless joy. At that same instant in His house in Santipura, Sri
Advaita jumped up in delight. Joining arm,in,arm wi^;h Srila Haridasa, He danced in joy to the
surprise of all onlookers. The ocean of ecstasy which flooded Nadia ^t that time is impossible to
describe.
Immediately upon taking birth, the Lord began to smile. He was like a mine of beauty and love,
distributing jewels of attachment to the Supreme Lord. The Child ap, peared as if produced by the
yearning of spiritual love, just as the moon so^aetimes appears to have risen by the desire

. ^,e deep, churning sea. The Moon of.

_øf^ed from the ocean,like womb ofl^
,^,r,,^er Sachi and the pure mind of Jaga
l^o ^lefeated the redness of the horizo^ at
lil^ ^lexion shamed newly minted gold lyi
cø^'-- the world The moon of His
_st 0vc^ ' .
a^ cheeks the moons of His fingertips
 223

Bi^ dull i;norance of the world and cre

tb^lter for His devotees. His large,
sb '^tiful as the petals of fully bloss
be^ ^ restlessl,, with charmin
n10^-^ ^, g
øt^i who looked at Him were
I-Ii^ bodily luster, the very abode of tca^^ shone with transcendental
se0c out tidal waves of mercy and co^p^
^processes of pious activity, mystic ^culation, and barren paths c ,:F dry a^ 1ø oic ecstatic love of God.
His

.oy0us tears of Mother Sachi,

1 ^sness The movements of His ci0 ú cb^m of millions of cupids, and His
tbe water of the Ganges. Worldly
bib behind the skirt of Mother Sachi, i^i0 the Lord's golden radiance. b^cam^ soft as melted butter in
the c^d,!ike features. The Lord's glance
01loving devotional service in the h^ar l^n, and flooded Navadvipa with

12

8RI GA URA LILA

of pure love of God.

Seeing His beautiful face, Mother Sachi and Jagan, natha Misra experienced the ultimate joy. They
could no longer understand what else there was for the eyes to see beyond the moon,like face of Sri
Gaura. Mother Sachi's lady friends were perplexed at His unprecedented beauty and character.
Sita,devi appreciated the fact that, except for a difference in color, the newborn Child directly
resembled the Son ofMaharaj a Nanda, Sri Krishna, in Vrin, davana. It is written, ^brajendra-nandana
yei, sachi,suta haila sei--the Son of Sachi is none other than the Son of Nanda and Yasoda." Blessed
was this Holy Eve ofthe Ad, vent of Sri Caitanya, our Blessed Master, most highly cherished by all
pure devotees, who have declared the worship of this day to have the power to kindle ecstatic love for
Krishna. Thus the Lord fulfilled His ^ predic, tion in the Vayu Purana: "kalau sankirtan arambhe
bhavisyami saci sutah--in the Age of Kali when the san, kirtan movement is inaugurated, I shall
descend as the Son of Sachi."
Huge crowds appeared at the house of Jagam^atha Misra, desiring darshan of the Divine Child.
Many of these personalities were unknown to Jagannatha Misra because they were actually gods and
goddesses assuming the forms ofbrahmanas and brahmanis. Disguised as ordi, nary ladies all the
celestial damsels, including the wives of Lord Brahma, Lord Shiva, Lord Nrsimha and Vasistha Rsi,
came there to offer gifts. These unknown matrons blessed the Child, saying, "May You live forever."
Then

13
Advent
they humbly took the dust from Mother Sachi's feet, much to her surprise. No one could understand
who was coming or going, who was dancing or singing. Nor could they understand each other's
language. But in effect all unhappiness and lamentation immediately dissipated, and everyone became
 224

jubilant, especially Jagannatha Misra. Misra's friends Chandra Shekhara and Srivasa Pandit performed
the purificatory birth rites, while Purandara Misra gave gifts to all those who brought pres, ents.
Srimati Sita Thakurani, consort of Advaita Acharya, and Malini,devi, consort of Srivasa, came to,
gether to offer presents and feast their eyes on the beauti, ful moon,like face of the Divine Child. Sri
Nilambar Cak, ravarti, taking Jagannatha Misra aside, whispered to him that the signs on the Child's
Body indicated a great tran, scendental personality Who could deliver the whole world. Therefore, He
was named Visvambhara, meaning "He who nourishes and maintains the three worlds by distributing
love of God."
Sita, devi also named Him "Nimai" because He was born under a nimba tree. She hoped that this
name, being antiseptic like the nimba tree itself, would counteract ghosts, witches, and evil spirits who
might be attracted by His uncommon beauty.
After considering the auspicious position of the stars, planets, and constellations at the time of His
birth, Nilam, bar Cakravarti concluded that the boy would be far great, er than any king, and millions
of times more learned than even Brihaspati, the priest of the heavenly gods.

14

SRI GAURA LILA

Another brahmana, whose identity and origin re, mained a mystery, also gave his opinion. His
astrological analysis was similar to that ofNilambar Cakravarti, but he added an even more astounding
conclusion to his pre, dietions: "This boy is none other than the Supreme Lord Narayana Himself. He
has come to re,establish the pfinci, ples of religion, and He will be the most extraordinary preacher of
that religion. He will deliver the whole world. Seeing Him, all the people of the world will develop
corn, passion for their fellow conditioned souls, and everyone will love He, Who is Himself the
Embodiment of prema--pure love for Kfishna.. Even the Yavanas, the de, clared enemies of Vishnu,
will worship His Lotus Feet, and all the world will sing His Glories." There was just one event the
brahmana did not mention to Jagannatha Misra: He could not bear to disclose at this time the Lord's
future lila of accepting the sannyasa order of life and leav, ing Navadvipa for the rest of His life.
Jagannatha Misra was so moved by the words of this brahmana that he wanted to give him
everything he owned, but unfortunately he possessed very little. Being unable to properly repay him
for his joyous predictions, Jagannatha Misra simply grabbed his feet and burst into tears, unable to
contain his joy any longer. The brahmana also clasped the feet ofJagannatha Misra and shed tears of
love while shouting the names of Hari and Krishna.
The birth, activities, and pastimes of Sfi Caitanya triumphantly conquer in every way all majesty
and beauty in the mundane world. All of them are equal to

Advent 15

those of Sri Krishna, the original Form of God as He is in the most intimate realm of the Spiritual
World--Goloka Vrindavana. Similarly, His parents and family members are all transcendental,
liberated souls from Goloka. In their desire for loving exchanges with the Lord, the paren, tal
sentiments of Sachi,devi and Jagannatha Misra be, come tangible in the pastimes of His birth and
infancy. Their desire is to render direct service to Godhead in the mood of vatsalya,rasa--the
relationship of parent to child. The intensity of their love for Sri Krishna Caitanya was so
 225

overwhelming that it kept them perfectly under the spell of Yoga,Maya. Not understanding their
Child's identity as God, they remained absorbed in pure parental love for Him.
Krishna keeps His Supreme position covered to prevent divine awe and reverence in His parents, a
mood which would cripple their spontaneous, loving impulses to serve Him as a son. Krishna prefers a
subordinate role to such pure, loving devotees, as if dependent on them for His safety and life. In this
way, Mother Sachi and Jagannatha Misra serve Him eternally to their heart's content and ex, perience
the exquisite joy that is the property of the dev, otees who realize the sweetness of Krishna's
Appearance as the Golden Avatara.
Hearing the luminous pastimes of Sri Caitanya bestows ecstatic devotion to those whose eyes are
annointed with the salve of love, which alone enables the minute, indi, vidual souls to see the Divine
Realm where His sporting takes place. Those pure souls who relate the Lord's lila

14

SRI GAURA LILA

Another brahmana, whose identity and origin re, mained a mystery, also gave his opinion. His
astrological analysis was similar to that ofNilambar Cakravarti, but he added an even more astounding
conclusion to his pre, dictions: "This boy is none other than the Supreme Lord Narayana Himself. He
has come to re,establish the princi, ples of religion, and He will be the most extraordinary preacher of
that religion. He will deliver the whole world. Seeing Him, all the people of the world will develop
corn, passion for their fellow conditioned souls, and everyone will love He, Who is Himself the
Embodiment of prema--pure love for Krishna.. Even the Yavanas, the de, clared enemies of Vishnu,
will worship His Lotus Feet, and all the world will sing His Glories." There was just one event the
brahmana did not mention to Jagannatha Misra: He could not bear to disclose at this time the Lord' s
future lila of accepting the sannyasa order of life and leav, ing Navadvipa for the rest of His life.
Jagannatha Misra was so moved by the words of this brahmana that he wanted to give him
everything he owned, but unfortunately he possessed very little. Being unable to properly repay him
for his joyous predictions, Jagannatha Misra simply grabbed his feet and burst into tears, unable to
contain his joy any longer. The brahmana also clasped the feet ofJagannatha Misra and shed tears of
love while shouting the names of Hari and Krishna.
The birth, activities, and pastimes of Sri Caitanya triumphantly conquer in every way all majesty
and beauty in the mundane world. All of them are equal to

Advent 15

those of Sri Krishna, the original Form of God as He is in the most intimate realm of the Spiritual
World--Goloka Vrindavana. Similarly, His parents and family members are all transcendental,
liberated souls from Goloka. In their desire for loving exchanges with the Lord, the paren, tal
sentiments of Sachi,devi and Jagannatha Misra be, come tangible in the pastimes of His birth and
infancy. Their desire is to render direct service to Godhead in the mood of vatsalya, rasa--the
relationship of parent to child. The intensity of their love for Sri Krishna Caitanya was so
overwhelming that it kept them perfectly under the spell of Yoga,Maya. Not understanding their
Child's identity as God, they remained absorbed in pure parental love for Him.
Krishna keeps His Supreme position covered to prevent divine awe and reverence in His parents, a
mood which would cripple their spontaneous, loving impulses to serve Him as a son. Krishna prefers a
 226

subordinate role to such pure, loving devotees, as if dependent on them for His safety and life. In this
way, Mother Sachi and Jagannatha Misra serve Him eternally to their heart's content and ex, perience
the exquisite joy that is the property of the dev, otees who realize the sweetness of Krishna' s
Appearance as the Golden Avatara.
Hearing the luminous pastimes of Sri Caitanya bestows ecstatic devotion to those whose eyes are
annointed with the salve of love, which alone enables the minute, indi, vidual souls to see the Divine
Realm where His sporting takes place. Those pure souls who relate the Lord's lila

16 SRI GAURA LILA

can benedict the world with untouched purity and inviol, able peace. They can attest that to those who
humbly offer respect to this joyous, sublime reality comes benedic, tion from the Lord's Own Lotus
Hands and shelter within the sphere of His Lotus Feet. May all those readers whose minds are purified
by great faith and whose hearts are turned in expectant, loving desire to serve Sri Caitanya, be drowned
in His golden, nectarean ocean of prema.

2,

The Pilgrim Brahmarut

Some persons worship the Vedas and some the Puranas. Some worship the Upanishads and some the
Mahabharata, because they are afraid of material existence. But I worship Nanda Maharaja, in whose
courtyard the Supreme Absolute Truth, the Personality of Godhead, is playing like a little Child.
Caitanya Caritarnrta Madya,lila 19.96

IBIN T ^ ^ s t^ P R ^ M ^ supra-terrestial abode, Sri Krishna perpetually enjoys blissful pastimes in the
company of innumerable pure devotees who relish a variety of eternal relationships with Him. From
time to time He descends to fulfill His promise stated in the fourth chapter of Bhagavad,gita, to deliver
the pious and annihilate the miscreants. Yet there is another even more significant reason for Krishna's
Appearance here on earth. Out of His causeless and infinite loving kindness, He descends into this
mundane realm to attract and invite the suffering souls of this

20

SRI GAURA LILA

world to return to their eternal home in the spiritual world. When He appears He fully manifests the
spiritual realm in all its transcendental splendor, within, but not part of, the material plane.
Accompanied by His eternal associates, He performs inconceivable, extraordinary pas, times which, by
their overpowering beauty and sweet, ness, attract the minds of all sentient beings to the Sum, mum
Bonum, the Absolute Truth, Who is Sri Krishna, the Supreme Personality of Godhead.
 227

Sri Krishna acted in the same way during His lila as Sri Krishna Caitanya. No one could resist the
Lord's un, earthly beauty in His Golden Form as a young Child. Blackish hair curled about His
effulgent golden Face, His large, Lotus Eyes, outlined by long black lashes, moved about constantly as
he engaged in mischievous exchanges with His devotees. And while He played with them and teased
them and did all He could to annoy the devotees, they loved Him more and more, talking about Him all
the time. q-^ese most lovely, fresh pastimes of Sri Gaura Sun, dara as a young Child kindly beguile the
hearer from the illusory world of matter and ego into the most beautiful realm of spiritual love-the
unlimited, transcendental realm of etemal joy in personal participation with the Supreme Personality of
Absolute Truth. The Golden Child named Nimai, Who keeps away all danger and evil, draws anyone
who comes in contact with Him (whether directly in His lila or by hearing His pastimes from His
devotees) into the ultimate goal of all knowledge, wor, ship, and desire.

