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The glories of Shri Gadadhara Pandit

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Tota Gopinath, Puri, IndiaTridandisvami Shri Shrimad Bhaktivedanta Narayana Maharaj
Shri Jagannatha Puri: October 7, 2001

[In October, 2001, Shrila Bhaktivedanta Narayana Gosvami Maharaj led several hundred international pilgrims on parikrama to several holy places of Shri Chaitanya Mahaprabhu's pastimes in Jagannatha Puri. On October 7th he took the parikrama pilgrims to Tota Gopinatha Mandira.

Tota Gopinatha is the Deity manifested by Shriman Mahaprabhu. Tota Gopinatha is the Deity Shri Chaitanya Mahaprabhu entered at the time of His disappearance from this world. Visitors who approach the outside of the temple on the left side can see the enchanting garden where Mahaprabhu heard Shrimad-Bhagavatam from Shri Gadadhara Pandit.

There in the temple, Shrila Narayana Gosvami Maharaj spoke in Hindi, Bengali and English. The following is a transcription of his English, and also the English translation of his Hindi:]

If anyone thinks that when Shri Chaitanya Mahaprabhu took Shrimati Radhika's bhava, She became zero, it is not correct. In a drama, someone may play the part of someone else, and that second person is still present. He has not become zero. Someone may play Shri Shri Radha and Krishna, and Radha and Krishna may also be present, watching. Similarly, when Lord Shri Krishna 'took' the bhava of Shrimati Radhika and became Shri Chaitanya Mahaprabhu, She was also present, watching, as Shri Gadadhara Pandit.

Shrimati Radhika came in the form of Shri Gadadhara. You should try to know Gadadhara-tattva. There is no difference between Shri Gadadhara Pandit and Shrimati Radhika, but the activities are different in Krishna's pastimes and Gaura's pastimes. In Gaura-lila Shri Gadadhara Pandit is in the mood of a servant.

No gopi, including Chandravali, Lalita, and Visakha, can experience Shrimati Radhika's madanakya-mahabhava. Krishna experiences the ecstatic loving moods of rudha and adirudha, but not madanakhya-bhava. Shri Gadadhara Pandit, on the other hand has madanakya-mahabhava. In Gaura-lila, however, it is covered, so that he can help Krishna to play the part of Shrimati Radhika. In the form of Shri Gadadhara Pandit, Shrimati Radhika is looking and examining, and if there is something wrong in Krishna (as Mahaprabhu), She corrects it.

Shri Gauranga (Shri Chaitanya Mahaprabhu) is not nagara (the male lover). No one can serve Gauranga by thinking himself a gopi and thinking of Gauranga as Shri Krishna. Everyone has to serve Him in dasya-bhava, as a servant. No one should think, "I am Lalita”, or “I am Visakha”, or any other gopi. This is called ‘gauranga-nagari-vada’.

It is possible for Krishna to be the enjoyer of conjugal mellows, but not Mahaprabhu. Mahaprabhu is always in the role of a gopi, Shrimati Radhika. Anyone can serve Mahaprabhu in dasya-rasa, but not in madhurya-rasa. In Mahaprabhu’s pastimes, this would be absurd. Shri Chaitanya-caritamrta says that gauranga-nagari-vada *, is sahajiya. The scripture Shri Chaitanya-bhagavata, and our entire guru-parampara, reject this idea. Shrila Visvanatha Cakravarti Thakura has defeated their arguments.

Shri Gadadhara Pandit is Shrimati Radhika and he therefore has up to madanakya-mahabhava, but He wants to serve Mahaprabhu. He wants to do what Krishna wants, and thus he covers his madhurya-bhava. Shri Gadadhara Pandit knows what Mahaprabhu wants: Mahaprabhu wants to play the part of Shrimati Radhika. Right from the beginning He is in Shrimati Radha's mood, and He is chanting, "Krishna prana-natha (My beloved Krishna)!" He came to Tota-Gopinatha Temple to hear Shrimad-Bhagavatam from Shri Gadadhara Pandit – Shrimati Radhika – to learn how to play Her part. In its deepest understanding, Shrimad-Bhagavatam is really the glories of Shrimati Radhika's moods.

vande nanda-vraja-strinam
pada-renum abhiksnasah
yasam hari-kathodgitam
punati bhuvana-trayam
(Shrimad Bhagavatam 10.47.63)

"I repeatedly offer my respects to the dust from the feet of the women of Nanda Maharaj's cowherd village. When these gopis loudly chant the glories of Shri Krishna, the vibration purifies the three worlds."

