Seventh Goswami -

Rüpa-viläsa däsa
©2003 by Rüpa-viläsa däsa
All Rights Reserved
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Dedication
Preface
1. Prologue
2. Family Lineage
3. Birth and Infancy
4. Schooling
5. Marriage & Studies in Calcutta
6. College
7. Orissa
8. Deputy Magistrate
9. Preaching Days Begin
10. The Öhäkura in Puré
11. The Chastisemant of Bisakisen
12. Vaiñëava Studies and Two Mahätmäs
13. Royal Conspiracy
14. Kåñëa-saàhitä and Other Works
15. Initiation and Çréla Jagannätha Däsa Bäbäjé
16. Bhakti Bhavan

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17. Bankim Chandra and a Flow of Books
18. Discovery of Lord Çré Caitanya's Birthsite
19. Preaching the Holy Name
20. A Mighty Pen
21. Retirement and Expansion of Preaching
22. His Preaching Reaches the Western World
23. Preaching and Publishing Until the Last
24. Bhakti Kuti and Svänanda-sukhada-kuïja
25. Acceptance of Bäbäjé-veña
26. Last Days
27. Summary of Life and Qualities
28. His Daily Schedule
29. His Character
30. His Writing
31. His Predictions
32. Appendices
33. Glossary

A Biography of
His Divine Grace
Çréla Saccidänanda Bhaktivinoda
Öhäkura
(1838-1914)

by Rüpa-viläsa däsa Adhikäré

Edited by Karëämrta däsa Adhikäré

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 "I have not yet seen the Six Goswamis of Vrindavan, but I consider you to be the
Seventh Goswami."

Shishir Kumar Ghosh (1840-1911)

Amrita Bazar Patrika, Editor and founder, in a letter to glorify
Çréla Bhaktivinoda Öhäkura

Dedication

To His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda, my

eternal spiritual master, who delivered the merciful teachings of the
Vaiñëava äcäryas to the suffering world. I pray that he may be a little
pleased with this attempt to glorify Çréla Sac-cid-änanda Bhaktivinoda
Öhäkura.

namo bhaktivinodäya
sac-cid-änanda-nämine
gaura-çakti-svarüpäya
rüpänuga-varäya te
namaù-obeisances; bhaktivinodäya-unto Çréla Bhaktivinoda Öhäkura;
sat-cit-änanda-nämine-known as Saccidänanda; gaura-(of) Lord Caitanya;
çakti-energy; svarüpäya-unto the personified; rüpa-anuga-varäya-who is a
revered follower of Çréla Rüpa Gosvämé; te-unto you.

"I offer my respectful obeisances unto Saccidänanda Bhaktivinoda, who is transcendental

energy of Caitanya Mahäprabhu. He is a strict follower of the Gosvämés, headed by Çréla
Rüpa."

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 Preface

The efforts of Çréla Bhaktivinoda Öhäkura to re-establish the pure form

of Gauòéya Vaiñëavism can be better appreciated if something is said about
the prevailing, and generally opposing currents of thought espoused by the
ruling British, the Indian intellectuals of the time, and the common people
of 19th century India. The British, with some notable exceptions amongst
their scholars, such as H. H. Wilson and Sir William Jones, viewed any
native endeavor to uncover and extol the glories of their great heritage as
undesirable and foolish at best. At worst, they piled abuse and invective on
Vedic thought and scriptures in ill-conceived and misinformed attacks. In
1838, the year of Öhäkura Bhaktivinoda's birth, there was some debate on
India's Supreme Ruling Council, chaired by Lord Bentinck, as to the value
of teaching Sanskrit and India's classical literatures, as well as regional
languages, in schools to be established by the British for the education of
the Indian people. A few members of the Council were mildly in favor of it,
but the elegantly expressed, fully ethnocentric and Philistine view of
Thomas Macaulay prevailed. In his Education Minute, Macaulay wrote that
he could not find one Orientalist: "... who could deny that a single shelf of a
good European library was worth the whole native literature of India and
Arabia." He went on to make the outrageous assertion that, "... all the
historical information which has been collected from all the books written
in the Sanskrit language is less valuable than what may be found in the
most paltry abridgements used at preparatory schools in England." He then
made the following creatively expressed, though uneducated assertion as his
central statement of belief: "The question now before us is simply whether,
when it is in our power to teach the [English] language, we shall teach
languages in which ... there are no books on any subject which deserve to be
compared to our own ... whether, when we can patronize sound philosophy
and true history, we shall countenance at the public expense medical
doctrines which would disgrace an English farrier, astronomy which would
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move laughter in girls at an English boarding school, history abounding
with kings 30 feet high and reigns 30,000 years long, and geography made
up of seas of treacle and rivers of butter." His statement on education,
especially in connection with Sanskrit, Sanskrit literature and regional
languages, set the tone for British endeavors to educate the Indian natives
thereafter, and he further declared, "... the great object of the British
government ought to be the promotion of European literature and science
among the natives of India."
This sort of extreme religious and cultural chauvinism was not rare, and,
in fact, it prevailed. The historian, James Mill, denigrated the Vedic
scriptures and deities with phrases like, "grossest images of sensual pleasure",
"the worship of the emblems of generative organs", and ascribed to God "an
immense train of obscene acts". He described the whole of Vaiñëavism as
something "wild". H.H. Wilson, in response, made the following comments
on Mill's historiography: "Mill's view of Hindu religion is full of very serious
defects, arising from inveterate prejudices and imperfect knowledge. Every
text, every circumstance, that makes against the Hindu character, is most
assiduously cited, and everything in its favour as carefully kept out of sight,
whilst a total neglect is displayed of the history of Hindu belief." Wilson,
being more liberal and much better informed, was appalled at Mill's
presentation. Yet, he was himself convinced of the basic thesis that Indian
culture and religion was something inferior, albeit fascinating.
Dr. Tytler wrote, "The histories of Buddha, Salavahana and Krishna
comprise nothing more than perverted copies of Christianity." And the
British missionaries were especially disturbed by the temple "idols",
particularly those at Jagannätha Puré. George Gogerly, the historian,
describes the reaction of Dr. Claudius Buchanan, one of the first British
missionaries, who arrived in Bengal in 1790 and described "the horrors of
Juggernaut". "Juggernaut" was generally referred to by the missionaries as
"that Indian Moloch". Gogerly wrote, "The whole history of this famous God
(Kåñëa) is one of lust, robbery, deceit and murder ... the history of the whole
hierarchy of Hindooism is one of shameful iniquity, too vile to be
described."

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 Thus, with regard to the rulers of the day, their opinions were certainly
not helpful towards a renaissance of Vaiñëavism, nor supportive of the
publication of its important literatures and the excellently articulated views
of the propounders of Vaiñëava thought. The situation was compounded in
the course of time by Indian intellectuals who were trained in the schools
established by the British, and who tended to parrot all the criticisms of
their schoolmasters, and took it for granted that the Vedas and Puräëas
were at best a fascinating collection of mythological tales that have little to
do with reality. If there was any substance in Indian philosophy it was
certainly not to be found in the histories and Puräëas, but rather in the
Upaniñads, which, due to a certain degree of textual ambiguity, were easier
to interpret from the impersonal viewpoint. Sometimes Indian reformers
created elaborate fusions of Indian thought and the Christianity of their
British conquerors. These they considered an improvement that could be
more easily embraced by the so-called rational thinkers of the day. A clear
example of this predilection is to be found in the ideas of Rammohun Ray, a
famous Bengali philosopher, who borrowed eclectically from the doctrines
of a number of Western thinkers and from Christianity. He created a belief
system he called "Brahmoism" and he emphasized what he considered a
rationalistic view of the Vedic scriptures. He rejected Gauòéya Vaiñëavism
and was critical of Çré Caitanya Mahäprabhu. His countryman K.C. Mitter
says of him, "Rammohun tried to subvert Hinduism and disseminate purer
and more elevated notions of religion and morality." Of course the so-called
"purer and more elevated notions" of Rammohun Ray were simply mental
speculations of no particular redeeming value, and his misdirected efforts,
along with those of other misled Indian thinkers, led to all kinds of foolish
theories about Vedic culture and philosophy, which was excellent beyond
any of their insignificant imaginings and ramblings. The ideas of
Rammohun, however, became popular with Young Bengal, which was
steeped in the ways of the British, and Çréla Bhaktivinoda Öhäkura had to
contend mightily with the awful effects of such theorizing, as will be
documented in this volume.
The last great obstacle confronted by the Öhäkura was the widespread
acceptance of the doctrines of the numerous, deviant sahajiyä

6
(pseudo-devotee) groups which had sprung up after the disappearance of Çré
Caitanya Mahäprabhu and His principal followers. There were a variety of
spurious ideas and practices espoused by these groups, which did not create
much in the way of regard in the minds of the Bengali thinkers of the day.
Unfortunately, such groups were thought to represent standard Gauòéya
Vaiñëavism. Some of them espoused very sentimental versions of Gauòéya
Vaiñëava doctrines in which mundane physical sensuality amongst its
members was equalized with the completely transcendental conjugal affairs
of Rädhä-Kåñëa. Some mixed Islam with Gauòéya Vaiñëavism. Some of
them smoked gaïjä, had illicit sexual intercourse, took advantage of
sentimental people for material gain, practiced Tantric rituals, etc.-all this
in the name of the pure doctrines of Çré Caitanya Mahäprabhu. What is
more, a group of publishers called the "Baratalas", out of commercial
motivation, popularized the apocryphal literatures of many of these bogus
groups by publishing and disseminating them widely in the villages. It is
estimated that between 1815 and 1899 more than fifty such works were
published, and thus sahajiyä Vaiñëavism and its rancid ideas became
accepted as standard amongst the less educated masses in the villages.
Thus, the Öhäkura had a great deal to contend with in his struggle to
establish the pure and original teachings of Gauòéya Vaiñëavism. And yet,
because of his journalistic attempts (especially through the very popular and
widely read Vaiñëava journal Sajjana-toñaëé), his organization of
door-to-door preaching in the villages, his publication of authentic
philosophical works by the Six Gosvämés and their followers, his discovery
and establishment of Çré Caitanya's birthplace as the principal place of
pilgrimage in all of Bengal, and his instructing and educating many
followers, including his son, Çréla Bhaktisiddhänta Sarasvaté Öhäkura, who
successfully disseminated his father's mission all over India and other parts
of the world, he was enormously successful. In Dr. Ramakanta Chakravarti's
book Vaiñëavism in Bengal (1486-1900), he frankly admits, "Vaiñëava
journalism as well as Gauòéya Vaiñëava organization in Bengal really
became meaningful under the guidance of a dynamic Vaiñëava Deputy
Magistrate named Kedaranath Datta, Bhaktivinoda (1838-1914) ..." He goes
on to relate a little of the Öhäkura's history which is more elaborately

7
detailed in the succeeding pages of this book: "In his youth he came into
close contact with Dvijendranath Tagore (1840-1926), eldest son of
Devendranath Tagore. With Dvijendranath, Kedarnath assiduously studied
Western Philosophy and History. Later he initiated the study of
comparative philosophy in the light of Gauòéya Vaisnava theology. When
he was a Deputy Magistrate in Puré, Kedaranath caused the incarceration of
a man named Visakisan, who was the leader of the heretical Ativadi sect ...
Kedaranath first published the famous Vaiñëava journal, Sajjanatoñani in
1884. In 1885 he founded a Vaiñëava society named Vaiñëava Sabhä, and
also set up the Depository Press in 181, Maniktala Street, Calcutta. The
Vaiñëava Sabhä appointed three Gauòéya Vaiñëava preachers named
Bipinbihari Gosvämé, Mahendranath Gosvämé and Harigopal Gosvämé.
They were to work in districts of Bengal..."
Çréla Bhaktivinoda Öhäkura's son, Çréla Bhaktisiddhänta Sarasvaté
Öhäkura, was also responsible for the printing of many authoritative
Vaiñëava tomes and was famous for confrontations with the thinkers of the
day in which he was repeatedly successful in altering their stereotypical
conceptions of Çré Caitanya Mahäprabhu's sublime philosophy. The result
was a newly won respect for the brilliant doctrine of Lord Caitanya and his
followers-the Six Gosvämés, a new pride in the culture and tradition of
Gauòéya Vaiñëavism and a serious interest among the educated classes in
the teachings of Lord Caitanya. As a result of Çréla Bhaktisiddhänta
Sarasvaté Öhäkura's inspired efforts, many educated and qualified men came
forward and assisted him in spreading the mission of Öhäkura Bhaktivinoda
all over India and other parts of Asia, and even into Europe, eventually
establishing sixty-four maöhas, or temples. One of his disciples, the most
eminent mahä-bhägavata, Çréla A.C. Bhaktivedanta Swami Prabhupäda, the
Founder-Äcärya of the International Society for Krishna Consciousness,
was actually successful in spreading the profoundly mystical message of Lord
Caitanya all over the known world, establishing more than a hundred
temples, farms, schools and institutes, thus instrumentally fulfilling the
most ardent desires of Çréla Bhaktivinoda Öhäkura.

8
 Prologue

ÇRÉLA Sac-cid-änanda Bhaktivinoda Öhäkura appeared in the 19th

century at a critical, historical juncture, when the teachings of Lord
Caitanya had been so much disparaged and depreciated that the Öhäkura,
despite eight years of inquiry and endeavor, was unable to secure a copy of
Çré Caitanya-caritämåta (the most important biographical work on the
philosophy and life of Lord Caitanya) even in manuscript form. Lord
Caitanya's pure teachings had been virtually lost, though only a few
hundred years had elapsed since His disappearance. These teachings were
preserved solely by a handful of reclusive renunciates, who were not
actively preaching His message, except by their living example. Although
the Öhäkura is especially noted for his having re-discovered the site of Lord
Caitanya's birth, in fact, he practically re-discovered and re-established
Lord Caitanya's movement, which was obscured by the cultural and
religious chauvinism of the ruling British, and discredited by the perverse
and useless activities of a number of sahajiyä (deviant) sects and other
groups with motivated, concocted philosophies. He revived Lord Caitanya's
message, published the writings of the Gosvämés (Lord Caitanya's principal
apostles), and proved the timeless importance and relevance of these
teachings to the modern world.
Çréla Bhaktivinoda Öhäkura's life can easily be misrepresented and
misunderstood if subjected to a mundane, scholarly approach. At the outset
he appears to be a typical Bengali intellectual, a product of the British
educational system and Calcutta literary scene and a student of European
philosophers. Nineteenth century Calcutta was the epicenter of the
cultural, literary and religious life of India. The Öhäkura appears in the
midst of this period of historic ferment in the guise of a typical,
British-educated, Bengali Babu. He seems to dabble in various philosophies
and to eventually take up the study of Kåñëa consciousness out of

9
intellectual curiosity. He then appears to have been transformed by spiritual
association into an ardent apologist of Gauòéya Vaiñëavism in reaction to
its misrepresentation by others, both foreign and native, and to take up the
propagation of Kåñëa consciousness, gradually achieving a state of elevated
spiritual consciousness. Although this view of Çréla Bhaktivinoda Öhäkura
is superficial and far removed from a true understanding of his spiritual
significance, it may nevertheless appear to have some merit. Ultimately it
does not, but unfortunately some scholars present him in just such a
superficial and uncomprehending manner. In writing a biography about
Çréla Rämänanda Räya, the intimate associate of Lord Caitanya, Çréla
Bhaktisiddhänta Sarasvaté Öhäkura, cautions the reader in the beginning,
"This brochure is not to be considered as a hagiological attempt but an
endeavor for inculcating [a] procedure of following the life of a
transcendental devotee who had a thoroughly peculiar mood of service of
the Absolute, unknown to the vitiated mundane atmosphere ... Readers ...
are respectfully solicited to go through these pages, not with a challenging
mood but with an approaching aptitude, to be acquainted with the
undiscovered track of Devotion. A submissive and attentive audiencing will
surely facilitate comprehension of the transcendental procedure, aiding
one's journey to his hitherto unexplored transcendence. The Absolute must
not be obliged to come under finitudinal examination by our poor senses..."
Having opened like this, he nevertheless tried to accommodate readers
heavily conditioned by a tendency to view the life of a self-realized soul in
an empiric way. Çréla Sarasvaté Öhäkura wrote a whole chapter called "The
Lord and His Beloved (Viewed by Empiricists)", which he concludes by
saying, "This is a short narrative of the Supreme Lord and Rai Ramananda
as gauged by mundane spectators known as hagiolaters who search about
the accounts of heroes." His next chapter takes the reader to unexplored
regions of the profoundest depth and has the same title as above, but this
time it is sub-titled "Viewed by Devotees", in which he begins, "We have
surveyed in the last Chapter the seeming conception of worldly people
about Rai Ramananda. Now we are to enlighten those who are interested in
the esoteric aspect of the devotee. Savants of the spiritual manifestations do
not corroborate the view of the ordinary observer of mundane phenomena.

10
Conception is carried both in worldly phenomena as well as in
Transcendental Manifestive Aspects. A stricter caution may not be
neglected in distinguishing the two different planes so as to rescue the true
view from confusion." It is the purpose of this biography to keep uppermost
the true view of the Öhäkura as a fully spiritual personality, despite
whatever deluding appearances external details or ordinary observers may
attempt to establish. The spiritual plane is real and eternal. The material
plane is unreal being temporary. When a spiritual personality comes to the
material world for the salvation of others, there is bound to be
bewilderment on the part of those whose vision remains clouded by the
material world, as to who and what he is.
Thus, "to rescue the true view from confusion" we must know that Çréla
Bhaktivinoda Öhäkura is nitya-siddha, an eternally realized associate of the
Supreme Lord, who descended from the spiritual world to assist Lord
Caitanya in establishing His mission. Whatever external appearances, forms
and figures are present in his life, he was never a conditioned soul of this
world. This assurance we have from our äcäryas. He was a member of
Kåñëa's inner circle in Goloka-Våndävana, the supreme spiritual planet of
the spiritual world, and he has come to rescue us from confusion. The inner
life of a nitya-siddha devotee can never be fully understood, but the aim of a
biographical work of this sort is to attempt to delve into the inner life and
mood of a great soul, so as to afford inspiration and direction to those who
have set out, or are yet to set out, on the path back to Godhead: life's only
truly great journey. The inner life of a mahätmä can be traced out,
especially in his writings, in which his personal ecstacies are revealed, so far
as words can describe them. This was especially true in the case of Çréla
Bhaktivinoda Öhäkura, who left detailed descriptions of the spiritual
process and his personal experience of the Transcendental Reality Himself,
Çré Kåñëa. Great souls may exhibit ordinary seeming activities, but they are
not to be misunderstood because of this.
In the process of attempting to appreciate the Öhäkura's inner life, we
must simultaneously note the recorded movements of this great soul's course
through the world, which can also help us to gain understanding. The
activities and words of such persons do not simply exhibit a temporary

11
significance, but rather instruct us eternally. As the Öhäkura himself has
written in The Bhagavat regarding Vyäsa and other great sages: "These great
souls were not mere luminaries like comets appearing in the firmament for a
while and disappearing as soon as their mission was done. They are like so
many suns shining all along to give light and heat to the succeeding
generations." Nevertheless, the Öhäkura himself called matter "the
dictionary of spirit", so a good deal can also be comprehended from the
trajectory of his observed and recorded activities and deeds, which included
tremendous efforts to communicate Çré Caitanya Mahäprabhu's message by
book and magazine publication, personal door-to-door preaching and his
many public addresses and lectures. By carefully hearing from both worlds:
his philosophical and revelatory writings by which he lives eternally in
sound, as well as the historical details of his activities described by the
various hagiographers, we can hope to gain a glimpse into his
transcendental life. Furthermore, by thus hearing about him and from him,
we may realize the greatest boon of human existence: association with a
pure devotee, a paramahaàsa of the highest order, one who was justly
honored as the "Seventh Gosvämé" due to his writings and spiritual
realization being of equal stature to that of the Six Gosvämés of Våndävana,
the principal disciples of Çré Caitanya Mahäprabhu.
Çréla Prabhupäda commented on the importance of not
misunderstanding the life of the Öhäkura in a letter to Madhusudan Prabhu
written on November 20, 1968: "Regarding your questions, 'I read in a book
sent from India that Çréla Bhaktivinoda Öhäkura was sent directly by Lord
Çré Caitanya from the spiritual sky. I am not sure if the book was bona fide.
Is the above true? Someone, a God-brother, [mentioned that] he heard that
Çréla Bhaktivinoda was at one time an impersonalist. Was he ever?' Yes,
what you have heard is all right. Just like Arjuna is [the] constant
companion of Kåñëa, as it is confirmed in the 4th chapter [of Bhagavad-gétä
where] Kåñëa says that both Arjuna and He appeared many times on this
world, but he had forgotten his past appearance and Kåñëa did not. Kåñëa is
like the sun, and mäyä is just like darkness. When Kåñëa is present there
cannot be any darkness of mäyä. So although Arjuna was always in the
presence of Kåñëa as an eternal companion in friendship, still he had some

12
illusion in the battlefield of Kurukñetra, and Kåñëa had to dissipate that
darkness by the teachings of Bhagavad-gétä. The purport is, sometimes even
a liberated person like Arjuna plays the part of a conditioned soul in order
to play some important part. Similarly, Bhaktivinoda Öhäkura was for some
time associating with the impersonalists. And then he exhibited himself in
his true color as pure devotee, exactly in the same way as Arjuna exhibited
[himself] in the beginning as a conditioned soul, and then as a liberated
soul. So there is nothing to be misunderstood in this connection. Kåñëa and
His devotees sometimes play like that, as much as Lord Buddha although an
incarnation of Kåñëa, preached the philosophy of voidism. These things are
conducted in terms of place, audience, time, etc. In the Caitanya-caritämåta
it is said that the activities of the Vaiñëava cannot be understood even by
the greatest scholar. So we have to understand everything through the
transparent via media of the Spiritual Master. There is no doubt about
it-that Çréla Bhaktivinoda Öhäkura is the eternal energy of Lord Çré Kåñëa
Caitanya Mahäprabhu. And whatever he did, was just to suit the time,
place, circumstances, etc. There is no contradiction in his activities." [S.P
Letters 68-11-34]
Therefore, it is described in the Caitanya-caritämåta (Madhya 23.39):

yäìra citte kåñëa-premä karaye udaya

täìra väkya, kriyä, mudrä vijïeha nä bujhaya
"Even the most learned man cannot understand the words, activities and
symptoms of a person situated in love of Godhead."
It is not at all possible by any process of scholarship or review of a
devotee's biographical facts and figures to understand the nature of one
who is situated in love of Godhead. When Lord Caitanya described the
glories of Mukunda, the royal physician, He also confirmed this point.
Mukunda was sitting with a Mohammedan king on a high platform, and the
servant of the king brought a peacock fan and held it over the king's head
to shade him from the sun. Mukunda became absorbed in ecstatic love of
Godhead merely by seeing the fan, which invoked his remembrance of Lord
Kåñëa, and he fell unconscious from the platform. When the concerned

13
sovereign questioned Mukunda as to why he had suddenly fallen, Mukunda
claimed to be afflicted with a form of epilepsy, but the king, being
perceptive in spiritual matters, began to glimpse the actual glory of
Mukunda. Lord Caitanya Mahäprabhu declared:

bähye räja-vaidya iìho kare räja-sevä

antare kåñëa-prema iìhära jänibeka kebä
"Mukunda däsa externally appears to be a royal physician engaged in
governmental service, but internally he has a deep love for Kåñëa. Who can
understand his love?"
Çréla Prabhupäda comments, "Unless Çré Kåñëa Caitanya Mahäprabhu
discloses the fact, no one can understand who is actually a great devotee of
the Lord engaged in His service. It is therefore said in Caitanya-caritämåta
(Madhya 23.39): täìra väkya, kriyä, mudrä vijïeha nä bujhaya: even the most
perfect and learned scholar cannot understand a Vaiñëava's activities. A
Vaiñëava may be engaged in governmental service or in a professional
business so that externally one cannot understand his position. Internally,
however, he may be a nitya-siddha Vaiñëava-that is, an eternally liberated
Vaiñëava. Externally, Mukunda däsa was a royal physician, but internally he
was the most liberated paramahaàsa devotee. Çré Caitanya Mahäprabhu
knew this very well, but ordinary men could not understand it, for the
activities and plans of a Vaiñëava cannot be understood by ordinary men.
However, Çré Caitanya Mahäprabhu and His representatives understand
everything about a devotee, even though the devotee may externally
pretend to be an ordinary householder and professional businessman."
Puëòaréka Vidyänidhi also concealed himself in the guise of a worldly
enjoyer, and so expertly that only Mukunda, Väsudeva Datta and Çré
Caitanya Mahäprabhu understood his actual position. Gadädhara Paëòita
was very dear to Mukunda, and so Mukunda told him to come with him to
meet a very exalted devotee. Gadädhara agreed but was surprised to see,
upon meeting Puëòaréka Vidyänidhi, that he was living in tremendous
opulence. He beheld him lying on a couch being fanned by servants, and
smeared with perfume; in short, living in the style of a sense-enjoyer or

14
extravagant prince. Gadädhara experienced some doubts on seeing all of
this. Then Mukunda, following the movement of Gadädhara's mind, sang
some verses about Kåñëa's merciful treatment of the Pütanä witch, who
came to kill Kåñëa with her poison-smeared breast but was compassionately
given the position of His mother in the spiritual world. Immediately upon
hearing these verses, Puëòaréka Vidyänidhi underwent a radical
transformation and began to exhibit all of the ecstatic symptoms of love of
Godhead simultaneously. He cried out, "Say more! Say more!", fell to the
floor, and began to thrash around in the grip of spiritual emotion, breaking
all of the room's furnishings to pieces in a helpless state of extreme ecstasy.
Ten men tried to hold him down so that he would not be injured, but it was
useless. Finally, after some time, he recovered and was pacified. Gadädhara
then realized that he had disrespected a great devotee in his mind and
commented, "I was heading into a critically dangerous position, but as you
have brought me here today, I have been able to avoid that pitfall. Seeing
Çré Vidyänidhi dressed as a sense enjoyer, I supposed that he was a
materialistic devotee. But you were able to understand my mind and
therefore you so kindly caused his devotion to dawn, just as the sun rises in
the east in the morning. As long as I continue to make mistakes you should
always remain diligent in pointing out to me the errors in my thinking. All
those who take up this path of devotion accept a spiritual guide. But I have
not as yet accepted anyone as my preceptor. I should get myself initiated by
this personality. If I can do that then the fault of whatever contempt I felt
will be reduced."
Thus, the true glories of the Vaiñëavas may not easily be known, but by
the grace of a pure Vaiñëava or the Lord Himself, their glories can be
revealed. Although Çréla Bhaktivinoda Öhäkura appeared to be no more
than a magistrate with a large family and many material concerns, he
produced over a hundred books explaining the philosophy of Lord Caitanya
and the Gosvämés in the greatest depth. And in his songs and poems he
described his states of ecstatic emotion and realization, which the äcäryas in
our line have confirmed to be pure expressions of the highest understanding
of love of Godhead and non-different from the vibration of Vedic
literature. Furthermore, by his practical life's demonstration, he exhibited

15
his true feeling for the Lord by engaging twenty-four hours a day in his
service, striving with his whole being to deliver the message of Çré Caitanya
Mahäprabhu for the benefit of the suffering world. He was successful in
re-establishing the purity of the teachings of Çré Caitanya Mahäprabhu,
sending the Lord's teachings to the West for the first time and having as his
son the great paramahaàsa Çréla Bhaktisiddhänta Sarasvaté Öhäkura, who
expanded his mission to an unprecedented degree. He can be said to be
mainly, even solely, responsible for the revival of the Kåñëa consciousness
movement in its original form and the most important Vaiñëava
philosopher in the history of Gauòéya Vaiñëavism since the time of Çréla
Baladeva Vidyäbhüñaëa, who composed Govinda-bhäñya, the authoritative
Gauòéya Vaiñëava commentary on the Vedänta-sütra.

Family Lineage

ÇRÉLA Sac-cid-änanda Bhaktivinoda Öhäkura was born on September

2nd, 1838, on Sunday, in the ancient village of Birnagar (Ulägräm or Ulä)
located in the Nadia district of West Bengal. He was the third son of
Änanda-candra Datta and Jagat-mohiné Devé. It can be said that he was
born with a silver spoon in his mouth, as both his mother and father came
from illustrious and wealthy families. However, he suffered great miseries
and trials throughout his youth. He was given the name of Kedaranätha, a
name of Lord Siva, by his father.
Çréla Bhaktivinoda Öhäkura wrote a book in 1876 called
Datta-vaàça-mälä, in which he detailed the genealogy of his father's family
line. He also explains in his autobiography: "I was born a descendant of
Purushottama Datta, a Kanyakubja Kayastha. Among the five Kayasthas
who came to the Gauòa region at the invitation of King Adisura, namely,
Makarananda Ghosh, Dasaratha Vasu, Kalidas Mitra, Dasaratha Guha and
Purushottama Datta, Sri Purushottama Datta was the foremost. His

16
community was settled at Baligram. Later on, some individual in his lineage
settled in Andulagram and became known as the chief of all the Kayastha
community." Also in his line was Räjä Kåñëänanda Datta, the father of the
great Vaiñëava äcärya Narottama däsa Öhäkura and a great devotee of Lord
Nityänanda, and who often received that Lord in his home. Kedaranätha
was thus later called the seventh son of Räjä Kåñëänanda. Räjä
Kåñëänanda's grandson was Govinda-çaraë Datta. The Sultan of Delhi once
gave Govinda-çaraë some land on the banks of the Ganges in West Bengal.
On that land Govinda-çaraë established the town of Govindapur. This
town was later joined with two neighboring towns: Kali Ghat and Sutanuti
to form the city now known as Calcutta, a city of tremendous importance to
the British Empire. When the British built Fort William at Govindapur,
Govinda-çaraë and his family were given land in exchange, and the Datta
family moved to Häökholä where they began a settlement and became
known as the Häökholä Dattas.
Govinda-çaraë's grandson was Rämcandra Datta, whose son
Kåñëacandra was a great Vaiñëava. Kåñëacandra's son was the famous
Vaiñëava, Madan Mohan Datta, who was a contemporary of Lord Clive, and
a merchant and zamindar in Calcutta. He was famous in Bengal for
constructing 395 stone steps at Preshtasila Hill at Gayä, where the
impression of the Lotus Feet of Lord Viñëu are enshrined, at a cost of
hundreds of thousands of rupees, so that the pilgrims could climb the sacred
hill. The Lotus Feet of the Lord at Gayä were the meeting place of Çré
Caitanya Mahäprabhu and Éçvara Puré and where Lord Caitanya
experienced deep ecstasy after seeing the Lord's Feet. Madan Mohan's son
was Rämtanu Datta, and his son was Räjavallabha Datta, the paternal
grand-father of Kedaränätha. He possessed mystic powers and could foretell
the future.
In his autobiography Çréla Bhaktivinoda Öhäkura describes his father
and mother in the following manner: "My father Änanda-candra Datta
Mahäsaya was very religious, straightforward and detached from sensual
things. Regarding his beauty, many people used to say that in Calcutta there
was no one at that time who was as handsome. My mother was called
Çrématé Jagat-mohiné. She was possessed of intellect, straight-forwardness

17
and devotion to my father. It can be said that there was no one like her."
His mother was the daughter of Iswara Chandra Mitra Mustauphi, a
descendant of the noble Rameswara Mitra Mustauphi family. Her father
was a man of immense wealth and generous disposition. As a generous
zamindar [zamindars were prominent land-holders who often had the
power, wealth and prestige of kings] of the West Bengal district of Nadia, he
was held next in esteem to the King of Nadia.
Kedaranätha's paternal grandmother was the daughter of Ray Rayan
Jagannath Prasad Ghosh who owned property in the district of Cuttack, in
the state of Orissa. The village known as Choti Govindapur, situated on the
bank of the Virupa River, as well as other villages, were their family
property. However, Kedaranätha's paternal grandmother and grandfather
were living in Calcutta at the time of Ray Rayan's death, and the property
fell into the hands of Ray Rayan's chief servant, named Ramahari, who took
possession of everything. Therefore, Kedaranätha's paternal grandfather
and grandmother, who were destitute in Calcutta, went there to reclaim
their property, but the rascal Ramahari would not give it up. A lawsuit was
started, and Änanda-candra, at the request of his father, went to Orissa to
settle the case, which took almost three years. When his paternal
grandfather and grandmother moved from Calcutta to Orissa,
Änanda-candra and Jagat-mohiné went to her ancestral home, taking
Abhayakali, their first born, with them. Shortly after their arrival, the
second son, Kaliprasanna, was born and then Änanda-candra went to
Orissa to help his father secure the ancestral lands.

Birth and Infancy

DURING the time his father was away, Kedaranätha was born in
Bérnagar (Ulägräm or Ulä). At the time of his birth, an astrologer sat
marking the time with an hourglass, and an English account of the time was

18
also kept. Kedaranätha was born in the time of the British East India
Company's ascendancy. The last powerful Muslim ruler, Shah Alam, had
lived only to see the troops of the British East India Company march into
Delhi in 1803. In the first half of the 19th Century a number of wars of
conquest were waged by the British. The Marathas, who had previously
become very powerful under their king, Shivaji, were crushed in three
grueling wars; their confederacy was thus broken, and with it any hopes for
self-rule, by 1818. From 1818 to 1857, during the time Kedaranätha came of
age and was educated, the British fought a number of wars of annexation,
and by 1857 almost two thirds of the subcontinent had fallen to them.
Bengal, and especially Calcutta, was a hub of the East India Company's
trading operation.
Kedaranätha's maternal grandfather, an aristocratic landholder, was
fabulously wealthy. Çréla Bhaktivinoda Öhäkura describes in his
autobiography: "My maternal grandfather had incomparable wealth and a
grand estate. There were hundreds of male and female servants. When I was
born I was a good weight. I had an older brother Abhayakali, who had
previously died, and a second brother, Kaliprasanna, was still living. I was
my father's third son. It was said that of all my brothers I was a little ugly.
But my mother said, 'Very well, let this boy be the servant of the rest, just
let him live a long time.' My mother told me that when I was eight months
old I got a boil on my thigh and as a result I became weak and emaciated. I
also heard that while I was being carried in the arms of my nurse, Shibu,
down a flight of stairs, I cut my tongue on my teeth. To this day I have a
scar [on my tongue]. This happened around the time my teeth were coming
in."
When the boy was almost two years old, his father returned from Orissa.
His nurse later told him that a few days before his return, the boy saw a
crow flying to a perch, and he composed a rhyme:

kak, kal, jhingera phool

baba aseta, nade baso
"O crow, Kal, flower of the Jhinga squash, father comes, sit aside."

19
 As he spoke, the crow changed his position. Some people nearby noticed
this and said, "Oh, your father must certainly be coming soon." His father
arrived a few days later.

Schooling

KEDARANÄTHA'S first school was on the veranda of his maternal

grandfather's püjä building where many of the village boys used to gather
for their education. The teacher was very forbidding, and the boys were
afraid of him. The Öhäkura says of this: "I have some recollection of going
to a school run by Karttika Sarkara when I was three years old. Even now it
comes to mind, that cane he used to show."
There were many festive occasions observed in the house of his
grandfather, especially Durgä- or Jagaddhatri-püjä, which was performed
with great pomp. His mother's side of the family were mostly çaktas,
worshipers of Durgä. Çréla Bhaktivinoda Öhäkura recalls: "Hundreds of
chandeliers would hang on the püjä house ... lanterns would be wrapped
around all the pillars and columns. All the guards at the doors would be
dressed in sepoy uniforms. Numerous stout men dressed in golden
embroidered clothes would come from Ranaghat and Çantipura. Many
bodyguards and soldiers used to accompany all these men. In terms of people
[the scene] was like a forest of humanity, and in terms of lights it was like
the battle of Kurukñetra. The scene was filled with fireworks and rowdy
pomp ... Late at night there would be kavi-gana [singing of poetic
compositions]. At dawn I would listen, but the kavi wallahs [the reciters]
would scream so loudly that it would hurt my ears ... I can remember that we
used to have twenty-five or thirty brähmaëas from west [Bengal] come and
carry the goddess to the place of worship and perform the worship ... On the
sixth day two types of drums would be beaten and the sound would shake
the whole püjä house. On the ninth day many goats and buffalo would be

20
sacrificially killed ..."
Çréla Bhaktivinoda Öhäkura observed with sardonic humor, "Everybody
used to enjoy this occasion, except the goats and the buffalo. Most of the
brähmaëas and paëòitas used to come solely for the taste of mutton."
He continues: "During Dola Yatra [another annual festival] there was
singing and various kinds of sport. So much red dye was thrown about that
everything appeared to be blood colored. At this time even the guards took
part in the festivities. They would enter the temple courtyard singing and
throwing dye. Because of all their commotion I would stay a little distance
away from them. I would enjoy watching the festival bonfire."
When he was five years old he began his schooling, but the school was
run by a cruel teacher, who instituted a system of punishments utilizing
older students, which kept the younger boys terrorized. "Those who were a
little older used to act as agents of the teacher and would harass the younger
among us. If we came late to school these older boys would apprehend us.
The rule was: whoever came to school first was hit with the stick once,
whoever came second was hit twice, and whoever was third was hit three
times and the number kept increasing in this way. The routine was as
follows: The youngest students used to write their ka kha ga's... [abc's] on
talpata with black coal. After a year they would write their numbers on
banana leaves and after that they made a copy on paper. All the older boys
were taught accounting, which was the work of the office of the Zamindar.
From time to time, under the scrutiny of the teacher, we would learn the
deliberation of a court. The youngest boys would lodge a complaint and
their witnesses and evidence would be deliberated upon as in a court. In the
end there would be the determination of punishment. All the decisions of
the court had to be confirmed by the teacher. There were different kinds of
punishment: twisting of ears, slapping, caning... and paying a fine... We saw
our teacher as the personification of Yama [the judge of the dead], and the
older students used to act on behalf of the teacher as if agents of Yama.
Sometimes these older students would act on their own and sometimes they
would arrange a court on behalf of the teacher. Some boys would make false
complaints and bring false witnesses to court and other boys would

21
administer punishment."
At one point, being intimidated by the older boys, Kedaranätha stole
some jackfruit from his home for his teacher. His mother, however, found
out and became very angry. "...when my teacher heard about this he became
frightened. He said that I should only take things that would not be noticed.
'Don't bring big things!' 'The neighbors' children used to steal tobacco and
give it to him... I used to steal soaked chickpeas and give them to him
[instead]." Kedaranätha's brother, Haridas, who also attended the school,
eventually became so furious with the teacher and the boldness of the older
boys, that he took up a machete and entered the man's home while he slept.
Kedaranätha, who chanced to be present, took the machete from him and
threw it away. The teacher immediately resigned and departed that very
day, and another teacher replaced him.
Up to the end of his sixth year he attended this Bengali medium school,
where he studied as follows: "We would begin in the morning by standing
and loudly reciting the multiplication tables, addition tables, 'ganda' tables,
'cowrie' tables and so on. The older students would recite in a loud chorus.
First the older students would together say, 'Four cowries make one ganda.'
Then we in the younger students' group would immediately respond, 'Four
cowries make one ganda.' The recitation would proceed in this manner.
When it was finished we would sit down and write it all out. As we wrote
our teacher would often declare, 'Say it, say it, then write it.' We would
repeat a word in a loud voice and then write it. In the [resulting] tumult no
one could understand anyone else."
Then an English school opened in his maternal grandfather's home
which was started by his grandmother. An Indian-ized Frenchman named
Dijor Baret began to give Kedaranätha, his elder brother Kaliprasanna and
some of the other boys English lessons, and a nice relationship developed
between Kedaranätha and his teacher. During his play time he sometimes
wandered in his grandfather's gardens and picked ripe mangoes or caught
caterpillars of various kinds, which his father used to raise by feeding them
appropriate leaves, eventually releasing them as butterflies. There were
many beehives in the gardens and the boys used to break the hives and steal

22
the honey. Kedaranätha used to show some restraint in his honey eating,
but his brothers did not. Their mother used to feel their bodies to see if they
were unusually warm from eating honey, and if so, they would be punished.
The Öhäkura recalls: "One day, the honey bees stung us. My older brother,
Kaliprasanna, was an innocent fellow, but the bees stung him so much that
he had a fever for several days." His brothers were so rambunctious that
they were not satisfied to simply play in their grandfather's grounds. They
used to venture out and get into trouble.
Kedaranätha used to sit and talk with the gatekeepers to avoid getting
into difficulty with his brothers. The soldiers used to tell him stories and
recite the Rämäyaëa, to which Kedaranätha was very much attracted, and
he began to recite the stories to his mother and maid-servant. His mother
was pleased and sent some gifts to the gatekeepers. In return, Srital Teoyari,
the main story-teller, would share his rotés (flat breads), dahl (bean soup)
and kichari (a combination of dahl and rice) with Kedaranätha, and
Kedaranätha would become very happy. These incidents serves to show how
Kedaranätha was attracted to hearing about Räma and Kåñëa from the very
beginning of his life, in preference to the playful sports of his brothers. This
is a feature in the lives of great souls, as evidenced by the histories of others,
like Mahäräja Parékñit, Prahläda Mahäräja, Uddhava, Narottama däsa
Öhäkura, etc. whose childhoods are described in the pages of the scriptures.
Their primary attraction was to God and was exhibited from the very
beginning of their lives.
Sometimes the boy used to wake up at night and talk to the night guards
of the inner grounds, particularly one called Officer Naph, who was very
old but still used to carry his lantern, stick, club and sword. Officer Naph
was a much trusted guard of Kedaranätha's grandfather. He was fearless,
and a former dacoit (robber). Kedaranätha used to ask him many questions.
When Naph was a dacoit, he had accidentally beheaded his own guru
during a raid. Since that time he had constantly chanted the holy name of
Hari. Although only six or seven and incapable of understanding all of
Naph's amazing stories, Kedaranätha liked to hear him talk. Not the least of
his attractions must have been the almost constant vibration of the holy