The Pilgrim Brahmana 21

Everyone is attracted by the charming activities of a happy child. And when one becomes attracted
by the Pas, times of that Child Who is the Soul of all souls, one natur^ ally follows his Childhood Love
back to the Land of His eternal lila, the kingdom of Nanda, where the Supreme Absolute Truth
eternally plays like a little Child. That same Krishna has now appeared as the Son of Sachi, and the
cowherd men and women of Vraja have now peared as the brahmana families in the neighborhood of
Mother Sachi's house.
When Nimai began to toddle on tender legs, He pro^ vided His parents and neighbors with the
joyful occupa, tion of watching His delightful pastimes. Nimai con, stantly moved about, running in
and out of the house and around the courtyard all day. For His parents and their neighbors, He was the
Embodiment of Joy. Just to look at Him made them happy. His arms and legs were exqui^ sitely
lovely. The moon itself looked upon His round, glowing face with envy. Abundant, blackish cuffs
clus^ tered about His forehead, and His wide Eyes, slightly red, rimmed, resembled the petals of
lotus^fiowers. His whole Form had a golden luster, and a reddish tinge decorated His beautiful fingers,
hands, and Lotus Feet. His Lips were bright red. Lord Gaura, in this Form of the most pleasing,
irresistable Child, tripped about like all other children, alarming Mother Sachi with the thought that He
might hurt Himself.
Little Nimai grew more and more restless day after day, spreading His mercy to all who came in
contact with Him,

22 8RI GA URA LILA

through mischievous acts. He would cry for no reason until the older ladies of Navadvipa clapped and
sang the Name of Hari to His satisfaction, making Him dance and smile. In this way, He taught that the
Holy Name of Haft should be chanted constantly simply for its own sake. He taught His Own and the
other brahmana families their proper duty to the Lord--to sing and dance in ]drtan, though singing and
dancing for sense pleasure is forbidden to the brahmanas. Then He began going about breaking
mundane objects in various households, stealing milk and rice here and there, poking babies to make
them cry, and running away when caught in the act. He pleaded for forgiveness and made countless
promises to reform whenever He was caught. His beautiful, loving smile melted His accusers'hearts.
In this way, the Golden Child taught the people of Nadia that the loss or destruction of worldly
goods and bodily disturbances are simply the mercy of the Lord, for the fact remained that everyone
delighted in Nimai's ac, tivities. Unknowingly they reached full realization that the senses and mind are
only satisfied and gladdened when directed towards God. His overwhelming attractiveness is the
 228

source of all knowledge and bliss, as He demonstrated to the brahmana who wandered to the house
ofJagannatha Misra one day.
This pilgrim brahmana, who had performed many pious activities in his former lives, arrived at the
house of Jagannatha Misra unaware that it was the House of God. The brahmana worshipped Lord
Krishna as Gopala-

The Pilgrim Brahmana

23

Krishna, the Cowherd Boy of Vrindavana. He would only eat food which had first been offered to
Him. The brahmana was effulgent with the spiritual radiance of an ideal Vaishnava, and he constantly
chanted Krishna's name. His eyes exhibited symptoms of his ecstatic love for Krishna, and Jagannatha
Misra, upon seeing him, was so moved by his pure demeanor that he immediately offered obeisances
unto that brahmana. Offering him a seat, Jagannatha Misra washed the brahmana's feet and in, quired
about his place of residence.
The brahmana replied that he was a recluse and was wandering about due to sheer restlessness of
mind. Jagan, natha Misra again offered him obeisances and praise ex, pressing his own good fortune on
having such a guest on that day. He offered to make all the arrangements for the brahmana to cook his
offering for Gopala. The brahmana agreed to this proposal, and Misra first cleaned the cook, ing place
and then brought all the necessary cooking paraphernalia.
After cooking the meal, the brahmana sat down in great satisfaction and began to make his offering
to Krishna. But as soon as he began his meditation, little Nimai ap, peared before him, completely
naked and covered with dust from playing outside. His Lotus Eyes, hands, and Feet were beautifully
tinged with a reddish color. Just as the food was being offered to Krishna, Nimai took it and, with a
smile, began to eat it right in front of the brahmana.
That most fortunate brahmana cried out in grief, "This restless child has stolen my cooked rice!"
Upon hearing

24

SRI GAURA LILA

the brahmana's cry, Jagannatha Misra immediately came and caught Nimai just as He was plundering
the brahmana's cooked rice. Jagannatha Misra was so angry that he began to run after Nimai with a
mind to punish Him. The brahmana, however, became fearful, and caught hold of Jagannatha Misra's
hand, saying to him, "This child has no knowledge of right or wrong, and is therefore not to blame. A
wise man should never punish such a child." Nimai's actions appeared to be those of an ordinary child
under the influence of abundant energy, devoid of all meanness and self, regarding egotism.
Although Jagannatha Misra was very remorseful, the brahmana had already attained the peace of
mind that all things come from the Lord for our benefit, even though outwardly they may seem
disastrous. He pacified Misra, saying, "Only the Lord can know what is to happen on this day. I will
simply eat whatever fruits, roots, or other foods which may be in the house."
But Misra would not hear of it. "If you actually accept me as your servant," he said, "then please
cook your meal once again. Allow me to make the necessary arrange, ments. I will be very happy if
 229

you will cook one more time." Jagannatha Misra's friends and relatives joined with him in the plea, and
together they induced the brahmana to cook aga'm.
In order to keep Nimai from causing any further trou, ble, Mother Sachi took Him to a neighbor's
house, where the ladies tried to instruct Him. "Nimai, You are so foolish that You ate rice that was
cooked by a stranger! You will

The Pilgrim Brahmana 25

be an outcast for this! What will You do now?"

But Nimai simply laughed and replied in His rich, soft voice, "I am a Cowherd Boy. I eat rice
cooked by the brahmanas all the time." Hearing these words and seeing Nimai's beautiful smile, all the
ladies burst into laughter and embraced Him with affection. By the power of the Lord's energy, they
were unable to comprehend the tual meaning ofNimai's words. This power prevents the Lord's
devotees from seeing Him as Godhead, but it is not the same Deluding Potency of the Lord that hides
Him from those who do not want to serve Him. The one power enables His devotees to enjoy His
pastimes, while the other excludes the non,devotees from His personal associ, ation.
Meanwhile, the pilgrim brahmana had cooked a second time, and was aga'm sitting down to make
his offering to Krishna. Despite the devotees' vigilance, as soon as he began to meditate upon the
Divine Cowherd Boy, Nimai again appeared before him and ate a handful of the cooked rice. Seeing
this, the brahmana again shouted out in grief, and Jagannatha Misra once more came running. Seeing
little Nimai eating the rice, Jagannatha Misra picked up a stick and ran after Him. Exhibiting great
fear, Nimai quickly ran and hid inside one of the rooms of the house.
This time Jagannatha Misra could not be consoled, al, though the brahmana counseled him with all
good reason. "Dear sir, Krishna has not allotted cooked rice for me today. This is the real truth. Your
son is not to blame." Jagannatha Misra remained silent, but quite upset.

26

SRI GAURA LILA

While the brahmana tried to think of how to convince Nimai' s dismayed Father that no one was to
blame for the spoiled offering, Nimai's older Brother, Visvarupa, ap, peared on the scene. His
astonishing beauty was equaled only by His deep knowledge o ac the scriptures and His unbounded
devotion to Krishna. To the pilgrim, the sight of Visvarupa was a revelation in love of God, and His
pres, ence completely absorbed the brahmana's attention. Glancing at Him again and again with
unconcealed admi, ration, the brahmana asked Visvarupa who His parents were, and upon learning that
He was the son of Sri Jagan, natha Misra, the brahmana warmly congratulated Jagan, natha Misra for
having such a. wonderful son.
Visvarupa paid His obeisances to the brahmana and in His melodious voice spoke words which were
as sweet as nectar, "It is by great fortune that such a self, satisfied brahmana has come to be a guest in
our house. Certainly there could be no greater calamity than if such a guest had to fast against his will.
Your l^eloved Gopala will hold us responsible."
The brahmana replied, "I am accustomed to living in the forest and eating only fruits and roots.
Moreover, hav, ing seen Your beautiful Form, O Visvarupa, I am now feeling completely satisfied."
"A person like you is naturally concerned only for the happiness of others," Visvaru^pa said, "and
does not care for his own. Still, I request you to please cook for a third time."
 230

"I have already cooked twice, and now it is almost mid-

The Pilgrim Brahmana

27

night," said the brahmana. "The will of Krishna is su, preme and it is clear that He does not want me to
eat cooked rice on this day. Rather than cook again, I should simply accept whatever fruits and roots
are available."
Visvarupa, Himself an expansion of Godhead, then fell at the feet of the brahmana and, on behalf of
the whole family, repeated His request. "For the sake of Sri Krishna, please cook one more time."
Being completely enchanted by the uncommon beauty and grace of Visvarupa, the brahmana finally
relented and agreed to cook for a third time to the great delight of all present.
Again all preparations were made for his cooking and special care was taken to insure that Nimai
would not again cause any mischief. Nimai had hidden within one of the rooms of the house, so
Jagannatha Misra securely locked the door of that room from the outside. Misra set himself to guard
the door, and the ladies announced that there was no further cause for anxiety for little Nimai had
fallen asleep. Still everyone watched very carefully.
Finally, late at night the brahmana finished cooking. He arranged the meal and began to offer
everything to Krishna in meditation. By then everyone else had fallen into deep sleep. Just at this time,
while the brahmana was making his offering to Gopala, Nimai again appeared. See, ing Nimai, the
brahmana again cried out, but no one was awake to hear his cry.
"My dear brahmana, you are so generous," Nimai said to him. "Is it My fault you have asked Me to
come? You

28 SRI GAURA LILA

are calling Me by My mantra and I am finding it impossi, ble to resist. Thus have I come to you. You
are always longing for the sight of Me, and now I am showing Myself
tO yOU."
Then the Lord revealed His Divine Eight-armed Form to the brahmana. With four Arms He held a
conch, disk, club and lotus flower. In another Hand He held butter which He ate with the opposite
Hand, and with two Hands the Lord played on His flute. A necklace ofshining jewels and the
kaustubha gem adorned His Chest, which was marked with the footprint of Brighu Muni. The
brahmana saw that precious ornaments decorated all parts of His Body, peacock feathers set in the
fresh twigs of gunja decorated His Head, and His reddish Lips further enhanced the beauty of His
moondike Face. His Lotus Eyes moved restlessly as He smiled, and the vaijayanti garland, stretching
from His shoulders to His knees, swung to and fro. Charming jeweled anklets adorned the Lord's Lotus
Feet, and His gem-like toenails defeated all darkness with their dazzling effulgence.
A gentle, white Surabhi cow appeared behind the Lord, and a wonderful Kadamba tree with a
profusion of yellow flowers arose behind her. The tree was alive with singing birds who were sweetly
glorifying Lord Gaura with their song. The brahmana then saw the spiritual abode of Vrindavana
completely manifested in that very place. He saw the cowherd men and women, with cows grazing on
all sides. He saw the beautiful Yamuna River, peacocks and deer, and trees ablaze with flowering
creep,

'The Pilgrim Brahmana 29

 231

ers. Directly before him, he saw everything upon which he had always meditated and pictured in his
mind. The brahmana fainted in ecstasy, overwhelmed by the splen, dor of the spiritual Abode of His
beloved Lord.
The child, Sri Gaura Sundara, then touched the body of the brahmana with His Own Lotus hand.
The brahmana regained external consciousness, but fell to the ground once more in ecstasy. Several
t'maes he would stand up and then immediately fall down again. He was unable to con, trol the
shivering and perspiration of his body, and tears flowed from his eyes like the sacred current of the
Ganges. Regaining consciousness at last, completely overwhelmed with joy, the brahmana clasped the
Lord's Lotus Feet and began to cry with a loud voice.
Sri Gaura Sundara, seeing the restlessness of the brahmana, spoke to him in sweet words, "Dear Sir,
you are My servant birth after birth and you always think of seeing Me. Therefore I have fulfilled your
desire. In your former birth, I showed you this same form in the home of Nanda Maharaja." Nimai
smiled mischievously, inno, cently inquiring, "Don't you remember?"
The brahmana simply gazed at Him with love.
Nimai went on speaking softly, "When I took birth in the village of cowherd men, you were
pursuing the same pilgrimage as you are now, and had accidentally become a guest in the home
ofNanda Maharaja. I then showed you this same pastime of stealing and eating your cooked food just
while you were offering it to Krishna. Only My ser, vants like you have this privilege of seeing My
Divine

3O SRI GAURA LILA

Form. Do not reveal this secret to anyone as long as I re, main manifest in this world."
Then the Lord further instructed the brahmana, "I vent Myself the very second there is the kirtan of
My Holy Name. I will spread the sank/nan movement to every country of the world, and will give
every household
the purest love of God, which is coveted even by the
, greatest demigods, such as Brahma and Shiva. You will live to see many of these pastimes." Saying
this and assur, ing the brahmana not to have any fear, the Lord returned to His own room and there lay
down in His own little bed as before, just like an ordinary child.
The brahmana was filled with supreme bliss after see, ing this wonderful manifestation. Roaring
with delight, he began to dance and laugh and sing. He picked up the rice and smeared it aII over his
body shouting "Jaya Gopala! Jaya Gopala!" When the brahmana began shouting in this way, everyone
woke up and immediately came to see what could be the cause of such excitement. Then the brahmana
hurriedly tried to restrain himself and sat down as if he'd been eating his meal.
His first impulse was to tell everyone what had happened so that they would be delivered by
recognizing Lord Gaura, Whom they all took to be a mere child, but remembering the Lord's
instruction, he controlled his mind and did not reveal anything at that time.
Thereafter, this most fortunate brahmana took up per, manent residence in Navadvipa and visited
Nimai, his own beloved Cowherd Boy, every day.

The Pilgrim Brahmana 31

This vision shown to the brahmana was not an ordi, nary event. The brahmana thought that if he
could only tell everyone what he had seen, then they would be saved by understanding the young son
of Jagannatha Misra to be the Supreme Lord Himself. But the Lord forbade him to do so, telling him
 232

that only the Lord' s servants have the privilege of seeing His Divine Form. Those who are not
devotees of the Lord cannot see Him. Seeing the Lord is identical with knowing Him and those who
are not will, ing to serve Krishna see only a mortal child in the Son of Jagannatha Misra.
This illusion can be removed only by the Lord Himself, because it is His power that obscures our
vision. Unless He allows, one cannot see Him or know Him as He is. The Lord has given the jivas the
choice either to serve Him out of love for Him, or to serve maya out of envy for Him. This is the only
free will the living entity has. The living entity must serve someone. If he has transcendental love for
the Lord, he becomes a devotee; if he does not want to serve Krishna he becomes a servant of maya.
Maya refers to Krishna's illusory energy in the form of material friendship, society, and love which
Srila Prabhupada refers to as "fallible soldiers" because they cannot fulfill our desires for unlimited
loving reciproca, tion. Nor are these relationships etemal. Such deluded souls can never see this Divine
Form of the Lord; they consider Him to be an ordinary human being like them, selves. It is only when
the jiva gives up all selfish motiva, tions and surrenders unto Krishna in love that Krishna

32

SRI GAURA LILA

comes pleased and reveals Himself. Krishna declares in the eighteenth chapter of Bhagavad,gita:

bhaktya .main abhijanati yavan yas casmi tattvatah tato main tatvato jnatva visate tad anantaram

"One can understand the Supreme Personality as He is only by devotional service. And when one is
in full con, sciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God."
The brahmana so fortunately harassed by little Nimai attained this goal of life due to his pure
devotional service. Lord Gaura revealed Himself, but requested the brahmana not to tell anyone that
confidential pastime.
Did the brahmana disobey the Lord's instruction? How do we know this pastime if he did not reveal
it to anyone else? Srila Vyasadeva, who always writes the Lord's pas, times, is perfectly aware of all
these truths, as well as the proper time to reveal them in order to perfectly serve Krishna's greatest
desire expressed in Bhagavad,gita 18.69:

na ca tasman manusyesu kascin me priya, krttamah bhavita na ca me tasmad anyah priyataro bhuvi

The Pilgrim Brahmana

33

"There is no servant in this world more dear to Me, nor will there ever be one more dear, than he
who explains the supreme secret to the devotees." Thus we can only ex, press our own gratitude to
Vyasa of Gaura lila for sharing this supreme secret with all the other devotees who also want to enter
into the etemal lila of Sri Krishna Caitanya.