Why did Mahaprabhu come to hear from Shri Gadadhara Pandit? Since Shri Gadadhara Pandit is Shrimati Radharani, he was able to explain Her moods described in Shrimad-Bhagavatam. The explanations of Gadadhara Pandit are the highest explanations and glorification of Her mood. His explanations will be greater than those of Vyasa, Sukadeva, and Krishna Himself. Mahaprabhu came here to know the glories of all the gopis, and especially Shrimati Radharani:

sri-gopya ucuh
aksanvatam phalam idam na param vidamah
sakhyah pasun anuvivesayator vayasyaih
vaktram vrajesa-sutayor anuvenu-justam
yair va nipitam anurakta-kataksa-moksam
(Venu-gita, text seven)

"The gopis began to speak among themselves: O sakhis! We think that for those who have eyes, there is but one thing which is a suitable object of vision. Success of the eyes lies in beholding this object alone; we know of no other. And what is that most precious object of attachment for the eyes? It is the vision of the two sons of Maharaj Nanda, Shri Krishna and Baladeva, accompanied by the gopas, as They enter the forest taking the cows, or as They bring them back to Vrndavana. They hold Their flutes to Their lips and look upon us with mild smiles and amorous sidelong glances filled with love. At that time we drink the sweetness of Their faces."

This verse in Venu-gita of Shrimad-Bhagavatam is spoken by Shrimati Radhika and the gopis when Krishna goes cowherding. Shri Krishna is behind and Baladeva is ahead. Krishna is playing on His flute and searching for Shrimati Radhika. Shrimati Radhika comes and takes His flute, and He begins looking at Her with sidelong glances. If Shrimati Radhika explains this pastime Herself, saying, "My mood was such and such," it is surely the best explanation.

mrgayur iva kapindram vivyadhe lubdha-dharma
striyam akrta virupam stri-jitah kama-yanam
balim api balim attvavestayad dhvanksa-vad yas
tad alam asita-sakhyair dustyajas tat-katharthah
(Shrimad Bhagavatam 10.47.17)

"Like a hunter, He cruelly shot the king of the monkeys with arrows. Because He was conquered by a woman, He disfigured another woman who came to Him with amorous desires. And, even after consuming the gifts of Bali Maharaj, He bound him up with ropes as if he were a crow. So let us give up all friendship with this dark-complexioned boy, even if we can't give up talking about Him."

This verse and the one below were uttered by Shrimati Radhika at Uddhava Kyari, when Krishna was residing in Mathura. The deepest meanings of these verses were revealed to Mahaprabhu by Gadadhara Pandit Prabhu.

sakrd-adana-vidhuta-dvandva-dharma vinastah
sapadi grha-kutumbam dinam utsrjya dina
bahava iha vihanga bhiksu-caryam caranti
(Shrimad Bhagavatam 10.47.18)

"To hear about the pastimes that Krishna regularly performs is nectar for the ears. For those who relish just a single drop of that nectar, even once, their dedication to material duality is ruined. Many such persons have suddenly given up their wretched homes and families and, themselves becoming wretched, traveled here to Vrndavana to wander about like birds, begging for their living."

Shri Chaitanya Mahaprabhu came here to hear, and when He heard, He fainted. Both He and Shri Gadadhara Pandit fainted. Gadadhara Pandit knew that by Mahaprabhu's hearing from him, Mahaprabhu would become more perfect to play Shrimati Radhika's part. Shrimati Radhika is the principal in the school of Shrimad-Bhagavatam, in the course of tasting its meanings.

There were three and a half confidential associates of Shri Chaitanya Mahaprabhu in Gambhira. Why was Shri Gadadhara Pandit not one of them? He is superior to these other three and a half confidential associates. This is a hidden secret. If Shri Gadadhara Pandit were there, Mahaprabhu's separation mood would not have come. In the association with Shrimati Radhika He would have thought Himself to be Krishna.