23
name issuing from his mouth.
Since Kedaranätha's mother was the daughter of a very wealthy man and
was thus unable to tolerate much physical labor, a maid-servant named
Shibu took care of Kedaranätha most of the time. She was completely
dedicated to the brothers, even more than to her own children: "In the
morning time she would serve us a light breakfast and then take us to
school. [Later in the day] she would bring us rice to eat. At noon she would
find us wherever we were and supervise us while we took milk. In the
evening she would take us home and put us to bed and lay down herself
with us. She would give up her own happiness for our happiness. Even if her
own daughter wanted to take her home, she would be reluctant to leave us."
There were doctors in residence who used to prepare various Ayurvedic
medicines for Kedaranätha's family members, as well as training students
who came to them to study the science. They made various medicines with
herbs, as well as special potent formulas which involved the difficult
processes of burning gold, oxidizing iron and grinding precious stones.
Sometimes, in the late afternoon, Kedaranätha sat in his father's parlor
and told stories to him or heard stories from him. At the time of evening
prayers his father would give him sandeça (a milk sweet). Most of the time
though he stayed with his older brother Kali. His younger brother,
Gauridas, who was very beautiful, was extremely naughty and always in
trouble.
On certain festival days buffalo-elephant fights were staged. Huge
buffaloes had their horns tipped with iron, and the elephants' tusks were
similarly tipped, and then they were set loose to fight. Everyone would
watch from the second floor of the buildings. Sometimes the buffaloes
would win and sometimes the elephants. On other days, the boys would ride
atop their personal elephant named Shivchandra, who would carry them to
the places of entertainments during festivals. During this period his
maternal grandfather was so wealthy that anyone in need could come to
him for their necessities. The village was a very happy place, and no one
lacked anything. Hardly a day passed without some festival taking place. "In
those days Ulä was free from suffering. There were fourteen-hundred good

24
brähmaëa families, and there were many käyastha and vaidya families too.
No one in the village went without food. One could get by with very little
in those days. Everybody was cheerful-people used to sing, make music, and
tell entertaining stories. You could not count how many jolly [fat] bellied
brähmaëas there were. Almost everybody had a good wit, could speak
sweetly and was skilled in making judgments. Everyone was skilled in the
fine arts, song and music. Groups of people could be heard at all times
making music and singing, playing dice and chess... If anybody was in need
they could go to the home of Mushtauphi Mahaçaya [his maternal
grandfather] and get whatever they required without any difficulty.
Medicine, oil and ghee were plentiful... The good people of Ulägram did not
know the need of finding work in order to eat. What a happy time it was!"
When Kedaranätha was seven, the king of Krishnanagar established a
college and invited prominent landholders and neighboring kings to send
their sons. Kedaranätha, Kali Prasanna (his elder brother) and other boys
from their family attended. Their nursemaid accompanied them, and they
lived in a house in the midst of the bazaar at Krishnanagar. Next door to
them lived an oil-press man who was about to die. He had arranged for the
daily recitation of Mahäbhärata. Kedaranätha very much liked to hear the
stories from the Mahäbhärata, and the stories about Bhéma especially
attracted his mind. He humorously observed: "On certain days the speaker
would get a lot of things to eat, and on those days he would be most
eloquent. On those days when he received nothing, his heart would be very
depressed." On Saturdays the boys would be brought home to Ulä by
palanquin at great speed and happily spend the weekends with their
families.
Classes at the college were held at the official residence of the district
magistrate, and an Englishman named Captain Richardson was the college
principal. The son of the king of Krishnanagar, Bahadur Satish Chandra,
was Kedaranätha's classmate. Kedaranätha excelled in English studies and
received a class promotion and an award for his scholarship. After this, he
was greatly praised all over Ulä, especially by his father and maternal
grandfather, as well as his mother and other family members. Even his
former English teacher, the Frenchman, came for a visit and praised him

25
greatly. Finally, Kedaranätha's father put a stop to his being praised in the
presence of others. Çréla Bhaktivinoda Öhäkura observed, "Hearing all this
praise my pride became much inflated. In my mind [the importance of] my
reading and writing very soon amounted to nothing."
Kedaranätha's class performance fell off, the teachers began to chastise
him, and the envious students gave him a hard time. He felt tormented and
could no longer study. Instead of attending classes, Kedaranätha used to
hide in the woods or pretend to be ill. His nanny was no longer present, due
to the boys having adjusted well to living in Krishnanagar, but one of their
servants, a man named Keshi, understood his mind and took his side.
Then one day the boys ate some impure foodstuff prepared by a
well-meaning relative. Later that night Kedaranätha's elder brother, Kali
Dada (Kaliprasanna) became ill with cholera. A local doctor declared it
very serious, and Kedaranätha and Kali Dada set out for their home by
palanquin. "Kali Dada was sinking gradually into the illness. As we crossed
the river Anjana I made a strenuous effort to pacify his mind. By eight
o'clock the following morning the palanquin arrived at Ulä." An hour after
arriving home, the boy left this world, and a great cry of grief went up from
the women of the house.
After several days it was decided that Kedaranätha would remain at
home, which was to his satisfaction. At this time he was about eight years
old, and he went for some months without schooling. Soon, however, some
respectable men organized an English school in Ulä in the parlor of
Kedaranätha's uncle's house. The boy soon regained his aptitude and
proficiency in studying, and his teachers showed him much affection. He
used to play cricket, but after being struck on the brow with a bat and
bleeding profusely, he gave it up and never played again. He excelled in
reading and reciting and learned Bengali and mathematics as well.
Kedaranätha's maternal uncle died, and after that, many inauspicious
things began to happen to his maternal grandfather. Numerous expenses
came, swindlers took advantage of the elderly gentleman's generosity, and
he fell into debt. All of his sons had died, and he was given the bad advice
that he should marry again and try to produce an heir, but there was no

26
result in the union. Somehow he maintained his status despite heavy debt.
However, the elephant Sivchandra died, the horse was sold, the
horse-carriage also, and only a goat cart remained. The Durgä festivals
could only be celebrated by taking out loans.
Çréla Bhaktivinoda Öhäkura recalls the recitation of Mahäbhärata and
Rämäyaëa at the festivals: "When there was recitation of the Mahäbhärata,
Rämäyaëa etc. at the old house I would go to hear. I liked to hear about
Hanumän crossing the ocean to Laìkä and about the demoness Simhika.
The honorable reader would speak with specific accompanying gestures,
and in my mind a great love would arise. I would make a regular habit of
going to hear the reading after school." Again we can observe the boy's
strong, spontaneous attraction for hearing the Lord's activities in lieu of the
usual attraction to childish sports and playing.
In his eighth year Kedaranätha's two younger brothers, Haridas and
Gauridas, successively died. His mother and father experienced deep grief
and suffering on this account. That left only Kedaranätha and his younger
sister, Hemlatä. Their nanny went everywhere with Hemlatä on her hip
and holding Kedaranätha by the hand. His mother was so worried that none
of her children would survive that she put many talismans around the necks
of the children.
Kedaranätha was very attracted to any kind of religious festival or püjä
that was being performed. If he heard of one, he would arrange to go and
see it. He occasionally visited a brahmacäré who performed worship
according to the doctrine of tantra (sorcery). The brahmacäré had cups
made from skulls which were kept hidden in a small room in his house.
"Some people said that if you gave Ganges water and milk to a skull it would
smile. I tried to observe this and thus gave water and milk to a skull, but I
saw nothing." Another person who lived in the same area used to sing
devotional songs. During the Durgä festivals Kedaranätha would visit the
houses of the brähmaëas to get prasädam. Çréla Bhaktivinoda Öhäkura
recalls, "Sometimes, in the hope of getting some nice prasäda, I would
accept an invitation to eat. In some homes I would get good dahl along with
vegetable curry and rice. In other homes I would get kichari and dahl

27
cooked with jackfruit and other things."
At the age of nine Kedaranätha went to Jagat Bhattacharya to learn
astrology. His cousin Kailash Datta also tried to learn. Kedaranätha took
notes with care and committed to memory whatever he was taught.
On both the paternal and maternal sides of the family, fortunes
declined. His paternal grandfather's residence was mortgaged, and other
property was lost. Kedaranätha's father tried to help by securing property
for his father in Calcutta, but his father refused to accept it, being very
firmly resolved to stay in Orissa. Änanda-candra then tried to secure land
for his immediate family, seeing the failing fortunes of both his
father-in-law and father, and he got an offer to take managerial
responsibility for some property from a Mr. David Farland, a friend of his
father-in-law's. Çréla Bhaktivinoda Öhäkura observes: "...a man's thoughts
alone produce no result, only what God desires can endure."
Änanda-candra went to see Mr. Farland's land. In the meantime, upon the
death of Änanda-candra's step-mother, Räëé Rädhäräëé, Änanda-candra
inherited six rent-free villages in Orissa. A family friend, Umacharan
Vishvas, set out for Ulä to report this news. Two or three days after
Änanda-candra's return to Ulä, after seeing the land of Mr. Farland, he
came down with severe fever. The best medicines available were
administered. Nothing worked. Kedaranätha was constantly by his father's
side. One night while Kedaranätha slept, his father gave up his life and was
taken to the bank of the Ganges at Çäntipura. The house was filled with
lamentation. "When I rose at dawn I could not see father. There was no one
around. At that time Lalu Chakravarti and Parameçvara Mahanti had come
from Orissa, and they had carried my father to the bank of the Ganges.
Seeing everybody crying, I also began to cry. My honorable mother, being in
anxiety, was weeping, and many people were trying to console her... Loud
sounds of crying filled the house. My honorable grandfather closed the
door."
Çréla Bhaktivinoda Öhäkura recalls, "Even while father was living I
began to become a little thoughtful. 'What is this world? Who are we?'
These two questions were in my mind when I was ten years old. On some

28
days I thought I had the answers, on other days I had none. One day, in the
evening, as the moon was rising, while I was wandering about on the roof of
my father's parlour, I noticed that the moon was moving with me. I thought
this must be the same moon that we saw in Krishnanagar, and that this
small disc exists everywhere in the same fashion. I previously thought that
in different places there was a different moon. But now, seeing the moon
move, I concluded that it was the same moon everywhere... I would read the
Rämäyaëa, Mahäbhärata, Käli Puräëa, Annadä Maìgala, etc. from Bengali
manuscripts and imbibed much lore in this way. I would discuss these
edifying subjects with whomever I met who was a little learned." This
scrutinizing mood reminds one of Mahäräja Parékñit, who examined
everything around him after emerging from the womb, as he looked for
Kåñëa, Whom he had seen there. We will observe that Bhaktivinoda
Öhäkura had this same searching mood as a boy, and he was never satisfied
in that search until, years later, the Çrémad-Bhägavatam and
Caitanya-caritämåta finally came into his hands. At that time the Object of
his search was found, and his true devotional glories became fully
manifested.
A learned man named Vachaspati Mahasaya would often talk to
Kedaranätha about spiritual topics and told him that there was no talk
between the demigods and mankind in Kali-yuga. One day, when the boy
went to eat star-apples in the garden near the parlor of his grandfather, he
became frightened due to fear of a ghost that was reputed to stay there.
Vachaspati Mahasaya described the forms of ghosts to him in some detail,
and the boy became more frightened. However, he also had a strong desire
to eat the star-apples. He then spoke to the mother of a friend who was
reputed to be expert in the occult, and she told him that there is no fear of
ghosts as long as one chants the name of Räma. By way of an experiment,
the boy went to the orchard constantly calling out the name of Räma. He
then became convinced in his heart that chanting the name of Räma was
protection against ghosts. From that time on he was not afraid to go out at
dusk, and when he did he constantly chanted the holy name of Räma. Çréla
Bhaktivinoda Öhäkura recalls, "At dusk I would always utter the name of
Räma. When walking about in the streets and alleys I always chanted the

29
name of Räma. I obtained such great satisfaction in my mind [from this]
that for many days afterwards I took this medicine against ghosts. I heard
that a ghost lived in the homa [sacrificial fire] building. Uttering the name
of Räma, I chased the ghost away..."
Kedaranätha had an elderly friend who was a sculptor who made
back-drops for the goddess Durgä. He told the boy that he had no
confidence in anyone but Parameçvara (the Supreme Controller), and Çréla
Bhaktivinoda Öhäkura remarks, "I had faith in the words of this old man."
Becoming more inquisitive, he questioned a Mohammedan guard who gave
him a very imaginative explanation of the creation, but confirmed that the
holy name of God is the remedy for ghosts. Kedaranätha was thinking in
philosophical terms almost constantly. He recalls, "There were many
thoughts in my mind. At one time I thought that this world was false-that
the Lord alone was real, and that I appeared to be the Lord..." His uncle's
father was an eclectic worshiper who in the mornings would first study
Vedänta, then recite the Kalma like a Muslim and then pray to God as a
Christian. He gave Kedaranätha the idea that God alone was the Supreme
Person, that the Vedas know Him as Brahman, the Koran as Allah and that
in the Bible He is called God. Çréla Bhaktivinoda Öhäkura states, "I believed
him." But later he remarked, "I was greatly confused. I was young and
sensitive and had many questions. Seeing all this difference of opinion my
mind was not happy." His Uncle Paraçuräma told him, "O baba, everything
comes from Nature and that is God. There is nothing separate from
Nature."
Çréla Bhaktivinoda Öhäkura: "Because all the conclusions were
uncertain, I never gave up the name of Räma which warded off the fear of
ghosts."
Kedaranätha was eleven years old at the time of his father's death. It was
a very disturbing time for him with uncertainty in all directions. He
continued his studies but his heart was not in it. He began to secretly drink
castor oil to make himself sick, so that he wouldn't have to go to school, and
he would often get fevers. He continued to think in a very philosophical
way and wrote a poem called Ulä-caëòi-mähätmya about the deity of Ulä

30
(Durgä), a book which, according to the Öhäkura, no longer exists.

Marriage & Studies in Calcutta

UPON his reaching the age of twelve his mother arranged a marriage
with a five-year-old girl from Ranaghat named Çayämaëi, the daughter of
Çréyukta Madhusüdana Mitra. She hoped to improve the family fortunes by
this arrangement. Childhood marriages were not uncommon at that time in
Bengal. Such marriages were generally arranged by astrological calculation
so that the partners would be compatible, and the couple usually came from
similar family backgrounds. The psychological reasoning behind these early
marriages was that a girl in Vedic culture could feel secure knowing that her
future was arranged and her protection guaranteed. The couple did not
generally live together until they reached adulthood. A grand wedding was
held which Çréla Bhaktivinoda Öhäkura compares to a child's doll marriage:
"There was a pleasure boat, a wedding palanquin, decorations, lights,
English music etc. The marriage took place between a twelve year old boy
and a five year old girl and was exactly like a child's doll marriage. Drinking
Ganges water and milk I arrived at the house of my father-in-law with a
great, festive crowd. The reception was huge. Many gentlemen of the Teli
[oil] caste dressed in bright and varied clothes and wearing jari outfits came
to the reception. Even though I was of such a tender age, I was able to
understand that except for the käyasthas and the brähmaëas [who were
dressed nicely] the good clothes and ornaments did not look well on the
others... Two reciters of genealogies read out the family histories of the
Mitra and Datta families and the marriage was gradually concluded. I said
that I was not able to stay alone in the house of my father-in-law..."
Kedaranätha's nanny came to stay at his father-in-law's house to care for
him, and he was accepted there just like a family member. His maternal
grandfather subsequently died at Bhavanipura, where he had gone after his

31
fortunes had utterly failed.
"Thereafter we went to Calcutta by boat [to spend some time in nearby
Bhavanipura]. In those days Calcutta was a fearful place. Immediately upon
arriving my nose was assailed by a severe, foul smell. This stench took away
my appetite. After residing in Bhavanipura for a few days we visited
numerous places in Calcutta and Bhavanipura. We saw Kalighat [where
Goddess Käli is worshiped]. Being exceedingly disgusted I was not able to
appreciate anything. When we returned to Ulä, I was the first to leave.
Upon arriving in Ulä, Mahesh Dada, Meja Mami and her brother, Räja
Babu, performed çräddha [the funeral rites] for my grandfather."
Kedaranätha then returned to Ulä and tried to manage the shambles of his
grandfather's estate. He was not well suited to do it, being young and
inexperienced, but by various means, family debts were paid off. However, it
seemed that there was never enough money, and his family experienced
suffering on this account, being so much accustomed to a comfortable
existence. The Öhäkura recounts: "Everybody thought that my mother had
a lot of money and jewelry. Except for a few properties, all her wealth was
lost. At the time my father went to Murashidabad he took 1,500 rupees from
my mother. That money was lost. On another occasion my father went to
extricate one of the sons of Mukherjee from some difficulty and loaned
2,500 rupees from my mother's family with a security of jewelry [to that
end]. Most of that money was never repaid. My wedding cost almost 2,000
rupees, and my mother paid 1,000 rupees of the expenses ... In this way there
were numerous expenses and no money remained in my mother's hand. I
was in complete anxiety. My grandfather's house was huge. The guards were
few, and I was afraid of thieves at nights. I thus gave the guards bamboo rods
to carry. In this regard I was not lax."
When Kedaranätha was fourteen, his maternal uncle, the famous
Bengali poet Kashi Prasad Ghosh, came for a visit. Kashi Prasad was a
journalist and the editor of the Hindu Intelligencer, a weekly journal. He was
a literary luminary of his time, and his home was a meeting place of many
famous figures of the Calcutta literary scene. Many aspiring writers came to
him to be trained in effective English composition. He counted among his
friends the Englishman, Major Richardson, commonly known as

32
Shakespeare-Richardson, who was a noted author and journalist, as well as
having been the Aide-de-camp to Lord William Bentinck, who in his time
had wielded tremendous influence and power in the development of British
affairs in India.
Kashi Prasada tested the English reading and writing of Kedaranätha,
was impressed with his intelligence and gave him a mirror as a prize.
Kedaranätha's maternal aunt suggested to his mother that he go to Calcutta
to pursue his studies. His aunt reasoned with his mother that she would care
for him as though he were her own son, and it was thus decided that
Kedaranätha would go to Calcutta for his education.
Arriving in Calcutta after the püjä season, Kedaranätha stayed in the
house of Kashi Prasad. It had very thick pillars and was situated on the
northern side of a pond called Heduya. On the banks of the Heduya were
the homes of missionaries, the church of Kåñëa Bandor, Queens College and
the Bethune School. It was a beautiful and aristocratic section of Calcutta.
Kedaranätha was enrolled in the Hindu Charitable Institution School. He
studied there for four years, from 1852 to 1856, constantly reading and
studying literature with Iswara Chandra Nandi, in whom he had great faith.
He described that gentleman as "...truthful, in control of his senses,
religious, knowledgeable in the çästras and well spoken."
The British were interested in creating a generation of Indians whose
native ways could be transformed by education. In a famous education brief
written in 1835, Thomas Macaulay put forward his argument succinctly, if
arrogantly: "To sum up what I have said: I think it is clear that we are free to
employ our funds as we choose; that we ought to employ them in teaching
what is best worth knowing; that English is better worth knowing than
Sanskrit or Arabic; that the natives are desirous to be taught English, and
are not desirous to be taught Sanskrit or Arabic; that neither as the
languages of law, nor as the languages of religion, have the Sanskrit and
Arabic any peculiar claim to our encouragement; that it is possible to make
natives of this country thoroughly good English scholars, and that to this
end our efforts ought to be directed.
"In one point I fully agree with the gentlemen to whose general views I

33
am opposed. I feel, with them, that it is impossible for us, with our limited
means, to attempt to educate the body of people. We must at present do our
best to form a class of persons, Indian in blood and colour, but English in
taste, in opinions, in morals, and in intellect. To that class we may leave it
to refine the vernacular dialects of the country, to enrich those dialects
with terms of science borrowed from our Western nomenclature, and to
render them by degrees fit vehicles for conveying knowledge to the great
mass of the population."
Many Indians began to take advantage of this policy, but it was
ultimately to be one of the major factors in the undoing of the British Raj,
as the very intellectuals produced by British education were to later
establish an independence movement that drove the British from India.
During the annual examinations Kedaranätha won first prize and
obtained a medal. In his first year there, however, during the rainy season,
the boy fell sick with blood dysentery, fever, itching skin, etc. Becoming
very weak, he returned with some residents of Ulä for a visit to his home.
Since his illness was complicated, his mother spoke to a leather worker who
said he knew a fakir who could cure him. A fakir named Chanda, arrived.
Using bakash leaves he performed an exorcism and gave Kedaranätha gura
leaves to eat. He gave Kedaranätha a mantra to chant and told his mother
to feed him only vegetables and rice cooked with ripe tamarind in
particular. He told Kedaranätha that in a dream something would be
revealed. A dream came to Kedaranätha in which a black snake crawled out
of his body. The fakir was satisfied that Kedaranätha was out of danger. He
told him to continue with the mantra and to never eat any demigod
prasädam. The fakir then took him to his guru, a former cobbler, whose
name was Golok.
Golok belonged to a branch of the Karta-bhäja sect. This particular
group accepts the moral restrictions of strict Vaiñëavism, but their eclectic
beliefs and philosophical conclusions are ultimately impersonal, for they
think the formless Absolute to be the highest manifestation of
transcendence. Nevertheless, the guru had many supernatural powers and
Kedaranätha was impressed by him. The guru assured Kedaranätha that his

34
itching, as well as all the symptoms of his other diseases would be
completely eradicated. In a subsequent dream calcium powder was
prescribed as the treatment for the sores, and in no time the ailment cleared
up. Kedaranätha's body filled out and became healthy again. He continued
chanting the mantras given to him and often went to see this guru. One day
the guru predicted that Kedaranätha's boyhood home, Ulä, would soon be
almost entirely destroyed. The people there would die from fever and
disease. He also predicted that Kedaranätha would become a great
Vaiñëava. Both predictions would prove to be true.
After this impressive recovery he took his mother and sister to Calcutta
and arranged a marriage for his sister. Then his mother and sister returned
to Ulä. Kedaranätha studied all of the books in Kashi Prasad's library and
assisted Kashi Prasad by reading to him all the articles which were
submitted for publication in his magazines and newspapers. He also availed
himself freely of the Public Library. He began to contribute articles to the
Literary Gazette and the Intelligencer, which were edited by Kashi Prasad,
and began the composition of the first two books of the Poriade, an epic
poem which he intended to complete in twelve volumes. These two books
were completed before he turned eighteen. He joined various debating clubs
and freely exchanged thoughts on spiritual and literary topics with Krishna
Das Pal, Devendranath Tagore and his two sons-Dvijendranath Tagore
(who Kedaranätha came to count as his closest friend) and Satyendranath
Tagore, brother of the poet Rabindranath Tagore, as well as many other
figures who later became famous in different spheres of influence. About
Dvijendranath Tagore, Çréla Bhaktivinoda Öhäkura recalls, "The honorable
Dvijendranath Tagore was the older brother of my friend Sriyukta
Satyendranath Tagore and my older brother as well. If ever among men
there was a close friend then baro dada [older brother] is that close friend.
He was charitable, of good character, pure-hearted and honest, and my
heart was enlivened by him. Upon seeing him, all my troubles would go
away." In his association Kedaranätha studied the works of many Western
philosophers, as well as the controversial views of the Brahma Samäja, led
by Rammohun Räya, which were promulgated by the Tagore family.
Kedaranätha also met regularly with an open-hearted Christian missionary

35
named Reverend Duff and had frequent discussions with him and read
many books in his association. He also studied the works of Addison and
Edward Young in the association of another missionary named Reverend
Greaves.

College

KEDARANÄTHA developed talent as a philosopher and a debater. In

the year 1856 he enrolled in the Hindu School, or what later came to be
known as the University of Calcutta. Kedaranätha became the student of
Iswara Chandra Vidyasagar, a reputed scholar and the author of Samagra
Vyäkaraëa-kaumudé. In that year a university was started and classes were
held in the Presidency College. The senior classes of the Hindu School were
held in the West Wing, Sanskrit College was in the middle section and
junior classes were held in the East Wing. Kedaranätha began to write
poetry for which he was much respected and praised and which gradually
came to the attention of the Principal. An Englishman named George
Thompson, a former member of parliament, taught him the art of oratory.
Mr. Thompson told Kedaranätha that he used to deliver lectures to the corn
fields on his way from his house to parliament. Pretending that the plants
were the members of parliament, he would speak freely to them, and in this
way had become an expert and pleasing speaker. Kedaranätha also pursued
his studies privately by spending time at libraries like Metcalf Hall and
being tutored by the Christian missionaries.
Kedaranätha's friend, Sri Tarak Nath Palit, who bore the expenses for
establishing the Science College, invited him to speak at the British Indian
Society, which many pro-British zamindars and Europeans attended.
Kedaranätha was invited to become a member, and he eventually gave a
lecture there concerning the evolution of matter through the material mode
of goodness. At the end of 1856 he had completed Part One of the Poriade,

36
which was an account in epic verse form of the wanderings of Porus, who
fought Alexander the Great in the pre-Christian era. It was well received
by his teachers. We see the continuing thread of existential questioning
appearing in the pages of his epic, when Porus, the hero, shoots a deer and
then begins to feel the sorrow inherent in material life:

Now sad reflection clouds his mental realm,

And questions past our thought his heart o'erwhelm:
"From whom is life? and whence this frame of man?
What mighty power has formed this mighty plan?
Why live we here? and why desire and feel?
For what we turn with Time's revolving wheel?
I eat, and live, and sleep, and spend the day
But never think of these! my life is gay!
From this awaking hour I let my eyes
Select my way, led by the guiding Skies.
This day I leave my ever-gorgeous vest
To visit lands, extending in the west.
Ye woods! be witness, I my country leave
And come not back until my end achieve."
Reverend Duff instructed him in the works of Milton at this time, and at
the house of a missionary, he read the works of Carlyle, Hazlitt and others.
His poems were published in the Literary Gazette. Some of his classmates
called him Mr. ABC. He also studied the Koran, and the works of Theodore
Parker, Channing and Newman.
Kedaranätha decided to go to Ulä to visit his family. Spending a night
with his in-laws, he left by boat for his home. There was a great storm that
night but somehow he reached the ghat at Ulä safely. "The next day, by the
grace of God, we reached the landing at Ulä without mishap. In the late
evening, in the month of Açvin, the light of the moon was very splendid
there. Prior to that evening I had received no news of Ulä... That year there
was a fearful epidemic in the village of Ulä. The family of Mahesh Dada had
come to Calcutta in the month of Bhadra because they were ill but had not
said anything to me... Upon disembarking I saw some people who, being

37
mad with the happiness which comes from hopelessness, were laughing and
joking. The village was empty. As they were under the influence of gaïjä
[marijuana] they perceived no suffering. I questioned them but they gave no
answers. [My friend] and I were amazed by the sight of them. Departing
from the boat, we went to the house of Madhusudan. When we looked
through the door we saw Madhusudan Vasu sitting on a low wooden seat. I
paid respects to him and he addressed me, saying, 'O Kedar, stay here for
the rest of the day; go to your house in the morning.'" There had been an
outbreak of cholera and many persons had died, generally within four or
five hours of symptoms first appearing. The words of the mystic guru had
come true. Hearing this on his arrival, Kedaranätha wanted to proceed to
his house to know the situation fully. When he arrived, he learned that his
sister had died. His mother and paternal grandmother were there in great
distress, and his mother, though recovering, had been delirious for many
days. Ulä was the scene of a great disaster. Hundreds had died. Some of the
villagers were blaming the epidemic on the tantric brahmacäré whom
Kedaranätha used to visit. They foolishly theorized that a goat which he
had freed to take the fever out of the village had actually spread it.
Taking his mother and grandmother in a boat, Kedaranätha proceeded
to Ranaghat, the home of his wife, and heard the news that she had also
been ill but was recovering. The Öhäkura recalls, "The day before we
departed I went to many places in Ulägram. In a great number of homes
there were no people [left alive]. At some homes there was [heard] the cry of
pain of those who were sick. At some homes there were bodies lying around.
At other homes there was little life. Some of the survivors were making
preparations to leave Ulä. Many had already left. It was the time of
Durgä-püjä but there was no happiness [anywhere]." Staying at the house of
his uncle, Kali Krishna, in Calcutta, Kedaranätha cared for his mother and
grandmother. Times were difficult. He had no money and there were great
hardships. He tried to take the college entrance examination but was unable
to prepare properly in an atmosphere of anxiety about his family members.
Then he began to get recurrent fevers, which were finally cured by his
taking quinine.
Although suffering from financial deprivation and recurrent illness,

38
Kedaranätha did not reveal his troubles to others. He continued to meet
with his friends, especially Dvijendranath Tagore. At that time he read
many books with his friend on the science of God and religion, including
Sanskrit books, as well as Western philosophers like Kant, Goethe, Hegel,
Swedenborg, Hume, Schopenhauer, Voltaire, etc. This helped remove the
anxiety from his heart. He gave a philosophical discourse to the British
Indian Society, which was thought very deep by the Englishmen present,
yet, a teacher of Kedaranätha's, Mr. Dal, raised a question which
Kedaranätha took seriously: "How will the acquisition of such knowledge
benefit mankind?" At another meeting of the British Indian Society,
Kedaranätha recited the twenty-five stories of the Vetala (a type of ghost
that inhabits corpses), which he had translated from the
Vetala-païca-viàçati of Somadeva in the form of a play in English. His
recitation was followed by a great debate, and from that day his
contemporaries began to broadcast his glories as a logician.
When Çré Caitanya Mahäprabhu was a young scholar, he received a
similar reputation as a master of nyäya, or logic, and was thus known as
Nimäi Paëòita. No one in the Vaiñëava assembly at the meetings of Advaita
Äcärya and Çréväsa Paëòita had any notion that He would prove to be the
greatest Vaiñëava. Such was the case with Kedaranätha. As a logician no
one could defeat him, but this was not his true glory. The time for his
manifesting his actual glories was yet to come, just as the exalted position of
His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda was not fully
revealed until later in his life-when the time, place and circumstances were
appropriate-and Kåñëa utilized him for the purpose for which He brought
him to the world.
Kedaranätha was fascinated by theism, and he spent his time studying
the Bible, the Koran and the works of Parker and Newman. He developed
deep faith in Jesus Christ. Whatever he read, he discussed with
Dvijendranath. The Sepoy Mutiny occurred at this time. He read the
newspaper every evening in the Tagores' parlor and learned the news before
it was published by hearing the many discussions that took place there. The
Öhäkura does not dwell upon the uprising in his autobiography, but there
was much discussion and agitation in Calcutta's intellectual circles at the

39
time, as many of the Sepoy rebels were Bengali soldiers. Calcutta also served
as a haven for both British and Indians who fled the horrors of the
rebellion.
The background of the mutiny was that the British, through their
aggressive annexations, their construction of intimidating public works,
their vigorous promotion of British style education, their contempt for the
traditions of caste-ism and other ancient customs, and above all, their all
too common disdain for the Indians as a race, were igniting feelings of
resentment among large sections of the Indian people. A contemporary
educated Indian critic declared: "The British Government professes to
educate the Natives to an equality with Europeans, an object worthy of the
age and of Britain. But if Englishmen, after educating the Natives to be
their equals, continue to treat them as their inferiors-if they deny the
stimulus to honourable ambition, and show the Natives that there is a
barrier over which superior Native merit and ambition can never hope to
pass ... are they not in effect undoing all that they have done, unteaching
the Native all that he has been taught, and pursuing a suicidal policy, which
will inevitably array all the talent, honour and intelligence of the country
ultimately in irreconcilable hostility to the ruling power?" This analysis later
proved to be correct.
The Sepoy Mutiny stemmed from a multiplicity of underlying currents of
dissatisfaction and fears-some groundless, some decidedly not. But the spark
that ignited the Great Mutiny (Sepoy Rebellion) was the introduction of
the Enfield rifle. The Indian sepoys (soldiers) were expected to bite open
the end of cartridges which were rumored to be coated with beef and pork
fat. This greatly offended both the Hindus and the Muslims. When
eighty-five Indian soldiers in Meerut were publicly dishonored and
sentenced to ten years imprisonment for refusing to use the cartridges,
there was open and murderous rebellion. Three sepoy regiments revolted,
killed their British officers and their families, who chanced to be on their
way to church, and headed for Delhi. The revolt spread and Delhi,
Lucknow and Kanpur fell to the rebels, who massacred every European they
could lay hands on. However, by March of 1858 reconquest by the British
and those Indian regiments that remained loyal was complete. During this

40
period of turmoil there was much savagery on both sides, and ultimately
inexcusable acts of revenge. Some reforms followed, however, with some
genuine attempts to assuage Indian sentiments, and the transfer of power
was made from the East Indian Company to the British Crown.
Visiting Burdwan, Kedaranätha got the opportunity to stay with the
King, Mahäräja Pratap Chandra, at the time of Dola-yäträ. He presented
the king with a copy of his Poriade, and the king read parts of it and liked it
very much. Kedaranätha returned to Calcutta with many ambitions, but no
money or help were available to him. He recalls: "Upon returning from
Burdwan I saw that my maternal grandmother was bedridden at uncle Kali's
house. I was thinking many things, [such as] 'I will study, I will make money,
I will print books, I will lecture in many places. I will get somewhere where
my mother and grandmother and my wife can all live together.' But there
was no money. No help. Everyone was a calculating outsider. No one made
even a little effort to help." He was then persuaded, against his better
judgment, to go on an excursion by rail. "Upon returning I was put to
shame. I was thinking of enjoying an excursion, but what was the condition
of my grandmother? That I did not know. When I returned to Kali Kaka's
house in the afternoon, I saw mother ... calling me from the doorway, 'Go at
once to the ghat on the Gaìgä. Your uncle Kali took your grandmother
there.' I was wearing only one piece of cloth but I went swiftly to Nimatal
Ghat. There I saw my grandmother, and Kali Kaka was performing antarjali
[final ablutions] ... Her final suffering was unbearable, and thus there was
much benefit for her in dying. When I lived in Ulä she was very good to me.
I read Käli-kaivalyadayiné and other books with her ... You could not find a
woman who was as frugal as she and who would pay such painstaking
attention to details. She would make various kinds of dishes and sweets.
What she knew [of the culinary art] no others knew."
His wife, then twelve years old and living at Ranaghat, begged
Kedaranätha to be allowed to come and stay with him in Calcutta. He
assured her that she could come when he had employment. He got a job as a
second grade teacher in the Hindu Charitable Institution School, which he
had earlier attended, at a pay of fifteen rupees per month. He was about
nineteen at this time. It was 1857 and the height of the Sepoy Mutiny.

41
Kedaranätha rented a house for his mother and wife, and furnished it with
... one cot, two canopy beds, one table, two chairs, and one clothes rack", but
he could not maintain the expenses. His mother had to sell a gold necklace
to pay the back rent.
Kedaranätha continued his writing and somehow managed to publish
the second volume of the Poriade. During this time, he met an elderly,
eccentric English poetess named Mrs. Locke, who very much appreciated
Kedaranätha's poetry. She was a spiritualist and would show various ghostly
manifestations. Çréla Bhaktivinoda Öhäkura reports, She would have spirits
come and dance on her table. She could see the spirits, but I could only hear
the sound of their dancing." He dedicated Book I of The Poriade to her with
the words: "To Mrs. E. Lock. Authoress of 'Leisure Hours' Etc. Etc. This
book is most respectfully inscribed by her obliged and obedient servant, The
Author." It is not stated in his biography whether or not she helped him
publish his book, but he clearly felt some measure of obligation, as above
expressed.
Kedaranätha was trying his best to secure employment, and he applied
for the post of accountant with a sugar merchant, who attempted to give
him some training. The young man was surprised to see the cheating
involved: "When I purchased a large quantity of sugar I obtained an [extra]
sack of sugar. I noticed this and considered it irreligious to cheat. I therefore
informed the merchant..." The merchant advised him that it would be
better for him to get a job as a teacher-that business life would be difficult
for one of his principles.