3^
 233

The Greatest Treasure

Once a learned astrologer told a poor man how to ^nd the treasure left to him by his father. The
astrologer said, "The treasure is in this place, but if you dig toward the southern side, the wasps and
drones will rise. If you dig on the western side, there is a ghost who will create a great disturbance so
that you will not .^nd the treasure. On the northern side, there is a big black snake that will devour you
if you attempt to dig up the treasure. However, if you dig up a small quantity of dirt on the eastern
side, your hands will immediately touch the pot of treasure." The four directions signify, in order,
fruitive activity, mental specula, tion, mystic yoga, and devotional service.
Sri Caitanya Caritamfta Madya, lila 20.132, 135

- ^ T n ^ N T n E n o L ¾ Dhama of Sri Navadvipa,

^in the forest of Madhuvana, the young Son of Sachi used to visit the resident merchants and
cowherdsmen. Six clear ponds decorated the forest of Madhuvana, and they were constructed by Sri
Vishvakarma, the architect of the demigods, as an offering of love to Sri Krishna Caitanya. Being tri
kala jnana--cognizant of past, present, and future--he saw within his dedicated mind the glorious Hari
Nama pas, time wherein Lord Caitanya rectified Chand Kazi, who had tried to stop the Hari Nama
Sankirtana.

36

,5 RIGA URA L ILA

Sri Vishvakarma thought, "The Lord in His Golden Form, as loving as Srimati Radharani, may
become thirsty upon reaching this place and desire a drink. How I would love to serve Him. Therefore
I will make six ponds for Him to choose from."
Thinking in this way, the divine planner entered the Holy Dhama of Sri Caitanya's pastimes and
constructed the crystalline ponds.
Within that forest, an older merchant named Kola, vecha Sridhara lived in all simplicity. Sridhara
was so poor he lived in a hut that had more holes than thatch on the roof. An old iron pot, broken
around the top, sat just outside the door of his hut. Sridhara kept the water in this pot for such menial
purposes as washing his feet. He sold plates and cups made out of banana leaves. As it happens,
Navadvipa is in Bengal, an area so fertile it was called the "garden of India.^ Banana trees grew
everywhere there, so selling their leaves was not a very lucrative business. Sridhara made a few cents
every day. He was as honest as Yudhisthira Maharaja. He always quoted the correct price for his
commodities and never cheated. People who knew him always bought at the prices he quoted. His only
purpose was to use half of the few cents he made to wor, ship Mother Ganges.
Aware of his poverty, Sridhara was of a most gentle and humble disposition, refusing to argue with
or criticize anyone. His atheistic neighbors took great delight in mak^ ing-fun of hi.to. They harassed
him over and over, calling out in sarcasm and spite, ^Hey, holy worshipper, is your

37
The Greatest Treasure
god as poor as you are? Look at you, starving dog, you can barely even cover yourself with cloth."
 234

Yelling and laughing, they grabbed the fruit from his trees and threw it at him. 5ridhara never
protested, for his real sustenance was the Holy Name of Sri I-Iari, which he chanted all flay. At night,
in ecstasy, he chanted so loudly that his neighbors could riot sleep, and, infuriated, they screamed at
him to shut his rnottth and threv^ food at him.
"Here, eat something you poor bum. Stop yelling and crying from your hunger pains."
Entirely devoted to Sri Krishna, Sridhar^ did not even realize the nature of his neighbors' gross
al^use, but con, tinued with his devotional worship, always joyful and un, disturbed. He loudly chanted
the Holy Name all night long with overflowing love for Krishna.
Sridhara returned home every afternoor^ in a state of expectation, waiting for a special customer.
This, cus, tomer also harassed him to no erid, yet Sridh^ra lovea Him inspite of the abuse. Young
Tqimai Pandit came to see Sridhara everyday. Sometimes, the Young Professor would bathe in the
nearby pond along with His students, then run through Sridhara's banana grove, stealing fruits and
flowers. Sridhara ran after them, actiftg as if angry with the Transcendental Rascal, but mainly intent
to look again upon the Golden Form of the arrogant, restless Pandit.
Other times, Nimai would cooly approacl^, surrounded by His students, and loudly declare,
^My dear Sridhara, you chant the Holy Name of

38 SRI GAURA LILA

Kr/shna. Why do you suffer from this poverty? Tell me, how is it that you suffer from want of food by
serving the Lord of the Goddess of Fortune ? Is it any wonder your neighbors laugh at you?"
Sridhara would bow in respect to Nimai, replying with all humility that he did not actually starve.
"I notice your cloth is patched in twelve places," Nimai
would remark. ""^'- '
x nere s nothing but holes in the roof of
your hut. Look at your neighbors, Sridhara. They are wor, shipping Durga, and receiving so much
opulence and corn, fort. They wear fine cloth and eat whatever they desire'"
"You speak very well, learned Sir," Sridhara would patiently explain, "but I also eat whatever I
desire. The ldng lives in the palace of gems, eating and dressing most richly. And the birds who inhabit
the treetops easily find all the food they want. The time of both passes away all the same. They enjoy
the fruits of their respective acts re, warded by the will of the Isvara, Who controls all move, ments in
this world."
"So you are also a great pandit," Nimai would laugh and take up a bunch of banana flowers. "How
much are these?"
Sridhara told Him the price--so many little conch shells.
w nats Nimai exclaimed, "so much! Why are you cheating the poor brahmanas? I will give you no
more than half of what you say they cost." And He would start to walk away.
w azt! Sridhara called after I-'Iim. "I'm not cheating.

The Greatest Treasure

39

That's the standard price; ask anybody." Feeling great anxiety that he would not even have enough to
take to the market the next day, Sridhara would run after Nimai and plead with Him to pay or else
return the flowers.
 235

"Pandit, ifYou steal from me every day, how will I worship Mother Ganges? Do not take these
flowers in this way." And Sridhara would pull the flowers out of the proud Youth's lovely hands.
Nimai grabbed them back.
"No, Sridhara. You claim to be so renounced, but now you steal from a brahmana! You must be
mad! I'm sup prised you don't know Who I am!"
Sridhara gazed at the Youth, so beautiful; the sight of Him took his breath away. The Lord stood
before him, smiling, His cherry red lips stained with betel. His complexion shone like molten gold, and
His temperamental eyes moved about, agile and restless. Radiant t'tlak deco, rated Nimai's fine
forehead, and His mischievous face was surrounded by cuffs of scattered, blackish hair that covered
the top of HIS smooth shoulders. A shining, white brahmana thread crossed His wide chest. The Lord
wore His dhoti most attractively, folded three times, and He stood, bending slightly with a garland
hanging to His waist. In this way Lord Ananta Sesa decorated Sfi Gauranga in His play as Pandit.
"I am simply a dog, my dear Sir," Sridhara stated hum, bly, surrounded by his poverty.
"I know you're a dog,^ Nimai would pronounce. "And a very cunning dog too.^ But the Lord's Lotus
Eyes re,

SRI GAURA LILA

vealed His deep pleasure upon seeing no trace of anger, but simply love, devotion, and humility on
Sridhara's face. Yet He would go on until He broke Sridhara's gentle composure.
^Do you not know that I am the Source of your God, dess Ganga; therefore, Sridhara, you should
simply ship Me."
^What?P Sridhara would exclaim. Immediately Sridhara would cover his ears and shout, "Vishnu!
Vish, nu! You're so arrogant, Nimai Pandit. Aren't You even afraid of offending Mother Ganges?"
Sridhara began to think the Youth to be actually mad.
In this way, Lord Caitanya joked with the simple banana merchant for hours.
At some point Sridhara would question Nimai, "Why do You harass me so much? Why do You pick
on me? You don't harass anyone else like this."
Nimai told him, "Because you have the greatest treasure."
Sridhara shook his head. ^What do You mean? I'm so poor. My house doesn't even have a roof on
it."
^No," Nimai said. "This is just a front. You wear this tom cloth and you appear to be very poor, but
I know you have a great treasure in this house." And Nimai would walk into Sridhara's hut.
"What are You doing?" Sridhara demanded, following right behind the beautiful Rascal.
"I know you have a great treasure here. I'll leave you alone today, but later I'll exploit your treasure
and expose

41
el'he Oreatest ff'reasu^e

A^t^ }}
you to everyout. . -?"
"What are You saying. Sridhara would gasp. "What
do I have? I don't even have proper clothes to wear to
greet You, or a decent seat to offer You. What wealth do
I have?"
 236

"Not only do you have great wealth," Nimai con,

tinued, "but you dine on it, sumptuously, and in secretú
One day I will reveal your secret to the world, and
everyone will see howyou have deceived them."
In much distress, Sridhara would humbly beg the reck'
less Pandit to return home. "Let us not quarrel anymore,
,,
my dear Sir. It is not proper.
,, think ,Tou can get off so easilyT" Nim^ai de,
Do you y '- at-'ou will give Me toc^ay."
manded. "Tell Me at once wny
"But, Pandit, I live by selling banana leaves. What can
I offer You?"
"For now," Nimai stated, "give Me this gourd that
grows on the vine clinging to your hut. I won't trouble
you any more if you give Me this offering."
Sridhara sighed, shaking his head and thinking to him,
self. "This Brahmana is certainly very arrogant. Yet I can,
ú c ^ ^,,-,' t ^ive Him
* ^im' He may even hurt me ^ ú ^," ^, ,_ ^a not refuse n , . '- ,, -ood fortune that ^ úe
what He demands. It ^s actuauy my s
comes. Otherwise I would think that I had nothing to offer to the brahmanas. What a brahmana takes
even by force, I see is my good fortune. He is not disturbing my mind; rather, I am longing more and
more in my heart to have some suitable offering for Him. Actually He is sire, ply fulfilling my heart' s
desire to sacrifice all that I have to

O:

ti

bl

bJ
tf
tf

42
SRI GAURA LILA
Sri Vishnu, for whatever is offered to a brahmana au,
tomatically goes to the Lord. Othenvise I might use my
poverty as an excuse not to offer what I do have.^
Having come to this understanding, Sridhara said, ^Lis,
ten, my dear Pandit, you need not pay anything. I shall
willingly give you the gourd. So be pleased not to quarrel
 237

with me any more."

Then Nknai Pandit smiled, and, with a loving, sidelong
.glance at the humble banana merchant, answered, ^This
^s very good. I will not quarrel any more with you as long
as you give Me good gourds from this vine."
Everyday Nimai Pandit ate from the banana leaves that
Sridhara gave Him, and the gourd, which Mother Sachi
cooked in milk and pepper, was the most relished part of
His meal. The Lord loves the offerhags of His devotees; He
would never accept anything from non,devotees.
Sridhara gladly gave the Brahmana these commodities,
hoping the arrogant Professor would be on His way.
But Nima/would return to have more fun.
^So, Sridhara, Who do you think I am? I shall go home
as soon as you tell Me this."
With folded hands, Sridhara would humbly reply,
"You are a brabanana, part and parcel of Sri Vishnu."
"No. I'm just a cowherd boy."
^Vhat?!" Sridhara exclaimed.
Fhaally Sridhara would only laugh at this, for he could
not recognize his own cherished Deity standing before
him.
So during the Maha Prakash, when Sri Caitanya re-

The Greatest Treasure

43

vealed His Divine Identity to all His intimate devotees, He exposed Sridhara's treasure. He called for
all the great and prominent devotees--Advaita Acharya, Pundarika Vidyaniddhi, Hari das Thakura--to
give them His per, sonal benediction. Sri Caitanya then sent for Sridhara.
The personal pastimes of the Lord we see present only in the life, the heart, and the house of His
pure devotee. This is the nature of Sri Krishna's pastimes. What does pastimes mean? It is loving
reciprocation between the Supreme Personality of Godhead and His devotees. The Lord relishes the
love of His devotees and for that reason He takes their offerings. It is the love only He enjoys, for He is
not in need of anything. Everything already belongs to Him, and therefore we have nothing to offer
back to Him except our love. There is no material qualification for devotional service, as there is no
material impediment. We don't need education, or wealth, or prestige, or religi, ous position, or social
tradition, or anything. Just look at the example of this most simple devotee, Sridhara, through whose
life Lord Caitanya actually fulfilled the most munificent benediction desired by Sri Advaita Acharya.
Advaita Acharya is actually the person who brought down Sri Caitanya. He called the Lord to come,
and he as, sisted Him in His pastimes. It was also this great Advaita Acharya who sent the Lord back to
Goloka at the end of His pastimes. Advaita Acharya, although he was actually propagating this Nama
Sankirtana movement before the Advent of Lord Caitanya, was not achieving very much

44
 238

SRI GAURA LILA

success. By Sr/Caitanya's Own arrangement, although
Sri Advaita, Maha Vishnu Himself, was here propagating
the Yuga Dharma--the chanting of the Holy Name-the
greatest demons that this world has ever known de-
scended at the same time by taldng birth in the Lord's
most sacred ^and--the Land of Gaura, the Holy Land of
Bengal.
The devotees endured the atrocities and the harass-
ment of these powerful demons. The Nawab Hussein
Shah, the incarnation of Jarasandha, and his local magis-
trate in the district ofNadia, Chand Kazi, the incarnation
of Kamsa tried to stop the devotees from chanting loudly
in public. His city chieftains, incarnations of Hiranya-
kasipu and Hiranyaksa, Jagai and Madhal, committed
abominable acts simply for their own perverted enterta/n,
merit. The demons' activities made it appear that even the
Supreme Lord, Maha Vishnu in the form of Sri Advaita,
was not very successful in propagating the Har/Nama
Sankirtana movement.
Of course this was for an ulterior motive, for Sri Ad-
vaita desired to be unsuccessful because he wanted Sri
Krishna Caitanya to come down. And in this most unfor-
tunate and perilous age of Kali yuga, when the living en,
titles are so degraded and suffering so many forms of
calamities, he wanted to give them the most precious
thing. When the illness is most severe, the doctor has to
give the most powerful medicine. Advaita Acharya
wanted the credit to go to its ultimate Source--Sri
Krishna Caitanya. 80 he called the Lord to come down.