One day, after hearing Shrimad Bhagavatam, Mahaprabhu was sitting on the sand here at Cataka Parvata, which He considered to be Govardhana. He told Gadadhara Pandit, "Gadadhara, I want to give you My most valuable property. Will you accept it?" When Gadadhara Pandit agreed, Mahaprabhu said, "This is the property of My heart." He began removing the sand and said, "My prana-dhana (beloved wealth of My life) is here." In the mood of Shrimati Radhika. He exposed Gopinatha's head and crown, and others began to help to reveal His form. Mahaprabhu then requested Shri Gadadhara Pandit, "Please take Him and serve Him throughout your life."

At the time of His disappearance, Mahaprabhu entered the Deity Tota-Gopinatha. Mahaprabhu left the world at 48 years, when Shri Gadadhara Pandit was 47. Out of great separation, Gadhadara Pandit quickly became like an old man, and he also very soon disappeared. We see in Krishna's pastime that the wife of Sudama Vipra appeared like an old person. She was young, but she was very lean and thin like an old person, with practically no breasts and no shape. She was almost like a skeleton. Similarly, in his mood of separation from Mahaprabhu, Shri Gadadhara Pandit may have also appeared like that.

More about Shri Gadadhara Pandit prabhu
Jagannatha Puri: October 13, 2001 Darsana

Shrila Narayana Gosvami Maharaj: Gadadhara Pandit is always serving Krishna. In Krishna-lila, whatever Krishna wishes, Shrimati Radhika always serves Him more than Chandravali, Lalita, Visakha, and all others. Her whole mood is to satisfy Krishna. In Mahaprabhu-lila, because Krishna wants to relish His own self, He takes Radhika's mood, and She responds accordingly: "He wants that, so I should not disturb Him. If I help Him in this, this will be My service." Do you understand?

When Mahaprabhu was calling, "Krishna! Krishna! O Prananatha!" Radhika was there, but as an obedient servant. She was in a daksina (submissive) mood. The relationship of dasa (servant) always constitutes a daksina mood. Shri Gadadhara Pandit was even more daksina than Rukmini. Rukmini sometimes had some maan (transcendental loving anger or sulky mood), but Shri Gadadhara Pandit was not like that. If He had been in a vamya (left-wing or unsubmissive) mood, it would have been unfavorable to the mood of Krishna as Mahaprabhu. Gadadhara Pandit was always thinking, "I am His servant." If he had said to Mahaprabhu, "My dear Krishna, my dear beloved," Mahaprabhu's mood would have been disturbed.

Tunga-vidya dasi: That was in Puri. But what was the mood in Navadvipa?

Shrila Narayana Gosvami Maharaj: In Navadvipa also. At that time Gauranga was also calling out, "Krishna, Krishna," not "Radha, Radha." But at that time He was untrained. He was not yet admitted in the school of Visakha – Shri Svarupa Damodara. At that time also, Gadadhara Pandit always served as an obedient servant, covering all his moods as Shrimati Radhika.

Tunga-vidya dasi: Are Mahaprabhu and Gadadhara Pandit in the same mood in nitya-Navadvipa Dhama as well?

Shrila Narayana Gosvami Maharaj: Same mood. Gauranga was not in the mood of nagara (Krishna as the male lover). We never accept Him as nagara.

*[Endnote – From of a letter by Shrila Bhaktivedanta Svami Prabhupada, dated June 16, 1968: "A similar example is Lord Chaitanya. Although He is Krishna Himself, He appeared as a devotee, not as the Supreme Personality of Godhead. We should accept the Lord's mood in particular appearances and we should worship Him in those moods. Because Lord Chaitanya is Krishna Himself, somebody may worship Him in the same manner as Krishna. But Krishna was in the role of enjoyer, and Lord Chaitanya was in the role of being enjoyed. The party known as gauranga-nagari is therefore considered to be deviated from pure devotional service. This is on account of it giving Lord Chaitanya the same facility as Krishna, which He did not like. Our service mood should be compatible with the attitude of the Lord. It is not that we should overlap the attitude of Krishna upon Lord Chaitanya, or Lord Chaitanya upon Krishna, or Krishna upon Ramacandra, or Ramacandra upon Krishna."]

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