Orissa

HIS paternal grandfather sent for Kedaranätha from Chotimangalpur in

Orissa. He wrote, "I will not live much longer. I desire to see you
immediately. If you come quickly, then I will be able to see you, otherwise it

42
will not be possible." This was in 1858. His mother and wife accompanying
him, he set out for Orissa. There were great obstacles on the journey, but
when he finally reached the outskirts at Chotigram his grandfather sent
two palanquins with bearers. His grandfather openly wept out of affection
when he saw them.
Kedaranätha observed the activities and schedule of his grandfather. He
kept many cows and there was plenty of yogurt and ghee always. He also
had many animals: peacocks, swans, etc. That elderly gentleman ate
nothing at all during the day. At midnight he would eat kacauris (stuffed
pastries) full of chilies, or milk cooked with date sugar. He wore the saffron
cloth of a sannyäsé. During the day he constantly chanted japa.
Kedaranätha saw him pull cobras out of their holes and kill them with his
shoes. He was very strong and did not appear to be ill. According to one of
the early biographers of Çréla Bhaktivinoda Öhäkura, Pandit Satkari
Chattopadhyaya, "That gentleman [Kedaranätha's grand-father] had once
been a conspicuous figure in the 'city of Palaces' [Calcutta] and retired to a
lonely place in Orissa to spend the rest of his life as an ascetic. He could
predict the future and knew when he would die. He could commune with
supernatural beings." Räjavallabha Datta worshipped Lord Jagannätha and
Rädhä Mädhava in his house. He made a horoscope for Kedaranätha and
predicted that he would secure a good position at the age of twenty-seven.
Kedaranätha at this time was still seeking employment, and his old
mentor and teacher, Iswara Chandra Vidyasagara Mahasaya, wrote a letter
of recommendation to assist him. He began teaching in the Kendra District
of Orissa. A Doctor Roer, who was Inspector of Schools for South West
Bengal, met with him, and after seeing Iswara Chandra Vidyasagara's letter
suggested to Kedarandtha that he go to Puré and take the Teacher's
Examination. He also promised to help him get a position, so Kedaranätha
made plans to go to Puré.
In the meantime, he got news that his grandfather was sick, but when he
arrived his grandfather appeared well. However, the old man told him, "Do
not leave here for one or two days. My life is coming to an end." On the
third day thereafter, his grandfather had a slight fever. He sat upon a bed in

43
the courtyard of his house, leaning against a bolster, and he began to
continuously chant the holy name. Çréla Bhaktivinoda Öhäkura recounts:
"He called for me and said, 'After my death, do not tarry many days in this
place. Whatever work you do by the age of twenty-seven will be your
principal occupation. You will become a great Vaiñëava. I give you all my
blessings.' Immediately after saying this, his life left him, bursting out from
the top of his head. Such an amazing death is rarely seen."
Kedaranätha took care of all funeral arrangements, received a small
inheritance and then proceeded to Puré where he took the Teachers'
Examination and received a certificate of qualification. This was in May of
1859. He was twenty-one years old. He then attended the Candana Festival
in Jagannätha Puré and toured the temples of Orissa, finally returning to his
grandfather's house, where his mother and wife greeted him happily. He
received a sixth grade teacher's position in Cuttack (in Orissa) at twenty
rupees per month, and immediately went there with his wife and mother
and took up residence. Expenses were minimal in Orissa, and they began to
live more comfortably.
A Mr. Heiley, who was the Assistant Magistrate and School Secretary at
Cuttack, befriended Kedaranätha, having heard him in debate and been
much impressed by his power of oratory. Kedaranätha studied Ellison's
Europe with him and began to read all of the books on philosophy from the
Cuttack school library. In March of 1860 he received the position of
Headmaster of the Bhadra School for forty-five rupees per month, and so
he left Cuttack for Bhadrak where he had a house constructed and brought
his family.
His mother had contracted epilepsy, and the disease gradually grew worse.
An Orissan brähmaëa came to Bhadra to recite the Rämäyaëa, and hearing
the news of Kedaranätha's mother's disease, he made a preparation with
sandalwood and oil mixed with conch powder and gave it to her. His
mother was quickly cured and became very healthy again. Kedaranätha
amply rewarded the brähmaëa, and everyone was satisfied and happy.
During his stay in Bhadra, Kedaranätha wrote a book called Maths of Orissa
which was published in 1860. One of the final requests of his grandfather

44
had been that he tour the temples of Orissa, so when Kedaranätha
journeyed to Puré, he visited all of the major temples in Orissa en route,
keeping a careful record of all that he observed. Sir William Hunter, a
reputed British historian, took note of and praised the book in his own
work, Orissa, which was published in 1872. Noting the moral and religious
nature of Kedaranätha, the historian wrote, "In 1860 a pamphlet was put
forth by a native gentleman (Kedar Nath Dutt) who had visited all the
larger monasteries of Orissa and who was himself a landholder in that
province. With regard to a little monastery in his own estate, the author
adopted an even more vigorous procedure. 'I have a small village,' he says,
'in the country of Cuttack, of which I am the proprietor. In that village is a
religious house, to which was granted, by my predecessors, a holding of
rent-free land. The head of the institution gave up entirely entertaining
such men as chanced to seek shelter on a rainy night. This came to my
notice; and I administered a severe threat to the head of the house, warning
him that his lands would be cruelly resumed if in future complaints of
inhospitality were brought to my knowledge.'"
In the same year (1860) his first son, Annada, was born, and on the 18th
of December he received a fifth grade teacher's appointment in Midnapur.
The climate at Midnapur was very conducive to good health, but
Kedaranätha found the spiritual atmosphere disturbed. There was much
controversy between the followers of Rammohun Ray and the conservative
Hindus. Rammohun Ray was a reformer who repudiated the caste system,
who believed that saté (the self-immolation of widows) should be outlawed,
that much of the Vedic teaching was mythological and that stress should be
placed on jïäna (empirical knowledge). He rejected the teachings of Lord
Caitanya, although he had himself been raised as a Vaiñëava. He derived
many of his ideas from Western philosophers like Aristotle, Locke, and
Hume and from other scriptures of the world. His ideas found some favor
with the young Bengali intellectuals but met strong opposition from caste
conscious Hindus as well as from the Gauòéya Vaiñëavas, for he did not
believe that Çrémad-Bhägavatam was the commentary on Vedänta-sütra and
doubted the authenticity of many of the Puräëas. His own mother rejected
him as a heretic, and many conservative religionists bitterly attacked his

45
ideas, as Rammohun unreasonably attacked Vaiñëava thought, not even
taking note of the anti-caste-ism in the teachings of Çré Caitanya
Mahäprabhu. Furthermore, he was criticized for accepting the authority of
the Tantras and Lord Çiva, which severely weakened his claims of critical
objectivity.
Many of his ideas found favor, however, with the intellectual crowd in
Calcutta, headed by Kashi Prasad Ghosh and the Tagores. The intellectual
youth of Bengal disliked the older generation of conservative Hindus,
because they often found themselves censured by them for aping Western
liberality and habits. Thus, Vaiñëava traditions and ideas were generally out
of favor with the new generation. They preferred the ideas of the reformer
Rammohun Ray, who was more disposed toward the logic and ideas of
Western philosophers. Kedaranätha, however, didn't accept Rammohun's
theories. He would sometimes travel to Calcutta for discussions with his old
friends and notes: "... the religion of the Brahmos [the philosophy of
Rammohun] was not good. I thought that the brotherly philosophy taught
by Jesus Christ was best ... the taste [derived from such worship] was due to
devotion. I read all the books written by Theodore Parker and others, and
books on Unitarianism I got from Calcutta. Because of [such books], my
mind was attracted toward the devotion of Jesus. From the time of my
childhood I had faith in bhakti. During the time I was in Ulä, hearing
Hari-kértana produced bliss in me." We see the natural inclination of
Kedaranätha taking shape in the crucible of his discussions with the
intellectuals of the day. It is wonderful to see how, because of his prodigious
intellect and studies, and the Lord's inscrutable plan, his deliberations
began to center unerringly on the ultimate philosophical conclusion-bhakti.
Çréla Bhaktivinoda Öhäkura also recalls how a servant of his grandfather
chastised some so-called Vaiñëavas for catching fish, admonishing them
that it was very bad for Vaiñëavas to kill other living entities. When
Kedaranätha heard these exchanges he immediately could understand the
truth of the statements. He had observed the practices of the çaktas, who
sacrificed animals and ate the meat, from his youth and considered these
activities very ignoble. He further recalls seeing in his youth a Vaiñëava
called Jaga who danced and chanted, crying torrents of tears, in the ecstasy

46
of singing the Holy Name, and he remembered how the Karta-bhäja fakir
had cured him. "There was some substance in the Vaiñëava religion. There
was bhakti-rasa, and therefore I had some faith therein ... When I went to
Calcutta I would meet with Baro Dada [Dvijendranath Tagore] and hear a
little of the Brahmo dharma... but there was a natural aversion towards the
Brahmo religion in my mind. I would deliberate and converse a good deal
with Dal Saheb [a former teacher], along with other missionaries, and the
Christian religion, in comparison to the Brahmo religion, was far superior."
Dal Saheb sent him some other books, and he discussed them at length
with him. Kedaranätha recalls, "I developed a feeling for pure bhakti, but I
did not begin to practice it. While I was at the school in Midnapur I decided
that I would obtain and read books on the Vaiñëava dharma. There was a
jati Vaiñëava [Vaiñëava by birth] paëòita at the school. I learned from
talking to him how Caitanya Mahäprabhu preached the Vaiñëava dharma
in Bengal and that the history and teachings of Caitanya were recorded in
the book known as Caitanya-caritämåta. I began to search, but I could not
secure a copy of the Caritämåta. I had faith that by reading that book I
would achieve happiness, but Vaiñëava books were not in print then."
Between 1816-1829 many authentic Vaiñëava works, such as
Narottama-viläsa, Caitanya-caritämåta, Bhakti-rasämåta-sindhu,
Hari-bhakti-viläsa and Çrémad-Bhägavatam were published in limited
editions. But after this, this important work was somehow neglected.
Publishing fell into the hands of the printers and publishers of North
Calcutta called the "Baratala" publishers. They were aware of the great
demand for Vaiñëava works in rural areas. They printed many translations
of Vaiñëava classics on cheap paper and with inferior type, but the
translations were very bad and made from notoriously apocryphal
manuscripts. To make matters worse, they brought out numerous editions of
concocted sahajiyä "scriptures", and these works became very popular with
the simple-hearted people in the villages. The principal publisher of these
books was Benimadhav De of Upper Chitpore Road. The result was that the
sahajiyä (sentimental) groups and their teachings proliferated and became
very popular with the common people, and confusion about the actual
teachings of Caitanya Mahäprabhu and the Gosvämés was rampant. This

47
terrible situation was later greatly remedied by the powerful preaching of
Çréla Bhaktivinoda Öhäkura and others, and the authentic works with the
original commentaries of the äcäryas were brought forward once again,
especially by the efforts of Çréla Bhaktivinoda Öhäkura and his son, Çréla
Bhaktisiddhänta Sarasvaté Öhäkura.
Kedaranätha joined a literary society in Midnapur and gradually got
many followers and students. This created some feelings of envy amongst
members of the Brahmo group, and they tried to stir up trouble between
Kedaranätha and his supporters. He thus "lived with caution" and took care
to surround himself with friends.
Toward the end of 1861 his wife became ill and died, leaving him with a
ten month old son. It was a difficult time. He remarks in his biography, "I
endured this grief like a warrior according to the Psalm of Life." His mother
tried to raise the child, but was old and found it difficult. Kedaranätha was
sick with a swelling in his lungs. He prayed to God for help and says that he
had conviction at that time in both the formless conception of God and the
conception of the spiritual form of God as well, but could not determine
how both concepts were simultaneously true. Two months later he
remarried. His bride was a girl named Lalitä, the daughter of Ganyamanya
Ray from the village of Jakpur. She later came to be known as Çrémati
Bhägavaté Devé and was a sincere Vaiñëavé, following in the footsteps of her
husband. She was of noble character, peaceful and accomplished in all she
did. Kedaranätha was criticized by some of his relatives for marrying again
so quickly, but he personally concluded that there was no blame attached to
it.
After this, Kedaranätha held unsatisfactory positions as tax-collector and
clerk in the Collectorate. He returned to Bengal to a place called Bhacchala
where in the position of clerk he received a little more in the way of salary,
and there, in 1863, he wrote two poems: Vijana-gräma (A Deserted Village)
and Sannyäsé. Vijana-gräma was the first work ever written and published
in blank verse in the history of the Bengali language and literature. The
famous Bengali poet Michael Madhusudan Datta is sometimes credited with
the invention of Bengali blank verse, but he was not, in fact, the first to use

48
this form. Rather, he got the idea from a greater Datta! Many important
literary men praised Kedaranätha's efforts, and the poems were reviewed in
the prestigious Calcutta Review of 1863, Volume 39. What follows are
excerpts from that review:
"We have glanced at this little volume of Bengali verse, which we have no
hesitation in recommending ... The Vijana-gräma, the first poem in this
book, is an account of the desolation of the once populous village of Ulä,
near Ranaghat, in consequence of the ravages of the late epidemic. It is
pleasing in style, and evidently on the model of Goldsmith ... The Sannyäsé
in two chapters ... reflects much credit on the author. Of the minor poems,
the descriptions of spring and the translation from Carlyle are very fair
specimens. We hope the author will continue to give his countrymen the
benefit of his elegant and unassuming pen, which is quite free from those
objectionable licenses of thought and expression which abound in many
dramas recently published..."
In the same year he wrote a work in English called Our Wants which was
in prose and philosophical in nature. There was more conflict between the
followers of the Brahmo religion and the Christians. At one point he was
asked to mediate, but the result of this attempt was that both groups became
furious with him. He then formed his own society, and many of the former
Brahmos joined him at his meetings at the Burdwan Public Library. One of
the speeches he delivered there, entitled Soul, was heard by Mr. W L.
Heiley, I.C.S. who helped him greatly from that time on. He offered to find
Kedaranätha a good job. He invited Kedaranätha to come to Calcutta and
hear a speech at the Dalhousie Institute on the subject of the
Centralization of Power. After hearing the lecture, Kedaranätha met his
old teacher and friend Dal Saheb and stayed in the home of his good friend
Dvijendranath [Baro Dada] for the night. Thereafter, they exchanged
letters in the form of poems when Kedaranätha returned to Burdwan.

49
 Deputy Magistrate

KEDARANATHA was next employed as the Head Clerk of the Judge's

Court in Chuadanga for a salary of 150 rupees per month for a year and a
half. Thereafter, he was replaced and found himself without employment.
In 1864 a daughter was born. While living in Chuadanga, Kedaranätha took
the law examination in Burdwan. He got a good recommendation from Mr.
Linton. Mr Heiley, his enthusiastic supporter from earlier meetings in
Burdwan, wanted to secure him a superior position, not simply a clerical
post. Thus he appealed to Sir Ashley Eden and advised his friend,
Kedaranätha, to wait in Ranaghat for word on his appointment. On the 9th
of February, 1866, Kedaranätha received three offers of employment at
once. One was from Mr. Linton for a clerical position. One was from Mr.
Heiley, who informed him that he had been appointed Deputy Registrar at
Chapra, and one was from the government, dated the 5th of February,
which was his appointment letter to the post in Chapra. He was appointed
Special Deputy Registrar of Assurances with powers of a Deputy Magistrate
and Deputy Collector. He went to meet his benefactor, Mr. Heiley, but he
had gone to Orissa, so he set out with some friends and a dog named Tiger
and soon arrived in Chapra. His grandfather's prediction was coming true.
He was twenty-seven years old.
While in Chapra, he got the chance to visit the Gautamäçrama at
Godana. It was here that the famous sage Gautama Åñi lived and
promulgated the Vedic science of logic called nyäya. Kedaranätha was
inspired to organize a large meeting of the townspeople, delivered a speech
about Gautama and suggested to them that they organize a school for
teaching the nyäya-çästras there. The residents of Chapra became
enthused, and although Kedaranätha did not personally become involved in
its establishment, a school was founded in Chapra. In 1883 the cornerstone
was laid by Sir Rivers Thompson, the then Lt. Governor of Bengal, after

50
whom it was named. In 1866 Kedaranätha also prepared an Urdu
translation of the Manual of the Registration Department (Balide Registry),
which the government was pleased to obtain and circulated throughout the
United Provinces of Agra and Oudh.
Relations improved between Kedaranätha and the people of Chapra.
While there, however, he developed a bleeding ulcer and suffered greatly
from pain, diarrhea and vomiting. None of the medical treatments he
attempted were effective. He traveled in a weakened condition to take a
government service examination, but the outcome was unsuccessful.
Thereafter, he went by train to Western India and for thirteen days toured
Vrindavan, Mathura, Agra, Prayag, Mrijpur and Kaçi. In his autobiography
he very humbly states that at this time his bhakti was still mixed with jïäna,
and therefore he did not experience the pure happiness of bhakti-rasa in
Vrindavan. He was happy, however, to see the temples, but he felt in
retrospect that he had not properly honored the devotees there. In this
regard, it is worth bearing in mind the example of Arjuna, who stated in
the Bhagavad-gitä that his "illusion [was] dispelled". That "illusion" was not
ordinary, although he appeared to act as an ordinary, confused person. The
confusion or illusion he underwent was Kåñëa-induced and meant for the
instruction of the world. Arjuna is an eternal companion to Kåñëa.
Similarly, the Öhäkura, who is the "transcendental energy of Lord
Caitanya" is never a mixed devotee, tinged with jïäna, who does not know
how to respect other devotees. Rather, he is an eternal associate of the Lord
who was induced to think and feel that way by the Lord's extraordinary
arrangement. Lord Caitanya would reveal the glories of His eternal servant
according to His own plan. That revelation was soon to come.
While returning home by train, he met a man who promised to help him
by sending him an herbal prescription which would cure his illness. Upon
reaching Chapra, he received the prescription but could not find an
ingredient called multäni-hing, which he needed to complete the formula.
His body continued to suffer from colitis and other pains. The Registrar
General, Mr. Beverly, visited and encouraged him to study hard for the
government examination. He went for the exam in Patna, and upon
returning, he found that a daughter named Kadambini had been born to

51
him. In June of 1867 he received the news that he had passed the
examination. His ill health continued, and he requested a transfer. Mr.
Beverly secured him one, much to the unhappiness of Mr. Holiday, his
former supervisor, who liked him very much. He took up his position as Sub
Registrar of Assurances of the Districts of Purneah and Kissenganj. The
missing herbal ingredient was found for his prescription, and with careful
dieting and taking the herbal medication his health improved. He then
received an unexpected letter from Registrar General Beverly announcing
that a separate Judicial Department was being organized by the Civil
Service, and that he hoped Kedaranätha would join that branch.
Kedaranätha was dubious, not knowing what demands would be made of
him and how many exams he might have to pass, but received reassurances
from L. Dampier of the Bengal Secretariat that he would be very valuable to
the state as an executive and judicial officer, and that he need fear no
exam.

Preaching Days Begin

THUS, Kedaranätha, in March of 1868, was appointed Deputy

Magistrate of Dinajpur. His health improved, and to his delight he found
many Vaiñëavas residing there under the patronage of the great Zamindar
of Dinajpur, Ray Saheb Kamala Lochan, who was a descendant of
Rämänanda Vasu, a great devotee of Çré Caitanya Mahäprabhu.
Kedaranätha writes: "In Dinajpur the Vaiñëava religion was fairly strong
due to Ray Kamala Lochan Saheb. There were many renunciates and
gosvämés coming and going there. A few wealthy persons were supporting
many assemblies of brähmaëa paëòitas. Respectable gentlemen would
regularly come to discuss the Vaiñëava dharma with me. I had a desire to
know what the genuine Vaiñëava dharma was. I wrote to our agent Pratap
Chandra Ray, and he sent a published translation of Çrémad-Bhägavatam
and Çré Caitanya-caritämåta. I also bought the book called Bhakta-mälä. On

52
my first reading of Caitanya-caritämåta I developed some faith in Çré
Caitanya. On the second reading I understood that there was no paëòita
equal to Çré Caitanya. Then I had a doubt: being such a learned scholar and
having manifested the reality of love of Godhead to such an extent, how is
it that He recommends the worship of the improper character of Kåñëa? I
was initially amazed at this, and I thought about it deeply. Afterwards, I
prayed to the Lord with great humility, 'O Lord! Please let me understand
the mystery of this matter.' The mercy of God is without limit. Seeing my
eagerness and humbleness, within a few days He bestowed His mercy upon
me and supplied the intelligence by which I could understand. I then
understood that the truth of Kåñëa is very deep and confidential and the
highest principle of the science of Godhead. From this time on, I knew God
as Çré Caitanya Mahäprabhu. I made an effort to always speak with
renounced Vaiñëava paëòitas, and I came to understand many aspects of
the Vaiñëava dharma. In my very childhood the seed of faith in the
Vaiñëava religion was planted in my heart, and now it had sprouted. From
the beginning I experienced anuräga, and it was very wonderful."
Now we see the natural character of Sac-cid-änanda Bhaktivinoda
Öhäkura beginning to emerge. Kåñëa had covered his spiritual qualities and
kept him hidden from the world under the mantle of His yogamäyä, but
now the Öhäkura's great mission of reviving Lord Caitanya's Movement was
to begin. He states in his autobiography that from the beginning of his
contact with the pure teachings of Çré Caitanya Mahäprabhu he
experienced anuräga, or spontaneous devotion.
We imagine the scene: the highly intellectual and scholarly philosopher,
fully recognizing that he had found the Absolute Truth, brimming with his
natural constitutional ecstasy as Kåñëa's eternal servant, experiencing
feelings of bliss in the privacy of his study. His extraordinary ascension to
the higher rungs of bhakti was not the gradual evolution of a conditioned
soul to the point of spontaneous devotion, but rather the removing of the
yogamäyä curtain by the Lord Himself and the ushering of His loving
servant further onto the stage of the transcendental drama of his life. The
pace was quickening: Çréla Bhaktivinoda Öhäkura was enthused by his
association with Çré Caitanya Mahäprabhu and Çré Kåñëa in Their literary

53
incarnations and was exhibiting all the symptoms of a liberated soul.
Kedaranätha concludes his description of this period: "Day and night I
liked to read about Kåñëa-tattva." Shortly thereafter, in 1868, out of his
ecstatic feeling for Çré Caitanya Mahäprabhu, he wrote a Bengali poem on
His glories, called Sac-cid-änanda-premälaìkara. From that time on he
became famous as Sad-cid-änanda, or one who embodies eternity,
knowledge and bliss. In early 1869, he gave a lecture to a large congregation
consisting of many prominent men of letters, religion and culture who had
come from many parts of India. Some interested Englishmen also attended
the meeting. They had all come by the invitation of Khajanji Babu, the
president of a prestigious local assembly, who was an officer in the
Government of Bengal. At this time, controversy between the Dinajpur
followers of Rammohun Ray, the Brahmos, who were mostly schoolmasters,
and the town's more conservative Hindus was at its height. The Hindus
were attempting to put the Brahmos out of caste (to ostracize them
socially). The Brahmos invited the Öhäkura to their assembly, but he
informed them he was not a Brahmo, but rather the servant of the followers
of Çré Caitanya Mahäprabhu. The Hindus then invited him to form an
assembly for Hindus. At their first meeting, in 1869, he gave a speech,
which later took the form of a book called The Bhagavat: Its Philosophy, Its
Ethics and Its Theology. In that lecture he openly criticized the sectarianism
that characterized the religious strife between the Hindus and Brahmos. He
no doubt intended to instruct the angry Hindus, but at the same time he
explained the defects of the Brahmos' thinking while simultaneously
glorifying the Çrémad-Bhägavatam's great, universal message. The reader
can easily make out the great art of the sädhu therein, as he cuts the illusion
and attachment of conditioned souls, but at the same time presents the
truth so palatably, poetically and expertly that all his hearers were pleased
rather than offended. In the following excerpt from the published version,
the Öhäkura gently points out the glaring defect of Rammohan Ray's
neglect of Çré Caitanya Mahäprabhu:
"The Bhagavat like all religious works and philosophical performances and
writings of great men has suffered from the impudent conduct of useless
readers and stupid critics. The former have done so much injury to the

54
work that they have surpassed the latter in their evil consequence. Men of
brilliant thoughts have gone through the work in quest of truth and
philosophy, but the prejudice which they had already imbibed from its
useless readers and their conduct, prevented them from making a candid
investigation. Not to say of other people, the great genius of Raja Ram
Mohan Roy, the founder of the sect of Brahmoism, did not think it worth
his while to study this ornament of the religious library. He crossed the gate
of the Vedanta, as set up by the Mäyäväda construction of Shankaracharya,
and preferred to chalk his way out to the unitarian form of the Christian
faith, converted into an Indian appearance. Ram Mohan Roy was an able
man. He could not be satisfied with the theory of illusion contained in the
Mäyäväda philosophy of Shankar. His heart was full of love for Nature. He
saw through the eye of his mind that he could not believe in his identity
with God. He ran out from the bounds of Shankar to those of the Koran.
There even he was not satisfied. He then studied the preeminently
beautiful precepts and history of Jesus, first in the English translations and
at last in the original Greek, and took shelter under the holy banners of the
Jewish Reformer. But Ram Mohan Roy was also a patriot. He wanted to
reform his country in the same way as he reformed himself. He knew it fully
that truth does not belong exclusively to any individual man or to any
nation or particular race. It belongs to God, and man whether in the Poles
or on the Equator, has a right to claim it as the property of his Father. On
these grounds he claimed the truths inculcated by the Western Saviour as
also the property of himself and his countrymen, and thus he established
the Samaja of Brahmos independently of what was in his own country in
the Beautiful Bhagavat." There is a footnote at this point clarifying the
source of Çréla Bhaktivinoda Öhäkura's foregoing analysis. It runs as follows:
"This is gathered from what Ram Mohan Roy told the public in the prefaces
to the three dissertations, which he wrote about the precepts of Jesus as
compiled by him from the Gospels and in answer to Dr. Marshman, the
Serampore Missionary."
The main text continues, "His noble deeds will certainly procure for him
a high position in the history of reformers. But then, to speak the truth, he
could have done more if he had commenced his work of reformation from

55
the point where the last reformer in India left it. It is not our business to go
further on this subject. Suffice it to say, that the Bhagavat did not attract
the genius of Ram Mohan Roy. His thought, mighty though it was,
unfortunately branched off like the Ranigunj line of the parent Railway,
from the barren station of Shankaracharya, and did not attempt for an
extension from the Terminus Station of the great Bhagavat-expounder of
Nadia. We do not doubt that the progress of time will correct the error, and
by a further extension the branch line will lose itself somewhere in the
main line of progress. We expect such attempts in an abler reformer of the
followers of Ram Mohan Roy."
In the next section the Öhäkura recounts his own history as a "sectarian
thinker" who ignored the beauty of the Bhagavat, and indeed outlines the
defective ideas of the Calcutta intelligentsia, among whom were his good
friends and associates. Thus, he spared no one, himself included!
"The Bhagavat has suffered alike from shallow critics both Indian and
foreign. That book has been accursed and denounced by a great number of
our young countrymen, who have scarcely read its contents and pondered
over the philosophy on which it is founded. It is owing mostly to their
having imbibed an unfounded prejudice against it when they were in the
school. The Bhagavat, as a matter of course, has been held in derision by
those teachers, who are generally of an inferior mind and intellect. This
prejudice is not easily shaken off when the student grows up unless he
candidly studies the book and meditates over on the doctrines of
Vaishnavism. We are ourselves witnesses to the fact. When we were in
college, reading the philosophical works of the West and exchanging
thoughts with the thinkers of the day, we had contracted a hatred towards
the Bhagavat. That great work seemed like a repository of ideas, scarcely
adapted to the nineteenth century, and we hated to hear any argument in
its favour. To us then a volume of Channing, Parker, Emerson or Newman
had more weight than the whole lots of Vaishnav works. Greedily we
poured over the various commentations of the Holy Bible and of the labours
of the Tattwa-Bodhini Sabha, containing extracts from the Upanishads and
the Vedanta, but no work of the Vaishnavas had any favour with us. But
when we advanced in age and our religious sentiment received

56
development, we turned out in a manner Unitarian in our belief and
prayed as Jesus prayed in the Garden. Accidentally, we fell in with a work
about the Great Chaitanya, and on reading it with some attention in order
to settle the historical position of that Mighty Genius of Nadia, we had the
opportunity of gathering His explanations of the Bhagavat, given to the
wrangling Vedantists of the Benares School. The accidental study created
in us a love for all the works which we could find about our Eastern
Saviour. We gathered with difficulties the famous Kurchas in Sanskrit,
written by the disciples of Chaitanya. The explanations that we got of the
Bhagavat from these sources, were of such a charming character that we
procured a copy of the Bhagavat complete and studied its texts (difficult of
course to those who are not trained up in philosophical thoughts) with the
assistance of the famous commentaries of Shreedhar Swami. From such
study it is that we have at last gathered the real doctrines of the
Vaishnavas. Oh! What a trouble it is to get rid of prejudices gathered in
unripe years."
Here the Öhäkura places himself before his audience (for their benefit) as
a product of the prejudices and misconceptions of his time, as many of his
listeners were surely just that. He presents himself as a sectarian thinker
who has had his eyes opened. The Öhäkura had been chosen by Çré
Caitanya Mahäprabhu and sent to this world as a preacher. And what
better person could He have chosen to preach to the intelligentsia of the
day than Çréla Bhaktivinoda Öhäkura? Here was a person who was fully
conversant with all the burning issues of the day, who had a substantial
intellectual background and respectable social origins, who was well studied
in the major philosophies and languages of the world, and who was a pure
devotee of God. He was a recognized, respectable figure, whose opinion
would be seriously heard and in whose footsteps others would follow.
The Öhäkura next takes issue with the sectarian spirit of various religions
and urges the audience to become true critics with "...a comprehensive,
good, generous, candid, impartial and a sympathetic soul." To his audience,
some of whom were interested in putting the Brahmos out of caste, this
message must have been hard for them to hear, but the Öhäkura speaks

57
convincingly:
"As far as we can understand, no enemy of Vaishnavism will find any
beauty in the Bhagavat. The true critic is a generous judge, void of
prejudices and party-spirit. One, who is at heart the follower of Mohammed
will certainly find the doctrines of the New Testament to be a forgery by
the fallen angel. A Trinitarian Christian, on the other hand, will denounce
the precepts of Mohammed as those of an ambitious reformer. The reason
simply is that the critic should be of the same disposition of mind as that of
the author, whose merits he is required to judge. Thoughts have different
ways. One who is trained up in the thoughts of the Unitarian Society or of
that of the Vedant of the Benares School, will scarcely find piety in the
faith of the Vaishnavas. An ignorant Vaishnav, on the other hand, whose
business is only to beg from door to door in the name of Nityänanda will
find no piety in a Christian. This is, because the Vaishnava does not think
in the way in which the Christian thinks of his own religion. It may be, that
both the Christian and the Vaishnava will utter the same sentiment, but
they will never stop their fight with each other only because they have
arrived at their common conclusion through different ways of thoughts.
Thus a great deal of ungenerousness enters into the arguments of the pious
Christians when they pass their imperfect opinion on the religion of the
Vaishnavas.
"Subjects of philosophy and theology are like the peaks of large, towering
and inaccessible mountains standing in the midst of our planet inviting
attention and investigation. Thinkers and men of deep speculation take
their observations through the instruments of reason and consciousness.
But they take their stand on different points when they carry on their
work. These points are positions chalked out by the circumstances of their
social and philosophical life, different as they are in the different parts of
the world. Plato looked at the peak of the Spiritual question from the West
and Vyasa made the observation from the East; so Confucius did it from
further East, and Schlegel, Spinoza, Kant and Goethe from further West.
These observations were made at different times and by different means,
but the conclusion is all the same in as much as the object of observation
was one and the same. They all searched after the Great Spirit, the

58
unconditioned Soul of the Universe. They could not but get an insight into
it. Their words and expressions are different, but their import is the same.
They tried to find out the absolute religion and their labours were crowned
with success, for God gives all that He has to His children if they want to
have it. It requires a candid, generous, pious and holy heart to feel the
beauties of their conclusions. Party-spirit-that great enemy of truth-will
always baffle the attempt of the enquirer, who tries to gather truth from
religious works of his own nation, and will make him believe that absolute
truth is nowhere except in his old religious book. What better example
could be adduced than the fact that the great philosopher of Benares will
find no truth in the universal brotherhood of man and the common
fatherhood of God? The philosopher, thinking in his own way of thought,
can never see the beauty of the Christian faith. The way, in which Christ
thought of His own father, was love absolute and so long as the philosopher
will not adopt that way of thinking he will ever remain deprived of absolute
faith preached by the Western Saviour. In a similar manner the Christian
needs adopt the way of thought which the Vedantist pursued, before he can
love the conclusions of the philosopher. The critic, therefore, should have a
comprehensive, good, generous, candid, impartial and a sympathetic soul."
Both Brahmos and Hindus thus duly chastened for their
narrow-mindedness, Çréla Bhaktivinoda Öhäkura then systematically
glorifies the Bhagavata, its categories of knowledge: sambandha, abhidheya
and prayojana, its universality, its profundity, the mysterious nature of
Kåñëa's sports with the gopés, etc. A few poetic segments are excerpted here,
but we urge the reader to peruse the essay in full to experience the
incredible genius of the Öhäkura's presentation.
"The Bhagavat is undoubtedly a difficult work and where it does not
relate to picturesque descriptions of traditional and poetic life, its literature
is stiff and its branches are covered in the garb of an unusual form of
Sanskrit poetry. Works on philosophy must necessarily be of this character.
Commentations and notes are therefore required to assist us in our study of
the book. The best commentator is Sreedhar Swami and the truest
interpreter is our great and noble Chaitanyadeva. God bless the spirit of

59
our noble guides for our eternal good.
"These great souls were not mere luminaries like comets appearing in the
firmament for a while and disappearing as soon as their mission is done.
They are like so many suns shining all along to give light and heat to the
succeeding generations. Long time yet to roll on when they will be
succeeded by others of their sublime mind, beauty and calibre."
"OUR UNIQUE GUIDE IS VYASA, THE GREAT"
"The texts of Vyasa are still ringing in the ears of all theists as if some
great spirit is still singing them from a distance! Badrikasram! What an
awful name! The seat of Vyasa and of the selected religion of thought! The
pilgrim tells us that the land is cold! How mightily did the genius of Vyasa
generate the heat of philosophy in such a perpetually snowy cold region!
Not only he heated the locality but sent its serene ray far to the shores of
the sea! Like the great Napoleon of the political world, he knocked down
empires and kingdoms of old and by-gone philosophy by the mighty stroke
of his transcendental thoughts! This is real power!
"Atheistic philosophy of Shankhya, Charbak, the Jains and the Buddhists
shuddered with fear at the heroic approach of the spiritual sentiments and
creations of the Bhagavat philosopher! The army of the atheists was the
legions that stood under the banner of the fallen Lucifer; but the pure, holy
and spiritual soldiers of Vyasa, sent by his Almighty Father were invincibly
fierce to the enemy and destructive to all the unholy and unfounded."
"NATURE OF TRANSCENDENTAL LEELA"
"The nature of transcendental Vraja-leela is liable to be misunderstood by
the empiric study of the Bhagavat. The limit of empiric reference is reached
by the speculations of the paroksha method. By the abandonment of
empiricism, represented by the aparoksha method, the Brahma and
Paramatma conceptions are realised. But these also are not objects of
worship. We have already seen that the activity of service is possible only
on the plane of the adhokshaja, which yields the realisation of the Majestic
Personality of the Absolute as Sree Narayana. Aprakrita Vraja-leela, the
central topic of the Bhagavat, is the highest form of adhokshaja realisation.
"The dalliances of Sree Krishna in Vraja have a close resemblance to
60
unconventional mundane amour. Sexuality, in all its forms, is an essentially
repulsive affair on the mundane plane. It is, therefore, impossible to
understand how the corresponding transcendental activity can be the most
exquisitely wholesome service of the Absolute. It is, however, possible to be
reconciled, to some extent, to the truth of the narrative of the Bhagavat if
we are prepared to admit the reasonableness of the doctrine that the
mundane world is the unwholesome reflection of the realm of the Absolute,
and that this world appears in a scale of values that is the reverse of that
which obtains in the reality of which it happens to be the shadow."
Shortly after the occasion of this momentous lecture, the Öhäkura's wife
gave birth to a son, but the boy died a month later. A few days later his
wife's father also died. The Öhäkura withheld news of this additional source
of grief from his wife for several days and then informed her in a timely
way. She suffered greatly due to these losses, and thereafter Çréla
Bhaktivinoda Öhäkura began to think of leaving Dinajpur. He was awarded
a promotion, and in May of 1869 received three months leave. He traveled
to many places of pilgrimage. The people of Dinajpur, who regarded him
very highly, lamented his absence. Returning to Dinajpur, he spent two
more months there and then transferred to Champaran.
While in Champaran the Öhäkura observed many persons worshiping a
ghost, a powerful brahma-daitya, who was living in a Banyan tree. This
ghost had the power to influence people's minds, and a local court judge,
who was under his spell, repeatedly delivered court judgments which
favored some bandits who were propitiating the ghost. One day, a paëòita,
the father of a famous woman scholar, approached the Öhäkura for alms,
and the Öhäkura engaged him to recite the Çrémad-Bhägavatam beneath the
tree where the ghost resided. After one month, when the reading was
completed, the tree fell to the ground and the brahma-daitya left. The
bandits were irritated, but many townspeople took inspiration from this
incident and took up the message of Çrémad-Bhägavatam.

61
 The Öhäkura in Puré

THE Öhäkura's family was in Ranaghat, and in his absence a son named
Radhika Prasad was born. While in Dinajpur he had taken a law
examination but had not passed it. In Champaran, however, he studied law
very intently and after taking the examination in Chapra, he asked for a
transfer to Puré. He received it, and taking copies of the
Çrémad-Bhägavatam and the Çré Caitanya-caritämåta with him he duly
proceeded there. He describes his going daily for darçana of Lord
Jagannätha thus: "Every day I went to see Jagannätha at Çré Mandéra. At
the time of darçana I remembered the emotions of Çré Mahäprabhu, and I
felt very blissful." For a few months he was alone in Puré, and then, after the
püjä season, he brought his family to a brick house he rented there. While
staying alone in Puré, in 1871, the Öhäkura composed a poem in
contemplation of the samädhi (tomb) of Çréla Haridäsa Öhäkura, the great
Professor of the Holy Name, the ninth verse of which is especially
well-known and is oft quoted by Gauòéya Vaiñëavas.

On Haridas Samadhi
[A Saragrahi Vaishnava]

O! Born of Moslem parents, Haridas!

And trained in youth in Moslem creed,
Thy noble heart to Vaishnava truth did pass!-
Thy holy acts thy candour plead!

Is there a soul that cannot learn from thee

That man must give up sect for God?-
That thoughts of race and sect can ne'er agree
With what they call Religion broad?

62
 Thy love of God and brother soul alone
Bereft thyself of early friends,-
Thy softer feelings oft to kindness prone
Led on thyself for higher ends!!

I weep to read that Kazees and their men

Oft persecuted thee, alas!
But thou didst nobly pray for th' wicked then!
For thou wert Vaishnava Haridas!!

And God is boundless grace to thee, O man!

United thee to one who came
To save the fallen souls from Evil's plan
Of taking human souls to shame.

And he it was who led you all that came

For life eternal,-holy,-pure!
And gave you rest in Heaven's enduring name
And sacred blessings ever sure!

Thy body rests upon the sacred sands

Of Swargadwar near the sea,
Oh! Hundreds come to thee from distant lands
T' enjoy a holy, thrilling glee!

The waters roar and storming winds assail

Thy ears in vain, Ah! Vaishnava soul!
The charms of Brindaban thy heart regale,
Unknown the wheel of time doth roll!!

He reasons ill who tells that Vaishnavas die

When thou art living still in sound.
The Vaishnavas die to live and living try

63
 To spread a holy life around!

Now let the candid man that seeks to live

Follow thy way on shores of time,
Then posterity sure to him will give
Like one song in simple rhyme!
It is clear from this wonderful poem that the inspiration the Öhäkura
derived from his arrival in Puré was tremendous, and that his heart was
flooded with deep spiritual sentiments as he visited the sites of the sublime
pastimes of Lord Caitanya and His eternal associates like Çréla Haridäsa
Öhäkura.
Meanwhile, Mr. Metcalf was so attached to the Öhäkura's coming to a
place called Matihari, where some of the Öhäkura's household items were
stored, (that place being his first planned residence before he got the
opportunity of being posted in Puré), that he would not initially release the
Öhäkura's servant who had come to fetch his effects. Finally, a disappointed
Mr. Metcalf relented and let the servant go. We get some idea from this
incident just how attractive the character of Çréla Bhaktivinoda Öhäkura
was, that whole towns would lament at his departure and that officers of the
British government were beginning to fight over him. This is the attractive
character of great devotees: that they become dear to everyone, to the
gentle and ruffians alike. Of course, the Öhäkura was an emblem of morality
and was very expert in the execution of his duties as well, and for this
reason also he was much in demand and completely trusted by the
government's officers. The Öhäkura appears to have generally enjoyed very
convivial relations with the British government officials, although this sort
of relationship was not universally enjoyed by educated Indians. There were
frequent incidents of contemptuous behavior towards them, and Indians
often experienced being treated as third-class citizens. When the Ilbert Bill
was passed in 1883, and it was decreed that Indian magistrates should be
allowed to try Europeans brought before them, the British community was
incensed, and the bill was amended so that the jury would have to be all
white! Sometimes racist remarks were passed off as jokes, as for example a

64
newspaper advertisement which read: "WANTED Sweepers, Punkah [fan]
Coolies, and Bhisties [water carriers] for the residents of Saidpur. None but
educated Bengali Babus who have passed the University Entrance
Examination need apply. Ex-Deputy Magistrates (Bengali) preferred."
However, Çréla Bhaktivinoda Öhäkura never complained of any such
treatment in his autobiography, and it seems clear that his overwhelming
competence, intelligence and purity generally defeated even the thought of
such odious behavior.
It is also clear that the British Government, who were not unaware of the
spiritual significance the Indians placed on Puré, appreciated the Öhäkura's
ability to administer the law and to deal with the religious life of Puré on
their behalf without aggravating the local people. From the beginning of
the British presence in Orissa they had taken great pains not to disturb the
faithful, and the Government thus issued the following orders to the British
officer who took charge of the town in 1803:
"On your arrival in Jagannath you will employ every possible precaution
to preserve the respect due to the Pagoda and to the religious prejudices of
the Brahmins and pilgrims. You will furnish the Brahmins with such guards
as shall afford perfect security to their persons, rites and ceremonials, and
to the sanctity of the religious edifices, and you will strictly enjoin those
you command to observe your orders on this important subject with the
utmost degree of accuracy and vigilance ... You will assure the Brahmins at
the Pagoda of Jagannath that they will not be required to pay any other
revenue or tribute to the British Government than that which they have
hitherto been in the habit of paying to the Maratha Government, and that
they will be protected in the exercise of their religious duties."
The Öhäkura wrote another wonderful poem in 1871 entitled Saragrahi
Vaishnava, which details the futility of attempts for sensory happiness, the
eternality of the soul and the worthy struggle of the soul to achieve pure
devotion and transcend material existence:

SARAGRAHI VAISHNAVA

65
Alas, for those that spend their days
In festive mirth and joy!
The dazzling deadly liquid forms
Their heart for e'er employ!!

The shining bottles charm their eyes

And draw their hearts embrace!
The slaves of wine can never rise
From what we call disgrace!

Was man intended to be

A brute in work and heart?
Should man the Lord of all around
From common sense depart?

Man's glory is in common sense

Dictating us the grace,
That man is made to live and love
The beauteous Heaven's embrace!

The flesh is not our own alas!

The mortal frame a chain;
The soul confined for former wrongs
Should try to rise again!!

Why then this childish play in that

Which cannot be our own,
Which falls within a hundred years,
As if a rose ablown!

Our life is but a rosy hue

To go ere long to nought!
The soul alone would last for e'er

66
 With good or evil frought!!

How deep the thought of times to be?

How grave the aspect looks?
And wrapt in awe become, Oh! I
When reading Nature's books!

Man's life to him a problem dark!

A screen both left and right!
No soul hath come to tell us what
Exists beyond our sight!!

But then a voice, how deep and soft,

Within ourselves is left,-
Man! Man! thou art immortal Soul!
Thee Death can never melt!!

For thee thy Sire on High has kept

A store of bliss above,
To end of time, thou art Oh! His
Who wants but purest Love.

Oh Love! Thy power and spell benign

Now melt my soul to God!
How can my earthly words describe
That feeling soft and broad!!

Enjoyment-sorrow,-what but lots

To which the flesh is heir?
The soul that sleeps alone concludes
In them it hath a share!!

And then! my friends no more enjoy

Nor weep!for all below;-

67
 The women, wine and flesh of beasts
No love on thee bestow!

But thine to love thy brother man

And give thyself to God,
And God doth know your wages fair;
This fact is true and broad!!

Forget the past that sleeps, and ne'er

The future dream at all,
But act in times that are with thee
And progress thee shall call!!

But tell me not in reasoning cold.

The soul is made alone
By earth's mechanic, lifeless rules
And to destruction prone!

My God who gave us life and all

Alone the Soul can kill,
Or give it all the joys above
His promise to fulfil!

So push on thy onward march O Soul!

Against an evil deed
That stands with soldiers-hate and lust!
A hero be indeed!!

Maintain thy post in spirit world

As firmly as you can,
Let never matter push thee down,
O stand heroic man!

O Sharagrahi Vaishnab soul!

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 Thou art an angel fair:
Lead, lead me on to Vrindaban
And spirit's power declare!!