The Greatest Treasure

45

As it is the nature of the devotee to always want to glorify his Beloved Lord, it is similarly the
nature of the Lord that He wants always and only to glorify His devotee. Sri Caitanya demonstrated
this at the Maha Prakash when He so beautifully revealed Himself as the Supreme Personality of
Godhead to His pure devotees. He showed each devotee that Form of Godhead that the devotee most
loved and gave benedictions to them. He asked Advaita Acharya what benediction He could bestow
upon him. Advaita selfiessly requested, "When You distribute this mercy, You give it to everyone.
You give it to the women, the sudras, the poor, the unfortunate living entities. Without discrimination,
You distribute it, and make all the living entities cry in the ecstasy of pure love of God and roll in the
dust of the ground."
Sri Caitanya was very pleased by this request, and He granted that benediction. Then Sri Advaita
further re, quested, "When you distribute this pure love of God, don't give it to those who are envious,
to those who are malicious toward the devotees, because if You give this sweet nectar to those who are
like envious snakes, they will simply become more venomous. They will use its po, tency simply to
 239

impede this movement. They must first become free of their pride by buming in their own envy. So
You don't give it to them." The entire day ofthe Maha Prakash passed almost unnoticed, and the
darkness of night soon stole in. The devotees lit lamps which they offered in worship at the Lord's
Lotus Feet. They continued the kirtana, playing kartalas, conchshells, mridangas, and

46

SRI GAURA LILA

stringed instruments. Sri Gaura remained silent while the devotees offered different kinds of flowers at
His Lotus Feet and prostrated themselves before Him praying, "Oh Lord, please protect us." Some
were praying, some were singing, some were laughing, and some were crying. Yet everyone present
experienced the most indescribable and wonderfully elated feelings, as if transported to Goloka
Vrindavana. The devotees stood in a circle around the Lord with folded hands, praying to Him in great
rever, ence while Sri Gaura Sundara reciprocated in a most casual manner.
The Lord was in a most munificent mood, ready to shower benedictions upon His devotees, when
He sud, denly ordered, "Go and bring Sridhara immediately. Let him see My transcendental opulence.
He is constantly thinking of Me in great separation. I want to see him right away. Go to the outskirts of
the town and listen to him chanting My Name. When you find Sridhara, bring him to Me."
The devotees found Sridhara's hut by following his wonderful chanting.
"Sridhara! Come, come quickly. The Lord wants you." "The Lord wants me?" Sridhara exclaimed. He
fainted. The devotees had to carry him to Srivasa Angana, where the Maha Prakash was taking place.
Lord Caitanya was extremely happy to see Sridhara and called out to him, "Get up, Sridhara! Come
to Me!"
Sridhara came to consciousness and saw the arrogant brahmana Pandit he knew as Nimai
manifesting the

The Greatest Treasure 47

glories and opulences of the Supreme Lord, seated on the

sringhasana on the altar in Srivasa's house.
,,'^ - Sridhara. For so long you have wor,
L^Ome, come,
shipped Me. Many lifetimes you have spent in my devo, tional service. Even in this life I have tasted
your offerings countless times when I took different commodities from your hands."
While Sridhara was offering his obeisances unto the Lord, Sri Caitanya said, "Oh Sridhara, behold
My beauty. Today I will bestow upon you the eight mystic perfec, tions."
That great devotee, Sridhara, then lifted up his head and saw that Lord Caitanya had wonderfully
changed. His complexion had become as dark as a Tamal tree. He was holding a flute in His hands. On
His right side stood Lord Balarama, at His feet were Lord Brahma and Lord Shiva and Sri Ananta Sesa
hovered above the Lord like a canopy. Around Him were great sages of all the different planetary
systems who had come to offer their prayers and worship to Sri Caitanya.
Saintly personalities like Narada and Sukadeva Go, svami offered prayers to the Lord while
beautiful, heavenly damsels sang His glories with folded hands. The entire scene was engulfed in a
glowing radiance like hundreds and thousands of suns rising all at once. The bril, liant, dazzling
brahmajyoti effulgence emanated from Sri Caitanya.
 240

Sridhara saw the Lord as the most beautiful Personal, ity, standing in three,fold bending form,
playing on His

48

SRI GAURA LILA

flute. Then, His complexion turned molten gold. The kaustubha jewel shone brightly on His chest. And
the vi, jayanti garland swung to and fro as the Lord swayed. Sridhara couldn't tell the difference
between Sri Gaura's dazzling toenails and sparkling gems. And what to speak of His beautiful Lotus
Eyes, which gazed upon Sridhara with such love and compassion.
To the left he saw horses and chariots, swans and elephants, the carriers of the demigods. As far as
he could see, in the sky and on the land, unlimited demigods of, fered their prayers to Sfi Caitanya.
The wives of the demi, gods had tears in their eyes as they offered their obeisances. A beautiful lady
appeared, Srimati Ganga,devi herself. Standing on a chariot, she bowed her head to Her worshipful
Lord. Huge serpents, their hoods raised high, all chanting His glories, surrounded Sri Caitanya.
Such a sight--this wonder of wonders--was so as, rounding that Sridhara again slumped to the
ground un, conscious. The Lord repeated Sfidhara's name and Sridhara stood up.
Sri Caitanya said, ^Come Sfidhara, I want to hear your prayers.^
Sfidhara replied, "Dear Lord, I am illiterate and unintelligent. What power do I possess to glorify
You?^
But Sri Caitanya replied, "That's all right. Even your ordinary talk^ are more pleasing than the
prayers of all these demigods.^
Just then, by the Lord's order, Mother Sarasvati, the Goddess of Learning, presided over Sridhara's
power of

49
The Greatest Treasure
speech, and he began to glorify the Lord as follows:
"Jaya Sri Krishna Caitanya! All glory to Lord Visvam' bhara, the Lord of Navadvipa. All glory to
the Lord of the entire cosmic manifestation. All glory to the Son of Mother Sachi.
"Jaya Sri Krishna Caitanya, Whose Appearance and activities are a mystery even in the Vedas. Now
He has appeared as the best of the brahmanas.
"You appear in every millenium to uphold religious principles in Your different wonderful forms.
Secretly You have been wandering around Navadvipa, managing and maintaining everything. Your
real identity has been unknown to everyone, because it is impossible for anyone to know You without
Your mercy.
"Oh Lord, You are the religious principles, prescribed duties, devotional service, knowledge,
scripture, the Vedas and the object of all meditation. You are the mystic perfections, mystic yoga, the
faith in man, benevolence, opulence, strength, devotion. You are not in need of any. thing because
everything already belongs to You.
"You had told me earlier that Mother Ganges, whom I worship, has emanated from Your Lotus
Feet, and yet due to my sinful heart I could not understand Your supreme position. You are the same
Supreme personality, Who, previously blessed Gokula with Your Appearance, ancx now You have
again appeared as the sweet Lord of Navadvipa.
 241

^You are the embodiment of the highest esoteric pro. cess. Now You have propagated that same
devotional pro.

5O

SRI GAURA LILA

cess all over Navadvipa. By such devotional service, Bhisma defeated You, making You break Your
promise. Out of this same desire to serve You, Mother Yasoda bound you with a ropewthe rope of her
love.
"You are captivated only by the love of Your devotees, and thus You are subservient to them.
Although You are the same Supreme Lord, Whom every living entity in the entire creation carries and
cherishes in their thoughts and in their hearts, still You carried Sridhama, Your cowherd friend in
Vrindavana, on Your shoulders when defeated by his love.
"It is a great secret and mystery how You are defeated by Your devotees, and this same secret and
mystery of de, votional service You are now giving to everyone by Your causeless mercy. My dearest
friend, Lord Gauranga, You are an ocean of transcendental qualities and mercy. All glory to You and
to Lord Nityananda, the Supreme Per, sonality without beginning or end."
Although Sridhara had no desires to be fulfilled, still Sri Caitanya wanted to give him some
benediction. "What do you want?" He demanded.
"I don't want anything," Sridhara replied, "Simply see, ing You, all my desires are fulfilled."
But Lord Caitanya would not accept. "No, Sridhara, you must ask some benediction."
"No, my Lord, I've already received all I've ever wanted."
"No! One benediction. You must!" Sri Caitanya sisted. "I can give you the eight,fold mystic
perfections--

The Greatest Treasure 51

immediately I can give them to you."

"No, no," Sridhara said quietly. "I don't want that."
"I can give you wealth, opulence. I can make you the king of many maharajas. I can give you
faithful followers,
a kingdom, opulence beyond your wildest imagination." "No, I don't want that." "Well, what do you
want?"
Upon seeing Lord Caitanya's determination to bestow upon him some benediction, Sridhara made
his humble re, quest.
"I just want to make bananadeaf cups and banana4eaf plates for your devotees. I simply, humbly
request that wherever I take my birth, You continue to come seeme every day in that Form of the
beautiful, young, arrogant, mischievous, brahmana Pandit of Navadvipa and harass me and steal from
me. I am simply desiring this birth after birth after birth. This is all I want. Nothing else."
Everyone present was overwhelmed by the greatest wealth of devotion revealed through this most
materially deprived and simple soul, Kolavecha Sridhara.
How is it then that the grand benediction requested by Sri Advaita at the Maha Prakash was
fulfilled? That ben ediction was not fullfiled through any great acharya or exalted personality, famous
for his prowess. It was ful, ffiled through this humble banana merchant during a later pastime when the
Lord rectified Chand Kazi.
 242

The Kazi was one of those persons burning in the flames of enxn/of the Supreme Lord. He forcibly
tried to stop the Hari Nama Sankirtana and broke one of the dev,

52

SRI GAURA LILA

otee' s mridangas. Upon hearing of this offense to the Holy Name, Sri Caitanya Himself led a huge
kirtana party di, rectly to the Kazi's house. This Sankirtana Party appeared like a vast ocean of
devotees, filled with the greatest tran, scendental figures from all over the universe. The demi, gods
and great sages mingled there in disguised forms. Their chanting inundated the whole world, for Lord
Gaura led such a Maha Sankirtana that it seemed to last for many ages. In the ecstasy of sankirtana, the
Supreme Personality of Godhead can make an instant appear to be forever, and a very long tirne appear
to be an instant.
So this one night, the whole city of Navadvipa was dancing in the Haft Nama Sankirtana movement,
and the tremor of this Sankirtana party was felt throughout the world. The sound of the Holy Name
penetrated the cover, ings of the universe and caused the Supreme Lord Narayana in Vaikuntha to
dance in ecstasy. Lord Narayana was amazed at how Sri Krishna Caitanya is simultaneously present in
Goloka and on the earth, per, forming the same function. In this Hari Nama Sankirtana pastime the
devotees and Sri Caitanya converted the Kazi, who became so overjoyed with love of God that he
danced off with Lord Caitanya when the Sankirtana party moved on. But Sri Caitanya told the Kazi to
return to his house, because the Lord had a very intimate pastime to reveal to His most fortunate
devotees.
Suddenly Sri Caitanya realized that after all this chant, ing and dancing, H e was very thirsty. At that
time, the Sankirtana party had entered the forest of Madhuvana.

The Greatest Treasure 53

The Lord did not drink from any of the ponds this time. He knew He was near the hut of Kolavecha
Sridhara, so He went there instead. Yet Sridhara was so poor, and so humble, his house was barely
standing. He had nothing to offer the Lord. But before Sri Caitanya even met Sridhara coming out of
his hut, He saw the broken iron pot holding Sridhara's water. And being very thirsty, Sri Caitanya
smiled and took that pot, that broken, iron pot, and drank all the water in it.
Sridhara's humble worship of Mother Ganges dis, played his devotion to the Supreme Personality of
Godhead, from Whose toe Her great waters emanate. The waters of the Ganges purify the earth and all
living entities worship Her for purification. Those who are for, tunate can drink the water which comes
from the preme Lord's Feet. But what is the Supreme Personality of Godhead doing? He is drinking the
water that washes the feet of His pure devotee.
Sridhara came toward the Lord, Who formerly teased and harassed him in the most arrogant
manner, devas, tated by the Lord's action. "Now I'm finished," he mourned to himself. "Now I'm
destroyed. The Supreme Lord, Sri Caitanya Mahaprabhu, has drunk the water from my wretched iron
pot."
The Lord Himself proclaims the water used to wash the feet of His devotee to be as purifying as
the water of the Ganges and more readily available to all living entities as well. This inconceivable,
loving reciprocation offered by Sri Gaura Sundara to His devotee denies all material cal,
 243

54

SRI GAURA LILA

culations, for the Lord Himself became more humble than the devotee worshipping Him.
Seeing this pastime, all the assembled demigods and sages, as well as the great Pancatattva--
Advaita, Gadadhara, Nityananda, and Srivasa--everyone in that huge Sankirtana Party was rolling on
the ground and cry, ing ecstatic tears of love of God. None could control them, selves upon seeing how
the Supreme Lord is attracted by the love of a pure devotee. In this way, Sri Caitanya re, vealed the
glorious position of his humble servant, Sridhara, who requested nothing of His Lord, but loved and
served Him in spite of all circumstances. Simultane, ously the Lord granted the benediction promised
to Sri Advaita Acharya by causing all the living entities to cry and roll on the ground in ecstasy of love
of God.
Sri Caitanya blessed His beloved Sridhara, saying, "Whenever and wherever you take birth, I will
have to come to you every day to enjoy pastimes with you, cause I am conquered by your love. I am
your servant, birth after birth."
There is in fact nothing that can compare to the seed of devotional service to Sfi Krishna, and it can
only be planted and watered by the Lord's pure devotees. By such loving pastimes, Lord Caitanya
revealed the secret wealth in Sridhara's possession--the hidden treasure in which the Lord had taken
such delight. That treasure was not anything material, but simply Sridhara' s pure, humble love. For the
Lord, that exalted love is embodied in the water which has washed the feet of His devotee. In this

The Greatest Treasure

55

way, Sri Caitanya revealed the ultimate treasure in this world--the gift of unconditional devotional
service, which flows from the feet of His pure devotees.

The Servant
of S e rvartt

Saints of your caliber are themselves holy places of pilgrim, age personified. Because of their purity,
they are constant companions of the Lord, and therefore they can purify even the places of pilgrimage.
Sri Caitanya Caritamrta Adi-lila 1.63

^T T n ^. n ^. ^ C n T of His career as Nimai Pandit, Sri Caitanya, travelled to the holy city of Gaya to
perform the funeral rites for His de, parted father. The King of Knowledge Him, self, accompanied by
His numerous followers, sanctified all the holy places along the way. The beautiful Lord joked and
laughed with His students, engaging freely in the pleasure oftalking on a variety of topics. But when
the Lord came to Gaya, His mood changed completely. For sixteen years, Sri Gaura Sundara hid
Himself from His devotees, increasing their hankering and love for Him.
 244

58

SRI GAURA LILA

But because of that increase, the Lord could not remain hidden for long. In Gaya, Nimai revealed His
actual devotional mood, answering His devotees' prayers that He too become a devotee of Krishna.
When Nimai entered Gaya, His mood began to change. Joining His beautiful hands, the golden
Youth paid obei, sances to the Holy City. He became forgetful of His stu, dents, their joking and
conversation, and was overcome with spiritual fervor. After visiting two of the shrines, Sri Gaura
Sundara quickly proceeded to see the Lotus Feet of Sri Vishnu, Who is worshipped as Sri Gadadhara
in Gaya. An actual imprint of the Lord's footstep is
shrined there. Brahmanas were seated all around the holy site and the garlands offered to those Feet
were piled as high as a temple. The offerings of incense, oils, flowers, ghee, jewels, and other articles
were incalculable. The brahmanas, who were as beautiful as the celestials, were engaged in reciting the
glories of Sri Gadadhara's Lotus Feet from all sides as follows:
"O most fortunate people, behold these Feet that are embraced by the Lord of Kasi, that are the life
of Lakshmi, that manifest themselves on the head of Bali! Behold these Feet Whose momentary
meditation frees one from the
fiuence of Yamaraja, the God of Death! Behold, all you fortunate people, the same Lotus Feet that are
so rarely tained by the highest yogis, those Feet in Whom the sanctifying Bhagirathi makes her
appearance. Fortunate people, behold those dearly beloved Feet that rest on the soft couch of Sri
Ananta."