There rests my Soul from matter free

Upon my Lover's arms,
Eternal peace and Spirit's love
Are all my chanting charms!!
This great poem gives further indication of the Öhäkura's feelings of
devotion being stirred by his having the opportunity to live in the dhäma of
the Lord. He produced an outpouring of intensely devotional writings in
1871, corresponding to his first year in Puré, which marks the dawning of a
preaching spirit that is evidenced in an essay called To Love God, published
in a journal of Tajpur on August 25th, 1871. In this short essay the Öhäkura
analyzes the great commandment of Jesus and compares the precepts of
Vaiñëavism to it, revealing the further evolution of Christ's teaching
promulgated by Çré Caitanya Mahäprabhu:
"It was Christ Jesus who first said 'Love God with all thy heart, with all
thy mind, with all thy soul, and with all thy strength, and love man as thy
brother.' This is an absolute truth indeed; but different men put different
interpretations to this noble expression. The expressions of all great men
are nice but somewhat mysterious-when understood they bring the truth
nearest to the heart, otherwise they remain mere letters that 'kill.' The
reason of the mystery is that men, advanced in their inward approach to
the Deity, are in the habit of receiving revelations which are but mysteries
to those behind them. The stages of progress are very much the same as the
circles of spiritualism which, though not true themselves, explain a great
deal about the gradual development of the soul. We have understood some
spiritualists to maintain that matter when sublimated converts itself to
spirit. This theory is indeed against any inward conviction. Matter is
matter, and Spirit is Spirit; one of them cannot form the other. Spirit is
certainly of a superior existence; though we cannot fully understand in our
present state of material imprisonment, what relation Spirit does exactly

69
bear to matter, space and time. Metaphysics apart, we decide that the
human soul rises higher and higher and can understand things of which we
have no idea at present. Subject to this important rule, Christ Jesus of
Nazareth received and uttered the words quoted above. To readers who are
a little above the scale of ordinary men, these expressions of Jesus teach,
that man should love God with all his heart, (meaning the affections of the
heart perceivable in all children as opposed to hate), with all his mind,
(meaning the intellect which knows as opposed to ignorance of good things)
with all his soul, (meaning that principle of the human constitution which
worships the Almighty and feels its own immortality) and with all his
strength, (meaning all active work).
"To the inspired, however, more things and better, and sublimer meanings
appear beneath these holy words of the Inspired Jesus. He teaches man to
love God and not to know, infer, hate, or think of God. He tell us that man in
his absolute state is not the intellect or the body but is the pure Soul itself.
The essence of the soul is wisdom and its action is love absolute. The absolute
condition of man is his absolute relation to the Deity in pure love. Love
then alone is the religion of the Soul and consequently of the whole man.
The pupil asks here What have I to do with the heart?-my heart loves to see
the 'sun to smile', 'to eat the sweetest dish and see a dance'. Jesus profoundly
replies, 'Yes, you must love God with all thy heart, your heart now runs to
other things than God, but you must, as you train a bad horse, make your
feelings run to the loving God.' This is one of the four principles of worship
or what they call in Vaishnava Literature, Shanta Rasa. Then the pupil says,
'My Lord, the intellect takes me elsewhere from God, i.e., it wants to take
me to Positivism; please instruct me what am I to do?' 'Yes,' replies Jesus, 'you
must love God with all your mind, i.e. when you perceive, conceive,
remember, imagine and reason, you must not allow yourself to be a dry
thinker but must love. Love alone can soften the dryness of the intellect.
You must develop the intellect on all good and holy things by means of love
of truth, spiritual beauty and harmony.' This is the second phase of
Vaishnava development which passes by the name of Dashya Rasa. The
pupil then enquires whether the development of the affections and the
intellect is quite enough for him. Then says the Lord, 'You must love God

70
with thy soul also, i.e., you must perceive yourself in spiritual
communication with the Deity and receive holy revelations in your
sublimest hours of worship.' This is called the Sakhya Rasa of the
Vaishnavas,-the Soul approaching the Deity in holy and fearless service.
The disciple apprehends that he will be lost in such a position and will be
unable to act. Then the Saviour tells him these words, 'You must love God
with all thy strength or will,-you are wrong in concluding that you will lose
your active existence-you will get it the more. Work for God and work to
God, proceeding from no interested views but from a holy free will (which
is alone the strength of man) and identifying itself with pure love, will fully
engross your attention.' This description is of Bhakti in general. Then Jesus
proceeds to tell us, 'You must love man as thy brother.' From this is inferred
the fourth phase of love which is a feeling that all men are brothers and
God is their common Father. This is Batsalya Rasa in its first stage of
development.
"Bhakti (love) is thus perceived in the very first development of the man
in the shape of heart, then in the shape of mind, then in the shape of soul
and lastly in the shape of will. These shapes do not destroy each other but
beautifully harmonize themselves into a pure construction of what we call
the spiritual man or the Ekanta of Vaishnava Literature. But there is
another sublimer truth behind the fact which is revealed to a few that are
prepared for it. We mean the spiritual conversion of the Soul into a woman.
It is in that sublime and lofty state in which the soul can taste the sweets of
an indissoluble marriage with God of Love. The fifth or the highest stage of
Vaishnava development is this, which we call Madhura Rasa, and on this
alone the most beautiful portion of the Vaishnava Literature so ably
expatiates. This phase of human life, mysterious as it is, is not attainable by
all, nay, we should say, by any but 'God's own.' It is so very beyond the reach
of common men that the rationalists and even the ordinary theists cannot
understand it, nay, they go so far as to sneer at it as something unnatural.
Oh God! Reveal Thy most valuable truths to all so that Your own may not
be numbered with the fanatics and the crazed and that the whole of
mankind may be admitted as 'Your own.'"
The Öhäkura invokes this beautiful prayer to the Lord: that He will

71
reveal the topmost spiritual fortune to all of humanity and that His
devotees may not be misunderstood, but seen as His dearmost servitors.
This prayer exemplifies the compassionate mood that characterized Jesus
Christ's preaching, the same compassion that was exhibited by Haridäsa
Öhäkura even as he was beaten by the Mohammedans, and the same
compassion that Prahläda Mahäräja exhibited in praying for the
deliverance of his murderous, father and all conditioned souls.

The Chastisement of Bisakisen

THE Öhäkura's whole family came to live in Puré. He mentions in his

autobiography that his mother, his wife, Annada, Radhika, Sadu, Kadu and
other relations were all staying there and getting the regular darçana of
Lord Jagannätha. The Commissioner, Mr. T. E. Ravenshaw, was much
pleased to get a person of the caliber of the Öhäkura and asked him to
watch over the affairs of the temple of Jagannätha on behalf of the
Government. It was due to the exertion of the Öhäkura that many bad
practices at the temple were curbed and the offerings to the Lord were
regulated to extreme punctuality. Çréla Bhaktivinoda Öhäkura was much
enlivened by being in Puré, where Lord Caitanya had passed His last
eighteen years, and he took every opportunity to visit the sites of Lord
Caitanya's final pastimes and to experience the mood of ecstatic separation
from Kåñëa, which was ever-present there.
In the first year of the Öhäkura's stay in Puré, his third son, Kamala
Prasad, was born. At this time the Öhäkura was given the task of quelling
the disturbance caused by a mystic yogé who claimed to be an incarnation of
Mahä-Viñëu. A few details of this story are taken from the autobiography of
Çréla Bhaktivinoda Öhäkura, and all other details are culled from the
biographical notes of Lalita Prasad Thakur, the seventh son of the Öhäkura,
and other biographers. The story is so gripping and dramatic that one may

72
wonder about its veracity. Yet, we know that truth is both stranger and
more profound than fiction, and confirmation of the events described
below can be had from so many sources that they cannot be denied.
The background of the yogé Bisakisen was that he belonged to a sect
called the Atibäré-sampradäya, which was started by a person called
Jagannätha däsa. In the beginning Lord Caitanya had ordered Jagannätha
däsa to be a follower of Haridäsa Öhäkura, but later Jagannätha däsa gave
up pure devotion and took shelter of Mäyäväda philosophy. Mahäprabhu
rejected him, and for this reason he was called Atibäré. The Atibäré group
was secretive in its practices, and the Öhäkura states, "This group has many
forged books wherein it is written that Caitanya will again appear. Among
them, there are some evil-minded people who attempt to imitate Caitanya
or Brahmä, and some who imitate Baladeva or Kåñëa. One person known as
Bisakisen, a scoundrel who had developed a little yogic power, was thought
to be Mahä-Viñëu Himself." The yogé established a temple in the jungle near
the village of Sharadaipur, and as he exhibited many mystic potencies,
numerous people came to serve him. It was 'predicted' in the concocted
scriptures of the Atibärés that there would be a battle on the 14th of Caitra
(March-April), and that Mahä-Viñëu would then reveal His four-armed
form. This news was spread in the villages, and the yogé sent out a circular
announcing that Bhagavän Mahä-Viñëu, who had descended as Bisakisen,
would deliver India from the hands of the Europeans by killing them all. He
also began to exhibit various miracles to impress people. He would sit erect
in front of a fire and lean into the flames for some time and then return to
an erect position without injury. He could read people's minds, instantly
cure diseased persons and manifest fire from his head. To those who lacked
knowledge of the various yogéc practices, by which siddhis (powers) are
acquired, these events seemed extraordinary, even Godly. However, to a
serious student of the doctrines of yoga, like the Öhäkura, such powers were
simply an insignificant display of material power acquired by austerity, with
no real spirituality. Even to this day in India, unscrupulous persons who
perform severe penances acquire these magical powers simply to get a large
following and exploit their simple-minded followers for material
advantages. Their naive followers often become convinced of the divinity

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of the rascals and worship them as God. Yet, such persons are really no
better than 'confidence men' in one of the world's oldest 'con games': tiny
conditioned souls masquerade as God and convince other foolish
conditioned souls to accept them as such.
Two of the yogé's associates posed as the guëa-avatäras, Brahmä and Çiva.
Living in the jungle, not far from Bhuvaneswar, he established a temple,
using funds that certain of the intimidated kings of Orissa had sent at his
request. Some of the kings and villagers even sent women for his pleasure
when he announced that he would hold a räsa dance in which he would
exhibit his sole supremacy and power over all women. When he actually
had sexual relations with the wives of leading citizens of an Orissan town
called Bringarpur, it created an outcry among the husbands and other
leaders there, and they took their case to the government officials.
Mr. Ravenshaw, the English District Commissioner, was at that time in
charge of the Orissan division of the National British-Indian Government.
After hearing from the leaders of Bringarpur, he decided to entrust the case
to Çréla Bhaktivinoda Öhäkura for a thorough investigation. The case was
very sensitive. Bisakisen had gathered a large following of sympathizers, and
he was seen as a potential threat to the security of the region, possibly
capable of fomenting a local revolution.
The Öhäkura set out with the District Superintendent, the Chief of
Police and a few constables. In the evening, just at sunset, the Öhäkura
entered the jungle where the yogé was staying, near the village of
Sharadaipur. He found many people sitting with the yogé. Many sick people
had come to get cured by him and were glorifying him as an incarnation of
God. Upon the arrival of the Öhäkura, the yogé rose from his throne and
questioned him, "O babu, I know that you are a Bengali and a Magistrate.
Why have you come here on this dark night?"
Çréla Bhaktivinoda Öhäkura replied, "I have come to see you."
Bisakisen then rejoined, "That being the case, please sit down and hear
my teachings. I am Mahä-Viñëu. Arising from the ocean of milk, I have
come to this place, and very soon I will destroy all the Europeans, including
the King of England. I have proclaimed this everywhere."

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 In his autobiography the Öhäkura says, "... I went at night to that jungle
and spoke at length with Mahä-Viñëu, and he revealed his vow to destroy
the English Raj."
After saying this, Bisakisen gave the Öhäkura a piece of palm leaf that
had the very thing he had just said written on it in poetic form. Exhibiting
his mystic powers, the yogé began to describe everything about Öhäkura
Bhaktivinoda in detail, mentioning his name, mission, etc. and warned him
not to try to interfere with him. He also revealed that he knew full well
about the men that the Öhäkura had brought with him, and were hiding
among the trees. The Öhäkura was not impressed, and he asked the yogé, "If
you are Mahä-Viñëu, then why are you staying in this jungle and not at Puré
where Çré Jagannätha Deva resides?"
The yogé replied haughtily, "I am personally the Supreme Lord. There is
no God at Puré. That so-called God, Jagannätha, is merely a big slab of
wood. Çré Caitanya was my beloved devotee, and I will again make India the
kingdom of the Hindus. For this reason I am living in the jungle. I know
that you are an excellent court judge and a good devotee as well. When the
Hindu kingdom is again established, I will give you a very good position in
the government. I will make you the Governor of the entire state of Orissa."
Çréla Bhaktivinoda Öhäkura then gravely replied, "The tiny living entity
can never become God. Rävaëa, Hiraëyakaçipu, Çiçupäla, Dantavakra and
many others who came under the influence of this arrogant mentality, were
all destroyed."
The yogé, in order to impress the Öhäkura with his power, then called
before him many people with incurable diseases, and in a moment made
them well. One person was suffering with a spear wound. The yogé brought
him under his control and produced some ashes which he smeared on the
wound. Immediately the wounded man was well and free of pain. The
Öhäkura was not moved, correctly seeing the yogé as an offender to the
Lord, using God-given powers for his own self-aggrandisement. Leaving
some spies to watch the yogé, the Öhäkura spent the night in a tent at
Sharadaipur. The yogé had to be arrested, but first further investigation
needed to be made. The next day the Öhäkura traveled to the villages in the

75
region to gather reports from the people. In some villages he heard praise,
but others were angry about the yogi's affairs with married women and were
anxious that this fever of attraction to the yogé might spread to the women
of their own villages and result in scandal and humiliation.
Thereafter, the Öhäkura gave the order to arrest the yogé, and seeing his
men fearful, he personally led them, bringing with him two police
inspectors, a police superintendent and over one-hundred armed
policemen. They arrived in the early morning hours. A sacrificial fire was
burning in front of Bisakisen and well over a thousand followers were
present. Many were offering prayers to the yogé. The Öhäkura and the
policemen appeared on the perimeter of the crowd. When the yogé's
followers saw the red-turbaned policemen, armed with rifles and bayonets,
many of them began to flee. News was quickly spread to the villages that the
Government had sent an army to arrest the avatära of God! Bisakisen sat
observing all of this calmly. Çréla Bhaktivinoda Öhäkura approached him.
There was a short silence. "Babu, what is the meaning of all this?" asked the
yogé with apparent serenity.
"They have come to take you. It is the Governor's order that you should
be brought to Puré," replied the Öhäkura.
The yogé replied harshly, "Who is this Governor? I am King, for I am the
Supreme Godhead and master of all the universes. I bow down before no
one. Let us see who is able to take me away from this place!"
"If you do not go peacefully, we will be obliged to take you away by force,"
replied the Öhäkura sternly.
Becoming enraged, the yogé cried, "I order you to immediately leave this
place! Let us see who has the power to take me!" Saying this, the yogé shook
his head violently, whereupon hundreds and hundreds of fiery flames like
burning snakes began to fly out of his matted locks. The yogé's eyes then
became bright red and sparks of fire shot out of them. Seeing this, the
police force was terrified and fell back apace.
"Bisakisen!" declared the Öhäkura, "You may show us as much magic as
you like, and we certainly will not forget it. However, you are an offender at
the feet of the Supreme Lord. Although you are an insignificant living

76
being, you are proclaiming yourself to be God, but actually you despise God.
Furthermore, you are a rebel. You must go to Puré, where you will be
judged."
The yogé shouted, "I will not go! My power remains, therefore-go away!"
Öhäkura Bhaktivinoda ordered four police constables to bring a bullock
cart from the nearby village. As they waited for the cart the Öhäkura
preached to the irate yogé: "You must give up your deluded mentality and
admit your imperfection. Your mystic powers are very insignificant in
comparison to the opulences of the Supreme Godhead and the greatness of
the Lord's devotees. I request you to correctly understand this just once."
The yogé reacted like a trampled snake, "You obviously do not know who I
am. If I, just once, ignite the fire of my anger, the three worlds will burn
into ashes, but because I am very kind to the universe I am not doing it."
Çréla Bhaktivinoda Öhäkura began to laugh, "Accha," he said, "let us now
go to Puri. When we get there you can display the fire of your anger." By
this time, the bullock cart had arrived. Seeing no way out of his
predicament, the yogé ascended the cart, but before doing so he announced
to the Öhäkura, "It is the word of the devotee that the Supreme Lord
protects, therefore I am only going to Puré to protect your word that you
would bring me there."
On the way to Puré, the Öhäkura began writing up his judgment of the
case to date. As the Öhäkura wrote, the yogé began exhibiting his mystic
powers from the back of the cart. The Öhäkura noted them but remained
steadfast. Upon arriving in Puré the yogé was placed in solitary confinement
until the trial. Çréla Bhaktivinoda Öhäkura put three-dozen Moslem
constables and seventy-two Cuttack policemen in charge of guarding his
cell day and night. He then departed to arrest the false Brahmä and Çiva,
who later pleaded that they had been coerced into their respective roles by
Bisakisen. They were prosecuted by Mr. Taylor, who was the Sub-division
Officer at Kodar.
Bisakisen fasted from both food and water and did not sleep at all. Çréla
Bhaktivinoda Öhäkura repeatedly requested him to eat and gave him many
valuable spiritual instructions, but Bisakisen would not hear him. During

77
the pre-trial period many Orissan people took up a collection and hired a
lawyer to defend Bisakisen in court.
The trial lasted eighteen days. It was held in the district court at Puré.
Almost one-thousand of the yogé's followers and sympathizers gathered
outside the courthouse during the trial, shouting their demands for the
yogé's release. On the fifth day of the trial, court was adjourned for the day.
At the completion of the sixth day's hearings, Bisakisen ominously
threatened the Öhäkura, "Babu, you must immediately desist from
prosecuting me or everything you have will be destroyed. Go to your home
now and see what disaster is taking place there."
When he arrived at his home, he found his second daughter, seven year
old Kadambini, afflicted with some deadly disease and high fever,
repeatedly losing consciousness. Loud sounds of lamentation filled the
house, but the Öhäkura did not fail in his determination, for he knew that
the Lord would protect him from the insignificant powers of a yogé. Many
doctors came to attend his daughter, and by eight o'clock in the morning
she was well, and playing in the courtyard. The Öhäkura's wife, Çrématé
Bhägavaté Devé, became very anxious for the safety of their children, and
she pleaded with her husband to let Bisakisen go before he destroyed their
whole family. "Yes, let us all die," the Öhäkura replied, "but this rascal must
be punished!"
The Öhäkura recalls the period in his autobiography: All over Puré there
were disturbances. At that time the Puré School had a fire, and all of the
people suspected him. Also at this time Kadur [a nickname for Kadambini]
came down with fever. Bisakisen, by his practice of yoga, had by some
means attained yogéc powers, and I obtained a lot of evidence against him.
For twenty-one days he did not eat or drink even a drop of water, but he did
not show any weakness and gave unfailing cures to many people."
On the seventeenth day of the trial, when the court rose for recess,
Bisakisen stood up and screamed violently at the Öhäkura, "Did you see
what great calamity occurred at your house the other day? Still you are not
coming to your senses! When will you be able to recognize me as the
Supreme Lord? The final day of my judgment will be your death! What is

78
the punishment for one who disrespects an avatära? How Death sits on the
seat of judgment and gives out his commands, I will see!"
When Öhäkura Bhaktivinoda returned home in the late afternoon of that
day, he took off his court clothes, and all of a sudden he felt a sharp pain on
the right side of his chest. As the night went on, the pain increased. The
Öhäkura was unshaken in his determination, but it was unclear how he
would be able to enter the court in such a condition to give his final
judgment. In the morning the severe pain persisted. Finally, by about 10
A.M. he felt a slight subsiding of the pain, and he was ready to write the
judgment. He was unable to walk and had to be carried to his palanquin.
On that final day a thousand of the yogé's followers again gathered in front
of the courthouse and created a terrific din. Inside, the trial ensued. The
Öhäkura's decision was announced: 'Bisakisen is found guilty of political
conspiracy against the National British-Indian Government, as well as the
State Government of Orissa, and therefore is sentenced to eighteen months
of strict imprisonment and hard labor.' When the huge crowd outside
received the news of Bisakisen's sentence, they made a tremendous uproar
and began to cry in unison, "Injustice! Injustice!"
Bisakisen was being led away from the court, when suddenly the District
Medical Officer, Doctor Walters, jumped on the rascal from behind and cut
off his long hair with a large pair of scissors. The English officer had come
to know from his studies of yoga that yogés often conserve their powers in
their hair. As soon as the matted locks of Bisakisen were cut, he fell to the
floor devoid of all power and unable to walk. The pain in the body of the
Öhäkura vanished, and the yogé was removed from the courtroom on a
stretcher. When his followers saw that 'God' had been overcome by having
his hair removed, most of them deserted him. Çréla Bhaktivinoda Öhäkura
recalls in his biography: "When his hair was cut, his followers said that he
was a cheater and left him."
The Öhäkura walked home peacefully. Bisakisen was held in the Puré jail
for three months and then transferred to the central jail in Medinipur. In
1873, while still in prison, he took poison and died. After the rise of
Bisakisen, there were other so-called incarnations. In Yajpur a 'Brahmä'

79
took over Bisakisen's former group and was similarly punished, and in
Khandagiri, a 'Balaräma' made his attempt but was also swiftly thwarted.
Just as Durväsä Muni had attempted to punish the pure devotee Ambaréña
Mahäräja but was himself punished, a similar attempt was made on Öhäkura
Bhaktivinoda, but by the grace of the Lord he was fully protected and
victorious.
The Öhäkura sent a letter to the editor of a Cuttack newspaper called
Progress after the trial of Bisakisen and described the evils of the Atibäré
sect, as well as the rise of the other imposter incarnations. The article is so
interesting and so devastating a critique that we reproduce it here in full as
it appeared in the Harmonist in November of 1928:

TO THE EDITOR, PROGRESS

Aug. 18, 1871
Dear Sir,
There is a class of men in Orissa who pass by the name of Attibaris. They
say that they are Vaishnavas but in fact they are quite opposed to the
principles of Vaishnavism. This sect originated with one Jaganath Das who
flourished at the time when Mahäprabhu Chaitanya Deva of Nadia entered
Puré with a view to propagate the genuine principles of the Vaishnava
creed. Jaganath Das was indeed a man of great acquirements in the Sanskrit
language. He translated the Sreemad Bhagabata into Uria poetry as also the
Bhagabat Geeta, the most instructive book in the Hindu literature. The
translations are, however, free and contain more things than the original
works themselves. The Urias, [the people of Orissa] especially those who are
below the Brahmins, are very fond of reading these translations. As a
citizen of Calcutta you might have several times heard the Uria bearers
reading these translations in their Palkee Addas in the City of Palaces
[Calcutta].
Though the translation of the Bhagabat by Jaganath Das is generally liked
by all classes of the Urias, yet there is a special class of men who considered
themselves as spiritually led by him. These men are the Attibaris. Most of

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them belong to the lower classes.
The Attibari is both a religionist and a politician like the Mohammedan
fanatics that go by the name of Wahabees. In religion they occupy a very
curious position. They say that they worship One Great God who is without
any form whatever. They appear to have no conception about the Spiritual
Personality of the Deity, nor do they believe that the human soul lasts in
distinction from God after salvation. In fact, they hold a similar idea with
the great commentator of the Vedanta Darshana, I mean Sankaracharjea,
the leader of the Adwaitavadis. But they at the same time believe that the
Jaganath in the Temple at Puré is the highest ideal of God. In fact they
worship the idol as if it were the unconditioned Deity himself. They do not
believe all the Shastras but they attempt to choose principles out of them.
They believe, however, that they are the highest class of religionists in the
world and the Absolute Truth is alone with them. They several times
profess that they are true Brahmagyanis and that the present Brahmas are
but Christians, the name Brahma being a misnomer with them. The
Attibaris like the old Roman Catholics in the Middle Ages still receive
revelations from the Deity and speak sometimes face to face with him. For
this reason every learned Attibari is a prophet, and has his Malika or a series
of revelations. Go to one of them and he will tell you in which year and
under which circumstances the world will end! They sometimes perform
some ceremonies of the Yoga philosophy, and attempt to work physical
wonders. They are addicted to the smoking of Ganja and taking of opium,
and it is when they are under the influence of these intoxicating articles,
that they are in the habit of receiving revelations! Most of them are
married men living in their own houses and dislike the life of ascetics. They
are often very bold and address other people in mysteriously awkward
terms. In fact, those of the Urias who are intelligent enough to understand
matters but have received no good education, turn out Attibaris. In whole of
Orissa, I believe, there are about 15,000 men of this class! We understand it
on very good authority that they have a sort of brotherhood like the Free
Masons, amongst themselves, which unites them in a strong affection
towards each other. They often keep communication amongst themselves
in mysterious expressions and signs, and thus the Attibaris at Balasore are

81
often kept informed of what is going on with the Attibaris at Puré which is
about eight days' journey from the former station.
We would have been led to compare this class of fanatics with Bowls
[Bauls] of Bengal, had there not been another characteristic to distinguish
them from the latter, I mean the political characteristic of the Attibaris.
The main object of the class is to bring about some political revolution in
the province by means of circulating false rumours in the shape of
revelations. Their Malikas (as the revelations are called by them) generally
declare the period when there will be an incarnation of the Deity to destroy
the present ruling authority. By mysterious words they advise their fellow
brethern to be ready for the time and eagerly await for the Avatar! These
circulations are not solely to be attributed to the ganja to which they are
addicted, but to a desire which they foster in them to enjoy money and
women belonging to the credulous fools that live far from the light of
education. An Attibari is looked upon in the interior as one saint of Heaven
to deliver the souls of sinners and to give them worldy aggrandisement
when necessary. People sometimes visit them with a view to get rid of
chronic diseases and women generally solicit the favour of their giving
them children and domestic comfort. The trials of a couple of cases in
criminal courts at Puré and Khurda have brought to light a great deal about
the doings of the Attibari imposters in the muffosil. The Khurda case has
disclosed that one of them turned out to be an incarnation of Balaram and
prophesied to the people that he had come to make a political revolution in
Orissa, the chosen place of the Deity. By this false rumour he acquired a
great reputation and corrupted a number of females belonging to the higher
classes of the inhabitants. He was worshipped as a God and was surrounded
by thousands as a Raja ruling his own realm. He continued to send out his
Malikas and to increase the number of fanatics till the Deputy Magistrate,
Mr. Tailor, tried him and sent him to imprisonment! The other imposter
was working his way near the Temple of Bhubaneswar in a small village not
even a mile from the Jaganath Road. He was also being worshipped as an
incarnation of Mahavishnu. Females from the surrounding villages came to
worship him in the dead of night and he declared his Mahaprasad as sacred
as that of Jaganath. He continued in this way, till some of the aggrieved

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Brahmins of Bhubaneswar came to him and asked him the authority under
which he was thus acting. He plainly declared to them that the authority of
the British Government was about to cease and a Dulbehara of Khurda was
to be the ruler for Orissa. All those who would oppose his practice were to
suffer in a short time from his divine wrath. This terrified those who came
to enquire but the matter was communicated to the authorities by one of
them. Babu Kedar Nath, the Deputy Magistrate, was deputed to enquire
and submit a report. It was through the exertions of that officer that the
imposter was brought to trial and punished!!
It was rumoured that a large number of imposters of this class rose
simultaneously in several parts of Orissa, but when they heard of the trials
of the two alluded to above, they got afraid and kept silent.
Such is the character of the Attibaris! How horrible they are! We would
advise the Cuttack Editors to expose these characters and try to correct
them. If they want to be patriotic, they ought to save their motherland from
the hands of the Attibaris and Alluks. With all the attempts for
improvement, Orissa will never rise till these wicked and designing
members of the Attibari class are converted into 'Honest Citizens'. [End]

Vaiñëava Studies and Two Mahätmäs

ÇRÉLA Bhaktivinoda Öhäkura made great strides in his studies at Puré.

He describes them in his autobiography: "I appointed Gopénätha Paëòita as
my tutuor and with his assistance I first studied the twelve cantos of the
Bhägavatam with Çrédhara Svämé's commentaries." Two other paëòitas
named Harihara däsa and Märkaëòeya Mahäpatra, who had studied nyäya
[logic] and Vedänta at Navadvépa and Benares, studied with him. Being a
little weak in grammar, which he had originally studied with Isvara
Chandra Vidyasagara and Dvijendranatha Tagore in Calcutta, he resumed
his studies and gradually learned to compose in Sanskrit. "After finishing

83
the Bhägavata I made a copy of the Ñaö-sandarbha [by Çréla Jéva Gosvämé]
and read it. Then I copied and read the Vedänta commentary,
Govinda-bhäñya, written by Baladeva Vidyäbhüñaëa. Next, I read the
Bhakti-rasämåta-sindhu [by Çréla Rüpa Gosvämé]. Then I made a copy of the
Hari-Bhakti-kalpalatikä." The latter work was an unsigned manuscript
found by the Öhäkura, which he was much impressed by. It was later
published by him and thereafter by his son, Bhaktisiddhänta Sarasvaté
Öhäkura.
The Öhäkura also studied Prameya-ratnävalé and other Gauòéya Vaiñëava
classics which he was able to secure from the library of the Räja in Puré and
from the homes of Vaiñëava paëòitas. His study and worship were intense,
and he quickly became well-versed in the Gauòéya Vaiñëava philosophy. He
composed a book in Sanskrit called Datta-kaustubha in 1874, 104 verses on
Vaiñëava philosophy with commentary, and he began composing the çlokas
of Kåñëa-saàhitä, one of his best known works.
While living in Puré, the Öhäkura formed a society of devotees called the
Bhägavata-saàsat, which held meetings in the Jagannätha-vallabha gardens
for the purpose of discussing topics of Kåñëa. These gardens were the former
bhajana site of Rämänanda Räya, the great follower of Caitanya
Mahäprabhu. Many Vaiñëavas and paëòitas attended the discourses, but
one saintly devotee named Raghunätha däsa Bäbäjé refused to join, due to a
misunderstanding about the society's function and because the Öhäkura was
not wearing the traditional Vaiñëava tilaka and Tulasé neck beads. He even
requested other Vaiñëavas not to attend the meetings, for he did not
consider the Öhäkura to be a real devotee. The Öhäkura's biographer,
Paramänanda Vidyäratna, and others recount the details of this incident.
After criticizing the Öhäkura, the bäbäjé became afflicted with a severe
illness. One night in a dream, Lord Jagannätha appeared to him and told
him to pray for the mercy of Öhäkura Bhaktivinoda if he wanted release
from certain death. In the Gaura-parçada-caritävalé by Hari-kåpa däsa (a
work containing biographical sketches of many great Vaiñëavas) it is
mentioned that upon awakening, the bäbäjé quickly approached the
Öhäkura's residence and fell at his feet begging forgiveness for his offense.
He spoke humbly to the Öhäkura saying, "I noticed that you never wore

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Tulasé beads on your neck nor tilaka on your forehead, and because of this I
disrespected you and have committed an offense. Please forgive me." The
Öhäkura replied, "Bäbäjé Mahäçaya, what is my crime? The Vaiñëava tilaka
and Tulasé neck beads are given by the dékñä-guru, but so far Mahäprabhu
has not sent me a dékñä-guru. I therefore just chant the Holy Name on
Tulasé beads. In this situation would it be good to whimsically wear tilaka or
neck beads?"
The Öhäkura recounts: "Bäbäjé Mahäçaya was a siddha-puruña [a
perfected soul], therefore he could understand everything ... he praised me
and showed mercy to me. And I became his follower." The Öhäkura
arranged some medicines to help cure the bäbäjé and completely forgave
him for any offense. From that time on, Raghunätha däsa Bäbäjé had
nothing but praise for the Öhäkura's Vaiñëava qualities.
On the way to the samädhi of Haridäsa Öhäkura, near the Öoöä
Gopénätha Temple, was the bhajana-kutira (cottage or hut where one
worships the Holy Name by constant chanting) of Sanätana Gosvämé. Some
great renunciates regularly met there to chant the holy name. An especially
great soul in that gathering, who later associated with Gaura Kiçora däsa
Bäbäjé, was known as Svarüpa däsa Bäbäjé. The Öhäkura recognized him as a
paramahaàsa and often visited him and sought his association. He describes
the activities of this saintly person in the following way: "All day he would
perform bhajana within his small cottage, and in the evening he would
come outside and pay his prostrated obeisances to the Holy Tulasé tree.
Then he would loudly chant the Holy Name and sing, dance and cry in
ecstasy. At this time many Vaiñëavas would come to get his darçana
[audience].
Some of them would offer him small handfuls of Jagannätha prasäda. In
order to satisfy his hunger, he would consent to accept it, but he would not
accept much. At this time one of the Vaiñëavas would read from
Caitanya-bhägavata or other Gauòéya Vaiñëava literatures, and he would
listen. By 10 PM. he would go into his kutira and again start his bhajana. In
the middle of the night he would go to the shore of the ocean alone, wash
his face and take a complete bath. He did this for fear that some Vaiñëava

85
would perform some service for him without his knowledge. Since he was
blind in both eyes, the question arises: how could he go to the ocean in the
middle of the night to take his bath? Only Mahäprabhu knows. There was
no doubt that he was a siddha-puruña, a spiritually perfected soul. He did
not have a single material desire. In the evening I would sometimes go to
take darçana of his lotus feet. He would talk with the people and his speech
was very sweet. He instructed me, kåñëa-näma bhulibe nä-'Never forget the
name of Kåñëa.'"
The Öhäkura further comments on this period of his life in his
autobiography: "While in Puré I made much advancement in devotional
service. I became more detached from worldly life. [Any idea I might have
had] that worldly progress produces anything of lasting value was gone
forever. Almost every evening I would go to the temple to see the Lord, to
hear and chant the Holy Name and associate with the devotees... On one
side of the Temple was the Mukti Maëòap. The brähmaëas would sit there
and give some instruction, but all of them were Mäyävädés [impersonalists].
When I would pass them my mind would become disturbed [because of the
blasphemy they promulgated]. Therefore, I would sit near the Goddess
Lakñmé Mandira or the Mahäprabhu Päda-padma. When I was sitting there
many of the paëòitas from the Mukti Maëòap would come and sit [with
me]." This place is in a sub-temple within the walls of the Jagannätha
Mandira, and it contains the divine footprints of Caitanya Mahäprabhu.
Many of the Mäyävädés became devout Vaiñëavas by receiving the
association of Bhaktivinoda Öhäkura at what came to be known as the
Bhakti Maëòap, where he lectured on the Çrémad-Bhägavatam.
One day, while Öhäkura Bhaktivinoda and the Vaiñëavas were sitting in
the Bhakti Maëòap reading Çrémad-Bhägavatam, the Räja of Puré, along
with about fifty of his attendants, burst noisily into the meeting. The
Öhäkura was unable to tolerate the king's disrespectful behavior towards the
Vaiñëavas and the Bhägavatam. The biographer Sundaränanda Vidyävinoda
mentions in his Çré Kñetra that the Öhäkura addressed the king as follows:
"You have the right to hold the position of kingship over your small
kingdom, but the Supreme Lord, Jagannätha Puruñottama, is the King of all
kings. Therefore, it is mandatory that you show respect to His Bhakti

86
Maëòap, where His glories are daily sung." Realizing he had behaved badly,
the King of Puré bowed down to the Çrémad-Bhägavatam and all the
assembled Vaiñëavas and begged them to forgive his offenses.
At various holy places celebrated by Gauòéya Vaiñëavas, specifically the
Öoöä Gopénätha Temple, the samädhi of Çréla Haridäsa Öhäkura, the Siddha
Bakula tree and the Gambhérä (the private apartment of Çré Caitanya), the
Öhäkura spent long hours absorbed in discussing the pastimes of Kåñëa and
chanting the holy name. He devoted much time to discussion of the
scriptures, and he prepared notes on the Vedänta-sütra later used by
Çyämalal Gosvämé, who published the notes in his edition of the
Vedänta-sütra with the commentary of Baladeva Vidyäbhüñaëa,
Govinda-bhäñya.
The Öhäkura recalls his stay in Puré with happiness: "Just as the
Jagannätha Temple is very lofty and beautiful, so also the service to the
Deity was wonderful. To see it was charming to the mind. Daily, from five-
to seven-hundred people were present to see the routine festivals like the
evening ärati, etc. What bliss! Many kinds of pilgrims came from all over
India to attend the religious festivals. Seeing that, one's eyes are soothed. O
Lalu, [his son, Lalitä Prasad] when you behold all these pastimes with a pure
heart, only then can these events be understood. There were many
celebrations, like Dola-yäträ, Ratha-yäträ, etc.... Taking many constables ... I
made such great exertions to oversee the pilgrims-how can I write of it all? I
would make favorable arrangements for the pilgrims to see the Deity and
take prasäda, and I would hear the people's complaints ... I spent my time in
Puré in great happiness, seeing the festivals, acquiring knowledge and
devotion. Puruñottama-kñetra is directly Vaikuëöha [the spiritual world],
what doubt is there?"
In 1874, Bimal Prasad, the fourth son of Bhaktivinoda Öhäkura, took his
birth, and the Öhäkura mentions that all of the auspicious ceremonies such
as anna-prasana (first eating of grains) were performed with Jagannätha
prasäda. Later this son, (as has been documented in A Ray of Vishnu,
Volume I of this series: Lives of the Vaiñëava Äcäryas), would come to be
known as a Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, the Founder of

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the Gauòéya Math and spiritual master of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupäda, Founder-Äcärya of the International
Society for Krishna Consciousness.

Royal Conspiracy

LALITA Prasad Öhäkura recounts in his biographical notes that an

attempt was made on the life of Öhäkura Bhaktivinoda by the Räja of Puré.
In 1874, 80,000 rupees were misappropriated from the Jagannätha Temple
by the Räja. Öhäkura Bhaktivinoda learned of this and punished the king
by obliging him to offer Lord Jagannätha naivedya (cooked food) fifty-two
times per day. The Räja's treasury was soon depleted, and in anger, he
decided to avenge himself by assassinating the Öhäkura. The Öhäkura's
position (by this time he had been promoted and given the full powers of a
Magistrate with specific responsibility for the Jagannätha Temple) was very
strong, and he was popular and famous in the District. Thus, as he would
have immediately been arrested, the Räja could not risk killing him by
ordinary means. The king therefore organized a secret fire sacrifice in the
inner apartments of the palace with fifty paëòitas in attendance chanting
mantras, with the intention of killing the Öhäkura by mystic influence.
Although all of this was conducted with the utmost secrecy, still,
information of the king's activities was daily passed to the Öhäkura by
informants. After thirty days of yajïa (sacrifice), when the last oblation of
clarified butter was being poured on the fire, Öhäkura Bhaktivinoda was to
have died. Instead, at that very moment, the Räja's dear and only son
perished within the palace. In recalling this period in his autobiography, the
Öhäkura mentions it indirectly: "The king and other persons connected
with the temple used to commit many illegal acts. I would go there to
prevent all such things, and thus I made enemies of the king and the king's
men. Because I was helped by Lord Jagannätha no one was able to harm me

88
in any way."
After five years of service, the Öhäkura left Jagannätha Puré to settle
urgent family business, and he was subsequently posted at different places in
Bengal, where he visited various holy pilgrimage sites. During this time his
fifth son, Varada Prasad, took birth in Ranaghat. The Öhäkura went to
Calcutta, and there he met his old friend, Mr. Heiley, who was at that time
the Inspector General of Jails. Mr. Heiley was very sick and weak but was
very affectionate to the Öhäkura, and he asked him many questions.
Thereafter, a kind of tug-of-war took place between different government
officials as to where the Öhäkura would be posted, and, with the help of Mr.
Heiley, the Öhäkura was appointed to Arraria. There the Öhäkura became
ill with a urinary disease, and he took two-month's sick leave. His condition
gradually improved. In November of 1877 he transferred to Mahibarekha,
near Calcutta, where there were serious problems with police corruption.
As usual, he took every opportunity to visit the holy places in the region.
He was again transferred, this time to Bhadrak, was promoted to Deputy
Magistrate there and continued his duties. While he was resident in
Bhadrak, Mr. Robbins wrote him a very affectionate letter from Orissa,
practically begging him to return to Puré. On July 11, 1878, the Government
issued the Öhäkura Summary Power and in August transferred him to
Narail. In Narail there was a good deal of service for the Öhäkura, and he
became very popular with the townsfolk. Again he took every opportunity
to tour the region, and he was met with great affection by all the people,
who would serenade him with the Holy Name when he arrived in their
villages. In Narail the Öhäkura had severe fevers on a number of occasions,
so he began exclusively drinking green coconut milk instead of water. He
quickly regained his health.

Kåñëa-saàhitä and Other Works

89
 IN 1880, while residing in Narail, the Öhäkura published Kåñëa-saàhitä.
This book received high critical acclaim, even from European scholars like
Dr. Reinhold Rost, a great Oriental scholar of the day and a famous linguist.
He wrote from London on April 16, 1880: "A long and painful illness has
prevented me from thanking you earlier for the kind present of your Sree
Krishna Samhita. By representing Krishna's character and his worship in a
more sublime and transcendent light than has hitherto been the custom to
regard him in, you have rendered an essential service to your co-religionists,
and no one would have taken more delight in your work than my departed
friend Goldstucker, the sincerest and most zealous advocate the Hindus
ever had in Europe."
The Öhäkura also mentions receiving a letter some years later from the
famous American 'transcendentalist', Ralph Waldo Emerson, whose works
he had earlier studied. The Öhäkura had felt inspired to send the famous
philosopher a copy of his book and got the following response:

10th May 1886, Concord, Massachusetts

Dear Sir, I have received with pleasure the book you so kindly sent me. I am sorry
that I do not know the language and cannot read it and can only send my thanks.
R Waldo Emerson.