The Sewant of the Sewant 59

On hearing about the power of Sri Vishnu' s Feet from the lips of the brahmanas, Nimai was
overwhelmed by ú transcendental bliss. His two Lotus Eyes overflowed with tears. At the sight of
these Divine Feet, the Lord shivered and trembled, exhibiting various symptoms of divine ecstasy. At
this instant Sri Gaura Chandra, for the for, tune of all the worlds, began to manifest the symptoms of
love and devotion to Sri Krishna. The eternal Ganges peared in His Lotus Eyes and washed down His
moon,like face. At the sight of the Footprint of Sri Gadadhara' Krishna, Nimai displayed the only
requirement for receiv, ing the causeless mercy of the Lord. The reception of that mercy depends on
the free will of the individual, who must do nothing more than intensely and eagerly desire it to have it
showered upon him.
The mercy of God is indescribable for one who has not received it. If it could be described in terms
of worldly perience, it could not be called undeserved or causeless.
Nimai stood there gazing at the Lord' s Lotus Footprint. His blackish hair curled about His
effulgent face, which was drenched with tears of Love of God. His golden Form melted from His
previous arrogant posture at the sound of the glorious praise of Krishna recited by the brahmanas. At
that point, Sri Isvara Purl appeared on the scene. He seemed to come quite by accident, but actually it
was the awakened desire for pure love of Krishna in Nimai's heart that brought him there, for Sri
Isvara Purl is Sri Gaura's beloved spiritual master.
Who can imagine how dear Sri Isvara Purl is to Sri

60

SRI GAURA LILA

 245

Caitanya? The tenderness ofSri Gaura Chandra's love for Isvara Puri cannot be described within the
mortal realm. Immediately the Lord offered humble obeisances to the sannyasi, who had such deep
love for Sri Radha and Krishna. Isvara Puri embraced the Lord with great de, light and his tears
drenched the Form of the Lord as he was washed by the tears of Sri Gaura. No one can fathom the
intensity of their spiritual delight.
The Lord said, "My pilgrimage to Gaya has born fruit only now, inasmuch as I have attained the
sight of your feet. By performing the funeral ceremony at Gaya, only the ancestor to whom it is offered
is relieved from his sufferings. But the sight of You instantly frees unlimited numbers of departed
souls from all their sufferings. There, fore, the Holy Place itself is not equal to you. You are the
highest of all pilgrimage sites and the best of all blessings. Saints of your caliber are themselves places
of pilgrimage. Kindly deliver Me from the ocean of this worldly existence. I surrender unto you, now
and here. May you be pleased to make Me drink the nectar of the Lotus Feet of Krishna. This is the gift
that I pray for."
Isvara Purl answered the beautiful young Brahrnana, "Listen, Pandita, I know for certain that You
are at least a divine portion of the Supreme Isvara Himself. The scholarship and goodness in You do
not appear except in one who is a portion of the Divinity. I've had an auspi, cious dream of this truth
on this very day. Now I have rained the fruit of the dream in this tangible form. I tell You the truth,
Pandita. At the sight of You I experience

The Servant of the Servant 61

unending, transcendental bliss. Ever since I first saw You at Navadvipa, nothing else has had any
attraction for my heart. This is the basic truth I am telling You. By seeing You, I experience the same
bliss as by seeing Krishna."
On hearing the true words of His beloved Isvara Puri, the Lord laughed and said, "I am, indeed,
most fortunate." This was followed by a good deal of mutual talk in which both experienced great joy.
The doctrine that requires unconditional submission to the Feet of Godhead does not entail any
curtailment of our individual liberty to serve the Truth in the way we choose. There is no loss of scope
or diversity on the plane of complete submission, but only an increase in the degree of conscious
perception. The summum bonum of the pseudodiberationist is to become one with God, to extin, guish
his own individuality by merging with God. Thus he feels relieved of responsibility, love, and service,
which he rightly fears will limit his freedom for selfish enjoy, ment. Such willful ignorance can only
imprison the soul in the false position of being identical with God, a posi, lion that prohibits loving
reciprocation with the Source of Alldove and His beloved parts and parcels.
Having greeted Sri Isvara Puri in this manner, Lord Caitanya asked his permission to perform the
funeral rights that are written in the scriptures. All the worldly sufferings of those brahmanas who took
the remnants of Sri Gaura's offering on their heads were cancelled. After, wards, the Lord took
excellent garlands and sandalwood paste and with His own beautiful hands worshipped the

8RI GA URA LILA

Footprint of Sri Vishnu with great joy. The Lord then retumed to His lodgings and satisfied the
brahmanas with gifts. After taking rest, Nimai began to cook His meal.
Just as He had fmished cooking, 8ri Isvara Puff arrived as a guest. In the act of chanting the name of
Krishna in pure devotion, Isvara Puff came to the place where the Lord was preparing His meal. Nimai
 246

stopped cooking as soon as He saw Isvara Puff and with great reverence of, fered his obeisances and
offered him a seat. Puff laughed and said, "8o, Pandita, I see that I have come at the perfect time."
Nimai smiled with pleasure and replied: "Since good fortune has manifested itself, may your
Reverence accept the charity of this cooked food today."
As this request was pressed by the Lord, Isvara Puff
smiled as he asked, "And what will You have for lunch?" The Lord replied, "I will cook again, just
now."
Puff objected, "What is the use of cooking again? Di, vide the cooked food into two halves."
Nimai could not help laughing and said, "If, indeed, you want to help Me at all, then please accept
all the food that I have cooked. I will cook again in a very short time. Please do not hesitate, but accept
this offering."
In this way, 8ri Gaura 8undara offered His own food to Isvara Puff and prepared to cook again for
Himself. 8o great is the mercy of the Lord toward 8ri Isvara Puff, be, cause that deeply surrendered
sannyasi had no other incli, nation than serving 8ri Krishna. The Lord served the meal with His own
beautiful hands. Puff ate in a state of tran,

The Servant of the Servant 63

scendental bliss. At that very moment, Rama Devi, Sri Lakshmi Herself, unobserved by anyone,
cooked again for the Lord in no time. By the time Nimai had served Isvara Purl, His own meal was
ready for Him and He ate it with a gladdened heart.
So relishable is the fruit of love of God, that God Him, self exchanges roles with His devotee in
order to taste it. The Supreme Isvara becomes the menial servant of His loving devotee, Isvara Purl,
who, because of his submis, sive and menial service to his spiritual master, Sri Madhavendra Purl,
became blessed with pure, ecstatic love of 8ri Sri Radha and Krishna. Because of Isvara Puff' s pure
service mentality, Madhavendra Purl empow' ered Isvara Purl to convey that love to those whom he in,
itiated. Of course, he only apparently initiates Sri Caitanya, Who is the Source of all ecstatic mellows
of love of God.
How then could Isvara Purl have developed such love before the Advent of Sri Krishna Caitanya?
One way to understand this is to see Lord Caitanya as the great tree of love of God, yet, because He is
God Himself, He is also the fruit, the gardener, and the germinating seed simultane' ously. Out of love
for His pure devotees, Sri Caitanya gives His different potencies to individuals He wants to glorify. We
see this in the life of the great devotee, Sri Madhavendra Purl.
Madhavendra Purl was a sannyasi in the spiritual corn, munity known as the Madhva sampradaya.
Vaishnavas recognize four original sampradayas, or spiritual corn,

64

SRI CA URA LIf^A

munities, ^vhich contained the various methods ^nd

philosophy of pure x^orship of Sri Krishna. The mood in
which Sri Krishnat Caitanya displayed the highest ^or^
ship and l^ve for Sri Krishna is the mood of Sri0ati
Radharani^lovin^ service in separation from the L0fd'
The present day (3audiya,Madhva sampradaya, cor^ing
in direct li^e from :Sri Caitanya, considers worship in sep'
 247

aration to l^e the topmost level of devotional service.

Høwever, the Madhva sarnpradaya had no worship or
realization of devc^ti0nal service in this mood of serifa'
tion and cc^niugal love until Madhavendra Puri rev^zled
it through his ^orshi of Lord Krishna He received the
p ú
authority o^his wc^rship from Sri Nityananda Prabhu, the
eternal ass^ciate of Lord Caitanya. Although Madba'
vendra Put^i seems t0 have introduced something
into his sa^pradaya, he actually simply uncovered 0oe
part of Kr^shna,s overall plan to unite the four s^n'
pradayas through His Pastimes as Sri Caitanya.
To this c^ay, disciples initiated by spiritual masters in
the Gaudiy^a,Madlqva sarnpradaya say that the ecstatic
love dispaX, ed by Sri Caitanya came to Him fr0n^
Madhavenqra Purl through Isvara Puri. These two gre^t
^charyas b^.ought the worship of Sri Sri Radha a^d
Krishna, tl^e supremely superior ecstatic Devotio^l
^nergy witlh Her Object of Love, to the Madhva school.
5ri Madhav^endra Furi placed the germinating seed of
^tatic love ^vithin the Madhva sampradaya, which had
l^een mainl3v conceyned with following rules and regul^'
^ions and P^'escribed forms of worship, while developing

clhe Servant of the Sewant 65

simon olqilosophy to defeat the Mayavadis. This seed t. g^ 'A in the pure worship of Isvara Puri and
became ^actine^'
tlxe gre^ tree of ecstatic love of Krishna embodied in Sri (^aitany^t'
The lOving reciprocation between Sri Krishna and His ^evotee^ cannot be described; it can only be
embodied in the the active service of the pure devotee and known ^vithin ^he devotee's spotless heart.
As the most munifi, ^ent Axr^tara, coming in the mood and golden complexion ^f Sri 1^dha' Sri
Caitanya, deva is truly the Purpose Tree
Who folfills all desires. The trees in the spiritual world, Goloka^7rindavana, are known as
kalpa,vriksha trees--
desire tfees' Contact with them brings complete fulfill, n^ent of the soul's desires. This fruit is
bestowed to one who is ^,imply submissive to receiving it.
Sri 1V^adhavendra Puri's eternal position in the spiritual world of Goloka, Krishna's Own eternal
Abode, is that of a kalpa^x'riksha'a desire tree. This beautiful spiritual re,
ality m^mifested in his so,journ in the material realm as Sri Madhavendra Puri, the figure who
prepared the way for
the Sul^reme Bestower of the eternal heart's desire of all souls;pure, loving service to the Supreme
Lord.
Sri (^aitanya undertook a pilgrimage to the birth site of Sri Isv^ra Puri. Arriving at the place, the
Lord greeted it with I4is fervent affection, saying, "I make My obeisances to Sri Kumara Hatta, the
blessed village in which Sri
vara ^'uri made his appearance in this world." Lord Caitat^Ya wept for a long time at the site of the
place and could ^aot articulate any other sound except "Isvara Puri."
 248

66

SRI GAURA LILA

The Lord took some earth from the spot and, ty'mg it into His own outer cloth, took it with Him. "This
is the birth, place of Isvara Puff," Sri Gaura Chandra declared, "this earth is My heart's love, My
treasure, My life." With such intensity does the Lord love the surrendered servant of His servant, Sri
Isvara Puff.
Though Nimai carefully followed the Vedic injunc, tions for visiting a holy place by offering the
due sacrifice and by bathing in the sacred Ganges, He revealed the true place of pilgrimage in His
praise of Isvara Puff. Sri Krishna Caitanya is the complete embodiment of the Sfimad Bhagavatam, the
literary ripened fruit of all the Vedic scriptures. It is stated therein that those saints who have taken
complete shelter at the Lotus Feet of Sfi Krishna can at once purify those who come in touch with
them; whereas, the waters of Sri Ganga, devi purify only after prolonged use. The association of a pure
devotee has immediate effect and thus is more purifying than the sa, cred rivers.
As the Supreme Desire Tree, Lord Caitanya performs His ILIa for the pleasure and glorification of
His devotees. Therefore, He bathed in the Ganges in order to satisfy her desire to have the pleasure of
the Lord's personal lila as her sister, the Yamuna, had during Kffshna's lila in Vrin, davana. By playing
in her waters, Sri Caitanya purified her and made Sfi Ganga, devi ever equal to Sff Yamuna, devi, who
flows with the liquid of the melted hearts of the Divine couple, Sri Sri Gaurangi,Shyama.
On the following day, the Lord went to Sri Isvara Puff

The Sewant of the Sewant 67

alone and with sweet words, begged him to grant the favor of initiation, diksa. Puri said, "It is a small
matter to bestow the mantra. I can by all means give You my very
life."
At that point, Sri Krishna, Teacher, Guru of all the uni, verses, accepted initiation from him.
Then He said to Isvara Puri, "I surrender myself unto You. May You cast Your auspicious glance
upon me so that I may float in the ocean of love of Krishna." On hear, ing these words of the Lord, Sri
Isvara Puff bestowed his favor on Sri Gaura Sundata by embracing Him to his chest. The forms of both
were drenched with the tears of each other, tears of love, and neither could remain un, moved.
Sri Caitanya fully reveals the nature of the Vaishnava guru, who does not regard any one as his
disciple. He re, gards his disciples as his gurus and himself as their disci, pie. This is not a sentimental,
empty attitude. The Vaish, nava guru sees his disciples as his gurus because he fully regards himself as
the servant of the servant of Sri Krishna, Master of the Gopis of Vrindavana. Thus, his own disciples
become his gurus by virtue of their being bona,fide servants of Sri Krishna. The bona, fide acharya is
ever conscious of the fact that his disciples' service to the Lord comes not from him, the gum, but from
Sri Krishna Himself. The guru sees his only role to be the sisrant of the Lord's servants.
The full manifestation of this spiritual reality rests in the lila of Sri Krishna Caitanya alone. In no
other lila does

68 SRI GAURA LILA

 249

the Supreme Personality of Godhead reveal this topmost confidential knowledge of the soul's intimate
relation to the Supreme Soul, for in no other lila does the Lord display the quality of His Supreme
Servant---Sri Radha. The love of the Lord for His surrendered servant and the love of the submissive
servant for the Lord is simultaneously displayed in this inconceivable pastime with Sri Isvara Puff.
Shortly after His initiation, as Nimai Pandit was meditating on the mantra in private, the impulse of
loving devotion, which had for so long been gathering strength within His heart, suddenly burst
through all restraints and became manifest in the world as pure love of God. The Lord could be heard
crying with a loud voice from within, a voice which was distinctly different from the voice of HIS
previous character. The words He recited ap, peared to be directly from the scriptures, but actually the
scriptures simply record these same words as formerly spoken by Srirnati Radharani during Her lila
and now the Lord was recalling Her words as He became overwhelmed with Her sentiments. "Oh
Krishna!" He cried, "O My Darling! Sri Haft, My life! My Soul! Where have You gone after stealing
My heart? Indeed, I got My Lord, but now where has He gone?"
At this point, when Nimai Pandit submits to the mercy of Sri Krishna's servant, Sri Gauranga
emerges from the personality of Nimai to Himself become servant of the servant. Thus the Lord
Himself shows that no one can know Him except by the mercy of His devotee, for He cannot

The Sewant of the Sewant 69

even know Himself in all His fullness except by submit, ting to the mood of His Greatest Devotee,
Srimati Radha, rani. Sri Gaura refrained from enacting His devotional lila until He took intiation from
a bona fide spiritual master in keeping with the Absolute Truth stated in the scriptures that everyone
must approach and serve a bona fide spiritual master to receive the revelation of Absolute Truth. This
is the fulfillment of the fact that Krishna sees the servant of His devotee as His real devotee.
The devotee does not desire to become one with Krishna. Instead, he desires to place his
individuality within the Lord's desire, extinguishing not himself, but independent desire. His only goal
is to become one in in, terest with Krishna, to provide Kffshna with all pleasure, to become one in love
for Krishna. In the oneness of love, Krishna also forsakes His Own desire for the benefit of His
devotee. Sri Caitanya exchanges His position of Is, vara with His devotee, Isvara Puff. He becomes
Servant to His devotee, and in this way teaches the conditioned souls to be fearless, to depend on Him
wholely and corn, pletely.
Through His incomparable, beautiful pastimes, Sri Krishna Caitanya demonstrates that the Lord is
ever subservient to His loving servant and will do whatever neces, sary to protect His devotee. Thus
the devotee trusts the omnipotence of his Lord, knowing that the Lord Himself will agree to protect
him even to the extent of becoming the devotee's menial servant. In the compassionate mood of Radha,
Sri Gaura Sundara shows the unfortunate resi-

70 8RI GA URA LILA

dents of the fallen, mortal realm that He gives all protec, tion to the soul who embarks on the
seemingly dangerous path of Bhakti--the path of loving devotional service which takes us Back Home,
back to Godhead.

5^
 250

The Most Secret

of All Secrets

This knowledge is the King of education, the most secret of all secrets. It is the purest knowledge,
and because it gives direct perception of the self by realization, it is the perfection of religion. It is
everlasting and is joyfully performed.
Sri Bhagavad-gita As It Is

magnificent Ganges

sparkled in the sun like precious gems brimming over the edge of some great treasure chest. Mango
trees, surrounded by bushes covered with brilliant yellow jasmine flowers, scented a large area along
the riverbank. Light green grass protected the earth on either side of the wide road following the course
of the river, and the tranquil Barakrona ghat graced its edge. Indeed, the area was like a richly tended
garden decorated with fragrant fruit trees and flowers of various tints of red, yellow, purple, orange
and blue.

74

SRI GAURA LILA

A cooling breeze waved the palm branches like fans and beneath them sat a most charming group of
young men, all listening to a beautiful Youth cheerfully demolish a corn, plicated interpretation of one
of the Vedic scriptures. His knowledge gave Him an air of eternity, while His quick wit enhanced the
aura of freshness about Him. Everyone around Him seemed blessed with the peace of complete
freedom, yet none willingly removed his gaze from the tounding speaker's effulgent Form.
In this way Nimai Pandit sat in the midst of His stu, dents and followers in the posture of a seated
warrior. His left leg was crossed beneath Him, with His right foot touching the ground. He leaned back
onto His left hand, which was resting by His hip. The image of perfect ease and poised energy, He
seemed ready to receive any challenger and turn him away in thorough defeat. He tilted His bright
Face slightly backwards, lifting His beautifully rounded chin in an expression of supreme confidence.
Radiant yellow tilak adorned His forehead, and His dark eyes, outlined by long lashes, blinked in slow
motion, like the petals of a blooming Lotus flower. His crimson lips curved readily in a cheerful,
happy smile that took the sting out of His nearly wicked sarcasm. When He laughed, the luster of His
pearl,like teeth increased the joy of His audience.
Passersby unthinkingly gasped for breath upon catching sight of the beautiful Youth surrounded by a
crowd of attentive students. Nimai's face was constantly welcoming to all, being decorated with His
gracious smile and

The Most Secret of All Secrets 75

beautiful Eyes that gazed at every creature with a look of Divine Benediction. Gracefulness and
kindness emanated from the lovely movements of His hands. His palms and fingers were slightly
rose,colored, as were the soles of His elegant Feet. His whole frame, golden,hued and perfect in
symmetry, suggested the royal fierceness of a lion, while the delicate tilt of His head and the look of
His large Eyes showed a nature like that of the humble, innocent deer. In a clear, melodious voice,
 251

sixteen year old Nimai ex, pounded on the profound Vedic scriptures, moving with astonishing ability
from one interpretation, to refuting it, to establishing another interpretation without touching upon the
first. Everyone who saw and heard Him agreed upon His celestial magnificence, yet no one ever
supposed or guessed that Nimai Pandit was the Divinity Himself. ^
At the same time that Nimai was becoming established in Sri Navadvipa Dhama as the most
outstanding Pandit ever to debate there, a great scholar named Keshava Kas^ miri was travelling all
over India defeating everyone who challenged him. The possible meeting of these two famed pandits
created a great deal of excitement in Navadvipa. Keshava Kasmifi' s fame as a great scholar and
debater was undisputed. Everyone who tried to debate with him suf^ fered defeat. He had assumed the
proud title of Digvijayi, "The Conqueror of All Directions". This not only pro, claimed his undisputed
victory over every pandit he had ever met, but served as an open challenge as well. Along with the
pompous title went the custom of receiving signed declarations of defeat from each would.be oppo,

76

SRI GAURA LILA

nent. The Digvijayi didn't even have to voice his call,to, arms, "Submit yourself, or meet with me in
open debate," for pandits all over the nation knew his prowess. Even so, the Digvijayi knew no
satisfaction because he aspired to have the greatest scholars of the world bow before him. He decided
to go to Navadvipa, the undisputed center of learning in medieval India, expecting to find a worthy op,
ponent who would increase the magnitude of his reputation.
As news of the Conqueror's coming spread, Nadia' s in, tellectual community was seized with fear.
The leading Bhattacharyas of Navadvipa who had managed to avoid Nimai Panidit wracked their
brains over how to avoid their impending defeat by Kasmiri Pandit. They were unnerved by the
prospect of contending with someone whom the Goddess of Learning, Sarasvati-devi herself, had
blessed. They knew very well that this Digvijayi from afar could easily defeat them in their own
stronghold, and they heavily lamented the loss of prestige they were about to suffer. These woeful
tidings soon reached the ears of Nimai Pandit, Who smiled with pleasant interest while being told of
the Conqueror's prowess.
In His role as secular scholar, Nimai Pandit amazed everyone with His ability and enthusiasm for
learning and teaching. Day and night, He eagerly studied the Vedic literatures. In a night He would
read one scripture, understand its entire significance and the next day teach it with His purport. Every
day, new students came to beg entrance to His course of study. Prostrating themselves

The Most Secret of All Secrets

77

on the ground, they would plead, "We humbly beg Your mercy that we may have the good fortune of
being en, lightened by You. Even if we were to learn only a small fraction of what You teach us, we
would be accounted great scholars." Professor Nimai laughed, and nodded His assent. As His pupils
increased in number daily, Nimai formed them into innumerable groups, visiting them throughout the
day in different parts of Navadvipa.
The beautiful, young Professor also enjoyed an extraor, dinary reputation as a debater and exponent
of the scrip, tures, quite apart from any religious or devotional interest in them. The scholars of
 252

medieval Navadvipa had per, fected the science of debating to a point which remains unrivaled by
modern scholars. The highest honors a per, son could achieve in the society at that time were given to
those who showed great learning and intellectual exper, tise. No one was so highly regarded as a great
pandit--not kings, or wealthy merchants, or expert craftsmen, or ar, tists. Such people actually paid
homage to the scholars. No other source of reputation was granted the high re, spect automatically
given to scholarly, intellectual prow, ess. In that atmosphere, failure or defeat in debate caused
unbearable humiliation. Hosts of aged scholars and emi, nent logicians came to Navadvipa to gain
knowledge and fame by propounding their own interpretations of the shastra, but sixteen,year, old
Nimai surpassed them all with such charm that He was all the while greatly loved by all who had
contact with Him.
By the time Kesava Kasmiri heard of the undefeatable

78

SRI GAURA LILA

Boy and began making his way towards Navadvipa, no professor in any branch of learning would dare
to meet the Lord in open debate on any issue. Anyone who differed with Nimai Pandit knew well to
keep their opinion to themselves and feared His finding out their position. He would meticulously
refute contrary opinions, then mer, rily re,establish them all again with sound logic. He would firmly
advance the validity of a certain philosophy, then immediately turn around and show how that
philosophy was insupportable. Then He would astound His audience even further by re,establishing the
original thesis without so much as a reference to the first explana, tion. Nimai completely deflated the
smug pride of the selfmade champions of philosophy who had come to Navadvipa seeking fame and
fortune. He found great delight in tearing apart their fallacious arguments and exposing the truly
shallow depths of their leaming. Even those who dreaded His contact in debate, loved to see His
unearthly displays of learning and intellectual prowess. It came to the point that not a single person
would accept Nimai's boastful challenges.
There's no denying that during this period, Sri Gaura Sundara exhibited the qualities of arrogance
personified, but it is important to understand the underlying cause. Nimai Pandit was not vain. His
unsubmissive attitude cannot be equated with material arrogance, in which the tiny jiva, the individual
soul, becomes puffed,up due to some imagined excess of one of the six opulences. What appears to be
pride in the Lord's behavior is merely an ex,

The Most Secret of All Secrets

79

pression of Truth based upon His unlimited Glory. The false pride of the conditioned soul in his own
infinitesimal ability must be false, for no one possesses any ability beyond that which is bestowed upon
him by the mercy of the Lord.
Actually, all the activities of the Lord, Who is atmarama, self, satisfied, are meant to benefit the
living en, tities who have forgotten their real positions as His eter, nal servitors. Even when the Lord
kills the demons, it is to be understood that He is bestowing His mercy by granting them immediate
 253

liberation. The Lord's arrogance and un, cornpromising attitude were intended to destroy the per, verse
streak of impiety in the secular scholars, who were grossly misleading innocent people and causing
their spiritual ruination.2
We cannot lightly judge the residents of Navadvipa during Sri Caitanya's pastimes there. His
arrogance and treatment of the proud brahmanas were not only misun, derstood by the atheistic
speculators, but by the Lord's devotees, the Vaishnavas, as well. The Lord is always completely
independent, and reserves the right of not manifesting Himself to everyone. Not even Laksmi,devi can
see the Lord if He desires otherwise. Only by the Lord's special mercy can one perceive and
understand Him as He is. The entire time Lord Gaura Sundara in, dulged in these extraordinary
displays of empiric scholarship, not a single person in all of Navadvipa--neither the Vaishnavas nor the
atheistic teachers--recognized His

Divine nature.

80 SRI GAURA LILA

Keshava Kasmiri, though not Divine, had in fact re, ceived a benediction from the Goddess of
Leaming that he could never be conquered. From the Vedas we leam of the personal nature of leaming,
which is a shakti, or power, constantly under God's direction. Thus we are in, troduced to
Sarasvati,devi, the Goddess of Learning, who has a personal service to perform for the Lord. Every
benediction of leaming occurs through her by the Will of the Lord. When she seems to serve anyone
except the Lord, she only masks her true nature to delude us for our own benefit.
The benediction she gave to Keshava Kasmiri rested in her apparent support of his desire for her
shakti. This de, ception continued as long as he retained any trace of de, sire to be her master, to use
her power for his own ends. Sarasvati-devi hid the real use of learning from him while he assumed that
he was the only person alive who had mastered her.
Actually no one can ever control her, for Sarasvati's constitutional position is that of servant to the
Omniscient Lord. We serve her even when she seems to serve us with her benediction. But with
consummate skill, the Goddess of Leaming ever turns the tables on anyone who assumes that the
power of learning becomes his own property.3
One evening while Nirnai Pandit was engaged in His usual discourses on the riverbank, a great
procession could be seen far up the river. Several students jumped up nervously. Another ran up to
Nimai to inform Him what

The Most Secret of All Secrets 81

the procession meant: "O Your Grace, a certain Con, queror of All Directions is coming this way. He is
said to have won the favor of Goddess Sarasvati and has been vanquishing pandits all over the land. He
has hundreds of signed declarations of defeat from the greatest intellectual champions in the world!
Now he says he wants to debate anyone who dares meet his challenge. And if no one will meet him, he
demands that we all give him written confes, sions of our defeat. What shall we do?"
Nimai slowly turned His face in the direction of the procession. He laughed pleasantly at the sight of
the parade coming along the course of the Ganges. His stu, dents looked at each other in disbelief. How
could He be so nonchalant? Was it possible Nimai Pandit didn't realize the complete disgrace they all
might suffer at the hands of the Great Kasmiri?
 254

"What is the problem?" Nimai asked. "Haven't you seen that whatever intoxicates a person to
indulge in van, ity, the Lord always takes away? Humility is the constant companion of a person
endowed with all good qualities. Have you not heard of the fate of all the mightiest con, querors of
old? Has there ever been any person whose egotism was not brought down? The Supreme Lord never
tolerates conceit. For this reason I assure you that this "Conqueror of All Directions" will be
completely hum, bled at this very place."
The truth of Nimai's words dawned on His listeners and they suddenly felt delighted, confident that
Nimai could in fact defeat Keshava Kasmiri. They began reason,

82 SRI GAURA LILA

ing among themselves, "If a mere youngster of Navadvipa defeats the conqueror of all the other
intellectual empires of the world, then not only would our prestige be pre, served, but it will increase."
While the pandits and students around Him assured each other that all was well, Nimai began to
think of how He might conquer this so-called "Conqueror of All Direc, tions". He did not like the idea
of defeating him in open debate in the public assembly, because such a defeat could literally kill that
brahmana, who had become so puffed up by his victories that he thought he had no equal in the whole
world. Moreover, such defeat would also evoke jeers and violence from the populace, who would
immediately exploit him and plunder his wealth, bringing great sinful reactions upon themselves.
However, if the brahmana were vanquished in a private encounter, he could be cured of his vanity
without suffering the terrible pain of public defeat. Gradually the crowd grew quiet, chanting softly as
the sun finished its descent behind the bright orange, red, and lavender hued horizon. As Nimai stood,
gazing toward the setting sun, a mixture of bells, pounding horses, clashing cymbols, creaking carts,
bulls bellowing, elephants trumpeting, dogs barking, and people shouting grew louder and louder.
Over Nimai's effulgent head, the clear night sky was il, luminated by the gorgeous moon of Bengal,
and the wa, ters of the Bhagirathi, dressed in her most sacred aspect of indescribable glory, reflected
the cooling rays. His beautiful f^ce was framed by a profusion of fine, black, wavy