The Kåñëa-saàhitä contained an eighty-three page introduction in

Bengali prose in which Bhaktivinoda Öhäkura discussed the philosophy and
development of Indian religion from both the historical and geographical
perspectives. The saàhitä portion comprised 281 Sanskrit verses divided
into ten chapters, which discuss the spiritual world, the energies of God,
Kåñëa's pastimes, His incarnations, Kåñëa as the original personality of
Godhead, and the confidential associates of the Lord. Accompanying the
Sanskrit verses were the Öhäkura's Bengali prose translations and
explanations. Concluding the book was a forty-three page resume in which
he presented the philosophy of Kåñëa consciousness in terms of sambandha,
abhidheya and prayojana, just as he had done in his Bhagavat lecture, which
exactly followed Kåñëadäsa Kaviräja Gosvämé's presentation of Bhägavata
philosophy in the Caitanya-caritämåta, and Jéva Gosvämé's presentation in
the Sandarbhas.

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 In 1880 the Öhäkura also published a small book of songs, called
Kalyäëa-kalpataru ('The Desire Tree of Auspiciousness'), which describes
spiritual life from the beginning stages up to the highest levels of
transcendence. It seems clear from the extremely elevated sentiments
expressed by the Öhäkura therein that his pure devotion had fully
manifested at this stage of his life. The book is organized into three major
'branches': (1) Upadeça-Advice. In this section the Öhäkura describes in
nineteen songs the various anarthas (unwanted things) that can deviate the
practitioner from pure devotional service, beginning with the anartha that
brought the soul into this world: lust. He exposes all of the impediments in
order to prepare the reader for the next stage: (2) Upalabdhi-Attainment.
This section describes how one must attain, assimilate, realize and apply all
of the advice in the first section, and it is further divided into three
divisions: (i) anutäpa-repentance due to genuine realization; (ii)
nirveda-detachment from material temptations; (iii)
sambandha-abhidheya-prayojana-vijïäna-realization in knowledge of one's
relationship with the Supreme, realization of practical action in accordance
with that relationship, and realization of the ultimate goal of life. (3)
Ucchväsa-Spiritual Emotion. This section describes the ecstatic sentiments
of a self-realized soul and is divided into four sections: (i) prayers offered by
a pure soul in transcendental humility; (ii) prayers which express hankering
for devotional service; (iii) confession of the mind with pleading in petition
to the Lord; (iv) songs of worship and praise which describe the name, form,
qualities and pastimes of the Lord, as well as the devotional mellows
exchanged with the Lord. At the end of the book, Çréla Bhaktivinoda
Öhäkura falters in his description, feeling apprehensive about describing
the intimate exchanges of a pure soul with the Lord. He takes this feeling of
hesitancy as an indication from Kåñëa that such things should not be
described to those lacking sufficient advancement to appreciate them, and
he ends his songbook there.
This book was very well received and very popular, and one of the
Öhäkura's biographers correctly states: "...it may very truly be termed an
immortal work and stands on the same level as the divine writings of
Narottama däsa Öhäkura." The Öhäkura reports in his autobiography that

91
the songbook was "received with affection".
While in Narail the Öhäkura also started his great monthly Vaiñëava
journal, Sajjana-toñaëé, which was written in Bengali and was meant to
educate the learned and influential men of Bengal about the sublime nature
of Lord Caitanya's mission and teachings. Seventeen volumes were
published over the years which included many articles by the Öhäkura, and
after his departure, his son, Çréla Bhaktisiddhänta Sarasvaté Öhäkura, took
up the work and printed it in several languages, including an English
edition called The Harmonist.

Initiation and Çréla Jagannätha Däsa Bäbäjé

THE Öhäkura was feeling an urgent need to take initiation from some
suitable guru. He relates: "I had been searching for a suitable guru for a long
time, but I did not obtain one. I was very unhappy ... I was feeling very
anxious, and in a dream Mahäprabhu diminished my unhappiness. In that
dream I received a little hint. That very day I became happy. One or two
days later Gurudeva wrote a letter to me saying, 'I will soon come and give
you dékñä.' After this, Vipina-vihäré Gosvämé visited the Öhäkura at Narail
and gave him Vaiñëava dékñä.
Vipina-vihäré Gosvämé was a family descendant of Çréla Vaàçé
Vadanänanda Öhäkura, an associate of Lord Caitanya who was given the
charge of caring for Lord Caitanya's mother and wife after the Lord took
sannyäsa. He was a disciplic descendant in a line coming from Jähnavä
Devé, the wife of Lord Nityänanda. The Öhäkura has written at the end of
Çrémad-Bhägavatärka-maréci-mälä:

vipina-vihäré prabhu mama prabhu-vara

çré-vaàçé-vadanänanda-vaàçä-çaçadhara
"My exalted spiritual master, Vipina-vihäré Prabhu, is the brilliant moon

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in the family of Çré Vaàçé Vadanänanda
At the end of the Öhäkura's commentary on Çré Caitanya-caritämåta he
has also written:

vipina-vihäré hari, tära çakti avatäri

vipina-vihäri prabhu-vara
çré-guru-goswämé-rüpe, dekhi more bhava-küpe,
uddhärilo äpana kiìkara
"The eminent Vipina-vihäré Prabhu, who is the manifestation of the
transcendental energy of Lord Hari, Who sports in the forests of Vraja, has
descended in the form of the spiritual preceptor. Seeing me in the dark well
of worldly existence, he has delivered this humble servant of his."
In 1881, towards the close of the Öhäkura's stay in Narail, he felt inspired
to go again to Vrindavan, which he had last visited in 1866. He set out on a
three-month pilgrimage along with his wife, Lalitä Prasad (then a small
child) and two servants. After arriving he began to suffer from fever, and so
he prayed to the Lord to relieve him for the duration of his stay in the
Dhäma, and afterwards, if He liked, He could again purify him with fever.
The fever vanished. While he was in Vrindavan he associated with
different sädhus. He took prasädam at the kuïja (garden) of Rüpa däsa
Bäbäjé, and there he heard the Daçaçloké of Nimbarkäcärya, the great leader
of the disciplic succession coming from Lakñmé, or Çré. He also met Çréla
Jagannätha däsa Bäbäjé Mahäräja for the first time. The Bäbäjé gave many
spiritual instructions to the Öhäkura, and he later became the instructing
guru of the Öhäkura and an instrumental figure in the discovery of the
birthsite of Çré Caitanya Mahäprabhu. Jagannätha däsa Bäbäjé divided his
time in later years between Çré Våndävana-dhäma and Çré
Mäyäpura-dhäma, six months in one and six months in the other. He was
the spiritual leader of the Gauòéya Vaiñëava community in Navadvépa and a
perfectly realized soul. He became increasingly important to the Öhäkura as
a source of spiritual inspiration and direction, and therefore in the listing of
our line of disciplic succession as given by Çréla Bhaktisiddhänta Sarasvaté
Öhäkura, he reckons the çikñä link between his father and Çréla Jagannätha

93
däsa Bäbäjé to be of paramount importance, relegating his dékñä relationship
with Vipina-vihäré Gosvämé to a lesser status by omission. Vipina-vihäré
Gosvämé initially enjoyed a very sweet relationship with the Öhäkura, but
later he is said to have been neglected by the Öhäkura due to a
disagreement about the position of Raghunätha Däsa Gosvämé. He also
assisted the Öhäkura in his preaching work, but his spiritual advancement
was not at the same level as the 'Commander-in-chief of the Vaiñëavas', as
Çréla Jagannätha däsa Bäbäjé came to be called by Çréla Bhaktivinoda
Öhäkura. [See Lives of the Vaiñëava Äcäryas, Volume III, for the biography
of Çréla Jagannätha däsa Bäbäjé Mahäräja.]
While traveling in the Dhäma to places like Rädhä-kuëòa, Govardhana,
etc. the Öhäkura came to know of a band of dacoits (bandits) called the
Kanjhars. Pandit Satkari Chattopadhyaya Siddhanta Bhushan writes:
"...These powerful bandits spread all over the roads surrounding that holy
place and used to work havoc on innocent pilgrims for the purpose of
extorting the last farthing they possessed. We cannot possibly recount how
many murders were committed by these brutes to gain their selfish ends as
these accounts hardly come to light in facts and figures. It was said that
these ruffians had at their back some unscrupulous persons who had the
authority and power over the people. It was through his undaunted will and
untiring labour for several months that the whole fact was brought to the
notice of Government, and a special Commissioner appointed to crush the
whole machinery set up by these Kanjhars against the innocent pilgrims.
The result was marvelous and the name of the Kanjhars has for ever been
extirpated from the earth." In his autobiography the Öhäkura humbly gives
this event a very brief mention: "Going by palanquin I took darçana of
Rädhä-kuëòa and Govardhana. There I experienced the spitefulness of the
Kanjhars, so I made arrangements to put an end to it."

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 Bhakti Bhavan

DURING the time of his Vrindavan pilgrimage the Öhäkura also

traveled to Lucknow, Ayodhya and Kasi. He then returned to the house he
was renting in Calcutta and found the rest of his family in good health. He
wanted to buy a house in Calcutta and he found one to his liking, but was
transferred to Jessore, where he suffered from fevers and problems with his
eyesight. "The place was exceedingly abominable. Fever took its residence in
Jessore [in accordance with my prayer in Vrindavan]. At the same time I
had problems with my eyes. From my childhood I was short-sighted. I saw
well from the left eye but everything looked blurred from my right eye. At
that time there was a tiny spot in my eyes. My short-sightedness had gone,
but my vision was hazy and I had some sort of ache in my eyes." He
requested and received medical leave. His family wanted to go to Ranaghat,
but the Öhäkura was determined to establish a place in Calcutta for his
preaching work. Various medical treatments brought him no relief and he
therefore began to treat himself. He found a suitable place for his preaching
at 181 Manikatal Street (presently Ramesh Dutt Street), which he would
later dub Bhakti Bhavan-the site of many learned discourses, meetings with
eminent personalities and the writing of many articles and books. The
worship of a Giridhäré-çilä, which had been given to him by Jagannätha
däsa Bäbäjé Mahäräja, was also to be established. The price of the house was
6,000 rupees. The Öhäkura had some repairs made and performed
gåha-yajïa (a ceremony of sanctification) before entering the house. His
family, though initially reluctant and dubious about the house, became
convinced by seeing it newly renovated and were at last very happy to move
into it.
The Öhäkura got a post in nearby Barasat with the help of Commissioner
Peacock, who was very favorably disposed to him. Because of the problem
with his eyes, the Öhäkura received some allopathic treatment and noted a

95
general improvement, but the doctors were insisting that he daily eat
fish-heads to improve his eyesight. Finding the idea very painful, he turned
to homeopathic treatment and was cured, thus avoiding the nasty advice of
the allopaths.
In 1881 he stayed in Barasat with his sons Radhika and Kamal. He left his
wife at home, and she only came when he became ill and needed care. The
Öhäkura was frequently troubled by fevers and various other maladies
throughout his life, but his determination to serve Kåñëa never diminished
even slightly. He always accomplished the superhuman work of a spiritual
genius, while performing his material duties to the satisfaction of
government officers as well. This must serve as one of the great instructions
of his life. Çréla Prabhupäda once noted the determined activities of Çréla
Bhaktivinoda Öhäkura in a lecture: "Bhaktivinoda wrote about one hundred
books-almost. Just imagine: he was a very responsible officer, a magistrate,
and he was a gåhastha; he also had many children. Altogether he had ten
children, and he had to take care of the children, the office of magistrate
and sometimes-he was a very pious and religious man-he was given extra
religious work. He was made superintendent of the Temple of Jagannätha,
because the government knew that Bhaktivinoda Öhäkura was a very highly
advanced religious person, so whenever there was some religious question,
he was consulted. So, in spite of all his responsibilities, as an officer, or as a
family man with so many children, he executed his family life very nicely-or
else he could not have produced a child such as Bhaktisiddhänta Sarasvaté
Öhäkura. At the same time he served the Supreme Lord in so many ways.
That is the beauty. He has written so many books, and in spite of
cumbersome duties. That is the beauty of his life ... All this became possible
because he was a sincere, faithful servant. To write so many books with so
many responsibilities, for an ordinary magistrate, is not possible. But
because he was sincere, he got the strength from the Supreme Lord. One
does not need to seek strength separately from the Supreme Lord. But if you
are sincere, the Supreme will give you sufficient strength."
The Öhäkura had duties in both Barasat and nearby Naihati, and he
experienced much trouble from the many ill-natured townsfolk who, in
order to draw attention to themselves, tried to create mischief for him in

96
various ways. He stayed there for two years, but he always felt eager to
leave, due to the quarrelsome inhabitants, as well as the constant threat of
malaria that was prevalent in the area.

Bankim Chandra and a Flow of Books

DURING his stay in Barasat the Öhäkura met the famous Bengali
novelist, Bankim Chandra, who had just completed a book on Kåñëa called
Kåñëacarita. The author had been greatly influenced by English and French
philosophers, although he had much regard for traditional Vaiñëavism.
Bankim Chandra heard that the Öhäkura was an authority on Kåñëa, as
well as an expert writer, so he wanted to take the opportunity to show him
the book. Unfortunately, the book was full of all kinds of Westernized
concepts and various mundane speculations. It presented Kåñëa as an
ordinary person who had many good qualities. For four days, taking little
food or sleep, the Öhäkura put forward arguments from the scriptures to
prove Kåñëa's position as the Supreme Personality of Godhead. The author,
being much swayed by the conviction and authority of the Öhäkura's
presentation, corrected many of the improprieties in his book and brought
them more into line with the transcendental teachings of Çré Caitanya
Mahäprabhu. The author was subsequently criticized by scholars for
presenting Puräëic histories of Kåñëa's activities as literal facts rather than
"pure legends, myths, fables, and traditions". Such criticism may be seen as a
kind of certificate of success for the Öhäkura, whose aim had been to
convince Bankim Chandra of just this: that Kåñëa was the Absolute Truth
and His transcendental pastimes were literal facts.
At the end of his stay in Barasat the Öhäkura received some important
books from an advocate friend, Babu Sarada Charan Mitra, who later
became a Calcutta High Court Justice and, in 1916, wrote the introduction
to a biography of Çréla Bhaktivinoda Öhäkura called A Glimpse into the Life

97
of Öhäkura Bhaktivinoda. Among the books sent were the commentaries on
Bhagavad-gétä and Çrémad-Bhägavatam by Çréla Viçvanätha Cakravarté
Öhäkura. At the request of his friend, Öhäkura Bhaktivinoda took up the
task of publishing a good edition of the Bhagavad-gétä with the commentary
of Çréla Viçvanätha Cakravarté Öhäkura and his own commentary called
Rasika-raïjana. This was published in 1886. The popular Bankim Chandra
wrote the introduction, expressing his indebtedness to Çréla Bhaktivinoda
Öhäkura and impressing upon the Bengali public their good fortune in
receiving such a great work. All copies of the book were quickly sold out.
In 1883 the Öhäkura came across a Sanskrit manuscript called
Nitya-rüpa-saàsthäpanam ('Establishing God's Eternal Form') by Pandit
Mohan Gosvämé Nyäya-ratna, a descendant of Lord Nityänanda, who had
written a very scholarly presentation on the title's subject concerning this
essential point of Vaiñëava theology. The Öhäkura wrote a review of the
book in English for a European journal, so that Westerners might be
attracted to the subject matter. He comments: "The object of the book is to
prove the eternal spiritual form of the Deity. The subject is certainly not a
new one, but in the latter part of the nineteenth century, when science is so
deeply engaged in its warfare with popular belief, it looks like a new subject
inviting the attention of the public. Amongst the scientific beliefs that
have come to India along with the British rule, the metaphysical inference
that the Deity has no form has been accepted as one of the most
philosophical acquisitions that man has ever obtained. The current of the
abstruse idea of a formless Brahma, which has invaded thought and worship
in India since the time of Pandit Sankaracarya has, with the existence of
the European idea of a formless God, become so much extended, especially
in the minds of the youngsters of this country, that if an attempt is made to
establish the fact that God has an external form, it is hooted down as an act
of stupidity."
The Öhäkura does not use the word "external" in the above sentence in
the sense of "material", but in the sense of an eternal, spiritual form which
can, under conditions of spiritual purity, be visualized as distinct from His
internal essence. Öhäkura Bhaktivinoda cites the scholarly sources of the
Pandit: the Sandarbhas of Çréla Jéva Gosvämé, the Vedänta-sütra and the

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commentaries by the Vaiñëava äcäryas, as well as the çruti and småti. He
lauds the author not only for his scholarship but for his devotional
sentiments as well:
"...Not only reasoning of a healthy kind, there is enough of that superior
sentiment which is called affection, for things beyond the regions of the
senses. The çlokas of which the following are translations have created a
sort of thrilling sensation in our heart, which we feel unable to express in
writing:

Let crowded sins repeat my trial scenes!

and lead me on from woe to woe!
Care I for that? If love of God alone,
would bless my heart where'er I go.

The Holy seat of Love is Vrindavan,

where matter's laws have no domain
Ah! when my panting soul shall find its rest
in that Eternal realm again!
"There are several of such spiritual effusions which the Materialist and
the so-called positivist will scarcely understand. The book under review is
replete with unprejudiced discussions about the sastras and considerations
of points of pure Bhakti or the spiritual sentiment to God. We fear,
however, that the young people and European thinkers will scarcely
comprehend the object of the Book. They may put it off to a distant corner
of the almirah for happy enjoyment of white ants and other insects with the
expression that the book is nothing but a repetition of some old rejected
arguments of idolatrous nature. The reason why even thoughtful men might
be induced to believe [this] is, that with the change of time, phraseology,
[the] process of reasoning and the manner of using evidence also change,
and the work before us now has not been composed in accordance with the
manner of writing which is now in vogue. The old Sanskrit style has been
adopted. We, for ourselves, do not attribute this to want of ability in the
author, but to his dislike of the modern form of writing. Be that as it may,
we shall review the book arranging the arguments in a purely modern style.

99
Let our readers know it for certain that we shall simply reproduce in the
modern style the arguments of Prabhu Upendra Mohan Goswami."
The Öhäkura then proceeds to give a highly logical and brilliant
explanation of spiritual form, addressing the various arguments which
might be raised by the rational thinker and answering them strongly. Some
excerpts:
"There is one more argument of the rationalist which we shall take time
to consider. He naturally questions the possibility of the manifestation in
nature of that Supernatural form. We have read in the Hindu scriptures
and in the lives of holy men such as Prahlad and Dhruva, that God made
His appearance in nature in His form of spirit and acted with men as one of
their friends. We are not prepared, in consideration of our short time and
space, to prove that the statements made in the sastras were all historically
true, but we must show that the principle taught in these statements is
philosophically safe. God is spiritually Almighty and has the power to
overcome all conditions of matter, space and time. It is certainly His power
and privilege to be aloof from matter in the position of His Sri Vigraha, and
at the same time to exist in the universe as its soul. In the exercise of His
liberty and sovereignty over matter and space, it is not hard to believe that
He may now and then, or at all times, be pleased to make a manifestation in
nature, sometimes accepting her rules and sometimes rejecting them at His
pleasure. The conclusion is that the universe in general and man in
particular can never by a rule enjoy a sight of the All Beautiful in the scene
of matter, but God of His own freedom can exhibit Himself in supercession
of all rules and prove His dominion over all He created. Man sees Him
when he regains his pure spiritual nature, but God shows Himself out of
kindness to man whenever He is pleased to do so.
"Holy men to whom God has been pleased to show His spiritual form
have often attempted to picture it to their fellow brethren. The picture,
whether it be by pencil, chisel, or pen, is always made through the medium
of matter, and hence a degree of grossness has all along attended the
representations. This emblematic exhibition of spiritual impressions is far
from being open to [the] charge of idolatry. Those who rationally conceive

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the idea of God, and by the assistance of the imagination create an image,
are certainly open to the charge. There is one absolute truth at the bottom
of this important question. It is this: Nature has indeed a relation to the
spirit. What is that relation? As far as we have been instructed by the inner
Tutor, we may safely say, that spirit is the perfect model and nature is the
copy which is full of imperfections. Draw inferences from the side of nature
and press them upon the Deity, they will ever remain gross and imperfect.
Draw from the spirit inside and push your impressions at first to the mind
and then to the body, you simply spiritualize them both. Here is [the] advent
of God on the scene of nature. It is then that the model is to be found
represented by the corresponding copy in nature. God's transcendental
form also finds its corresponding reflection in nature, and when we worship
the Deity, in pure love, in the reflected scenes of Vrindavan. Here the
imagination has no play. It is the soul which sees and makes a description in
the corresponding phenomena in nature. The spiritual form thus conveyed
to us is none but the eternal form of God. The grossness is simply apparent,
but all the actions and consequences are fully spiritual. The man who weeps
and dances in felicity when he spiritually sees the beauty of God is certainly
translated to the region of spirits for the time and the gross action of his
body is but a concomitant manifestation caused by a current of spiritual
electricity. Here we find the absolute in the relative, the positive in the
negative and spirit in matter. The spiritual form of God is therefore an
eternal truth and with all its inward variety, it is one Undivided Unity.
What appears to be a contradiction to reason is nothing but the rule of
spirit. And the greatest surprise arises when we see full harmony in all these
contradictions."
The above is only one among the many arguments advanced by the
Öhäkura in one of the most brilliant of his essays. He proves by logical
argument that the eternal form of God is a necessity if the word "theism" is
to have any meaning.
In 1884 the Öhäkura received a transfer to Srirampur, where he lived in
a residence beside the court. His sons-Radhika, Kamal and Bimal Prasad
stayed with him. In October his mother died, and the Öhäkura, taking a
leave of absence, went to Gayä for the performance of the çraddha

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ceremony. During his stay in Srirampur he got the opportunity to visit the
former residence of Lord Nityänanda's great associate, Çréla Uddhäraëa
Datta Öhäkura, at nearby Saptagram, as well as Abhiräma Öhäkura's place
at Khanakul and the place of Lord Caitanya's great devotee, Vasu
Rämänanda, at Kulinagram.
In 1885 the Öhäkura organized a press in Calcutta at Bhakti Bhavan
called the Caitanya Yantra or Caitanya Press. The Sajjana-toñaëé was
published only occasionally during this period up to 1892, at which time it
began to be published regularly.
In 1886 a literary explosion occurred. The Öhäkura published his Gétä
with commentaries (previously described), and Çré Caitanya-çikñämåta, a
philosophical work in Bengali prose based on Lord Caitanya's teachings to
Rüpa and Sanätana Gosvämés as found in Çré Caitanya-caritämåta. The
teachings are compared to a flood of nectar and are divided into eight
rainfalls, each rainfall being further divided into downpours. In this work
the Öhäkura fully describes the different kinds of impediments to
devotional service, the usefulness of varëäçrama-dharma in the practice of
vaidhi-bhakti, the specific deviations of many of the so-called Vaiñëava sects
of the day, etc. etc. This book was very well received.
The Öhäkura also published Sanmodana-bhäñyam, a Sanskrit
commentary on Çré Caitanya Mahäprabhu's Çikñäñöakam, the
Bhajana-darpaëa-bhäñya, a Bengali commentary on Çréla Raghunätha Däsa
Gosvämé's Manah-çikñä, together with a Bengali verse translation of Däsa
Gosvämé's Sanskrit poem, Manaù-çikñä. He also wrote Daçopaniñad-cürëikä,
a book of Bengali prose on the ten principal Upaniñads, the Bhävävalé, a
compilation of Sanskrit verses on the subject of rasa written by different
Gauòéya Vaiñëava äcäryas, edited by the Öhäkura with Bengali translations
of the verses. He also managed to write a philosophical novel called
Prema-pradépa in Bengali prose, and to publish the Çré Viñëu-sahasra-näma
from the Mahäbhärata with the Sanskrit commentary of Çréla Baladeva
Vidyäbhüñaëa called Nämärtha-sudhä.
Also in 1886, the Öhäkura established the Çré Viçva Vaiñëava Sabhä, a
spiritual society, in Calcutta, and many educated men became his followers.

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Some of the meetings were held in Sarkar's Lane and several committees
were formed with assigned duties in the propagation of Kåñëa
consciousness. To acquaint the public with the functions and aims of the
Society, the Öhäkura published a small booklet called the
Viçva-vaiñëava-kalpatavi. The Viçva-vaiñëava-räja-sabhä was started by the
Gosvämé followers of Çré Caitanya Mahäprabhu and was described at some
length in the previous volume of this series. The Öhäkura regularly lectured
and read from the literature of the Gosvämés at the Bhakti Bhavan, and his
son, Bimal Prasad, often attended during these years, imbibing the
philosophy of Kåñëa consciousness from his father and simultaneously
learning about the printing that was going on there. The Öhäkura began
work on an edition of Çré Caitanya-caritämåta with his own commentary
called Amåta-praväha-bhäñya. Describing this period in his autobiography,
the Öhäkura notes: "It was a highly intellectual task for me to publish all
these books ... Haradhan Datta of Badanganga in Kayapat came to
Srirampur and offered a very old manuscript of Çré Kåñëa-vijaya-I published
that. At that time I established the Caitanya Press, which was operated by
Çré Yukta Prabhu. When I had printed two khaëdas of the book
Caitanya-caritämåta ... I got a very intense head ailment from all this
intellectual work." For some time the Öhäkura could not work due to
dizziness. At the suggestion of some Vaiñëavas, he smeared ghee on his
head, taking their instruction to be the suggestion of Çréla Jéva Gosvämé, as
he had, simultaneous to their urging, received some of Jéva Gosvämé's books.
"I prayed to Çré Jéva Gosvämé that the affliction would not continue.
Praying in this vein and applying ghee, my ailment vanished. Again I began
to work and read the books [of the Gosvämés]."
In 1887 the Öhäkura traveled to many places in Bengal in search of the
Caitanyopaniñad, which is part of the Atharva Veda, but found only in very
old manuscripts. Few people had even heard of this work, which offered
overwhelming evidence of Lord Caitanya's identity as the Supreme Lord
and yuga-avatära (the avatära for the present age of Kali). His endeavor was
finally brought to the attention of Madhusudan Das, a Vaiñëava paëòita,
who possessed an ancient manuscript of the Atharva Veda. The paëòita at
once dispatched it to the Öhäkura from his place in Sambalapur. When the

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Vaiñëava community learned of the Öhäkura's discovery, they immediately
requested him to prepare a Sanskrit commentary. The Öhäkura agreed and
produced Çré Caitanya-caraëämåta. Madhusudan Das assisted by writing a
Bengali translation of the verses called Amåta-bindu.
The Öhäkura was awarded the title 'Bhaktivinoda' during this period of
his colossal efforts in preaching and book publication. Çrépäda Äcärya Kul
wrote a letter to the Öhäkura in Sanskrit awarding him the title, and the
Öhäkura gratefully answered in the same. He comments: "The masters had
given the title Bhaktivinoda to me, and this was also the desire of
Mahäprabhu..." The title 'Bhaktivinoda' means 'the pastime' or 'pleasure of
devotional service', and, taking either or both of these meanings as
appropriate, it must be said that the Öhäkura was the embodiment of one
who performs and takes pleasure in the pastimes of devotional service. The
Öhäkura's statement that his being awarded such a title was the desire of
Mahäprabhu should not be misunderstood. First of all, it clearly was
Mahäprabhu's arrangement, as the scholars had not been requested by the
Öhäkura that he be given any title. They were inspired to do it from within.
What is more, Çréla Bhaktivinoda Öhäkura was pure and able to understand
Lord Caitanya's desire, and thus there is no element of speculation or pride
in his declaration.
Çréla Bhaktivinoda Öhäkura also began to propagate the Caitanya
Païjikä, a Vaiñëava almanac, and it was by his efforts that the appearance
day of Çré Caitanya Mahäprabhu was made a respectfully observed and
important fast-day in the Gauòéya Vaiñëava calendar. By lecturing to
various societies in Calcutta and elsewhere, the Öhäkura was profusely
distributing the seeds of bhakti. He published a detailed account of Çré
Caitanya Mahäprabhu's life in the Hindu Herald, an English periodical,
which was widely read, and the article drew much favorable attention.
Thus, along with his earlier title, Sac-cid-änanda, which was awarded after
the publication of Sac-cid-änanda-premälaìkara, and together with his new
title, Bhaktivinoda, he was thenceforward known to the Gauòéya Vaiñëavas
as Sac-cid-änanda Bhaktivinoda Öhäkura.

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 Discovery of Lord Çré Caitanya's Birthsite

IN 1887, when the Öhäkura was forty-nine years old, he began to reflect
on his retirement. He revealed his mind in his autobiography: "I recovered
fully from my head ailment, and I constantly studied the devotional
literatures. Because of associating with devotees I became more renounced. I
thought, 'I have spent my days in a futile way. I have not accomplished
much. I have not been able to obtain even a little taste of service to Çré
Sac-cid-änanda-svarüpa Rädhä-Kåñëa. Therefore, I will retire, and taking
my pension I will find some little place in the groves of Vraja near the bank
of the Yamunä and perform bhajana with my friend, Bhaktibhåìga, until
the end of my life.'"
The Öhäkura approached his intimate friend, Çré Rämsevak
Bhaktibhåìga, for consultation, and they had some heartfelt discussions. At
this time the Öhäkura was composing the Ämnäya-sütram-130 Sanskrit
sütras describing the Absolute Truth, with a Bengali commentary called
Laghu-bhäñya and a Bengali translation of the sütras. Following the
consultations with Bhaktibhåìga, the Öhäkura went to perform some
governmental work in Tarakeswar and Bhaktibhåìga Prabhu went to
Calcutta. The Öhäkura spent the night in Tarakeswar, and while he slept,
Çré Caitanya Mahäprabhu appeared to him in his dreams and told him: "You
will certainly go to Vrindavan, but first there is some service you must
perform in Navadvépa. What will you do about that?" Returning from
Tarakeswar, he again consulted his friend who advised him to transfer to
Navadvépa-dhäma. The Öhäkura requested Mr. Peacock for this transfer,
but Mr. Peacock felt that a transfer so soon after coming to Srirampur
would be improper. The Öhäkura was filled with transcendental anxiety. He
declined offers thereafter of personal assistantship to the Chief
Commissioner of Assam and the office of the Minister of Tiperrah State,
both offices carrying tremendous prestige and generous salary. The Öhäkura

105
then submitted his application for retirement, but the application was not
accepted. Finally, he approached Babu Radha Madhava Vasu, who was the
Deputy Magistrate of Krishnanagar and worked out a mutual transfer with
him-the Krishnanagar post for the Srirampur post. This proposal was
submitted to the government, but Mr. Peacock was absent and Mr. Edgar
was on duty. The transfer, however, was approved and notification to that
effect came on November 15, 1887.
The Öhäkura was jubilant, but he was then overwhelmed by high fevers.
He writes: "How shall I speak of my misfortune? Returning home in joy, I
became anxious because a horrible fever came on. It did not subside.
Collector Toynbee arrived and expressed a desire to postpone my
substitution. But then I thought, 'I'll live or I'll die, but I will go to
Krishnanagar.'" The Öhäkura received sick-leave and proceeded to
Navadvépa. "Thus, in my bed-ridden condition I chose to go. My wife and
Mahendra Mama went with me. There was a little difficulty on the way, but
in the ecstasy of going to Navadvépa I felt untroubled." The Öhäkura began
to perform a few minor duties in Krishnanagar, but soon collapsed. A
Doctor Russell informed him that if he did not take medicine and a proper
convalescence diet he would die. The Öhäkura had taken only milk for
forty-five days. "From time to time I thought, 'Many obstacles are a good
sign.'" Doctor Russell prescribed quinine, that chapatis be eaten every day,
and other medicines.
During the Christmas break the Öhäkura took a train to Navadvépa with
his wife. He writes, "Upon arriving there and surveying the land in all four
directions, the hairs on my body stood on end." Proceeding to the Rani
Dharmasala, the Öhäkura arranged for an offering to be cooked for Lord
Caitanya. He then took grains for the first time in many days and
commented: "Since my birth I had not eaten such nectarean food." After
this, the Öhäkura gradually regained his strength and began to come to
Navadvépa every Saturday to search out the site of Çré Caitanya
Mahäprabhu's birth. However, most of the local people had little interest in
or actual knowledge of the holy sites of Navadvépa, and the Öhäkura
became a little discouraged. Most of the local inhabitants expressed the
opinion that the site of Lord Caitanya's birth was in Navadvépa, but the

106
Öhäkura was not convinced. Another theory was that the actual site had
been lost under the shifting path of the Ganges. Still not satisfied, he
continued to try to establish where the authentic birthplace was located.
One Saturday evening, the Öhäkura was sitting on the roof of the Rani
Dharmasala in Navadvépa with his third son, Kamal Prasad, and a friend
who was a clerk. It was 10 o'clock and very dark, as the sky was covered with
clouds. The Öhäkura gives his account: "Across the Gaìgä, in the northern
direction, I saw a large mansion flooded with light. When I asked Kamal
[about this], he confirmed that he had seen it also. When I asked the clerk,
he said, 'I didn't see anything.' I was utterly amazed by that. When I looked
carefully at that area in the morning from the roof of Rani's house, I saw a
tal [palm] tree located there. Inquiring from others about the place, they
said it was known as Ballaldighi, which was near the ruins of the old fort
and kingdom of Laksman Sen." Upon inquiring of various persons, the
Öhäkura learned that adjacent to that place was the large pond of King
Ballal Sen from which the town got its name, and aside from that there was
nothing of importance. The following Saturday he went to Ballaldighi
where at night he again had a wonderful vision. He spent the next day
wandering all over the site. The elderly locals told him that this was indeed
the location of Çré Caitanya Mahäprabhu's birth. They pointed out an
extensive mound covered with Tulasé plants as the actual site of His
appearance.
In order to substantiate his growing conviction, the Öhäkura began to
conduct an investigation utilizing old manuscripts of the
Caitanya-bhägavata, Bhakti-ratnäkara and Narahari Sarakär Öhäkura's
Navadvipa-parikrama-paddhati, as well as antique maps of the district. In
particular, he found an old map from the time of Ganga-Govinda Singh,
who was the Naib Diwan of the Kalsa and founder of the Paikpara Raj
family which flourished in the latter part of the eighteenth century. The
name "Çré Mäyäpura" was found on the map to indicate the site of what
became known as Ballaldighi. He ascertained a good deal about the
different villages of the area from his research with the manuscripts and
maps and from the local villagers as well. He found to his great
astonishment that the town on the western banks of the Ganges, now called

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Navadvépa, was actually a place of less than one-hundred years standing,
and that there were still people living there who declared that in their
youth they had moved to the new town from the old site at Ballaldighi. He
also found that this town of Navadvépa could not possibly be the site of
Lord Caitanya's appearance, because Lord Caitanya had appeared on the
eastern bank of the Ganges. Furthermore, the elderly villagers of Ballaldighi
even called the area Mäyäpura. Then, while reading the Bhakti-ratnäkara,
the Öhäkura found the following verse which confirmed his discovery
beyond a doubt:

navadvépa madhye mäyäpura näme sthän

yathäya janmilen gauracandra bhagavän
"In the center of Navadvépa there is a place called Mäyäpura. At this
place the Supreme Lord, Gauracandra, took His birth."
This monumental discovery took place toward the beginning of 1888,
and it was a landmark event in the history of Vaiñëavism. The site of the
divine appearance of Lord Caitanya, after being lost for several generations,
was again revealed to the world by Çréla Bhaktivinoda Öhäkura. Wishing to
confirm it even more resoundingly, the Öhäkura later requested Çréla
Jagannätha däsa Bäbäjé Mahäräja, the head of the Gauòéya Vaiñëava
community, to come to the site. The aged bäbäjé, who was more than 120
years old at that time, was so weak that he was carried everywhere in a
basket by his disciple, Bihäré. Many curious persons accompanied him. He
was so old that his eyelids completely covered his eyes, and they had to be
propped open with his hand if he wanted to see someone. When he was
brought to the spot discovered by the Öhäkura, he became overwhelmed
with ecstasy and jumped into the air, crying, "ei to 'nimäi-janma-bhümi!"
('This is indeed the birth place of Lord Nimäi!') Thus, by the additional and
absolute confirmation of the paramahaàsa bäbäjé the site was forever
certified beyond doubt. Thus, from both an empirical and spiritual point of
view, the place of Lord Caitanya's birth was ascertained. Just as Çréla Rüpa
Gosvämé and Çréla Sanätana Gosvämé excavated the lost sites of Kåñëa's
pastimes in Våndävana, the Öhäkura discovered this lost site of Gauräìga's
advent and other pastimes in Navadvépa. This discovery led to his

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undertaking further research, and he eventually discovered many of the
sites of Lord Caitanya's pastimes and described them in his book Çré
Navadvépa-dhäma-mähätmyam, which he wrote in Krishnanagar and
published in 1890.
After the discovery of the birthplace of Lord Caitanya, Çréla Jagannätha
däsa Bäbäjé Mahäräja and Çréla Bhaktivinoda Öhäkura spent some time
worshiping the Lord there. Çréla Bhaktivinoda Öhäkura's son, Lalitä Prasad,
relates that one of the Öhäkura's sons was suffering from a skin disease, and
that Çréla Bäbäjé Mahäräja told him to lie down at the site of the Lord's
birth. The boy did so, and was cured by the next day. Later, when
Jagannätha däsa Bäbäjé returned to his place of bhajana at Kuliya, he
requested Çréla Bhaktivinoda Öhäkura, who was eager to render some
service to him, to build a solid covered veranda, so that the Vaiñëavas who
came to see him would have a pleasant place to sit and chant. The Öhäkura
immediately complied with that order, to his guru's full satisfaction.
In Krishnanagar the Öhäkura's health deteriorated. He was afflicted with
severe tonsillitis. He received two month's leave, and during that time he
purchased the place where he would write many books and perform hours of
bhajana: Çré Surabhi-kuïja. He then traveled with his family by horse and
carriage and visited Ulägräm, the place of his birth and childhood. After
visiting his boyhood home, he spoke to the government officer, Mr. Edgar,
who had helped him get a post in Krishnanagar, about transferring to a
place where he could regain his health. In 1889 he moved to Netrakona,
from there to Tangail and from Tangail to Burdwan. During his stay in
Burdwan, the Öhäkura sometimes suffered from fevers and had difficulty
breathing. When he recovered, he resumed his duties. While in Burdwan he
performed kértana with the Vaiñëavas of Amalajora, headed by Kñetra and
Vipina Babus and noted their strong devotion to Çré Caitanya Mahäprabhu.
The Öhäkura composed poems like Çoka-çätana, which described in thirteen
songs the disappearance of Çré Çréväsa's son during Lord Caitanya's kértana,
and his friends would sing them. All the while he was working on his books,
despite all difficulties.
1890 saw the publication of Ämnäya-sütram, a work comprised of 130

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Sanskrit sütras describing the Absolute Truth, with his commentary,
Laghu-bhäñya, together with Bengali translations of the codes. He also
published the Çré Navadvépa-dhäma-mähätmyam, which comprised eighteen
chapters written in Bengali verse describing Jéva Gosvämé's tour of the land
of Navadvépa in the company of Lord Nityänanda. This was called the
Parikramä-khaëòa. A second volume of this work called Pramäëa-khaëòa
was also published, and it was a collection of Sanskrit verses glorifying the
holy land of Navadvépa, gathered by him from the Vedic literature and
arranged in five chapters.
In March and April of that year he got the chance to tour various holy
places, including the birthplace of Våndävana däsa Öhäkura, and visiting
Godruma-dvépa he had a picnic with his sons. On May 19th he took darçana
of Çréla Jagannätha däsa Bäbäjé in Kuliya with great delight.
From Burdwan he was transferred briefly to Raniganj and then back
again to Dinajpur in 1891. In 1891 he published his Bhagavad-gétä with the
Sanskrit commentary of Çréla Baladeva Vidyäbhüñaëa called Gétä-bhüñaëa,
as well as his own Bengali commentary, Vidvad-raïjana.

Preaching the Holy Name

IN August of 1891 the Öhäkura received approval for a two-year

furlough. He wanted to preach the glories of the holy name for the benefit
of humanity. His base for this preaching effort was Godruma-dvépa, which
the Öhäkura dubbed the Näma-haööa, 'the market place of the Holy Name'.
He traveled with Çré Rämsevak Chattopadhyaya Bhaktibhåìga, his old
friend, as well as Çré Sétänätha Däsa Mahäpatra and Çré Sital Bhåtya. They
chanted in many places, gave lectures and made devotees. The Öhäkura
describes this period with happiness:
"At this time in the month of Avin, Ramsevak Babu, Sita Nath and Sital
Bhritya all took a ship to Ramjivanpur for chanting and lectures ... In many

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places in Ramjivanpur we chanted and spoke, and we were very happy.
From there, we went to Kayapath Badanganja, where we lectured. In that
place all of the devotees, brähmaëas and paëòitas were pleased. Having
stayed thirteen days in that area, and concluding with a lecture program in
Ghatal, we returned. We performed näma-saìkértana everywhere. After
coming to my house in Calcutta, I proceeded to Surabhi-kuïja and we
performed a great deal of saìkértana there too."
In his lifetime the Öhäkura established over five-hundred Näma-haööa
saìgas (associations), and in his original Näma-haööa essay entitled, Çré Çré
Godruma-kalpatavi, he describes the structure of the Näma-haööa. The spirit
of his endeavor exactly matched the mood of Lord Nityänanda, Who was
personally ordered by Çré Caitanya Mahäprabhu to preach in Bengal. Lord
Caitanya directed Him thus:

çuno çuno nityänanda, çuno haridäsa,

sarvatra ämära äjïä koroha prakäça,
prati ghare ghare giyä koro ei bhikñä,
bolo kåñëa, bhaja kåñëa, koro kåñëa çikñä
"O hear Me, hear Me Nityänanda! Hear Me Haridäsa! Simply
disseminate My order everywhere. Go from house to house and beg [the
residents as follows]: 'Speak about Kåñëa, worship Kåñëa and teach [others]
about Kåñëa.'" [Caitanya-bhägavata Madhya-lélä 13.8-9]
In his Näma-haööa essay the Öhäkura always describes himself as the
sweeper of the market-place of the Holy Name. In that market-place in
Godruma-dvépa, the storehouse is the Çrémad-Bhägavatam, and the principal
trader is Çré Nityänanda Prabhu. The co-principal trader in Bengal is Çré
Advaita Prabhu; in Våndävana, Rüpa and Sanätana Gosvämés; in
Jagannätha Puré, Çré Svarüpa Dämodara and Rämänanda Räya. The
store-keepers in Bengal are Çré Gadädhara Paëòita, Çrémäté Viñëupriyä and
Çrémäté Jähnava Öhäkuräëé; in Våndävana, Raghunätha däsa Gosvämé; in
Jagannätha Puré, Çré Paramänanda Puré. Following this explanation is a
description of the transcendental currency of the market: the various levels
of devotion are compared to paisa (the smallest denomination), to annas (an

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anna equals about six paisa) and to silver coins, and prema (pure love of
God) to the most valuable denomination, the gold coin. The qualifications
for membership are also specified, techniques for chanting are detailed, etc.
The Öhäkura then proceeds to describe some of the preaching pastimes of
his party of friends:
"5th Açvin Caitanyäbda 406, Monday, the Näma-haööa sweeper, assistant
and flag-bearer [Öhäkura Bhaktivinoda, Bhaktibhåìga Mahäçaya and
Sétänätha] arrived in the town of Ghatal, Midnapur District, after dark.
The devotees escorted the Näma-haööa employees with saìkértana to the
Hari-sabhä. More than a thousand devotees of the Näma assembled and
engaged in massive saìkértana. The next day at sunrise, along with all the
devotees of Ramjivanpura, they performed blissful kértana and inspected
the activities of the Näma-haööa in the prapannäçrama [preaching center] of
Sriyuta Kunjabihari Paina. More than a thousand devotees assembled,
loudly chanting the name of Hari. The Näma-haööa commander for that
area, Çréyuta Umäcaraëa Vidyäratna warmly welcomed the sweeper,
Bhaktivinoda, his assistant, Bhaktibhåìga, the devotee, Sétänätha, and the
assembled Näma-haööa employees. The sweeper, Bhaktivinoda, gave a
lecture on the glories of the Holy Name.
"The captivating lecture and Vaiñëava songs [I had] personally composed
filled the assembled devotees with prema. Travelling salesmen, Çréyuta
Rämadäsa Bäbäjé and Çréyuta Daracandra Tarkälaìkära, satisfied the
assembly with sweet lectures. The assembly dispersed three hours after
darkness had fallen with loud chanting of Hari and pure Näma-saìkértana.
[This means the assembly engaged in chanting and hearing all day and into
the night!]
"7th Asvin, at daybreak, street saìkértana went out with a great
gathering of Ramjivanpura villagers. The special decorations and maëòapas
[raised platforms] in front of the houses were a wonderful sight to see.
Thereafter, the saìkértana party went on the main road and, coming from
their homes, the devotees were chanting the name of Hari in great
devotion. At one maëòapa the travelling salesmen [Çréyuta Rämadäsa
Bäbäjé and Çréyuta Daracandra Tarkälaìkära] and Bhaktivinoda Öhäkura

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explained the glories and the truth of the Name, while from all four sides
the village womenfolk raised their voices in ululation. In some places the
school children, breaking loose from their teachers' care, and crying
'Haribol!', ran towards the saìkértana party. The devotees were feeling
mutual bliss. The minds of everyone present were captured by this
enchanting scene...
"8th Açvin, in a massive gathering at Ramjivanpur, all the Näma-haööa
employees did Näma-kértana from house to house. At the houses of Çréyuta
Umeç Chandra Modak, Çréyuta Ananta Gayen, Çréyuta Rämachand Datta,
Çréyuta Çréniväsa Rauth and Çréyuta Ramkalpa Rauth, a great multitude of
people received the message of Mahäprabhu. Finally, at the nätya-çäla
[theater] of Çré Parvaténätha Mahädeva, nearly two and a half-thousand
persons came together, where the commander glorified Mahäprabhu from
the Vedas and the Puräëas. At that time of pure devotional preaching, the
sweeper Bhaktivinoda showed the uselessness of the impersonal philosophy.
Later, at the prapannäçrama of store-keeper Çréyuta Yadunäth Pal, the
Rasika Maëòalé performed kértana.
"9th Açvin, all the Näma-haööa workers gathered at Hatipur Devakhand,
where nearly three-thousand people assembled at the nätya-çäIa of
Jagajanani Bhadrakali. The travelling salesmen of that place, Çréyuta
Keçava Chandra Chakravarti had made many arrangements with gates and
maëòapas. The villagers took the Näma-haööa workers with great
enthusiasm from the bank of the river to a paëòal [pavilion-tent]. Along the
way, village women, filled with ecstasy, were ululating [an ancient practice
which is supposed to generate auspiciousness and lauds heroic enterprises].
Those present will not forget the enchanting scene. At that time everyone
lost material consciousness, submerged in the ocean of Kåñëa-prema. After
all the devotees were properly seated on the maëòapa, the following song
was sung:
" 'Nityänanda has come to the Marketplace of the Name. Whoever is
coming, run quickly. Those two rascals Jagäi and Mädhäi have looted the
storehouse and taken all the goods. You will find the partners Advaita and
Sanätana are the storehouse managers. Gadädhara Paëòita is the guard.

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Haridäsa is the watchman. Saïjaya and Çrédhara are the bearers. Keçava
Bhäraté and Vidyävacaspati are brokers, and Kåñëadäsa and others are
managers. Çréväsa Paëòita is the treasurer, and Kedaranätha is the sweeper.
The cost of the goods in the store are the nine kinds of devotional service.
The gold coin is prema. There is no limit. With whatever you have got, buy
what you can. There is no shortage, brothers, take as much of the goods as
you can. For obtaining love of God, this is the best advice. The message is
the nectarean name of the Lord, so let there be no useless strife. Let
everyone, whoever he may be, share the same plate.'
"12th Açvin. Näma-haööa workers assembled at Bhaktinidhi's Vadan
Ganj prapannäçrama in the morning. Later at Koyapat Bazaar, nearly
four-thousand people came to see the Näma-haööa workers. The first few
minutes were spent in getting the people to be quiet. Bhaktinidhi's lecture
was followed by a lecture by Bhaktivinoda on the verse vadanti tat
tattva-vidas tattvaà... from Çrémad-Bhägavatam. With this verse he
destroyed the impersonalist philosophy and established the truth of pure
devotion to Bhagavän Çri Kåñëa ... During all of these lectures the listeners'
hearts were filled with devotional ecstasy, exhibited by frequent applause
and crying of 'Hari!' with love-filled enthusiasm."
In these wonderful excerpts we catch a glimpse of the jubilant preaching
exploits of Çréla Bhaktivinoda Öhäkura. His activities immediately invoke
the original preaching mood of Lord Caitanya and Lord Nityänanda, on
account of which huge crowds wildly chanted the Holy Name in ecstasy.
The aforementioned crowds were getting the same opportunity by the pure
association and presentation of the eternally liberated associate of the Lord,
Çréla Bhaktivinoda Öhäkura. We may also recall how Çréla Bhaktisiddhänta
Sarasvaté Öhäkura brought the Holy Name to thousands, following in the
saintly footsteps of his father. Çréla A.C. Bhaktivedanta Svämé Prabhupäda
in his turn held huge gatherings in Delhi, Calcutta and Bombay, and
Rathayätra (Chariot Parade) celebrations attended by thousands in the
West, simply to continue the disciplic succession of ecstatic distribution of
the Holy Name, following in the footsteps of his most exalted predecessors.
In February of 1892 the Öhäkura was invited to speak at Krishnanagar

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before a large congregation of highly learned men from various parts of
Bengal. He gave a lecture concerning his investigation and research into
the genuine site of Lord Caitanya's birth. After hearing his powerful
presentation, the members of the assembly, who were overwhelmingly
impressed by the Öhäkura's work, pledged their help by agreeing to join a
society organized by the Öhäkura for the restoration, maintenance and
development of Old Navadvépa at Çré Mäyäpura, called Çré
Navadvépa-Dhäma-Pracäriëé-Sabhä. The Öhäkura made the ruling princes
of Tipperah the society's hereditary presidents. Europeans were also present
at the meeting, and the Öhäkura recalls the names: Monroe, Wallace and
Butler. The Öhäkura also lectured to other societies and assemblies in the
Krishnanagar area.
In March of 1892, accompanied by his Vaiñëava friends, the Öhäkura
made a lecture tour of the Basirhat sub-division, located in the northeastern
part of West Bengal's Cabbisa Pargana district. He was preaching, chanting
and writing constantly during this period. His influence was tremendous.
He opened a good number of branches of Näma-haööa, and everywhere
people began to take up the chanting of the holy name. This program was so
successful and popular that even after the Öhäkura ceased his participation,
due to the call of government duties, it continued for many years.
After the Basirhat tour, the Öhäkura took his friend Bhaktibhåìga
Mahäçaya with him for a tour of Vrindavan. On the way they spent the
fast-day, Ekädaçé, with Çréla Jagannätha däsa Bäbäjé Mahäräja. The Öhäkura
reached Våndävana in great ecstasy and undertook a full tour of the
Dhäma, visiting Bilvavana, Bhaëòéravana, Mänasa-sarovara, Gokula,
Madhuvana, Talavana, Bähulavana, Govardhana, Rädhä-kuëòa,
Çyäma-kunda-in short, all the places of Kåñëa's transcendental pastimes.
Upon returning to his Bhakti Bhavan in Calcutta, he continued his
preaching activities, giving lectures and readings about the glories of the
holy name. Sometimes he was in Godruma, sometimes in Calcutta and
sometimes in Krishnanagar.

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 A Mighty Pen

DURING the time of his two-year preaching furlough, the Öhäkura

produced another literary outpouring. In 1892, he published short excerpts
in pamphlet form of an earlier published work called
Vaiñëava-siddhänta-mälä. The pamphlets were based mainly on the portion
of the book which deals with the glories of the holy name and they were
given titles like Çré Hari-näma, Çré Näma, Çré Näma-mahimä, Çré
Näma-pracära and Çré Näma-tattva. These were distributed to the people as
part of the Öhäkura's Näma-haööa program and were very well received.
Also in 1892 the Öhäkura published a book called Çréman Mahäprabhur
Çikñä, a book of eleven chapters, summarizing Lord Caitanya's philosophy in
ten major categories. The first chapter presented the ten categories and the
succeeding ten discussed each category individually. There are profuse
Sanskrit quotations to substantiate each point, as well as Bengali prose
translations and explanations.
But in 1893 the real deluge occurred. He wrote Tattva-viveka or
Sac-cid-änandänubhüti, which was a presentation of the teachings of the
greatest Vaiñëava äcäryas in relation to the ideas of famous Western and
Oriental philosophers. The book comprised forty-eight Sanskrit verses with
detailed Bengali commentary on each verse. Then came Çaraëägati,
Gétä-mälä and Gétävalé-three small songbooks which perfectly expressed in
simple Bengali the philosophy of Kåñëa consciousness and the lofty
realizations and sentiments of a self-realized soul. He wrote a Sanskrit poem
about Lord Caitanya called Çré Godruma-candra-bhajanopadeça, two more
songbooks, entitled Baula-saìgétä and Däläler-gétä, and a booklet in English
entitled Näma-bhajana, about the holy name of Kåñëa. He also wrote a
monumental novel called Jaiva Dharma which covered the entire spectrum
of Gauòéya Vaiñëava thought and answered almost every conceivable
question that an inquisitive and intelligent soul could ever think to ask. He

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also wrote Tattva-sütram, a book of Sanskrit aphorisms with Sanskrit
explanations and Bengali commentary. He thus produced ten significant
works-one of them of major proportions-all in one year! And meanwhile he
was lecturing, chanting and preaching to whomever he met. We can begin
to understand from all this holy activity what gaura-çakti-svarüpa really
means. He truly was the embodiment of the transcendental energy of Lord
Caitanya, for these are not the activities of anyone but an empowered
associate of the Lord. Similarly, His Divine Grace A.C. Bhaktivedanta
Svämé Prabhupäda presented seventeen volumes of Çré Caitanya-caritämåta,
with full commentary, in English, in eighteen months, while spreading
Kåñëa consciousness all over the world, personally describing such work as
"materially impossible". His immense outpouring can be compared favorably
to Çréla Sac-cid-änanda Bhaktivinoda Öhäkura's. One empowered soul can
only be compared favorably with another. By objective examination a
reasonable person can understand that such activities are superhuman and
miraculous. Only when one is purely instrumental in Kåñëa's hands, can
such perfect literature be composed in an unbroken flow of pure realization.
To get some idea of the flavor of his writings during this period we turn
to the song Däläler-gétä ('The Song of the Broker') and the English essay,
Näma-bhajana, in which he glorifies the Holy Name-as was his constant
practice in preaching to the masses. He was always either chanting the Holy
Name or speaking on the chanting of the Holy Name, and we get some clear
idea of the level of inspiration and spiritual enthusiasm he was experiencing
during this period from the moving poetic excerpts which follow:

Däläler-gétä ('The Song of the Broker')

[1] I am singing the news of the greatest happy tidings! At the place known as
Surabhi-kuïja in Çré Navadvipa, a marketplace of the Holy Name has now been
opened-and Lord Nityänanda Himself is the Proprietor-in-Chief.

[2] Such wonderful things are going on in that blissful marketplace! Çré
Nityänanda Prabhu is selling the pure, unadulterated Holy Name wholesale,
merely for the price of one's faith.

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[3] Seeing the assembly of devotees eagerly waiting to purchase the Name, Lord
Nityänanda examines them all, one by one, to test the degree of their
receptivity-and then He sells them the Name individually by bargaining for His
price accordingly.

[4] Oh brother, my dear friend! If you really want to purchase this pure Holy
Name, then come! Just come with me, for I am now going to meet with that very
same Nityänanda Mahäjana.

[5] Thus, you will finally be able to purchase the pure Holy Name. I will also take
my due commission, and in this way all three of us will fulfill our desires.

[6] Çré Nityänanda Prabhu is so incredibly merciful-taking only one's faith in the
Holy Name, He bestows the topmost divine bliss in exchange.

[7] The very second that Nitäi sees a tear welling in someone's eye upon chanting
the name of 'Gaura', He instantly gives His support to that person; indeed, He
bestows all divine opulences upon him.

[8] He gives that person genuine realization of the pure teachings of Çré Kåñëa as
found in the Bhagavad-gétä and Çrémad-Bhägavatam. While giving all this
inconceivable mercy, He never cares in the least for one's position in relation to
caste, material wealth, mundane knowledge or physical ability.

[9] Now, dear brothers, just reject the illusory network of Mäyä's entangling
snares. If you are a householder, then just remain at your home, if you are
renounced, then just live peacefully in the forest-either way, you will experience
no more misery.

[10] Now there is no more fear of the terrible Age of Quarrel, for the most
merciful Lord Nityänanda gives the Holy Name to anyone and everyone-even
the lowest among men.

[11] Bhaktivinoda loudly calls out and advises all, "Except for the lotus feet of
Lord Nityänanda, there is no other shelter!"

From Näma-bhajana:

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 "...If by discarding the company of Asat or dishonest fellows (Asat
literally means 'non-existence'; hence those who are unusually attached to
the fair-sex and those who are non-devotees of Krishna both are called
Asat, for things other than Krishna are transitory), one embraces the
company of the good or Sat (opposite of Asat), he ere long gains a firm
reliance and then through the stages of Nistha, etc. reaches the ladder of
Bhava. Those whose hearts are crooked will, beyond any doubt, run
downstairs to Hell.
"The fortunate ones who earnestly long to ascend the terrace of Prem, do
sincerely and incessantly chant the Name of Krishna in the company of
Sadhus. They do not have any appetite for any other feature of devotion.
When in a short time by the grace of NAMA the heart becomes closely
attentive, the fruits of religious forbearance, control over sensual appetites,
religious observances, withholding the breath by way of religious austerity,
abstract religious contemplation, steady abstraction of the mind and
indifference to external impressions are very easily gained without paying
the least heed to all these. NAMA alone is a complete suspension of the
fleeting mental operations. The more the heart is pellucid, the more diverse
pastimes of the Spiritual Kingdom play in it. The flow of the milk of this
felicity is so very fast running that no other means can give even the
smallest drop of it. Jivas have no other wished-for wealth than the grace of
Krishna.
"NAMA is Spiritual, Wisdom, vows, meditation, abnegation, mental
quietness, virtue, contrivance-none of these can ever equal Nama. Know it
for certain that NAMA is the highest salvation, Nama is the highest end,
Nama is the noblest final beatitude, Nama is eternally existing, Nama alone
is the supremest devotion, NAMA is the highest intellect, Nama is the best
Priti [affection] and Nama alone is the brightest remembrance. NAMA is
the seed and NAMA is the fruit to Jivas-NAMA is their Lord and NAMA
alone is the supremest object of their worship. Nama is their best Preceptor.
"The Vedas have described the spirituality of the Name of Krishna to be
the highest truth. 'O Lord! reasonably we have judged Thy Name to be
higher than the highest and so do we chant Thy Nama. NAMA-BHAJAN

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is not bound by any rule-NAMA is beyond all virtuous acts-He is
Spiritual-He is virility and lustre in a person. All the Vedas have been
manifested from this NAMA. NAMA is bliss, NAMA is Ananda. We can
excellently be devoted to Him. NAMA is worship and NAMA is to be
worshipped; Thy feet are to be held in veneration. Repeatedly we fall
prostrate at those Thy lotus-feet and anoint the body with the pollen
thereof. In order to lead the soul to its highest stage, devotees mutually
discuss on NAMA and sing His glories. They believe Thy Name to be
Chaitanya in person, and always sing and hear Kirtan which is identical
with Thy NAMA (name)-they are purified by it. NAMA alone is sat or
ever-existing. The essence of the Vedas is NAMA, the Absolute Truth,
Whose Form is Sat-Chidananda (Sat-ever-existing, Chit-all-knowing, and
Ananda-all-bliss). O Vishnu! it is only by the grace of Thy Name that we
are capable of offering hymns to Thee. So we should adore and pray to Thy
NAMA alone.'"
In 1893, in the midst of his expansive preaching activity, the Öhäkura
also had the good fortune of getting the association of Çréla Jagannätha däsa
Bäbäjé, who, accompanied by many Vaiñëavas, came to Çré Mäyäpura on
pilgrimage and visited the Öhäkura at Godruma.

Retirement and Expansion of Preaching

IN mid-1893 the Öhäkura was requested to resume his duties by Sir

Henry Cotton, Chief Secretary to the Government of Bengal. Çréla
Bhaktivinoda wanted to resume his service in Krishnanagar, but he was
asked to go to Sasaram where there were riots between Hindus and
Moslems. He recalls: "... there was a serious dispute between the Hindus and
Moslems over cow slaughter. There had been very good relations between
the Hindus and Moslems for many a year, but because of cow slaughter their
good relations had ended. The feelings of hostility were mutual and there

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was constant fighting between them. In the town of Sasaram there were
many alleys and lanes, and Moslems and Hindus lived cheek by jowl.
Because of this there was plenty of opportunity for disputes. Fighting would
develop daily. A certain Vaiñëava sannyäsé bought a small piece of land
facing my court office, and he endeavoured to build a temple there. The
Moslems insisted that the temple could not be built. The sannyäsé spoke to
me about the matter, and I spoke to the Moslem Serestadara so as to know
the thoughts of the local Moslems on this matter. The sannyäsé did not wait
for the result [of the talks], and he began to build the temple [anyway]. That
particular day I was in Nasariganga. Moslems went [to the plot of land] with
sticks and swords to fight. The leaders among the Moslems sent a telegram
to the government, and the Commissioner was informed that the sannyäsé
was building the temple over a [Moslem] tomb and that it was being done
with the connivance of Hindu officers. Many letters were exchanged
concerning this matter. Being a Hindu officer it was difficult for me to stay
in Sasaram [and remain impartial]. I made many attempts to get away from
Sasaram. My superior officers gave much help to me, and the government
secretaries informed me that there would be a transfer elsewhere at a
suitable time."
In the meantime the Öhäkura was requested to go to Koyath as a matter
of urgency: "I came to know that in [Koyath] there was an excellent bull
that belonged to a brähmaëa... the brähmaëa went to Puruñottama [Puré],
but he did not take the bull. Upon returning, he searched for the bull and
[when he could not find it] he concluded that the local butchers had killed
and eaten it. The brähmaëa challenged the Moslem butchers and they
replied, 'What of your bull? In the future we will kill five cows in front of
everyone on market day! What will the Hindus be able to do when they see
this?' Hearing this utterance, the brähmaëa was enraged and informed all
the Hindus. He also wrote to the respectable citizens [of the town] in order
to put an end to the cow killing. On the market day almost four-thousand
Hindus from all over the region and beyond and carrying missiles and
swords, came to the house of the butcher, who fled. They made a slight
disturbance but did not see the man and therefore dispersed. By the
afternoon the Moslem group had grown, and taking up guns and swords,

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some of them injured some Hindus. The injured persons had to be sent to
hospital. After some delay the police came, but they were not able to do
anything. Finally, they saw the Moslems creating a disturbance, but because
the fight was not started by the Moslems, but, rather, was started by the
Hindus, the Hindus were considered to be at fault... After carefully
questioning witnesses from both sides I gave two-year prison sentences to a
few Hindu men. Then, after examining the witnesses against the Moslems, I
gave two-year prison sentences to some of them. They appealed to the high
court against my decision in these two trials, but my decision was upheld."
Finally, the Öhäkura wrote to Sir Henry Cotton and he received a transfer
to Nadia. He comments, "The days of my trouble were over. In the month of
October I came to Calcutta from Sasaram." The Öhäkura's work-load was
somewhat reduced, and he again contemplated his retirement longingly.
The year was 1894. In Krishnanagar a grand meeting of the Çré
Navadvépa-dhäma-pracäriëé-sabhä was held and many scholarly men
attended. After much discussion it was decided that Deities must be
established at the Yogapéöha (birth site of Lord Gauräìga). In October of
1894, at the age of fifty-six, the Öhäkura decided to retire from government
service against the protestations of government authorities and his family.
He felt that the greater work of preaching the glories of the Holy Name was
urgent and that his government service was a hindrance. He retired to
Surabhi-kuïja in Godruma-dvépa, where he engaged himself fully in
preaching, chanting and writing. He revised many of his previous writings,
perfecting and refining them. No longer was he distracted by mundane
duties.
On December 6, 1894, an article appeared in the Ämåta Bazar Patrikä
that describes how, just after the Öhäkura's retirement from government
service, he began going from door to door in Calcutta, begging donations
for Lord Caitanya's Temple in Mäyäpura in a spirit of perfect humility:
"Babu Kedar Nath Dutt, the distinguished Deputy Magistrate, who has just
retired from the service, is one of the most active members. Indeed, Babu
Kedar Nath has been deputed by the committee to raise subscription in
Calcutta and elsewhere and is determined to go from house to house, if
necessary, and beg a rupee from each Hindu gentleman for the noble

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purpose. If Babu Kedar Nath Dutt, therefore, really sticks to his resolution
of going round with a bag in hand, we hope, no Hindu gentleman, whose
house may be honoured by the presence of such a devout bhakta as Babu
Kedar Nath, will send him away without contributing his mite, however
humble it may be, to the Gaur Vishnupriya Temple Fund."
Çréla Bhaktivinoda Öhäkura thus honored the houses of many persons,
even persons who had formerly been opposed to him for one reason or
another. His efforts served as inspiration for many other workers and before
long sufficient funds had been taken up to erect a temple in Mäyäpura.
While the foundation of the temple was being dug, a Deity of Adhokñaja
Viñëu was found. By referring to the Gauòéya Vaiñëava scriptures, the
Öhäkura determined that this Deity was the very Deity worshiped by owned
and Çré Jagannätha Miçra, the father of Çré Caitanya Mahäprabhu. This
discovery confirmed the authenticity of the site from yet another point of
view: archeological!
On March 21, 1895, on Gaura Pürëimä, the anniversary of Çré
Gauräìga's birth, an enormous installation ceremony and saìkértana
festival was held. Thousands of visitors attended, and the festival was
compared by many participants to the famous Kheturi festival of Narottama
däsa Öhäkura which he organized 450 years ago to unite all the followers of
Çré Caitanya Mahäprabhu. Çréla Bhaktivinoda Öhäkura recalls: "...there was
an enormous Çré Mürti installation festival and uncountable participants
attended ... there was Manoharasari kértana ... and näma-saìkértana, all with
great bliss ... envy had previously arisen from the inhabitants of present-day
Navadvépa over the finding of old Navadvépa. There had been some talk
and a storm of abusive words for the worshipers of Gauräìga. But for those
who have offered their lives to the lotus feet of Gauräìga, why would they
be intimidated by the talk of wicked people? Not listening to the talk of the
worldly-minded and envious, the devotees arranged to build a temple and
worship the Lord."
The Öhäkura installed Deities of Lord Caitanya and His consort, Çrémäté
Viñëupriyä, and everything was conducted with great pomp. The birthplace
of Çré Caitanya Mahäprabhu was officially commemorated and its true

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identity and importance was dramatically revealed to thousands of people.
Thousands of Vaiñëavas from all parts of India were present and took part
in the ecstatic chanting, dancing and feasting. Most of the learned paëòitas
of Navadvépa, after hearing the exhaustive evidence uncovered by the
Öhäkura, finally admitted that this was indeed the place of Lord Caitanya's
appearance.
After this momentous celebration, the Öhäkura traveled to Tripura, a
mountainous state, where Véracandra Deva Mahäräja, who was devoted to
Lord Viñëu, was king. The Öhäkura traveled there at the king's invitation in
July of 1896, and for four days he preached about the glories of the Holy
Name to the people there. On the first day he spoke about the eternal
principles of devotion and the spiritual form of the Holy Name of Kåñëa.
His lecture was filled with deep philosophical analysis and many quotations
from the Vedic literature, unknown even to the many paëòitas and learned
gentlemen in attendance. Upon hearing his talk, they became stunned with
amazement at the erudition and deep realizations of the liberated
paramahaàsa. Many were able to grasp for the first time the transcendent
nature of pure devotional service and the chanting of the Holy Names. For
the next two days, the Öhäkura enlivened both the royal family and the
general public by continuously speaking on Lord Caitanya's sublime
pastimes.
Returning from Tripura to his work with the Näma-haööa in
Godruma-dvépa, the Öhäkura toured all of the villages in the vicinity of
Calcutta and Kumara Hatta, chanting the Holy Name and distributing the
teachings of Lord Caitanya. From the time of his retirement in 1894 until
1896 there was another incredible outpouring of preaching, writing and
publication work. In 1894 he published Vedärka-dédhiti, a Sanskrit
commentary on Çré Éçopaniñad, along with a commentary by Baladeva
Vidyäbhüñaëa and other commentaries as well. He also published
Tattva-muktävalé or Mäyaväda Çata-düñaëé, a book by Madhväcärya refuting
the philosophy of Çaìkaräcärya, with a prose Bengali translation. In 1895
the Öhäkura was in full stride with the publication of his
Amåta-praväha-bhäñya, his commentary on Çré Caitanya-caritämåta;
Hari-bhakti-kalpa-latikä, a Sanskrit work about pure devotion by an

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unknown author and edited by the Öhäkura; Ñoòaça Grantha, sixteen small
essays on Vaiñëavism by Çré Vallabhäcärya; Çré Gauräìga-stava-kalpataru, a
twelve verse poem in Sanskrit from Raghunätha Däsa Gosvämé's Stavävalé;
Manaù-santoñaëé a Bengali translation of a Sanskrit work by Çré Pradyumna
Miçra; Mukunda-mälä-stotram, by King Kulakçekhara, who was one of the
twelve Alvars of South India; Çré Lakñmé-carita by Guëaräja Khän, the
author of Çré Kåñëa-vijaya; four näma-stotras from the Närada Païcarätra,
and Çréman Mahäprabhor Añöa-käléya-lélä-smaraëa-maìgala-stotram, an
eleven verse Sanskrit poem on the eight-fold daily pastimes of Lord
Caitanya by an unknown author.

His Preaching Reaches the Western World

EIGHTEEN-NINETY-SIX was the momentous year in which the

Öhäkura reached out to the West with his Çré
Gauräìga-lélä-smaraëa-stotram, a book containing 104 Sanskrit verses and a
condensed description of the pastimes and teachings of Çré Caitanya
Mahäprabhu as found in Çré Caitanya-bhägavata and Çré
Caitanya-caritämåta. The book began with a forty-seven page introduction
in English prose entitled-Çré Caitanya Mahäprabhu: His Life and Precepts.
This introduction summarizes the contents of the book's Sanskrit verses and
is one of the most concisely worded, sublime descriptions of Lord Caitanya's
life and teachings ever written. It is condensed nectar. Accompanying the
Sanskrit verses was a Sanskrit commentary entitled Vikäçéné Öékä by the
renowned paëòita of Navadvépa, Mahä-mahopädhyäya Çitikaëöha
Väcaspati.
The above-mentioned work was sent to various universities and
intellectuals in different parts of the world, and it was, in part, a reply to
the American philosopher, Ralph Waldo Emerson, who had expressed his
regret in not being able to read the Sanskrit of the Öhäkura's Çré

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Kåñëa-saàhitä. Here was something the Westerners could easily read and
profit from, and the book found its way into many of the major educational
institutions in both hemispheres. As a matter of fact, it was discovered
many years later by one of Çréla Prabhupäda's disciples in McGill University
in Montreal.
1896 was also the year of Çréla Prabhupäda's birth, which he noted in his
dedication to the Öhäkura of his book Teachings of Lord Caitanya:
"Dedicated to The Sacred Service of Çréla Saccidänanda Bhaktivinoda
Öhäkura Who Initiated The Teachings of Lord Caitanya in The Western
World (McGill University, Canada) in 1896 The Year Of My Birth". By
some spiritual coincidence, the two events occurred in the same year, and
Çréla Prabhupäda did not discount, but rather noted, the spiritual
significance. Furthermore, Çréla Bhaktivinoda Öhäkura had predicted the
day that Westerners would also embrace the teachings of Lord Caitanya. In
one of his articles written for Sajjana-toñaëé and published in 1885, he had
not only predicted it, but prayed for it and invoked it, in the same mood as
Advaita Äcärya praying for Lord Caitanya's descent: "Lord Caitanya did
not advent Himself to liberate only a few men of India. Rather, His main
objective was to emancipate all living entities of all countries throughout
the entire universe and preach the Eternal Religion. Lord Caitanya says in
the Caitanya-bhägavata: 'In every town, country and village, My name will
be sung.' There is no doubt that this unquestionable order will come to pass
... Very soon the unparalleled path of Harinäma-saìkértana will be
propagated all over the world. Already we are seeing the symptoms ... Oh,
for that day when the fortunate English, French, Russian, German and
American people will take up banners, mådaìgas and karatälas and raise
kértana through their streets and towns. When will that day come? Oh, for
the day when the fair-skinned men from their side will raise up the
chanting of 'jaya çacénandana, jaya çacénandana ki jaya' and join with the
Bengali devotees. When will that day be? On such a day they will say, 'Our
dear Brothers, we have taken shelter of the ocean of Lord Caitanya's Love;
kindly embrace us.' When will that day come? That day will witness the
holy transcendental ecstasy of the Vaiñëava-dharma to be the only dharma,
and all the sects and religions will flow like rivers into the ocean of

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Vaiñëava-dharma. When will that day come?"
And then he penned another amazing prediction, which can be applied
to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, but also, most certainly, to
Çréla Prabhupäda: "A personality will soon appear to preach the teachings of
Lord Caitanya and move unrestrictedly over the whole world with His
message." Çréla Prabhupäda naturally credited Çréla Sarasvaté Öhäkura with
this feat, as in his purports to the Third Canto of Çrémad-Bhägavatam: "In
the same order as Kardama Muni, about one hundred years ago, Öhäkura
Bhaktivinoda also wanted to beget a child who could preach the philosophy
and teachings of Lord Caitanya to the fullest extent. By his prayers to the
Lord he had as his child Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja, who
at the present moment is preaching the philosophy of Lord Caitanya
throughout the entire world through his bona fide disciples." (S.B. 3.22.19)
On the other hand, the personality who actually repeatedly circled the
globe, who moved "unrestrictedly over the whole world" was undoubtedly
Çréla Prabhupäda. Both understandings are correct. It was Çréla Prabhupäda
and Çréla Bhaktisiddhänta Sarasvaté Öhäkura, for Prabhupäda has stated
that he was never separated from the order of his spiritual master for a
moment. In the form of his instruction Çréla Sarasvaté Öhäkura continued
to preach.
And most certainly that great figure, Çréla Bhaktivinoda Öhäkura, whose
prayers brought such a wealth of association to the impoverished world in
the form of his son and in the form of his son's foremost disciple, also
accompanied them in his çikñä form, thus nourishing the effort at every
step.
During a video-taped conversation with Çréla Prabhupäda in Los
Angeles, Viñëujana Swami remarked: "Çréla Bhaktivinoda Öhäkura said he
was leaving this world with his work unfinished." Çréla Prabhupäda replied,
"So let us finish it. We are descendants of Bhaktivinoda Öhäkura. It was
kept unfinished so that we should get the chance to finish it. That's his
mercy. He could have finished immediately. He's Vaiñëava. He's
all-powerful..." And thus, there remains a great spiritual legacy of preaching
and service for all those who contact the message of Çré Caitanya

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Mahäprabhu in the disciplic succession of these spiritual titans.
In Shree Chaitanya Mahäprabhu His Life and Precepts, the Öhäkura first
summarizes the life of the Lord, and he then discusses His precepts. That
portion begins as follows:
"Chaitanya teaches us in the first place that the rational attributes of
men are not capable of approaching the Divine sphere of spirit. Jukti
[yukti], as he styles reason, is quite incompetent in such a matter. Ruchi as
he styles the religious sentiment in man, even in a very small quantity, has
the power to comprehend it. It is inspiration which can alone give light to
spiritual matters. Inspirations coming down from Heaven through purified
and blessed souls have exhibited themselves in the form of the Vedas. The
Vedas, together with their explanatory notes, the Purans, are, therefore, the
only evidence in matters of spirit and are eternal in nature. Vedic truths
should, therefore, be accepted as the only truth in higher matter. Reason,
while sincerely helping the inspired truth, may be accepted as auxiliary
evidence. The Vedas teach us according to Chaitanya, nine principal
doctrines, that is:

(1) Hari (the Almighty) is one without a second.