The Most Secret of All Secrets 83

hair, gently scattered across His forehead. His beautiful chest was encircled by Sri Ananta, deva in the
form of the sacred thread. His fine forehead was decorated with long beautiful tilaka, and His exquisite
hands reached down to His knees. His cloth draped in a series of folds from His waist to His ankles.
Nimai turned away from the proces, sibn and walked directly toward the Ganges. Everyone else stared
open,mouthed at the shining display of good fortune following behind the "Conqueror of All Direc,
tions ", Kesava Kasmiri.
The Kasmiri poet seemed mild enough to Nimai's stu, dents. Nimai walked back from the side of the
river, ward the Conqueror. His white dhoti, trimmed in red, shimmered in folds in the moonlight. His
whole Form glowed like the rays of the moon itself, and His Lotus Eyes looked toward the visiting
pandit with bright friendliness and, as His closer associates could see, deep compassion and love.
Keshava Kasmiri was very much surprised upon holding this wonderful sight, and thought to
himself, ^Is this perhaps Nimai Pandit?" He stopped, halting the whole procession in front of Nimai.
The scholar gazed upon the beauty of the Lord for a long time, without once removing his eyes from
that dazzling figure of picturesque beauty.
He then inquired of Nimai's disciples, "What is His name?" and was told in reply, "He is, indeed, the
great Nimai Pandit Himself."
 255

After making his obeisances to the Ganges, the Con-

84

SRj GA URA LILA

queror made his way into the midst of the assembly of the Lord. A slight smile played upon Nimai's
lips as He wel, coined Kasmifi Pandit cordially, inviting him to take a seat. The "Conqueror of All
Directions" was fearless in disposition. Nevertheless he experienced a feeling of great awe at the sight
of the Lord. The Lord received him with adoration, but because Keshava Kasmiri was very proud, he
talked to Nimai Pandit most inconsiderately, saying, "I understand that You are a teacher of vyakarana,
Sanskrit grammar, and that Your name is Nimai Pandit. People speak very highly of Your teaching of
beginner's gram, maY."
The Lord replied in words that could be taken as self, criticism, "Yes, I am known as a teacher of
grammar, but factually I cannot impress my students with grammatical knowledge, nor do they
understand Me very well."
Since Keshava Kasmiri was a little puffed,up, the Lord increased His artificial pride by presenting
Himself as sub, ordinate to him. Thus, He flattered the Digvijayi, "My dear sir, whereas you are a very
learned scholar in all sorts of scriptures and very experienced in composing poetry, I am only a boy, a
mere infant student and nothing more."
Nimai further remarked that He and his students would all be delivered from their sins if the visiting
pandit would favor them with a poetic account of the glories of Mother Ganges. Hearing these words,
Keshava Kasmiri stood up, looked about on all sides and, smiling proudly, began to praise the Ganges
in verses which he composed on the spot. These Sanskrit verses were so lilting and con,

The Most Secret of All Secrets

85

tained such varied figures, that his recitation appeared to possess the amplitude and dignity of a voice
from the clouds. Sarasvati herself was present on his tongue, and therefore whatever he said was
perfect in every way. No human being possessed the power to compose the like, or even comprehend
the full depth of meaning of his spon, taneous composition.
All the students of the Lord, who numbered in the thousands, were astonished to hear such a
description. "Rama! Rama!" they shouted. "It is most wonderful. How can such words come from any
mortal?" The Digvijayi's description was virtuously laden with all conceivable rhetorical
embellishments. Even scholars deeply versed in all branches of the shastra found it extremely difficult
to keep up with the complex meaning of the quickly recited poetry. All agreed that the verses would
have to be heard a number of times and carefully studied to be fully ap, preciated. In this fashion, the
Conqueror spoke on into the night.
When the Conqueror finally spoke the last verse, Sri Gaura Sundara laughed sarcastically, saying,
"Your poetry is so difficult that no one can understand it but you and your Goddess Sarasvati. But if
you explain the mean, ing of even one verse, we can all hear it from your own mouth, and thus be
enlightened."
 256

Keshava Kasmiri inquired which verse the Lord wanted him to explain. The Lord then recited one
of the one hundred verses Keshava Kasmiri had composed: "The Glory of Mother Ganges is etemal
and absolute. She is the

86

,5 RIGA URA L ILA

most fortunate because she emanated from the lotus feet of Sri Vishnu, the Personality of Godhead.
She is the sec, ond Goddess of Fortune, and therefore she is aways wor, shipped both by demigods and
by humanity. Endowed with all wonderful qualities, she flourishes on the head of Lord Siva."
When young Nimai perfectly repeated this one verse out of the hundred and asked for an
explanation, the champion, very much astonished, inquired from Him as follows: "I recited all the
verses like the blowing wind. How could You completely learn by heart even one among those
verses?"
Sfi Caitanya replied, "By the grace of the Supreme Lord, someone may become a great poet, and
similarly by His grace, someone may become a great sruti,dhara, who can memor'me anything
immediately." Satisfied by this statement, Keshava Kasmifi explained the verse. Then the Lord said,
"Now kindly explain the special qualities and faults in the verse."
The brahamana declared, "There is not a tinge of fault in that verse! Rather, it has all the good
qualities of poetic figures, of simile and alliteration."
But Nimai repeated His request in sweet words, "My dear sir, may I say something to you, if you
will not be, come angry. Can you explain the faults in this verse? There is no doubt that your poetry is
full of ingenuity, and certainly it has satisfied the Supreme Lord. Yet if we scrutinizingly consider it,
we can find both good qualities and faults. Now, therefore, let us carefully scrutinize this

The Most Secret of All Secrets

87

verse."
"You are certainly correct to say the verse you have re, cited is very well composed," Kasmiri Pandit
stated era, phatically. "You are simply an ordinary student of gram, mar. What do you know about
literary embellishments? You cannot review this poetry because You do not know anything about it!"
Keshava Kasmiri tried to bluff Lord Caitanya, saying that since the Lord was not an advanced
student in liter, ary style, He could not review a verse that was full of metaphors and literary
ornaments^
Taking a humble position, Lord Caitanya said, "Be, cause I am not on your level, I have asked you
to teach Me by explaining the faults and qualities in your poetry. Cer, tainly, I have not studied the art
of literary embellish, ments, but I have heard about it from higher circles, and thus I can review this
verse and find in it many faults and some good qualities."
The poet said, "All right. Let me see what qualities and faults You have found."
The Lord replied, "Let me speak, and please hear me without becoming angry. My dear sir, in this
verse there are five faults and five literary ornaments. I-shall state them one after another. Kindly hear
me, and then give your judgment."'After elaborating on the five gross faults and five literary
 257

embellishments of the verse, Lord Caitanya concluded, "Actually, if we examine it in fine detail, we
will fnad unlimited faults. But that's all right."
After hearing Nimai's explanation, the champion poet

88 SRI GAURA LILA

was struck with wonder. His cleverness was stunned and he could not say anything more. Even though
he tried to speak, no reply could come from his mouth. He then began to consider this puzzle within
his mind. "This mere boy has blocked my intelligence. I can therefore understand that Sarasvati-devi
has become angry with me. This won, derful explanation could not have been possible for any mortal;
therefore, Mother Sarasvati must have personally spoken through His mouth."
Then the Lord asked him not to worry but to continue with more verses. Now Kasmiri Pandit found
that he no longer possessed his former power of composition. As the Conqueror of All Directions sat in
the agony of his defeat, the pupils of the Lord made a gesture of laughter at his expense. The Lord
forbade all misbehavior and spoke kindly to the brahmana. He said that the Conqueror had made an
exhausting effort by composing those wonderful verses, and was naturally very much fatigued by his
exertions. "It's getting late," Nimai said. "The controversy should be postponed till tomorrow. Take rest
now and don't feel dis, couraged."
The Divine Pandit was always tender with His oppo, nents, strong in principle, but soft in character.
Those whom He vanquished in controversy did not experience any bitterness. Nimai behaved in the
same way toward all the professors of Navadvipa. Although He defeated them all, the Lord never
broke the spirit of those He van, quished. Thus everyone was pleased with Him. It was for this reason
that every one of those pandits who lived in

The Most Secret of All Secrets 89

Navadvipa was, in his heart of hearts, well disposed to, ward Nimai Pandit.
The Lord made His way home in the company of His disciples. The Digvijayi fek extremely
ashamed at heart. In his distress, the brahmana thought, "Sarasvati herself gave me this blessing. I have
met in debate all those who are well-versed in the most advanced intellectual systems in the world--
nyaya, sankhya, atajava, nirmamsa, vaises, ika, and vedanta philosophies. I have found no one in the
whole world who could even advance a plausible view in opposition to my own. There was no
question of their having any ability to defeat me. But such is the contriv, ance of Providence that this
brahmana Boy, Who is barely a teacher ofvyakarana, a subject for infants, should be actually able to
defeat me. The boon of Sarasvati seems to be uncertain. There is good cause for the greatest anxi, ety
in this. I must have committed some offense against the Goddess, and because of this, the power of my
genius has been diminished. I must find out the cause of it this very night."4
Thinking in this way, the brahmana sat down to chant his mantra, and afterwards took rest with a
sad heart. In his dreams, Sarasvati,devi appeared before him. Casting her merciful glance upon the
fortunate brahmana, she began to tell him the most carefully hidden secrets in the scriptures. Mother
Sarasvati said, "Listen, good brahmana, for I am going to reveal unto you the hidden secrets of all the
Vedas. If you disclose this to anyone, your life will surely be cut short. You should know that

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He at Whose hands you have suffered defeat is most as, suredly the Lord of all the endless universes.
"He is, indeed, the self, same Lord Whose Lotus Feet I forever serve. I feel ashamed even to appear
before Him, because my function is to delude all creatures into the vanities of the false ego, and
therefore I have no admission into the sphere that is illumined by the glance of Vasu, deva. It is I who
speak through your mouth, but I have no power in His Divine Presence. Not to speak of my insig,
nificant self, even the divine Ananta,sesa Himself, who expounds the Vedas by His thousands of
mouths, and is worshipped as the Great God, the Origin of the Universe, is bewildered in the presence
of the Supreme Personality of Godhead, Whom you have seen face to face in His Form of a brahmana
Boy.
"He is transcendentally great, eternal, pure, indivisible and irreducible, and is fully present within
the hearts of all. From Him proceeds work, knowledge, learning, all good and evil, the visible and the
invisible, and in fact ev, erything, which is not possible for me to fully recount to you. All the creatures
from Brahma on down that are sub^ ject to suffering, undergo tribulation by His command. All the
Avataras of whom you have heard, such as Mat, sya, Kurma, Varaha, Nrsimha, are none other than He.
He is the same Lord Who saves the world in His Form of a Boar, and the same Lord Who protects
Prahlada, in His Form of Nrsimha. He is the life of Bali in His Form of Vamana, Whose Lotus Feet are
the source of the Holy Ganges. It is He Who appeared in Ayodhya and killed the

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wicked Ravana by His wonderful, endless pastimes, and it is He Who is called the son of Vasudeva
and Nanda.
"Currently, He is present on this earth as the Son of a brahmana, actively engaged in the pleasures of
learning. Not even the Vedas personified are aware of the Lord's Appearance in this most secret Form.
One can know Him only if He makes Himself known. Who has the power to know Him otherwise?
"Until now, the many mantras that you have chanted unto me have not yielded their full fruits. Until
now, you have merely attained the status of "Conqueror of All Di, rections." Now, you have at last
attained the real fruit of my mantras, having had direct sight of the Lord of all exis, tence. O brahmana,
go quickly to His Lotus Feet and sur, render your body, mind, and words to Him. Don't con, sider this
visitation an idle dream. I have divulged to you the hidden knowledge of the Vedas under the influence
of my mantra." Saying this, the Goddess Sarasvati disap, peared, and the brahmana woke up.
At early dawn, Keshava Kasmiri immediately made his way to the presence of the Lord. He paid
his prostrated
obeisances at the Lotus Feet of Sri Krishna Caitanya,
Dropnet, what Who lifted him up into His arms, asking, "" "'"
is the meaning of this behavior?"
Kasn.,iri replied, "Such is the merciful glance of Thine eyes."
The Lord asked again, "Being the undisputed 'Con, queror of All Directions', why do you behave
in such a humble way with Me?"

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SRI GAURA LILA

"Please listen, O Prince of Brahmanas," the Digvijayi answered. "All work is fulfilled by serving
You. You are Narayana in the form of one of the twice-born in the Kali yuga. Who has the power to
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recognize You? This suspi, cion grew in my mind as my power of speech deserted me, and now it is
confirmed. You are declared the "Breaker of all Worldly Vanity" by the scriptures. I have truly experi,
enced this undoubted truth.
"You overcame me three times and yet preserved my reputation. Could such a thing be possible
except by the power of the Supreme Lord Himself?. Therefore it is most certain that You are Narayana
Himself. In all the learned societies in the world, there is no scholar who could even understand my
words, far less find fault with them. I, who am so clever, failed to establish anything in Your presence.
"How did I lose my good intelligence? Actually, this feat of Yours is not at all wonderful, for the
Goddess of Leaming herself has told me that You are her Lord.
"Most auspicious indeed was the planetary conjunc, tion under which I set foot in Navadvipa. I, so
deeply sunk in the world of Maya, have obtained sight of You. I, who have remained entangled in
ignorant, selfish desires, and have long wandered astray, utterly deceiving myself, by good fortune,
have now obtained the sight of You. Please deliver me by Your merciful glance. It is Your na, ture to
do good to all. There is no one except You Who is the refuge of all, and Who is truly merciful. Be
pleased, O great One, so as to instruct me in such a way that there

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93

may never again arise any sinful desire in my mind."