(2) He is always vested with infinite power.
(3) He is [the] ocean of Rasa.
(4) The soul is His Vibhinnangsha or separated part.
(5) Certain souls are engrossed by Prakriti or His illusory energy.
(6) Certain souls are released from the grasp of Prakriti.
(7) All spiritual and material phenomena are Vedaved-prakash of
Hari, the Almighty.
(8) Bhakti is the only means of attaining the final object of spiritual
existence.
(9) Prem in Krishna is alone the final object of spiritual existence."
With these nine points introduced, the Öhäkura elaborates on each
point, bearing in mind the various cultural and philosophical prejudices of a
Western audience. For example, regarding the realization of God as Kåñëa,
Who exhibits His Våndävana-lélä, as the first point (!) to be understood, the

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Öhäkura naturally realizes the difficulty this will create for the uninitiated.
Therefore, he writes:
"The material senses of man cannot approach Him. It is the spirit in man
which can see Him direct and commune with Him. The soul fettered in
matter, has from its own degradation lost its right to see Krishna and His
spiritual lila in the spiritual world, but Krishna out of His own Supreme
Power and prerogative may appear with all His Brindaban lila before the
eyes of all men. The rational man can hardly conceive and believe Krishna
and His lila. As his spiritual essence improves, he sees Him and loves Him
with all his heart. In our small compass, we can hardly treat this subject
fully and exhaustively. We, therefore, leave this point to our readers with
these words. 'Give up the shackles of matter slowly. Cultivate your spirit
inwards. Give up prejudices which you have acquired from the so-called
rational thinkers who deny the existence of spirit. Be humble in yourself
and learn to respect those who work towards spiritual attainments. Do these
with your heart, mind and strength in the company of spiritual people
alone, and you will see Krishna in no time. Krishna is not an imaginary
Being nor [do] you have a right to think that He is a material phenomenon
fancied to be the Supreme Being by the fools. Krishna is not understood by
the process of distinguishing the subjective from the objective, nor He is to
be accepted as an imposition on the people set up by designing men.
Krishna is eternal, spiritually true, reflected on the human soul when
relieved of all pressure of gross matter and is the subject of love which
proceeds from the soul. Accept Him as such and you will see Him in your
soul's eye. Words fail to describe that Transcendental Being. The highest,
best and most spiritual ideal of the Divinity is in Krishna. To bring
arguments against Him is simply to deceive one's self and deprive himself of
the blessings that God has kept in store for man. Hence, all descriptions of
His name, person, attributes and lila should be accepted spiritually, giving
up the material portion which words must necessarily convey.'"
The authority, conviction and straight-forwardness with which the
Öhäkura speaks is recognizably the hallmark of the paramparä (disciplic
succession) of Çré Caitanya Mahäprabhu. When speaking of almost
inconceivably sublime and rarified spiritual knowledge and experience,

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preachers like the Öhäkura, Çréla Sarasvaté Öhäkura and Çréla Prabhupäda
present these topics in a matter-of-fact way, kicking out rationalistic
preconceptions and prejudices and stating what they know beyond doubt to
be true. It is clearly desirable to surrender to a spiritual master who has
actually seen the truth and can speak of the Absolute with such conclusive
authority and conviction.
The Öhäkura, in addressing the third point, i.e. that Lord Hari is the
ocean of rasa-urges the reader not to think that the activities of Kåñëa in
the spiritual world have been imagined in the light of our experience of the
activities of ordinary persons in the material world. He writes:
"The chit-jagat [spiritual universe] is the model of the mayik-jagat
[material universe] but they are not identical. We must guard ourselves
against the idea, that man has imagined chit-jagat from an experience of the
mayik-jagat. This idea is pantheistic and it may also be styled atheistic.
Reason, not spiritualized, has a tendency to create such a doubt, but one
who has a wish to enjoy spiritual love must give it up as misleading. The
eternal rasa of Krishna exists spiritually in chit-jagat. To us who are in the
nether world there is a screen which intervenes between our eyes and the
great spiritual scene of Krishna lila. When by the grace of Krishna that
screen is drawn up, we have the privilege to see it, and again when it pleases
the Almighty to drop the screen the great Brindaban lila disappears. Taste
the subject and your conviction will be the same as mine. Brethren! Do not
give up such an important subject without due and liberal examination."
Next the Öhäkura addresses the controversial idea of transmigration in
discussing the fourth point, i.e. 'The soul is His vibinnangsha or separated
part.' He wastes little time in dispensing with opposition to this important
idea, which is central to understanding the eternal nature of the soul.
"It must be understood that Mahaprabhu believed in the very liberal
theory of transmigration of the soul. Certain readers may reject the idea on
the ground that certain forms of faith do not support that theory. It is not
liberal to reject a theory because it is in antagonism with the dogmas of
certain sectarian creeds. Indeed it is a matter which reason cannot dare to
meddle with. Candidly examining, we do not see any strong reason to

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disbelieve the theory of transmigration. On the other hand, our
unprejudiced mind is inclined to stand for it. The belief that the human
soul has only one trial in life is evidently illiberal, unjust and contrary to
the belief that God is all good. When our spiritual sentiment supports the
theory and the Vedas, the receptacles of inspirations, have taught us the
fact of continual existence of the soul in different stages of creation, we
cannot but give up the idea of disbelieving in the theory of transmigration
of the soul. However educated and scientific a man may be, he is always
liable to a creeping error. That which holds good regarding a man holds
good also regarding a nation or a sect."
In his discussion of the soul, the Öhäkura also addresses the famous
conundrum concerning the chronology of the living entities' creation and
captivation by the material world. He quickly disposes with the matter,
saying:
"Please avoid the misleading question, 'when were these Jivas created and
enthralled?' The Mayik time has no existence in spiritual history because it
has its commencement after the enthrallment of Jivas in matter and you
cannot, therefore, employ Mayik chronology in matters like these."
In discussing the fifth point, i.e. 'Certain souls are engrossed by Prakriti
or illusory energy,' the Öhäkura shatters the theory that there is anything
enjoyable in the material world, and he uses the analogy of the prison-house
to clarify matters:
"In fact, Maya is in charge of God's house of correction. Those Jivas who
in abusing their free will, forget that they were eternal servants of the Deity
and thought of enjoying for themselves, were grasped by Maya for their
penal servitude and correction ... The fallen souls travel from body to body
with their linga-deha [subtle body] doing Karma or Vikarma, rising up to the
heavens and again coming down at the exhaustion of their virtues, going
down to hell and after suffering punishment again rising up to the platform
of work. Thus the state of the fallen souls is deplorable in the extreme.
There they enjoy and suffer massacre and murder, and go on in this state
sometimes smiling as princes and sometimes ruining as sufferers. The world
is therefore a prison or a house of correction and not a place for enjoyment

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as some people assert."
In discussing the sixth point, i.e. 'Certain souls are released from the
grasp of Prakriti'-the Öhäkura explains how this is only possible by meeting
an elevated Vaiñëava, and acquiring çraddhä, or faith, in the process of
bhakti (devotion to the Godhead, Kåñëa ).
"When a man comes in contact with a Vaishnava, whose heart has been
melted by Haribhakti-rasa, it is then that he loves to imbibe the sweet
principle of Bhakti by following in his holy foot-steps, by constant study of
Krishna-Bhakti. He slowly washes off his Mayik condition and in the end
obtaining his real nature, he enjoys the sweetest unalloyed rasa which is the
ultimatum of the soul. Satsanga or the company of the spiritual people is the
only means to obtain the ultimate object of man. Bhakti is a principle which
comes from soul to soul and like electricity or magnetism in gross matter, it
conducts itself from one congenial soul to another."
In discussing the seventh point, i.e. 'All spiritual and material
phenomena are Achintya-Bhedabhed-prakash of Hari, the Almighty'-the
Öhäkura explains that to understand the simultaneous distinction and
nondistinction of the jéva and God is no easy matter, but that the theories
of Çaìkaräcärya are erroneous. Some of Öhäkura Bhaktivinoda's analysis is
hard to grasp, but when carefully studied, it shows itself to be a brilliant,
sütra-like defeat of the basic principles of Mäyäväda (theory of the One
Supreme Soul deluding Himself that He is many individual souls).
"Metaphysical discussions are perfectly useless. The Vedas go sometimes
to establish that Jiva is distinct from the Deity, and sometimes that Jiva is
the same as the Deity. In fact, the Vedas always tell the truth. Jiva is
simultaneously distinct from and identical with God. This is not understood
by the rationalist. Hence it must be said that in exercise of His powers
beyond human comprehension God is distinct from Jiva and the world, and
again identical with them at all times. The Vedanta teaches us the
Sakti-parinamvad [doctrine of modification of God's energies] and not the
erroneous Vivartavad of Shankaracharyya ... Shankar in order to avoid
Brahma-parinam i.e., transformation of the Godhead into the world,
establishes that Vyas teaches us Vivartavad which is this, that God

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undergoes no change whatever, but it is Maya which covers a part of the
Deity, (just as a pot encloses a part of the firmament) creates the world; or
that God is reflected on avidya or ignorance, while in fact nothing else than
God has yet come to existence. These are worthless and abstruse arguments.
It is plain that the Vedanta teaches us that God is unchangeable and is
never subject to modifications. His power alone creates Jiva and the
material world by its own parinam (modification). The example is in the
action of the Alchemist's stone the power of which comes in the form of
gold while the stone remains unchanged. Thus Chit-shakti [spiritual
potency] goes in the form of the chit-jagat [spiritual universe] with all its
particularities of eternal rasa and Jiva shakti goes in the form of
innumerable Jivas, some staying in Vaikuntha as parshadas or angels and
others moving in this world in various shapes and forms and under very
different circumstances. Maya-shakti [illusory potency] creates numerous
worlds for the habitations and entertainments of the fallen souls.
Vivartavad is no doubt an error and is quite opposed to the teachings of the
Vedas. Now 'Sakti-parinamvad' alone is true and supports the facts that
spiritual love is eternal. If Vivartavad were true the natural consequence
would be to declare spiritual love to be a temporary principle."
In discussing the eighth point of the doctrine of Lord Caitanya, i.e.
'Bhakti is the only means of attaining the final object of spiritual
existence'-the Öhäkura immediately discusses Deity [Çré Mürti] worship,
because it is this feature of the science of bhakti: worshipping God in a
personal, apparently material feature, which is essential to the execution of
bhakti. But this process, so important for one's advancement and
development of real attachment to God, also arouses fear in those who
mistake it for idolatry. Recognizing the fears and irrationality of sectarian
thinkers with respect to this topic, he brings into play all of his considerable
logic, charm, wit and deep realization of the various philosophies and
religions of the world in stating his case. Anyone who wishes to place this
controversial topic before a Western audience would do well to study the
Öhäkura's presentation, for with his background of study of the Bible, the
Koran and the thoughts of the Western and Eastern philosophers, he was
more than prepared for all forms of doubt, skepticism or suspicion:

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 "There are some who start at the theory of worshipping Srimurti! 'Oh,'
they say, 'It is idolatry to worship Srimurti. Srimurti is an idol framed by an
artist and introduced by no other than Beelzebub himself. Worshipping
such an object would rouse the jealousy of God and limit His omnipotence,
omniscience and omnipresence!' We would tell them, Brethren! candidly
understand the question and do not allow yourself to be misled by sectarian
dogmas. God is not jealous, as He is without a second. Beelzebub or Satan is
no other than an object of imagination or the subject of an allegory. An
allegorical or imaginary being should not be allowed to act an obstacle to
Bhakti. Those who believe God to be impersonal, simply identify Him with
some power or attribute in nature, though in fact He is above nature, her
laws and rules. His holy wish is law and it would be sacrilege to confine His
unlimited excellence by identifying Him with such attributes as
omnipotence, omnipresence, and omniscience,-attributes which may exist
in created objects such as time, space &c. His excellence consists in having
in Him mutually contradicting powers and attributes ruled by His
Supernatural Self. He is identical with His All-beautiful person, having
such powers as omnipresence, omniscience and omnipotence the like of
which cannot be found elsewhere. His holy and perfect person exists
eternally in the spiritual world and at the same time existing in every
created object and place in all its fullness. This idea excels all other ideas of
the Deity. Mahaprabhu rejects idolatry as well, but considers Srimurti
worship to be the only unexceptionable means of spiritual culture. It has
been shewn that God is personal and All-beautiful. Sages like Vyasa and
others have seen that beauty in their souls' eyes. They have left us
descriptions. Of course word carries grossness of matter. But truth still is
perceivable in those descriptions. According to those descriptions one
delineates a Srimurti and sees the great God of our heart there with intense
pleasure. Brethren! is that wrong or sinful? Those who say that God has no
form either material or spiritual and again imagine a false form for worship
are certainly idolatrous. But those who see the spiritual form of the Deity in
their souls' eyes, carry that impression as far as possible to the mind and
then frame an emblem for the satisfaction of the material eye for continual
study of the higher feeling, are by no means idolatrous. While seeing a

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Srimurti do not even see the image itself but see the spiritual model of the
image and you are a pure theist. Idolatry and Srimurti-worship are two
different things; but my brethren! you simply confound one with the other
out of hastiness. To tell you the truth, Srimurti-worship is the only true
worship of the Deity, without which you cannot sufficiently cultivate your
religious feelings. The world attracts you through your senses and as long as
you do not see God in the objects of your senses, you live in an awkward
position which scarcely helps you in procuring you your spiritual elevation.
Place a Srimurti in your house. Think that God Almighty is the guardian of
the house. The food that you take is His Prasad [mercy]. The flower and
scents are also His Prasad. The eye, the ear, the nose, the touch and the
tongue all have a spiritual culture. You do it with a holy heart and God will
know it and judge you by your sincerity. Satan and Beelzebub will have
nothing to do with you in that matter! All sorts of worship are based on the
principle of Srimurti. Look into the history of religion and you will come to
this noble truth. The Semitic idea of a patriarchal God both in the
pre-Christian period of Judaism and post-Christian period of Christianity
and Mohammedanism is nothing but a limited idea of Srimurti. The
monarchic idea of a Jove amongst the Greeks and of an Indra amongst the
Aryan Karmakandis [adherents of the fruitive creed] is also a distant view of
the same principle. The idea of a force and Jotirmaya Brahma of the
meditators and a formless energy of the Shaktas is also a very faint view of
the Srimurti. In fact the principle of Srimurti is the truth itself differently
exhibited in different people according to their different phases of thought.
Even Jaimini and Comte who are not prepared to accept a creating God,
have prescribed certain phases of the Srimurti simply because they have
been impelled by some inward action from the soul! Then again we meet
with people who have adopted the Cross, the Shalgram shila, the lingam and
such-like emblems as indicators of the inward idea of Srimurti. Furthermore,
if the Divine compassion, love and justice could be portrayed by the pencil
and expressed by the chisel why should not the personal beauty of the Deity
embracing all other attributes be portrayed in poetry or in picture or
expressed by the chisel for the benefit of man? If words could impress
thoughts, the watch could indicate time and sign could tell us a history, why

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should not the picture or figure bring associations of higher thoughts and
feelings with regard to the transcendental beauty of the Divine Personage?
"Srimurti worshippers are divided into two classes, the ideal and the
physical. Those of the physical school are entitled from their circumstances
of life and state of the mind to establish temple institutions. Those who are
by circumstances and position entitled to worship the Srimurti in mind
have, with due deference to the temple institutions, a tendency to worship
usually by sraban [çravaëa-hearing] and kirtan, and their church is universal
and independent of caste and colour. Mahaprabhu prefers this latter class
and shews their worship in His Shikshastak, printed as an appendix to this
book. Worship then without intermission with a feeling of resignation and
in a very short time you will be blessed with prem."
In discussing the concluding and 9th point, i.e. 'Prem in God is the final
object of spiritual existence,' the Öhäkura details the various bhavas
(symptoms of ecstasy) and introduces prema (ecstatic love) in the form of
the five eternal rasas (relationships) with Kåñëa as the highest attainment
of the soul. He cautions his readers not to confound material rasa with
spiritual rasa:
"We have [a] perverted picture of this noble rasa in human life, as
human life in the thraldom of maya is but [a] perverted reflection of the
spiritual life. When the soul alone acts towards its proper object, the
spiritual hero Krishna, the rasa is pure; when the mind and the senses act
upon a wrong object, rasa is degraded and becomes hateable. The perverted
rasa gives clue to the idea of the noble spiritual rasa to man in general;
hence these arguments and descriptions have been attempted in words
which correspond with words directly meaning the features of the perverted
rasa. We ask our readers to take care to make a nice distinction between
spirit and gross matter otherwise a fall is inevitable."
The Öhäkura then summarizes his entire message in the space of a
paragraph and gives some final words of advice to his readers:
"To summarise man in his present state has three different principles in
him,-(i) one sthul principle or gross matter composing his body, (ii) the linga
principle or sublimated matter appearing in the form of mind, attention,

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rationality and the perverted ego by which one confounds oneself with the
material world. This state has been caused by the influence of maya or the
illusory energy with the object of correcting the soul in his wrong intention
to enjoy, in consequence of forgetfulness of his nature as God's servant. (iii)
Man in fact is solely independent of maya and her connection. The only
way to get rid of the present difficulty is the influence of pure bhakti
imbibed from a true Bhakta. Bhakti as a means, elevates the man up to the
All-Beautiful Krishna and again, as an end, maintains him with eternal
Krishna-prem.
"While located in the mayic world man must live peacefully with the
object of cultivating the spirit. In his society he must lead a pure life, avoid
sins and do as much good as he can to his brother man. He must be himself
humble bearing difficulties of life with heroism, must not brag of any
goodness or grandeur he has and must treat every one with [the] respect due
to him. Marriage with a view to peaceful and virtuous life and with a view
to procreate servants of the Lord is a good institution for a Vaishnav.
Spiritual cultivation is the main object of life. Do everything that helps it
and abstain from doing anything which thwarts the cultivation of the spirit.
Have a strong faith that Krishna alone protects you and none else. Admit
him as your only guardian. Do everything which you know that Krishna
wishes you to do and never think that you do a thing independent of the
holy wish of Krishna. Do all that you do with humility. Always remember
that you are a sojourner in this world and you must be prepared for your
own home. Do your duties and cultivate bhakti as a means to obtain the
great end of life, Krishna-priti. Employ your body, mind and spirit in the
service of the Deity. In all your actions, worship your Great Lord."
In his final advice, it is significant that the Öhäkura mentions the
principle of humility twice and gives special emphasis to the idea of seeing
oneself always under the exclusive protection and shelter of Kåñëa. This
paragraph is perfect counsel for all who would progress in the spiritual line.
Finally, the Öhäkura expresses his own humility and eagerness to assist any
sincere soul by making the offer of further instruction to those who are
interested:

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 "Noble readers! Pardon us for intruding on you with these pages. As
servants of Chaitanya, it was our duty to propagate His supreme teachings
and in doing a duty we are entitled to pardon for any trouble we have given
you. We are natives of Bengal and in couching our words in a foreign
language we might have been liable to mistakes for which you will please
forgive us.
"In conclusion, we beg to say that we should be glad to reply to any
questions which our brethren would like to address us on these important
subjects. We feel great interest in trying to help our friends to seek in the
way to Spiritual love."
The Öhäkura thus made his historic appeal to the West and correctly
foresaw the future expansion of Lord Caitanya's Movement. The
understanding which the Öhäkura had of the Western intellectuals of his
time was remarkable. In his preaching he anticipated many of their
arguments and doubts and resolved them with powerful logic, persuasive
conviction and scriptural knowledge. This small but powerful essay was the
beginning of a spiritual revolution which would spread throughout the
world in the near future. By the pure desire of the Öhäkura, his great son,
Çréla Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja, and his son's great
disciple, Çréla A.C. Bhaktivedanta Swami Prabhupäda, were sent by Kåñëa
to assist in the fulfillment of his great aspiration.
In that same year of 1896, the Öhäkura also published two works which
explained the five main elements of the philosophy of Rämänujäcärya at
length; one which he authored, called Çré Rämänuja-upadeça, and the other,
by Çré Pillai Lokäcärya, called Artha-païcakara.
The Öhäkura's Çré-Gauräìga-lélä-smaraëa-maìgala-stotram, containing
the Life and Precepts essay, was favorably reviewed by a number of scholars.
One review appeared in the Journal of the Royal Asiatic Society of London
with the following remarks:
"Under the title of Sri Gauranga Lila Smarana Mangal Stotram, the
well-known Vaishnava, Sri Kedar Nath Bhakti-Vinode, M.R.A.S., has
published a poem in Sanskrit on the life and teachings of Chaitanya. It is
accompanied by a commentary, also in Sanskrit, in which the subject

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further elucidated is preceded by an introduction of 63 pages in English, in
which the doctrines taught by Chaitanya. are set out in somewhat full
detail; this position and more especially as against Shankar and the Advaita
Vedantists, is explained at length. The little volume will add to our
knowledge of this remarkable reformer and we "press our thanks to
Bhakti-Vinode for giving it to us in English and Sanskrit, rather than in
Bengali, in which language it must necessarily have remained a closed book
to European students of the religious life in India."
Another Western scholar, named R.W Frazer, who had spent time in
Madras, wrote this appreciation:
"Five hundred years have passed away since the time Chaitanya spread a
faith in the saving grace of Krishna throughout the land. Nevertheless,
down to the present day, the same spirit that inspired Chaitanya continues
still to dwell among his followers.
"In an interesting account of the life and precepts of Chaitanya lately
published by his devout and aged follower, Sri Kedarnath Dutt
Bhakti-Vinod, it can be read how this spirit preserves its vitality
undiminished amid the changes that are sweeping over the land. This
exponent of the hopes of the present followers of the teachings of
Chaitanya declares his firm faith, that from a devoted love to Krishna, a
love like that of a girl for a loved one, shown by constant repetition of his
name, by ecstatic raptures, singing, calm contemplation and fervour, a
movement will yet take place to draw to the future church of the world 'all
classes of men, without distinction of caste or clan to the highest
cultivation of the spirit.' This church it appears, will extend all over the
world, and take the place of all sectarian churches, which exclude outsiders
from the precincts of the mosque, church or temple.
"The spirit that is to animate this new church is to be founded on the
principle that 'spiritual cultivation is the main object of life. Do everything
that keeps it and abstain from doing anything which thwarts the cultivation
of spirit.' A devoted love of Krishna is to be the guiding light, as preached
by Chaitanya. 'Have a strong faith that Krishna alone protects you and
none else. Admit Him as your only guardian. Do everything which you

139
know Krishna wishes you to do and never think that you do a thing
independent of the holy wish of Krishna. Do all that you do with humility.
Always remember that you are a sojourner in the world, and you must be
prepared for your own home.'" (from A Literary History of India pp. 349-51)

Preaching and Publishing Until the Last

During the rainy season of 1896, at the request of the Mahäräja of

Tripura, who had earlier invited the Öhäkura to preach in his kingdom, the
dauntless preacher spent several days preaching in Darjeeling and
Karsiyam. In 1897 the Öhäkura traveled and preached in many villages and
towns, such as Medinipur and Sauri, spreading Çré Caitanya's message and
delivering the people of Bengal from the darkness of materialism and
atheistic philosophy. The Öhäkura experienced great spiritual bliss and
satisfaction in his preaching efforts, and 1897 also saw the publication of the
fifth chapter of Brahma-saàhitä, published and edited by him, along with
the original Sanskrit, Çréla Jéva Gosvämé's Sanskrit commentary and
Öhäkura Bhaktivinoda's own Bengali introduction, Bengali prose
translation and Bengali commentary called Prakäçiné.
The Öhäkura's association with the famous Çiçir Kumar Ghosh has been
documented by Paramänanda Vidyäratna and in a scholarly book called
Vaiñëavism in Bengal by Dr. Ramakanta Chakravarti. Çiçir Kumar Ghosh
(1840-1911) was a famous journalist, the founder and editor of the Amrita
BazarPatrika and formerly a Brahmo (a follower of Rammohan Ray). He
had great respect and reverence for Çréla Bhaktivinoda Öhäkura, having
read some of his books, such as Çré Kåñëa-saàhita. Being very attracted to
the purity of the Öhäkura, he initiated a correspondence with him. He came
to consider the Öhäkura to be on the level of the Six Gosvämés, and in fact,
he once wrote to him: "I have not seen the Six Gosvämés of Våndävana, but
I consider you to be the seventh Gosvämé." He published a book about the

140
life of Lord Caitanya in English called Lord Gauranga or Salvation for All in
1897, being inspired by the Öhäkura's book Shree Chaitanya
Mahaprabhu-His Life and Precepts. He wrote biographies of Lord Caitanya's
followers and published an edition of the Caitanya-bhägavata. He also
preached the glories of the holy name in the Calcutta area and many
villages in Bengal, being inspired again by the Öhäkura's example. His
Vaiñëava journal, Çré Viñëu Priyä O Änanda Bazar Patrikä was published
under the editorship of the Öhäkura on a fortnightly basis starting in 1890.
Later it became a monthly. The Öhäkura severed his links with the
magazine in 1899, because he felt the journal was indulging in prajalpa (idle
or useless talk) by mixing Vaiñëavism with the news of secular politics. Çiçir
Kumar was a nationalist, and he could not restrain himself from mixing in
his views, which were very much opposed to the British Raj. The Öhäkura,
on the other hand, being firmly situated in transcendence, could
understand the futility of such indulgences and understood that the
pressing need in human society was God consciousness. Men were
spiritually all brothers. The business of dividing into camps of friends and
enemies on the basis of the bodily conception of life had little to do with
the Reality he was interested in communicating to the public.
During the years of 1898 and 1899, the Öhäkura was fully absorbed in
preaching, book publishing and bhajana. In 1898 the great work called Çré
Kåñëa-karëämåta by Çréla Léläçuka Bilvamaìgala Öhäkura was published by
Çréla Bhaktivinoda Öhäkura with the original Sanskrit, the
Bäla-bodhiné-öékä commentary of the older brother of Kavi Karëapura,
Caitanya Däsa Gosvämé, a final summary, and Bengali prose translations of
the verses. In the same year he wrote a commentary on the Upadeçämåta of
Çréla Rüpa Gosvämé. He published an edition of Bhagavad-gétä with the
commentary of Çrépäda Madhväcärya, and Çré Goloka-mähätmyam, the
second khaëòa of Sanätana Gosvämé's Båhad-bhägavatämåtam, with the
original Sanskrit, and his own Bengali translations of the verses.
In 1899 the Sanskrit classic of Çréla Narahari Sarakära called, Çré
Bhajanämåta was brought to light and translated into Bengali by the
Öhäkura. And in the same year, the highly elevated 168 verse work called Çré
Navadvépa-bhäva-taraìga, which describes the sites of Navadvépa from the

141
point of view of a fully realized soul, was presented. These places are not
described as geographical or historical entities of this world, but rather as
éçodyäna or the 'transcendental garden of the Supreme Lord'. In this work
the Öhäkura revealed that his svarüpa, his spiritual identity, was
Kamala-maïjaré, the eternal assistant of Anaìga-maïjaré. In his Çré Çré
Radha-Kåñëa-gaëoddeça-dépikä, Çréla Rüpa Gosvämé explains that
Anaìga-maïjaré is one of the vara, or supermost gopés, and sister to Çrémäté
Rädhäräëé. Lord Balaräma's two wives were Çrémäté Väruëé-devé and
Çrémäté Revaté-devé, and they appeared as wives of Lord Nityänanda as
Çrémäté Vasudhä-devé and Çrémäté Jähnavé-devi. This is explained in the Çré
Gaura-gaëoddeça-dépikä of Çréla Kavi-karëapüra. Both Vasudhä-devé and
Jähnavé-devi are considered to be incarnations of Anaìga-maïjaré. This
means that Çréla Bhaktivinoda Öhäkura is the eternal assistant of the
eternal consort of Lord Nityänanda. Thus, it becomes clear why
Godruma-dvépa, and particularly Çvänanda-sukhada-kuïja, where Lord
Nityänanda inaugurated his preaching in Bengal-the marketplace of the
Holy Name, was the especially dear site of worship for Öhäkura
Bhaktivinoda.

Bhakti Kuti and Svänanda-sukhada-kuïja

AT the turn of the century Çréla Bhaktivinoda Öhäkura was inspired to

return to Jagannätha Puré, the site of the final pastimes of Çré Caitanya
Mahäprabhu. His son, Çréla Bhaktisiddhänta Sarasvaté Öhäkura, who had
recently been initiated by Çréla Gaura Kiçora däsa Bäbäjé, stayed there in his
association as a naiñöhika brahmacäré. He was performing bhajana in the
renounced mood of his gurus at the Gandharvikä Giridhäré Maöha, which
was located just near the samädhi of Çréla Haridäsa Öhäkura. In order to
facilitate his son's worship the Öhäkura had the temple repaired and
cleaned. Daily, [as has been described in the first volume of this series, A
Ray of Vishnu] they gave lectures, and the Öhäkura established a place of

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bhajana a short distance from the ocean, also near the samädhi of Haridäsa
Öhäkura, which he called Bhakti Kuti. Later, when there was severe
controversy arising from the attempt of the Öhäkura and Sarasvaté Öhäkura
to correct the deviations of Rädhäramaëa Caraëa däsa Bäbäjé, the Öhäkura
instructed his son to perform his bhajana in Mäyäpura.
A devotee named Kåñëa däsa Bäbäjé, who later became the disciple of the
Öhäkura, stayed in Puré as an assistant and became very dear to Çréla
Bhaktivinoda Öhäkura. He continued to serve him up to the last moment of
the Öhäkura's life, and, feeling intense separation from his master, gave up
his own life a year later. His samädhi is found just next to the Öhäkura's in
Godruma-dvépa. At Bhakti Kuti the Öhäkura performed his bhajana in
solitude. His biographers state that occasionally some impious rascals tried
to disturb him, but Kåñëa protected him in every respect. A number of
sincere persons also came there to see him, however, and they were inspired
and saved by his association and blessings, which he readily gave them.
The Öhäkura stayed in Puré for some time, but he eventually returned to
his place in Godruma-Svänanda-sukhada-kuïja, where he continued to
chant and to translate and write books. In 1900 one of his most important
works, Çré Harinäma-cintämaëi, was published. It presented the teachings of
Çréla Haridäsa Öhäkura about the Holy Name and other important aspects
of spiritual practice, as collected from various Gauòéya Vaiñëava literatures.
It was divided into fifteen chapters and composed in Bengali verse form. In
1901 he published Çrémad-Bhägavatärka-maréci-mälä. In this important
book, the Öhäkura presents a study of the Çrémad-Bhägavatam in twenty
chapters, arranging its principal verses so as to illustrate the divisions of
sambandha (the soul's relationship with God), abhidheya (the means for
reviving that relationship) and prayojana (the ultimate goal of life). The
Sanskrit verses were accompanied by Bengali prose translations and
explanations by the Öhäkura. The Bhägavatam is compared to the sun and
each chapter is considered to be an individual ray of Bhägavata sunlight. In
his concluding remarks Çréla Bhaktivinoda describes how he came to write
the book as he did: "How I was inspired to compile this work is a mystery
which I felt improper to disclose as it might constitute spiritual conceit.
Subsequently, I realised that it would be a slight against my spiritual master

143
which might stand as an obstacle on the path of my spiritual progress, and
therefore, without any shame, I record the fact that, while under the
benediction of my guru ... I was meditating deeply upon the
Çrémad-Bhägavatam one day, when in a vision Çré Svarüpa Dämodara, the
intimate adherent of Lord Çré Caitanya Mahäprabhu, instructed me to
compile the verses of the Bhägavata in accordance with the principles of
sambandha, abhidheya and prayojana as set forth by Çré Caitanya, so that the
book could be read with an easy understanding and with happiness by the
devotees of the Lord. Çré Svarüpa Dämodara further guided me by giving me
a wonderful explanation of the first verse of the Bhägavata, and he also
showed me how I was to explain the verses in the light of the Gauòéya
Vaiñëava philosophy." In the same year the Öhäkura published an edition of
Padma Puräëa, as well as the Saìkalpa-kalpadruma by Çréla Viçvanätha
Cakravarté Öhäkura, with Bengali prose translations by Öhäkura
Bhaktivinoda.
In 1902 he brought out a supplement to Harinäma-cintämaëi called
Bhajana-rahasya. It was arranged in eight chapters, and the chanting of
each chapter is to be observed in correspondence with each three hour
period of the twenty-four hour day. Each chapter corresponds also to one
verse of Çré Caitanya Mahäprabhu's Çikñäñöakam and deals with one of the
eight steps in the gradual development of Kåñëa-bhajana as is enunciated by
Çréla Rüpa Gosvämé in his Bhakti-rasämåta-sindhu. All the chapters are
filled with scriptural quotations explaining the philosophy and practice of
worshipping Kåñëa. Each Sanskrit verse is accompanied by the Öhäkura's
Bengali translation in both prose and verse. This was one of his last major
works, and it can be observed that the subject matter of the Öhäkura grew
increasingly more elevated and esoteric as time passed. It is clear that his
daily existential experience was on the same level as that of the Six
Gosvämés of Våndävana.
In 1904 he published Sat-kréyä-sära-dépikä, a Sanskrit work by Gopäla
Bhaööa Gosvämé on the saàskäras (purificatory rites) and other practices
pertinent to both Vaiñëava gåhasthas and renunciates. He gave his own
Bengali translations as well. In 1906 he published the Bengali verse classic
Prema-vivarta, a book by Jagadänanda Paëòita, the incarnation of

144
Satyabhämä, who explained his loving mood with Lord Caitanya and the
glories of the Holy Name.
The last known work of Çréla Bhaktivinoda Öhäkura was called Çré
Sva-niyama-dvädaçakam, ('Twelve Verses Of Self-Imposed Regulative
Principles') written in 1907. The Sanskrit stava was modeled after the
famous stava of Raghunätha Däsa Gosvämé called Sva-niyama-daçakam,
which was comprised of ten verses of self-imposed vows. This work was a
final statement of the Öhäkura's, an illuminating set of instructions
regarding preparation for the spiritual realm of existence, and his expressed
determination not to budge from the path established by Çréla Rüpa
Gosvämé:

[1]
"Birth after birth, let me be attached to the following, come what may-1)
to my spiritual master; 2) to Lord Çré Gauräìga; 3) to the topics of pure
devotional service as instructed by Him; 4) to the holy places of pilgrimage,
which are all blooming with sanctity due to His performance of pastimes
therein; 5) to my dékñä-mantra; 6) to the holy name of Çré Hari; 7) to the
beloved associates of the Lord; 8) to the holy days associated with Lord
Hari; 9) to those persons who follow in the footsteps of Çréla Rüpa Gosvämé;
and 10) to the scriptures enunciated by Çréla Çukadeva Gosvämé.

[2]
"Within the forest of Våndä, which is gloriously rich in the treasure of
madhürya-rasa, Çré Kåñëa, the personification of spiritual mellows, gives
transcendental bliss to Çré Rädhikä, who is the topmost manifestation of His
divine potencies and the personified form of the supreme mellow of
love-in-separation. This same Lord Kåñëa is identical to the son of Mother
Çacé, who resides in Gauòa-deça [Bengal] and teaches the process for
rendering His own devotional service. May this Çacé-nandana be my
Supreme Master birth after birth.

145
 [3]
"Let not renunciation be fit for my acceptance if it does not give rise to
loving devotion. And let not knowledge appeal to me at all if it does not
admit to the individuality of the Lord and the jévas. I have no desire at all to
practice the eight-fold yoga process. None of these are productive of the
happiness of serving Lord Hari such as His confidential worship is.
Therefore, let such abundant, confidential service to Çré Çré Rädhä-Kåñëa
be mine.

[4]
"May I always dwell in a humble cottage at the root of a desire tree in the
holy abode of Çré Çacésüna [Gauräìga Mahäprabhu] and there perform
devotional service as is practiced in Vraja. Let me never dwell in any other
place, even if it be fit for the happy residence of the most enlightened
persons, nor even in a palace furnished with all the rich trappings of
sovereignty.

[5]
"I have no attachment at all for the caste divisions of society [varëas] and
I certainly do not identify with any of the social orders of life [äçramas]. I
have not the least fondness for religion or for sinful life in this world.
Instead, I desire to perform whatever duties are required for the
maintenance of my body of dull matter-so long as they facilitate my
performance of pure devotional service.

[6]
"My austere vow is devotion to the lotus feet of Çré Hari. Thus I have
chosen to cultivate the following in myself: great humility, simplicity,
tolerance in all circumstances, respect for others, and compassion. Those
transcendental activities alone are mine which are recommended by
devotees of the lotus feet of the Lord, and which are found described in

146
books that are full of the imperishable character and pastimes of Çré
Caitanya.

[7]
"I have no longing for residence in the kingdom of Vaikuëöha, nor for
sense gratification or material works. I will never cherish the desire for
attaining impersonal liberation, even for a second. There are, moreover,
pastimes of Çré Hari that are purifying [for the conditioned souls]-yet they
are different from the bliss experienced in Vraja, and being devoid of any
relationship with Çré Rädhékä, they give me no happiness at all.

[8]
"I disown wife, daughters, sons, mother and all my friends if they have no
genuine attachment for Lord Hari, for His devotees or for His devotional
service. It is a great blunder even to accept foodstuffs prepared by such
non-devotional, materialistic sense-gratifiers. How will the perfection of my
Hari-bhajana ever come about if I remain in their association?

[9]
"Some persons have utterly rejected the evil company of those who are
blinded by mundane logic, those who are addicted to the fleeting pleasures
of the dull material body, those who turn their faces against Lord Çré Kåñëa,
and those who are fond of the inferior concept of impersonal liberation.
However, being swollen with excessive pride, they worship Govinda
without Çrémäté Rädhäräëé being present. Therefore, I vow that I will never
go near such as these-not even for a second.

[10]
"I shall pass my life eating only prasäda food grains and milk products,
wearing only cloth that was offered to the Deity, and using only utensils
sanctified by the Lord's service; I will thus remain aloof from material sense

147
gratification. Living in a place sacred to Rädhä, worshiping the Divine
Couple with a blissful mind, I will in time give up my body at the soles of
the devotees' lotus feet, who are themselves serving the lotus feet of the
Divine Couple.

[11]
"Daily I will take the nectar that has washed the feet of one who is
expert at grasping the instructions of the Son of Çacé, and who incessantly
adores the most worshipable Personality and the enjoyer of mellows with
Kåñëa-Çrématé Rädhäräëé, within the forest of Vraja. I will carry it on my
head with a restrained mind, and drinking it with great bliss, I will then
offer my prostrations unto him.

[12]
"My constitutional tendency is one of servitude to Lord Hari and will be,
a long time yet to come. Due to the deluding power of Mahämäyä, however,
I have fallen into the ocean of misery. I will rise above [this world of
suffering] by daily following my self-imposed regulations with
determination. May my only guide be the mercy of the Vaiñëava, which
destroys illusion.

[13]
"This Sva-niyama-dvädaçakam was written by someone about his personal
mode of performing bhajana. Whosoever studies this stava with resolute
faith, offering his mind unto the beautiful forms of the Divine Couple,
assuredly attains his residence in Çré Vraja-dhäma and following behind his
own maïjaré-guru, he renders all kinds of service for the worship of Çré Çré
Rädhä-Kåñëa."

Though incapable of commenting on such topics with any degree of

competence, the author feels compelled to at least state his appreciation of
the valuable, nectarean instructions and amazing blessings given by His

148
Divine Grace Sac-cid-änanda Bhaktivinoda Öhäkura in the Çré
Sva-niyama-dvädaçakam, his final message to this world. All glories to Çré
Sac-cid-änanda Bhaktivinoda Öhäkura!
Yet there is more to be told. The Öhäkura's son, Lalitä Prasad Öhäkura,
in his biographical notes, tells the story of Sir William Duke. In 1908, just
three months before the Öhäkura adopted the order of paramahaàsa, one of
his sons, who at the time was working at the Writers' Building in Calcutta,
came home one day and informed his father that Sir William Duke, Chief
Secretary of Bengal, was in Calcutta. The Öhäkura had previously worked
with this gentleman as a magistrate. The next day the Öhäkura made an
appointment to meet him and went down to the Writers' Building. Sir
William met him just outside the building and escorted him to his office
with folded hands. "My dear Kedaranätha," he said, "when you were District
Magistrate, I wanted to take you out of office. I thought that if there were
many men as qualified as you in Bengal, then the English would have to
leave." Sir William used to read the judgments that the Öhäkura passed in
his court cases and was amazed at the great wisdom they reflected. On
several occasions he visited the Öhäkura at his home and observed how he
was absorbed in his writing of Çré Caitanya-Çikñämåta. The Öhäkura's wife
used to feed him a lunch of puré, lucé and sweets whenever he came. He was
astounded at the constant activity of the Öhäkura. He then admitted that
he had considered the Öhäkura's extraordinary abilities a threat to British
control. But now he begged the Öhäkura's forgiveness. The English custom
was that when a man grows old, he would approach everyone he had ever
offended and beg their pardon so that he could pass away peacefully. After
hearing Sir William Duke's apology, the Öhäkura replied, I considered you
to be a good friend and well-wisher all along." The Öhäkura admitted later
to being astonished that this man had wanted to do him harm, but he was so
pleased by his repentant attitude that he gave him all his blessings.

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 Acceptance of Bäbäjé-veña

SUNDARÄNANDA Vidyävinoda has described how Çréla

Bhaktivinoda Öhäkura gave up household life and accepted initiation into
the renounced order from Çréla Gaura Kiçora däsa Bäbäjé Mahäräja. One
day in 1908 the Öhäkura followed the Bäbäjé as he went from the Öhäkura's
house in Godruma-dvépa to the boat ghäöa, where he would cross the
Ganges and go to Navadvépa. As he followed him, the Öhäkura repeatedly
asked him to give him initiation into the renounced order of life as a bäbäjé.
Gaura Kiçora däsa Bäbäjé felt that he was very fallen and unqualified, seeing
the Öhäkura as his spiritual master, and thus, with great humility, he
refused to become the Öhäkura's veña guru. Soon after this, the Bäbäjé, by
mystic intuition, could understand that the Öhäkura was very determined
and was coming to Navadvépa to ask him again. In order to avoid him, the
elderly Bäbäjé went to the house of a prostitute, near a marketplace in
Navadvépa, and sat on her veranda for a while. He reasoned that if he had
gone anywhere else, including the Ganges, he would have been discovered
by the Öhäkura, but he would never be found in the house of a prostitute,
for the Öhäkura would never enter such a place.
Meanwhile, the Öhäkura, not finding Bäbäjé Mahäräja, could understand
his uneasiness, and so he returned to Godruma. Bäbäjé Mahäräja then came
out of hiding and went to the Rädhä-ramaëa Gardens where he began to
laugh uproariously. When questioned by a devotee who was present as to
why he was laughing so much, he replied, "Today I have outwitted
Kedaranätha Babu. I sat in that mätäjé's house over there and not being able
to find me, Kedaranätha Babu returned home."
A few days later, the Öhäkura sent one of his sons to Navadvépa to bring
Bäbäjé Mahäräja to Svänanda-sukhada-kuïja. The Bäbäjé agreed to come,
and after a few days' stay, he consented to initiate the Öhäkura as a bäbäjé.
According to Gaura Kiçora däsa Bäbäjé Mahäräja's direction, the Öhäkura,

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in his presence, put on the old loin cloth and bahirväsa (begging apron) of
Çréla Jagannätha däsa Bäbäjé, his çikñä-guru, who had departed from the
world some years earlier. By his verbal consent and his physical presence as
a witness, Çréla Gaura Kiçora däsa Bäbäjé Mahäräja became the veña guru of
Öhäkura Bhaktivinoda. Çréla Bhaktivinoda Öhäkura followed the example
of Çréla Sanätana Gosvämé, who took the renounced order of life in the
presence and with the consent of Lord Caitanya by putting on the old
white cloth of Tapan Miçra. In this way everything was done wonderfully,
following the historical Gauòéya Vaiñëava precedent. After this, the
Öhäkura continued his chanting and writing, sometimes living in
Godruma-dvépa and sometimes in Calcutta at the Bhakti Bhavan.

Last Days

AFTER taking to the renounced order of life, the Öhäkura accepted

some disciples, and one of them, Kåñëa däsa Bäbäjé, continued to serve him
as he had in Jagannätha Puré. Feeling a strong desire to be fully absorbed in
the spiritual plane, the Öhäkura shut himself up in Bhakti Bhavan in the
year 1910, so that he could remain uninterruptedly engaged in the divine
service of Çré Çré Rädhä and Kåñëa. Feigning paralysis before the eyes of
common people, he entered into a state of total samädhi (spiritual trance).
On June 23, 1914, the sun began its southern course. It was the same day
that Gadädhara Paëòita, the incarnation of Çrémäté Rädhäräëé, had left the
world some 450 years before. Precisely at noon, the Öhäkura entered the
eternal pastimes of the Lord, far beyond the vision of the conditioned souls
of this world.
The Öhäkura's samädhi ceremony was delayed until the sun began its
northern course. At that time his last remains (his ashes) were taken from
the Bhakti Bhavan and brought to his home in Godruma-dvépa. There they
were placed in a silver urn and buried in the midst of a huge kértana and

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festival held in his honor by his disciples and friends. Hundreds took part,
and his direct presence was experienced by everyone. Truly, the Öhäkura's
great stanza composed in glorification of Çréla Haridäsa Öhäkura applies to
him:

He reasons ill who tells that Vaishnavs die

When thou art living still in sound.
The Vaishnavs die to live and living try
To spread a holy life around!