Thus, a very humble Digvijayi praised the Lord in many ways with sincere penitence, bowing before
His youthful Form. Keshava Kasmiri gave up his materially encrusted learning in the face of the
Embodiment of the Purest Knowledge.
Hearing these prayers, Sri Gaura Sundara smiled and replied, "Listen, O illustrious brahmana, on
whose tongue Sarasvati herself abides, you are indeed most for, tunate. The use of learning does not lie
in conquering all directions. The only genuine scholarship is that which serves the Supreme Lord.
"Consider this well and with attention. When a person dies, his wealth, learning, and other human
qualifications never accompany him. It is for this reason that all those who are pure of heart apply
themselves with firm purpose to serve the Supreme Lord, completely disregarding all other
occupations. Therefore, dear sir, give up all sinful ways. Make haste to worship the Feet of Sri Krishna
without delay, and continue to serve Krishna with firm conviction until death. Know for certain that
the only true fruit of learning is obtained when one's mind and work continue to abide at the Lotus Feet
of Sri Krishna. I declare unto you the highest truth: Devotion to Vishnu is the one and only thing that
is of value in all these count, less worlds."
Having said this, the Lord of Vaikuntha, being pleased with the brahmana, embraced him and
Kesvava Kasmiri was thus released from all worldly attachments. The Lord

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SRI GAURA LILA

said, "O brahmana, give up all vanity, and be merciful to all beings. Whatever Mother Sarasvati might
have told you never divulge to anyone else. By revealing the hidden truth of the scriptures prematurely,
one' s span of life is cut short, and such a person badly suffers the consequences of such conduct in the
next world.''5
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News of the Lord's victory over the Conqueror quickly spread to all parts of Nadia. Everyone was
overwhelmed with astonishment, and finally admitted that Nimai Pan. dit was undoubtedly a very great
scholar. They had never heard of a scholar who could defeat the great Conqueror. They confessed that
Nimai Pandit had every justification for His pride, and it was only now that the real greatness of His
learning was made apparent to all. Some said, "If He had only read nyaya, He could have easily
attained the position of Bhattacharya." Some proposed that all the people should join together and
confer upon Him the title of Pradasimha, the "Lion of Controversy."
The citizens of Navadvipa deserve our homage simply because they were so privileged as to witness
the pastimes of Lord Caitanya as Nimai, the young intellectual war. fior. However, their thoughts 'that
He should have had a different education and their desire to confer titles on Him show the triumph of
the Lord's deluding power. That potency prevented them from recognizing His Di. vine nature even
after seeing this incredible pastime. This was simply the show of His external potency, so what might
be the effect of revealing His internal nature? Yet, because of their love for Nimai Pandit, the people of

The Most Secret of All Secrets 95

Navadvipa received the Lord's mercy in being allowed to participate in His lila. It was not His purpose
to reveal Himself to everyone at that time. But whexa He chooses to extend His mercy, He arranges for
His dexr^tee to be situated so that the hard coverings of pride and false ego break apart and leave the
devotee free to accept the Lord.
It is no doubt a rude shock to be awakened in this man, ner. Keshava Kasmiri's state of
bewilderment upon his first sight of the exquisitely beautiful Nim^ti Parxdit seated in the midst of His
students opened his mind, which sus, pected the approach of the actual Truth. That interior collapse
sent a ray of light into the philosophical darkness which he had so fondly cherished. Now he found that
darkness powerless to oppose the Adver^t of the Living Light.6
Nonetheless, the Lord is all merciful. We come under inclined to submit to it. This inclination often
follows the shock of utter worldly humiliation. Becaose the Goddess of Learning ever serves the Lord,
she directs the erring empiricist to Real knowledge as soon as he watxts to serve the Truth. Only those
who do not feel satisfied by the lusory acquisition of worldly knowledge and the fame and fortune
accompanying it, go on to ask, "What is the use of attaining this power and happiness?" All others are
intox. icated, deluded by Sarasvati.devi herself.
By Her mercy, Keshava Kasmiri, the embodiment of vanity and champion in the barren field of
eml^iric knowl. edge, reaped the full harvest of all his previous endeavors when he attracted the
illuminating glance of the Absolute

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SRI GAURA LILA

Truth.7 Having realized the true nature of the Goddess of Learning, who is the enlightening potency in
knowledge, Keshava Kasmiri received the most secret knowledge-the life of all knowledge which
cannot be found by unfiddling the endless secrets of nature. Rather, that life of all knowledge, secret to
those who refuse to admit their actual subordinate position to God, can only be known by accepting the
same role as subordinate to the Goddess, Who is Herself servant to the Supreme Lord.s
Actually, Keshava Kasmiri's great fortune was the full harvest of previous lifetimes of devotion.
Centuries be, fore Lord Caitanya's Appearance, as a humble seeker of the Truth, he was blessed by the
Four Kumaras to start a Vaishnava sampradaya--an authorized system of philosophy and worship of
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Krishna. His name at that time was Nimbarka. He introduced to Vaishnava philosophy the necessity of
worshipping Sri Sri Radha-Kfishna--the Supreme Energy of the Lord and the Lord Himself. Lord
Caitanya took the importance of worshipping Sfi Radha from the Nimbarka sampradaya and
synthesized it into the Gaudiya Vaishnava tradition. Sri Radha is Sfimati Bhakti,devi--the Goddess of
Devotion to Sri Kfishna. She is the Source of all the other devis, all other goddesses who embody Her
shaktis. Sarasvati-devi is Her expansion by whom She enlightens people to their actual position in the
spiritual world. Nimbarka was therefore given the benediction to appear in Sri Caitanya's pastimes in
the role of the Digvijayi.
Kesava Kasmiri gave up all his opulence, both of learn-

The Most Secret of All Secrets 97

ing and wealth and became a mendicant. Through him, Sri Caitanya showed that surrender to the
Absolute Truth alone gives meaning and value to all knowledge. This is also the path of real freedom
and victory, as Srimati Radharani Herself states and Sri Caitanya repeats in Her words: "Even a drop of
the ocean of the nectar of devotion is so perfectly satisfying to the soul that one who tastes it forgets all
other tastes due to complete absorption in thoughts of Sri Krishna. With heart and soul surrendered to
Krishna, such a person wanders as a carefree mendicant, lost in the joy of chanting the glories of his
wonderful Lord, Sri Krishna."
Hare Krishna Hare Krishna
Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare

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SRI GAURA LILA

zThe advent of Sri Krishna Caitanya in Kali yuga was hidden from the view of the common
populace. Virtually no one knew that ,He was the Supreme Personality of Godhead in a golden Form
during His pastimes in Navad. vipa. The scriptures openly state that Sri Krishna de, scends Himself at
three scheduled times during the first three ages of the universe. The references to the Avatara in the
fourth age, Kali, are highly confidential. In this age, characterized by quarrel, envy, and hypocrisy,
people try to exercise power over others by claiming to be God, an incarnation, or avatara. Yet they
cannot show others how to love God, or how to give up material identification, which is the cause of
suffering. By remaining hidden, Lord Caitanya protected the sankirtan movement from the disturbance
of such iraposters, for only those who sincerely desire love of God can recognize His bona fide mis,
sion.
One great associate of Lord Caitanya has written, "Although Lord Caitanya is the most confidential
Avatara, still I know very well that He is all,in.all. Before His Ap, pearance and during His lila, His
real identity was kept secret, carefully covered by Maya,devi, illusion per. sonified." The scriptural
references ^o Sri Krishna Caitanya were not revealed until later when Maya,devi lifted her covering,
by the order of Lord Nityananda, to reveal the secret of all secrets, the hidden treasure in the scriptures.
That treasure, the prediction and confirmation of Sri Caitanya's Appearance and Mission, remains cov.
ered to empiric scholars even today, for their material vis-

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99

ion cannot discover the hidden purport of the verses de, scribing the Lord.
On the other hand, a simple, unlettered devotee can know Him, and thereby attain all knowledge,
material and spiritual, simply by following the recommendation of Sri Krishna in Bhagavad,gita:
"Only by undivided devo, tional service can I be understood as I am, standing before you, and can thus
be seen directly." As the embodiment of the scriptures, Lord Caitanya can only be seen in the vers, es
of scripture in the same way. No amount of application of material brain substance fed by the senses
will reveal the the truth of Lord Caitanya to anyone. But if one wins His favor by serving one of His
devotees, then all can be known without any other endeavor.
Thus we can understand that Sri Caitanya is the Hid, den Avatara in the age of Kali. Further than
that, He is the most confidential Avatara because He demonstrates the highest reality, the most intimate
realm of the Spiritual World where Absolute Truth resides. The Absolute Truth is Radha,Krishna.
Knowledge of this high, est, most confidential reality can be known only by the mercy of Sri Krishna
Caitanya. The most confidential truth of Lord Caitanya's advent is that Lord Caitanya comes in the
mood and golden complexion of Sri Radha. Only through Him can we approach the Divine Couple, Sri
Sri Radha,Krishna. Sri Radha is the embodiment of Sri Krishna's compassionate nature, and in Her
mood, Sri Caitanya is the most munificent Avatara in all existence.

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2Those who see a difference between arrogance used in the service of God and humility practiced
for the same purpose make a distinction which does not actually exist. Nondevotees sometimes pretend
to be humble to get a good reputation, but real humility means being free from selfish ambition, seeing
oneself as an insignificant servant to the Lord. This is the attitude of a devotee who has only his Lord's
interests at heart, and therefore he may some, times act and speak strongly on the Lord's behalf.

3The conclusion of all learning is enlightenment to the fact that there is only one Supreme
Controller and En, joyer, and that all other persons' enjoyment is obtained by serv'mg Him. In a later
pastime, Lord Caitanya asks His intimate devotee, Ramananada Raya, what the most important
education is. Ramananda Raya replies, "There is no education that is important other than the transcen,
dental devotional service of Krishna." Pure learning serves to eradicate the conditioned souls' delusion
that we have some ability apart from the Lord. Thus by serv, ing Goddess Sarasvati, Keshava Kasmiri
demonstrated that she gives ample scope to those who exploit her to lord themselves over the material
nature. In this pastime, Nimai Pandit exposes how the Digvijayi serves her pur, pose even in the vanity
of becoming the master of learn, ing.
Behind all apparently unmotivated, objective scholarly accumulation of empiric knowledge lies the
hypocritical conviction that knowlege will bring power. Possession

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101
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and enjoyment of power over some aspect of Nature is the unspoken goal of worldly learning. We
want our acquired learning to serve our own selfish purposes. Yet we cannot escape the fact that the
power of learning comes from and serves no one but the Supreme Lord.

4Here we see how the Conqueror finally comes to di, rect perception of the self by realization. All
his empiric knowledge did not enlighten him about his own true na, ture. But by fulfilling the request
of Sri Caitanya and thus serving Him, the worldly pandit caught sight of his actual position.

5Upon receiving the command of the Lord, the great brahmana paid many prostrated obeisances to
Him, re, peatedly doing homage to His Lotus Feet. Finally, he de, parted. By the command of the
Lord, both devotion and detachment in true knowledge manifested themselves simultaneously in the
heart of that brahmana. The vanity of being Digvijayi completely disappeared, and the great conqueror
became humbler than a blade of grass. After giving away every material possesion he had--his
elephants, horses, conveyances, wealth, and all other paraphernalia, the "Conqueror of all Directions"
set out on his journey alone. Later in his life as a mendicant, Keshava Kasmiri became a Vaishnava
acharya and wrote books about devotional life, in which he expressed his gratitude to Sri Caitanya for
awakening him from the false ego's dream of empiric knowledge.

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6We are ever striving to discover the so-called deluding secrets of Nature. Such attempts would be
meaningless if we did not expect to be rewarded with success in the shape of attainment of material
results yielding worldly facilities. The power to be able to compose impromptu verses is one such
facility. The verses were in praise of the Holy Ganges and so might appear to be spiritual in nature. But
Keshava Kasmifi's motivation was to increase his own fame. Empirical learning is always and
necessarily directed toward aggrandizing the selfish interests of its un, suspecting victim, especially
when it parades under the banner of spiritual subject matter.
Behind all so,called disinterested or objective empirical knowledge lies the insincere conviction that
knowledge will bring power. Possession and enjoyment of power over Nature is the goal of worldly
learning. Keshava Kas, miri realized the utter uselessness of such knowledge. Later in life, he wrote
theological works which embody the reason for forsaking the empirical quest. Essentially, the
accumulation of empirical knowledge denies the genuine process of learning. Education means to
uncover the heart of things, to discover what is real and what is false. Factually, this whole material
world and material nature are false in the sense that they are temporary. As we learn in Bhagavad,gita,
"Of the real there is no cessa, tion; of the unreal there is no endurance." One must, therefore, approach
an understanding of what is Truth, which lies in the heart of all beings.

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The Supreme Lord is known only by the process of com, plete submission, which is the perfection
of religion. This is not conceivable except by the mercy of the Lord. He is Absolute Knowledge, the
purest knowledge, and by knowing Him, the self is perceived directly by realization. He alone can
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make Himself renown and is free to reveal Himself or not. We are also free to know Him or not to
know Him. But it is certain that we do not want to know Him as long as we do not want to serve Him.
The desire to Lord it over material nature is the desire to imitate God. It is for this reason the Lord has
allowed empiric knowledge, or the improper use of true knowledge, to bewilder the jivas and divert
their attention in the wrong direction-away from real Truth, which is Absolute.

7The transcendental realm is not anything opposed to the laws of physical nature. It neither
confounds, nor stupifies, but enlightens. It does not annihilate anything but ignorance. When we catch
a glimpse of that realm, we understand for the first time the real meaning of all those things that are
already familiar to us. All this happens without any intiative on one's own part, being the result of the
mere sight of the Truth, Who is none other than the Divine Person Himself.
As soon as Nimai Pandit permitted the "Conqueror of All Directions" to have the real sight of
Himself, all the learning which the Digvijayi presumed to possess appeared to him in the personified
Form of the Spiritual Power, who ever serves the Lord. In the spiritual realm,

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personalities who are simultaneously one with Him in in, terest, yet different in quantity.
Sarasvati,devi told Keshava Kasmiri that he had at last gained the real reward of his devotion to her
by obtaining the sight of Lord Caitanya. But how could this be his re, ward alone, for the Lord was
being seen by all the people of Nadia, who failed to experience any such spiritual con, sequences. The
fact is, there is a world of difference be, tween worldly seeing and spiritual seeing. With worldly vision
one sees the shadow world of darkness and gloom. With spiritual vision one sees things as they are,
illumi, nated with eternal knowledge and bliss which comes from the Divine glance of Vasudeva. Our
only ability to ac, quire real knowledge is to attract that illuminating glance. It is not our own doing,
nor based on our own ability.
That dissatisfaction promotes the call for the quest of the Absolute in the individual consciousness.
As long as the lure of worldly prospects continues to dominate the mind and dictate to the intelligence,
one can hardly be ex, pected to pay serious attention to the voice of higher reason that is always
speaking to everyone from within. That voice turns the face of the empiricist from the husk of worldly
knowledge to the fruit of spiritual knowledge. The deluding secrets of nature endlessly draw their stu,
dents away from the secret of transcendental knowledge of the Lord, Who is the Master of Nature. The
Goddess of Learning is that Power by which the Lord makes Himself known to the consciousness of
the jiva.

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105

sin a later pastime, when Sri Caitanya questions Ramananda Raya about the Absolute, Ramananda
Raya states, "Those_who are devoid of all mellows are like the crows that suck the juice from the bitter
fruits of the nimba tree of knowledge, whereas those who enjoy reel, lows are like the cuckoos who eat
the buds of the mango tree of love of Godhead. The unfortunate empiric philosophers taste the dry
process of philosophical knowl, edge, whereas the devotees regularly drink the nectar of love of
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Krishna. Therefore they are most fortunate of all." Actually, Keshava Kasmiri fits into both these
categories.