Summary of Life and Qualities

THE Öhäkura's biographers have summarized his life and

accomplishments in various ways, each of them exhibiting keen
appreciations of various aspects of the character and accomplishments of
this mahä-bhägavata, our beloved äcärya.
His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda gives a
summary appreciation of the Öhäkura in a transcription of a lecture given,
according to the text itself, on Gaura Pürëimä in 1969.
"It was the desire of Bhaktivinoda Öhäkura to spread the life and
precepts of Lord Caitanya in the western countries. So with this in view-of
publishing the book Sree Chaitanya Mahaprabhu, His Life and Precepts-he
sent copies to various universities' libraries, and one of the copies was found
in the McGill University in Montreal. After seventy-two years, this book
was found in the library by one of our students, and he brought it to me.
From a materialistic point of view, I was born in a different family, and
Bhaktivinoda Öhäkura belonged to a different family, and my spiritual
master, Bhaktisiddhänta Sarasvaté Öhäkura, happened to be the fifth son of
Bhaktivinoda Öhäkura. Although at home Bhaktivinoda Öhäkura was
actually the spiritual master of my spiritual master, still he recommended

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Bhaktisiddhänta Sarasvaté Öhäkura, when he was a young man about
eighteen years old, that, 'You go to Gaura Kiçora däsa Bäbäjé and become
initiated by him.' Bhaktivinoda Öhäkura was a magistrate and my Guru
Mahäräja belonged to a very respectable family, so he narrated the story
before us ... when he was recommended to be initiated by Gaura Kiçora
Bäbäjé Mahäraja. This Gaura Kiçora Bäbäji Mahäräja used to respect
Bhaktivinoda Öhäkura as his guide, therefore we take it [that in our]
disciplic succession that Bhaktivinoda Öhäkura guided Gaura Kiçora Bäbäji
Mahäräja, and Gaura Kiçora däsa Bäbäjé Mahäräja initiated my spiritual
master. Therefore, Bhaktivinoda Öhäkura is accepted as the spiritual master
of the spiritual master of my spiritual master. He is in the fourth generation,
grandman spiritual master.
"So, Caitanya Mahäprabhu's Saìkértana Movement, which Bhaktivinoda
desired in 1896, and somehow or other, coincidentally, I do not know what
was his desire, I was also born in that year. And, by Kåñëa's desire, I came to
the disciplic succession: [to] Sarasvaté Öhäkura, and he asked me to go to the
Western countries and preach Caitanya Mahäprabhu's teachings. The
spiritual line of understanding is different from the materialistic point of
view. The idea is that I was born in a different family and Guru Mahäräja
was born in a different family. Bhaktivinoda was at that time a magistrate, a
government servant. By Lord Caitanya's desire we have come in the same
line of disciplic succession. What was taught by Bhaktivinoda Öhäkura in
1896, that these teachings of Lord Caitanya should be spread in the
Western countries, by chance or coincidence, it is now happening. We
should take it for granted that whatever is happening at the present
moment by my humble endeavor, it is all the grace of Bhaktivinoda
Öhäkura. Therefore, on this auspicious ceremony of Lord Caitanya's
Appearance Day, it will be greatly beneficial for us to hear from
Bhaktivinoda Öhäkura what he wrote seventy-two years before, and after
seventy-two years, being a humble servant in that line, I am trying to
distribute [his teachings]. There is a spiritual coincidence, and we should
take advantage of Bhaktivinoda Öhäkura's book.
"Practically, this Caitanya Movement was-of course Lord Caitanya
inaugurated this Movement five hundred years ago, and after that, so many

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psuedo-Caitanyites depreciated the whole thing-but the Caitanya
Movement in its pure form, as it is, was restarted by Bhaktivinoda Öhäkura
...We should take it that Bhaktivinoda Öhäkura was the origin of the Kåñëa
consciousness movement in its pure form.
"Bhaktivinoda wrote [almost] one hundred books ... Just imagine-he was a
very responsible officer, a magistrate, and he was gåhastha; [he] also had
many children. Altogether he had ten children, and he had to take care of
children, the office of magistrate and extra religious work. He was made
superintendent of the Temple of Jagannätha, because the government knew
that Bhaktivinoda Öhäkura was a very highly advanced religious person.
Whenever there was some religious question he was consulted. In spite of all
his responsibilities, as officer, or as family man with so many children, he
executed his family life very nicely or else he could not have produced a
child such as Bhaktisiddhänta Sarasvaté Öhäkura. At the same time he
served the Supreme Lord in so many ways. That is the beauty. He has
written so many books and in spite of cumbersome duties. That is the
beauty of his life ... he would come from the office in the evening and take
his meals and go to bed. That was his program. And he'd sleep from eight to
twelve at night, four hours, and then get up and write books until morning.
That was his program.
"In this way, he wrote hundreds of books, some published, some in the
course of [being] published. All this became possible because he was a
sincere, faithful servant. To write so many books with so many
responsibilities, for an ordinary magistrate is not possible. But because he
was sincere, he got the strength from the Supreme Lord. One does not need
to seek strength separate from the Supreme Lord. But if you are sincere the
Supreme will give you sufficient strength. Actually, Bhaktivinoda Öhäkura
brought my Guru Mahäräja [to this world to be] his son. He prayed to Lord
Caitanya that, 'Your preaching and teachings have been so much
depreciated, it is not [in] my power to correct them.' He prayed to Lord
Caitanya, and after his prayer Lord Caitanya sent my Guru Mahäräja as his
son. And he took up the matter very seriously."
This delightful summary of the Öhäkura's life by Çréla Prabhupäda

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certifies a very important point for our understanding: that the pure cult of
Çré Caitanya Mahäprabhu had been lost for all practical purposes, and that
Çréla Bhaktivinoda Öhäkura re-established the whole thing almost
single-handedly. He also points out that it was the desire of Öhäkura
Bhaktivinoda that the Kåñëa Consciousness Movement would spread all
over the world. He thus credits this desire of the Öhäkura and Lord
Caitanya as resulting in the appearance of Çréla Sarasvaté Öhäkura and
Prabhupäda's own subsequent linking with the line of disciplic succession.
Thus, the International Society for Kåñëa Consciousness is a result of the
desire and grace of Çréla Bhaktivinoda Öhäkura, as substantiated by Çréla
Prabhupäda in the above statements. Prabhupäda also puts special stress on
how the Öhäkura was given empowerment or strength by the Lord to write
transcendental literatures for the benefit of the world. We see how Çréla
Prabhupäda also followed wonderfully in this line, executing the austerities
of early rising for the composition of transcendental literature. He
poignantly states with respect to the Öhäkura's literary accomplishments
that he accomplished so much "despite cumbersome duties" and that this
was "the beauty of his life."
In a biography of Çréla Bhaktisiddhänta Sarasvaté Öhäkura written by
Bhakti Kusum Sraman Mahäräja, he identifies three major areas of the
Öhäkura's achievements: first, his books and writings in various languages
dealing with the science of Kåñëa consciousness as found in the teachings of
Çré Caitanya Mahäprabhu and the revealed scriptures; second, the discovery
of the Lord's actual birthplace; third, the innovations he introduced for the
purpose of preaching the teachings of Lord Caitanya and the Six Gosvämés
throughout the world. Beyond this, the Öhäkura established the Deities of
Lord Caitanya and Çrématé Viñëupriyä at Mäyäpura, and in Godruma-dvépa,
his place of bhajana, he established and worshiped the Deities of
Gaura-Gadädhara. He also personally preached about pure Kåñëa-bhakti,
and his activities demonstrated his limitless enthusiasm and determination
for broadcasting Vaiñëava dharma. These characteristics are all indications
of his being an eternal associate of Çré Caitanya Mahäprabhu.
The Öhäkura was dedicated to the principle of truth from his childhood.
His firm sense of responsibility in carrying out his duties, his ideal example

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of householder life, his eagerness to spend every moment possible
cultivating and studying the science of Kåñëa consciousness, his punishing
of the so-called avatära, Bisakisen, despite severe opposition, his checking the
murderous activities of the Kanjhar thieves in Våndävana, his association
with and affection for those who were dedicated to the worship of Kåñëa,
and his visiting of various villages for spreading the message of Lord
Gauräìga both before and after his government retirement-all of these
examples were meant for the edification and inspiration of all sincere and
intelligent persons.
In the Caitanya-caritämåta Madhya-lélä 22.75 Lord Caitanya tells Çréla
Sanätana Gosvämé:

sarva mahä-guëa-gaëa vaiñëava-çarére

kåñëa-bhakte kåñëera guëa sakali saïcare
"A Vaiñëava is one who has developed all good transcendental qualities.
All the good qualities of Kåñëa gradually develop in Kåñëa's devotee."
Çréla Bhaktivinoda Öhäkura was the personification of this verse. The
twenty-six qualities of a pure Vaiñëava are mentioned in the same chapter
of Madhya-lélä cited above, texts 78-80:

kåpälu, akåta-droha, satya-sära sama

nidoña, vadänya, mådu, çucé, akiïcana
sarvopakäraka, çänta, kåñëaika-çaraëa
akäma, anéha, sthira, vijita-ñaò-guëa
mita-bhuk; apramatta, mänada, amäni
gambhéra, karuëa, maitra, kavi, dakña, mauni
"Devotees are always merciful, humble, truthful, equal to all, faultless,
magnanimous, mild and clean. They are without material possessions, and
they perform welfare work for everyone. They are peaceful, surrendered to
Kåñëa and desireless. They are indifferent to material acquisitions and are
fixed in devotional service. They completely control the six bad
qualities-lust, anger, greed and so forth. They eat only as much as required,
and they are not inebriated. They are respectful, grave, compassionate and

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without false prestige. They are friendly, poetic, expert and silent."
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has discussed these twenty-six
qualities at length in his introduction to Öhäkura Bhaktivinoda's Jaiva
Dharma. He mentions there that the Öhäkura displayed all of these qualities
of a pure Vaiñëava and that the most directly perceived was his eagerness to
remain always fixed in the devotional service of the Lord, without wasting a
single moment. The Calcutta High Court Judge, Sarada Charan Mitra, a
friend of the Öhäkura who supplied him with valuable old manuscripts,
remarked in the 1916 introduction to the biography-A Glimpse into the Life
of Thakur Bhakti Vinode: "I knew Thakur Bhaktivinode intimately-as a
friend and a relation. Even under pressure of official work as a Magistrate
in charge of a heavy subdivision, he could find time for devotional
contemplation and work, and whenever I met him, our talk would turn in a
few moments to the subject of Bhakti and Dwaitadwaitavad and the saintly
work that they lay before him. Service of God is the only thing he longed
for and service under Government, however honourable, was to him a clog."

His Daily Schedule

LALITA Prasad Öhäkura, in his notes on his father's life, describes the
Öhäkura's daily schedule while he was staying in Jagannätha Puré. He was
never idle, being always engaged in the service of the Lord. Between 7:30
and 8:00 P.M. he would go to bed. He would then rise just before 10:00 P.M.,
light his oil lamp and write books until 4:00 A.M. Then he would again rest
for a maximum of half an hour. At 4:30 A.M. he would wash his hands and
face, sit down and chant on his beads. He never showed his beads to anyone
but would chant on them constantly as time permitted. At 7:00 A.M. he
answered all correspondence, at 7:30 A.M. read various religious and
philosophical works, and at 8:30 A.M. he received visitors, if any, or else
continued to read until 9:30. At that time he would walk back and forth on

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the veranda of his house, contemplating different religious questions and
solving them in his mind. Sometimes he would solve them aloud as if
preaching to some unseen guest. He would rest briefly from 9:30 A.M. to
9:45 A.M., then take bath and breakfast, which usually consisted of a
half-quart of milk, two chapatis and some fruit.
At 9:55 A.M. the Öhäkura would don his uniform and leave for court in
his carriage. As a Magistrate he wore a coat and pants. On his neck were six
strands of large Tulasé beads. He was resolute in his court decisions and
would decide a case immediately, not tolerating any humbug. He did his
business and left. He shaved his head monthly and never cared what
anyone thought of it.
The lawyers and Englishmen were astounded by the Öhäkura's capacity
for work. At 10:00 A.M. court began. He would hear between thirty and
fifty cases per day, yet he finished by 1:00 P.M. What took other Magistrates
one-half hour, he finished in five minutes. He took another two minutes to
write the judgment in detail. Some of his British superiors became envious
and tried to discourage him, but he was not affected. At 1:00 P.M. he went
home, refreshed himself and then returned to work from 2:00 P.M. to 5:00
P.M. Every evening after his court duties, Bhaktivinoda Öhäkura would
translate some Sanskrit religious work into Bengali by dictating it to a
secretary. Then there was an evening bath and meal, consisting of a little
rice, two chapatis and another half-quart of milk.
Çréla Bhaktivinoda Öhäkura worked with a pocket watch, so that
everything he did was on schedule. Despite his heavy domestic and official
responsibilities, Bhaktivinoda Öhäkura's every moment was embellished
with an intense desire to render service to the Lord.

His Character

IN A Glimpse into the Life of Thakur Bhakti-vinode Pandit Satkari

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Chattopaddhyaya Siddhanta Bhusan, who was commissioned by the Thakur
Bhakti Vinode Memorial Committee to write a short biography of the
Öhäkura in 1916, has written glowingly of the Vaiñëava character of the
Öhäkura. He explained that Öhäkura Bhaktivinoda was so charitably
disposed that no one ever went away from his home disheartened, and he
who once called on him was sure to meet him again with a smiling face.
Çréla Bhaktivinoda befriended men regardless of their rank, a phenomenon
especially visible when he widely preached the Holy Name. He never bore
any grudges, and those who were jealous of him or attempted to impede him
in his spiritual mission were, in the long run, ashamed of their conduct and
often came begging his pardon, which he never refused. His sense of
universal brotherhood made him the friend of all, and he was always eager
for the benefit of all. Whoever contacted him was immeasurably benefitted.
The Öhäkura was never proud, and his amiable disposition was a
characteristic feature of his life. He never uttered a word that would injure
another's feelings, and he never chastised anyone unless he was perfectly
confident that he had the right to do so for that person's welfare. On the
other hand, whoever received a warning from him always felt himself
purified by the experience. He did not possess the least shadow of vanity,
although he was honored and respected throughout Bengal, Bihar and
Orissa. His profound knowledge of philosophy endeared him to the
educated, and his devout bhakti made him the friend of both the gentle and
the ruffians.
As a government official he was always taken into confidence by the
British officials, and he was consequently well-acquainted with the
reasoning behind government decisions. He had witnessed the hard days of
the Great Mutiny, and while he was in office he assisted in quelling many
disturbances. The biographer writes, "His administrative ability was marked
even by the ruling chief of Tipperah, His Highness Mahäräja Birchandra
Manikya Bahadur, and his son, H. H. Mahäräja Radha Kishore Varma
Manikya Bahadur always esteemed his counsels and respected him as a
friend and an honorary advisor of the state. The Government of Bengal also
on more than one occasion wanted to vest him with honours and titles, but
he humbly declined the same each time on the ground that such honours

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would, instead of doing him good, stand against his holy mission. Even so
late as 1897, when the plague raged furiously in the heart of Calcutta, his
advice was valued and adopted by Sir John Woodburn."
Commenting further on the extraordinary morality of the Öhäkura,
Pandit Siddhanta Bhusan writes, "Never was a man found more strict in the
observance of the moral duties than our Thakur. From his very infancy till
his last day he was a great advocate of truth and never allowed his associates
to deviate from the path of duty, which he himself observed with more than
strict accuracy. He avoided companies whenever he had the least suspicion
of evil motives in them and never harboured them so long they did not
come to repentance. He had to encounter unpleasantness on many
occasions; in the execution of public duty under the Government, by
refusing to accept any present from any person ... He was above corruption.
He never supported the least shadow of immorality and never crossed the
threshold of any place which he knew to be immoral. He had a great dislike
for theatres as these were places where public women were brought in to
take part in the play. He knew that common people, who cared little for
religion and who had generally happy-go-lucky days to spend were apt to go
astray in the broad wilderness of the world if he himself refrained from
showing them the proper way by his own example. Example is better than
precept and so his absolute distaste for anything immoral helped many good
souls to open their eyes and also persons already in confusion to correct
themselves. When the well-known dramatist, Girish Chandra Ghosh, came
to request him for presiding over the gathering on the opening day of his
well-known play Chaitanya Lila, he had to politely decline the offer."
In this regard, Dr. Ramakanta Chakravarti explains that a Calcutta stage
artiste and demi-monde (a woman with a scandalous reputation) named
Çrématé Binodini was to play the role of Lord Caitanya. The famous priest of
Kälé, Ramakrishna, attended as the guest of honor instead. Although the
play was very popular and well-received, we see that the Öhäkura would not
lend his dignity and authority to such a mundane presentation.
Pandit Siddhanta Bhusan continues, "He was a complete abstainer and a
perfect teetotaler and never chewed even a betel ... The word 'debt' was, as

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it were, unknown to him and he was very prompt in making payments. He
was always true to his word and punctuality was at all times specially
observed in him." The Öhäkura was always courageous and acted for the
welfare of everyone. He kept his personal needs to a bare minimum and led
the simplest of lives, avoiding the indulgences of worldly men.

His Writing

BHAKTIVINODA Öhäkura was an expert linguist, conversant with

English, Urdu, Persian, Oriya, Bengali and Sanskrit. He had a taste for
history and a keen mind for research. He was a voracious reader of the
Puräëas and other Vedic texts, as well as the writings of numerous ancient
and modern European authors. He could cite passages from scriptures such
as the Bible and the Koran on appropriate occasions. His habit was to
uncover every facet of whatever subject matter he examined, and this
thoroughness of endeavor never faltered. He was, above all, a self-realized
soul whose numerous writings will inspire people for centuries to come.
From the age of twelve, when he wrote Hati-kathä and
Çumbha-Niçumbha-yuddha, until his final days, his pen was never idle.
Çréla Bhaktivinoda Öhäkura's disciple, Çré Bhakti Pradip Tirtha, has
written in his book, Thakur Bhaktivinode: "His writings have made the
sacred teachings of Çré Caitanya Mahäprabhu fully available to every
modern reader and in a form which carries irresistible conviction and
devotion. For this reason the works of Thakur Bhaktivinode require to be
translated into all the languages of the world. The Thakur has written in a
comparative manner so as to bring the teachings of Çré Caitanya
Mahäprabhu into relationship with almost every school of thought
prevalent in the world, and his writings give us the full revelation of spirit
and divinity to the fullest measure that is possible to be conveyed by the
instrument of human speech."

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 The Öhäkura composed hundreds of poems and songs, combining the
deep, transcendental emotions of their author with a wealth of Vaiñëava
philosophy. The world has inherited from him many wonderful books on
Lord Caitanya's teachings. At every step of his life the Öhäkura displayed a
transparent godliness, a godliness evident in every page of his books. In his
books he has clearly delineated the distinction between genuine
transcendentalists and pretenders in order to thwart the pseudo-devotees
who dress as Vaiñëavas with the aim of filling their stomachs or indulging
their senses. His clear signaling of this difference between genuine
Vaiñëavas and bogus pretenders (also a theme of his son, Çréla Sarasvaté
Öhäkura, and his son's guru, Çréla Gaura Kiçora däsa Bäbäjé) awakened the
intelligentsia of India, who had become cynical due to the so-called
spiritualists, and caused them to appreciate the beauty of Lord Caitanya's
precepts. The Öhäkura was seen (and rightly so) as a God-sent pioneer of
the Movement for re-establishing unalloyed devotion to God, for he
exhibited the real meaning of Lord Caitanya's doctrines by his preaching
and exemplary behavior.
He always stressed that the jéva cannot realize his spiritual nature unless
he whole-heartedly surrenders himself to an authentic spiritual master for
guidance. He taught true renunciation by engaging all that he possessed in
the service of Kåñëa. He radically opposed the bogus caste system, which
judged a person's worth by his birth. With full scriptural support, he insisted
that one's social position is to be determined by guëa and karma-by one's
quality and work. He vigorously denounced the doctrines of salvationists
and elevationists for their being against the principle of pure devotion. He
thereby made significant inroads toward the reformation of the
materialistic mentality of many of his countrymen.

His Predictions

162
 HE proposed that all contending theories and religions could be unified
through the scientific teachings of Lord Caitanya, for the universal religion
of all souls is devotional service to the Supreme Lord. It was his specific
desire that the teachings of Çré Caitanya Mahäprabhu be spread all over the
world. In his monthly Vaiñëava journal Sajjana-toñaëé he wrote, "Çréman
Mahäprabhu did not descend with His associates to deliver a certain
number of human beings in the land of India, but rather His purpose was to
deliver and uplift all living beings in all countries of the world by practicing
the eternal religion of all souls." He quoted from the Caitanya-bhägavata:

påthivé-parjanta jata äche deça-gräma

sarvatra saïcära hoibek mora näma
"My name will be preached in all the countries and towns that exist
throughout the world." (Caitanya-bhägavata, Antya 4.126)
He then prayerfully invoked the Lord and expressed this heartfelt desire:
"There are many kinds of religion in the world, and among all of them the
highest development of religion is the congregational chanting of the
Supreme Lord's divine names. Of this there is no doubt. Alas! When will
that day come when all greatly fortunate souls in countries such as England,
France, Russia, Prussia and America will take up banners, kettle drums,
mådaìgas and karatälas and thus cause the ecstatic waves of
Harinäma-kértana and the singing of Çré Caitanya Mahäprabhu's Holy
Name to rise in the streets of their towns and cities? O when will that day
come, when pure and transcendental Vaiñëava-prema will be the only
religion of all souls and all tiny sectarian religions will meet in the
unlimited and universal religion of Vaiñëavism as rivers merge into the
great ocean? O when will that day come?"
Advaita Äcärya invoked the descent of Çré Caitanya Mahäprabhu for
the salvation of the souls of this age, and along with Çré Caitanya
Mahäprabhu, the Kali-yuga avatära Who is forever prepared to distribute
His mercy, descended the Holy Name of Kåñëa. In the same way, the great,
eternal associates of the Lord have descended to keep the mercy of the great
current of kértana flowing strongly. The earnest entreaties of those great

163
souls, who invoke the mercy of the Lord with every breath, bring
inconceivable shelter to those lost in the darkness of material existence.
When Çréla Väsudeva Datta Öhäkura offered to accept all the sins of all the
souls in the universe if they could be delivered by the Lord, Çré Caitanya
told him: "Whatever a pure devotee wants from his master, Lord Kåñëa
doubtlessly grants because He has no other duty other than to fulfill the
desire of his devotee. If you desire the deliverance of all living entities
within the universe, then all of them can be delivered even without your
undergoing the tribulations of sinful activities. Kåñëa is not incapable, for
He has all potencies. Why would He induce you to suffer the sinful
reactions of other living entities? Whosoever's welfare you desire
immediately becomes a Vaiñëava, and Kåñëa delivers all Vaiñëavas from the
reactions of their past sinful activities ... Because of your honest desire, all
living entities within the universe will be delivered, for Kåñëa does not have
to do anything to deliver all the living entities of the universe."
(Caitanya-caritämåta, Madhya Chapter 15, 165-171)
In answer to the prayers of Çréla Sac-cid-änanda Bhaktivinoda Öhäkura,
the great personifications of compassion and mercy: Çréla Bhaktisiddhänta
Sarasvaté Öhäkura and Çréla A.C. Bhaktivedanta Swami Prabhupäda, came
to fulfill his desires. By the power of his pure desires and the identical pure
desires of his son and his son's disciple, as well as the desire of all the pure
followers of the Lord, the universe will surely be delivered. Billions of souls
will go back to Godhead by the mercy of these pure Vaiñëavas. Such is the
power of one who is as good as God!

Appendices

Excerpts from Çréla Prabhupäda's Letters

I requested Satyabrata (Moskowitz) to publish Lord Caitanya's Teachings

164
which is ready with Satsvarupa. Thakur Bhaktivinode's book Sri Caitanya
Mahaprabhu may be printed in thousands and distributed... [67-11-1 to
Rayarama. Note: The references following quotations correspond to the
numbering system employed in the five volume book: Letters From Çréla
Prabhupäda.]
"So far as reading is concerned you may read any one of the books you
have mentioned-Introduction to Srimad Bhagavatam, Professor Sanyal's
book, Srila Bhaktivinode's book Sri Caitanya Mahaprabhu Life and
Precepts or English translation of Sri Sri Caitanya-caritamrta. Best thing is
to take any one of the abovementioned books and finish it, from beginning
to end. You can do that with Srila Bhaktivinode's book, that would be very
nice." [68-3-15 to Mahapurusa]
"The statements of Thakur Bhaktivinode are as good as scriptures
because he is a liberated person. Generally the spiritual master comes from
the group of such eternal associates of the Lord; but anyone who follows the
principles of such ever-liberated persons is as good as one in the
above-mentioned group. The gurus from nature's study are accepted as such
on the principle that an elevated person in Krsna consciousness does not
accept anyone as a disciple, but he accepts everyone as expansion of his
guru. That is very high position, called mahabhagavata. Just like Radharani
sometimes thinks a subordinate of hers as her teacher, to understand
devotion of Krsna. A person who is liberated acharya and guru cannot
commit any mistake..." [68-4-18 to Janardana]
"...I am so pleased upon you that you are showing the example of an ideal
householder. Srila Bhaktivinode Thakur was also a householder, but he
lived in such perfect Krsna consciousness that he is better than many
sannyasis like us. So far as I am concerned, I could not live like
Bhaktivinode Thakur because I was disgusted with my family members and I
was obliged to give up my family life ... we take it for granted that we have
dedicated our life for Krsna's service in three ways, namely, in our body, in
our mind, and in our words. Srila Bhaktivinode Thakur has sung in a poetry
that 'my mind, my body and my home is surrendered unto You'. So a
grhastha or householder like you, you are also tridandi [a renunciate]."

165
[68-8-35 to Rupanuga]
"So you should try to understand these principles of married life and use
your discretion. You should not imitate great personalities like
Bhaktivinode Thakur, but you must follow His footprints. But it is not
always possible to have the same success as great personalities like
Bhaktivinode Thakur achieved. So in all circumstances you should try to
follow the footprints of authorities but never to imitate them." [68-9-24 to
Satsvarupa]
"So it is not slavish when one agrees to become the slave of Krsna and
His representative, [because] this is the liberated position, liberated from
being slave to the senses. Yes, Srila Bhaktivinode Thakur said, 'My dear
Vaiñëava Öhäkura, spiritual master, let me become your dog, and I shall
remain at your door, and I shall guard against any nonsense persons trying
to enter, and whatever food you will give me, I shall eat, and I shall remain
as your dog.'" [68-11-14 to Sivananda]
"Thank you very much for your endeavor and all blessings of Thakur
Bhaktivinode and Bhaktisiddhanta Sarasvati will be bestowed upon you
because you are trying to push on their lifelong mission. Thakur
Bhaktivinode, in the year of my birth, first attempted to introduce these
missionary activities in McGill University and the same attempt is being
renovated by your combined efforts. I am sure that Lord Caitanya and His
eternal Associates, Bhaktivinode Thakur and Bhaktisiddhanta Sarasvati,
will be pleased to bestow their mercy upon you. Please try to continue this
attempt and I am sure you shall be successful." [68-11-47 to Hayagriva]
"...I expressed my desire that during the ceremony a special home for the
EUROPEAN AND AMERICAN BRAHMACARIS MAY BE
ESTABLISHED AT MAYAPUR. Srila Bhaktivinode Thakur and Srila
Prabhupada desired that such American and European devotees may live at
Mayapur for studies of Sri Caitanya philosophy, and now the time is ripe
when many American, European and Japanese students working as my
disciples are ready to go there for this purpose... [Referring to a
disheartening letter from a God-brother:] This is most discouraging and
against the will of Srila Bhaktivinode Thakur and Srila Prabhupada Bhakti

166
Siddhanta Sarasvati Thakur. I therefore request you to give me a plot of
land within the precincts of Sri Caitanya Math to construct a suitable
building for my European and American students ... who may go in numbers
to visit the site of the birthplace of Lord Sri Caitanya Mahaprabhu."
[69-2-20 to B. V. Tirtha Maharaja]
"Thakur Bhaktivinode was not official Spiritual Master of Gour Kishore
dasa Babaji Maharaja. Gour Kishore dasa Babaji Maharaja was already
renounced order, Paramahansa, but Thakur Bhaktivinode, while He was
even playing the part of a householder, was treated by Gour Kishore dasa
Babaji Maharaja as Preceptor, on account of His highly elevated spiritual
understanding, and thus He was always treating Him as His Spiritual
Master. The Spiritual Master is divided into two parts; namely, siksa-guru
and diksa-guru. So officially Bhaktivinode Thakur was like siksa-guru of
Gour Kishore dasa Babaji Maharaja." [69-5-1 to Dayananda]
"NB: Enclosed is a few nice poems by Srila Bhaktivinode Thakur which
you may hand over to Mandali Bhadra for translation into German and to
be submitted for publication in German Back To Godhead." [69-5-25 to
Ananda]
"Regarding New Vrindaban, immediately there is no program for
investing in New Vrindaban until Hayagriva transfers the property in the
society's name. But there is another program: Bhaktivinode Thakur desired
that American disciples would come to Mayapur to take advantage of the
birthplace of Lord Caitanya Mahaprabhu." [69-7-30 to Brahmananda]
"So far as the quotation from Srila Bhaktivinode Öhäkur you have cited,
that is quite all right. In this age, chanting of this Hare Krsna Mantra is the
prime business of the devotee, and preaching of this Hare Krsna Mantra by
outdoor Sankirtana and propagation of literature is our more important
business. Side by side, Deity worship is recommended, but when there is a
question of accepting one of them, we shall prefer to accept chanting of
Hare Krsna Mantra first." [69-9-6 to Hamsadutta]
"Achyutananda should be encouraged to do this translating work. He is
translating poems of Bhaktivinode Thakur, and that is very nice." [69-10-34
to Brahmananda]

167
 "...so far as initiating disciples is concerned, anyone who is qualified can
do this. For example, Srila Bhaktivinode Thakur was householder and Srila
Bhaktisiddhanta Sarasvati was staunch brahmacari, yet they both were
qualified for initiating disciples." [69-11-3 to Krsna devi]
"Generally, if one can remain a brahmacari, it is very convenient, and
from brahmacari one can take sannyasa. But in this age of Kali,
Bhaktivinode T'hakur recommends that it is better to cultivate Krsna
consciousness as a householder." [69-11-4 to Mandali Bhadra]
"I am especially interested in the land which I asked from you within the
vicinity of Chaitanya Math. This is in pursuance of the desire of Srila
Bhaktivinode Thakur and Srila Prabhupada. It is not for my personal use or
satisfaction of personal whims." [69-12-12 to B.V Tirtha Maharaja]
"Regarding the song by Srila Bhaktivinode Thakur, the transliteration is
as follows:

manasa deha geha yo kichu mora

arpilun tua pade nandakisora
maravi rakhavi yo iccha tohara
nitya dasa prati tua adhikara
"The translation is 'My mind, my body, my home, or whatever I have got
in my possession I surrender unto Your Lotus Feet, O my dear Lord, Son of
Nanda Maharaja (Krsna). Now if you like, you can kill me, or if you like you
can give me protection. Whatever you like you can do. I am your eternal
servitor. You have got every right to deal with me in any way as you please."'
[69-12-20 to Nandakisora]
"Regarding Mayapur land, practically my jurisdiction of preaching work
is covered mostly in these Western countries; and because Srila
Bhaktivinode Thakur wanted it that the American and European devotees
should come to Mayapur, therefore I am trying for it. If you kindly help me
in this connection it will be a great assistance." [70-1-32 to Madhava
Maharaja]
"...Maya is covering all the material energies. Therefore one who is
materially advanced, covered with riches, covered with learning, covered

168
with fame or covered with any material opulences, is understood to be
covered by Maya. Srila Bhaktivinode says, jada vidya saba mayar
baibhava-'The material opulences are expansions of Maya's influence [70-31
to Bhagavan]
"Now everything is there and you are also experienced, therefore go on
opening branches as many as possible and preach Sankirtana Movement to
your best capacity. Srila Bhaktivinode Thakur entrusted the responsibility
to my Guru Maharaja, and He also in His turn empowered us to do the
work. Similarly, I am requesting you, all my European and American
students, to spread this movement city to city and village to village and
make all people of the world happy." [70-3-24 to Hamsadutta]
"...Srila Bhaktivinode Thakur said that materialistic knowledge is
another expansion of the influence of Maya. The result of material
education is that the living entity forgets his own identification and takes
to the business of a particular type of body which is given to him by the
grace of Maya." [70-5-37 to Hayagriva]
"You have asked [for] some specific mantra; there is no other greater
mantra than Hare Krsna. Srila Bhaktivinode says, 'When I chant Radha
Krsna or Hare Krsna all my dangers are gone immediately.' So which other
mantra can be more effective than Hare Krsna?" [70-5-42 to Upendra]
"Our Temple is meant for our men, and we may have our own discussions
amongst ourselves, no outsider needed. It is definitely concluded that we
have not got to learn anything from any outsider beyond the jurisdiction of
Gaudiya Vaiñëava philosophy. Our philosophy is established on sound
ground of the conclusion arrived at by Vyasadeva down to Jiva Gosvami,
Visvanatha Cakravarti, Bhaktivinode Thakur, etc." [70-5-45 to Tamal Krsna
Maharaja]
"Wherever we may be, if we are engaged in Krsna's service, that is our
success. Bhaktivinode Thakur [has] sung, praying to the Lord, that he would
prefer to take His birth as an ant in the house of a devotee than to take
birth as powerful as Brahma without any devotional service." [70-11-53 to
Gargamuni]
"...So far, until now, my God-brothers have regularly not cooperated with

169
me and [yet] by the grace of my Spiritual Master, things are still going
ahead. ... it is the desire of Bhaktivinode Öhäkur to preach the Caitanya
cult all over the world and in 1875 he predicted that someone would come
very soon who would individually preach this cult all over the world. So if
his benediction is there and my Guru Maharaja's blessings are there, we can
go ahead without any impediment but all of us must be very sincere and
serious." [71-2-31 to Jayapataka Maharaja]
"Our acarya Bhaktivinode Thakur was the perfect householder and we
should take his example. What a nice householder He was and what nice
children he produced; one of them is my Guru Maharaja. That is the
example. So follow it and become successful in Krsna consciousness."
[71-6-15 to Svarupa]
[In reference to Mayapur:J "Regarding your proposal of a Rathayatra
festival as Bhaktivinode Thakur suggested, you may kindly send me a note
telling in which book the above statement is. I shall be very glad to see the
article you have written in this connection and if it is ready please send it
to me immediately." [71-8-7 to Acyutananda]
"...Whenever our men go to visit Lalita Prasad Thakur they must take
some presentation, cash or kind, worth not less than Rs. 50/- at least. Some
nice presentation should always be given. Not that you go empty-handed. It
is customary to make a presentation to the Deity and Spiritual Master.
Lalita Prasad Thakur is son of Bhaktivinode Thakur and younger brother of
Bhaktisiddhanta Sarasvati so he is considered my spiritual master." [71-9-8
to Jayapataka Maharaja]
"I am very anxious to know whether we are going to have our Mayapur
function? I want very much to hold this function this year with all of my
students, and I ask you to kindly serve me by making this possible. It is a
very important day and it will be a great service to Srila Bhaktivinode
Thakur and to His son Srila Bhaktisiddhanta Sarasvati Thakur." [72-1-19 to
Jayapataka Maharaja]
"The whole day spent at your Temple on Thursday was so pleasant and
happy that all my disciples felt celestial blessings in your association.
Personally, I am so much encouraged by you, that I appreciate this as the

170
blessings of Bhaktivinode Thakur through his living representative. [72-3-3
to His Divine Grace Lalita Prasad Thakur]
"You can write, but one cannot take it very seriously. If any Vaiñëava is
writing song about Krsna, that should be from one who himself has realized
Krsna, just like our great saints and äcäryas like Madhvacarya,
Ramanujacarya, Rupa Gosvami, Six Gosvamins, Bilvamangala,
Bhaktivinode Thakur, like that. They are self-realized souls, therefore if
they write something-a song about Krsna, that is perfectly from the
transcendental platform, without any tinge of mundane influence or
nonsense imagination. Unless someone comes in the category of these great
leading Vaiñëava personalities, his manufacturing some songs will be
misleading to himself and to others. And unless his writing of poems and
songs can be accepted as gospel, as Vedas or the Absolute Truth, such
writing is diverting the attention from the subject matter only and should
not be regarded very seriously... No one should write songs of Krsna unless
he is self realized soul, that will spoil the value of the whole thing." [72-3-9
to Billy Reyburne]
[Referring to a plan to help develop the birthplace of Thakur
Bhaktivinode:] "So far as our relationship is concerned, even though we
keep independent of one another, there will be no misunderstanding,
because the central point is Bhaktivinode Thakur. Our only ambition is
that the birthsite of Bhaktivinode Thakur must be gorgeous and attractive
so that people may come to see it from all parts of the world. Bhaktivinode
Öhäkur is no longer localized. His holy name is being expanded along with
Lord Caitanya's. So let them understand this point. They are occupying the
place for more than 50 years and none of their men could fulfill the desire
of Bhaktivinode Thakur in the matter of preaching in foreign countries... I
can understand also that Lalita Prasad Thakur is very much favourable in
giving us the concession but his assistants may be hesitating unnecessarily."
[72-5-42 to Jayapataka Maharaja]
"Now you be in charge of our Mayapur Center. Practically speaking you
were my first disciple, and I think it is Bhaktivinode's desire that my first
disciple shall go to Bengal and revive Krsna Consciousness there." [72-6-4 to

171
Acyutananda]
"...I have just now got a letter from Achyutananda Maharaja from
Mayapur, and his plan is to photograph all of the original manuscripts of
Bhaktivinode Thakur which are held by his son, Lalita Prasad Thakur, in
Birnagar. This is very, very important work, so I think you are just the right
man for going there with Achyutananda to make photos of each and every
page of the old manuscripts as they are in very bad condition." [72-6-27
letter to Yadubara]
"Yes, that is nice, you may continue to photograph all of the manuscripts
of Bhaktivinode Thakur and other great äcäryas in our Vaiñëava line, but
for now do not photograph any of Lalita Prasad's manuscripts. When I go
there I shall see. First of all let us see Bhaktivinode Thakur's works, then we
shall see further." [72-7-42 to Yadubara]
"Regarding Bhaktivinode Thakur's manuscripts, immediately we do not
have any program for printing them. You keep them carefully and when I
return I shall consider the matter. The translating work can be done both
by Ramananda and Niranjana in Benares." [72-8-3]
"Regarding your questions, Srila Bhaktivinode Thakur never took formal
sannyasa. He was babaji, living in seclusion away from wife and family as
Paramahamsa. One can have as many children as Bhaktivinode Thakur as
long as one is as good as Bhaktivinode Thakur." [72-14-14 to Candravali]
"So always think of the Lotus Feet of Sri Krsna and you will find no
difficulties in executing the tasks allotted to you by Krsna. Bhaktivinode
Thakur used to say all difficult tasks he had to execute for Krsna were
considered as great pleasure for him." [73-8-31 to Satsvarupa]
"...I understand that in the past you were visiting Lalit Prasadji and that
you may also be planning to continue to visit him when you return to India.
This is not approved by me and I request you not to go to see him any more.
He holds a grudge against my Guru Maharaja and even if it is
transcendental it will gradually appear mundane in our eyes. Whatever is to
be learned of the teachings of Srila Bhaktivinode Thakur can be learned
from our books. There is no need whatsoever for any outside instruction."
[73-12-40 to Guru Krpa and Yasodanandan Maharajas]

172
 "Your good family has great interest in Sri Caitanya Mahaprabhu, and
especially your grandfather Mahatma Sisir Kumar Ghose was a great friend
of Bhaktivinode Thakur. So we are coming down in disciplic succession
from Bhaktivinode Thakur and you are coming in family succession from
Mahatma Sisir Kumar Ghose, so if we combine together in preaching the
message of Sri Caitanya Mahaprabhu, it will be a great benediction to
human society for the mitigation of all kinds of problems of material
existence." [74-3-9 to Tarun Kanti Babu]
"You complain that as a householder it is very difficult. Especially you
want to preach. There are examples of great preachers who were
householders, such as Bhaktivinode Thakur, although we cannot hope to
imitate him." [74-4-17 to Raghunatha]
"Bhaktivinode Öhäkura has sung: 'Krsna sei tomara, krsna dite para,
tomara sakati ache. Ami ta'kangala, krsna krsna boli, dhai tava pache
pache.' 'Krsna is yours and you have the power to give Him to anyone you
wish. I am poor and wretched and running behind you shouting, Krsna,
Krsna!' Krsna is unlimited, no one can catch Him, but if someone follows
the parampara, He agrees to be captured." [76-8-7 to Residents of New
Dvaraka]
"...You may use Srila Bhaktivinode Thakur's translation of the
Siksastakam..." [76-9-68 to Pancaratna]
"I am in due receipt of your letter dated Nov. 30, 1976, accompanied by
your translation of Srila Bhaktivinoda's songs. Thank you very much. You
have done nicely." [76-12-35 to Jayasacinandana]

Excerpts from the Books of His Divine Grace A.C.

Bhaktivedanta Swami Prabhupäda

173
 1. Çré Caitanya-caritämåta
THE direct disciple of Çréla Kåñëadäsa Kaviräja Gosvämé was Çréla
Narottama däsa Öhäkura, who accepted Çréla Viçvanätha Cakravarté as his
servitor. Çréla Viçvanätha Cakravarté Öhäkura accepted Çréla Jagannätha
däsa Bäbäjé, who initiated Çréla Bhaktivinoda Öhäkura, who in turn
initiated Çréla Gaurakiçora däsa Bäbäjé, the spiritual master of Oà
Viñëupäda Çréla Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja, the divine
master of our humble self. (Cc. Adi Ch. 1, introduction)
We should be prepared to do anything and everything to please the Lord,
even at the risk of violating the Vedic principles or ethical laws. That is the
standard of love of Godhead ... Çréla Bhaktivinoda Öhäkura warns us in this
connection that we should not mistakenly think that the idea of giving up
everything implies the renunciation of duties necessary in relation to the
body and mind. Even such duties are not sense gratification if they are
undertaken in a spirit of service to Krsna. (Cc. Adi 4.170 purport)
In this verse the words tomära prabhäve ("Your influence") are very
important. Unless one is spiritually advanced he cannot influence an
audience. Bhaktivinoda Öhäkura has sung, çuddha-bhakata-caraëa-reëu,
bhajana-anuküla: "Unless one associates with a pure devotee he cannot be
influenced to understand devotional service." (Cc. Adi 7.105 purport)
Çréla Bhaktivinoda Öhäkura explains, "In the Vedänta-sütra of Çréla
Vyäsadeva it is definitely stated that all cosmic manifestations result from
transformations of various energies of the Lord. Çaìkaräcärya, however, not
accepting the energy of the Lord, thinks that it is the Lord who is
transformed. He has taken many clear statements from the Vedic literature
and twisted them to try to prove that if the Lord, or the Absolute Truth,
were transformed, His oneness would be disturbed. Thus he has accused
Çréla Vyäsadeva of being mistaken. In developing his philosophy of monism,
therefore, he has established vivarta-väda, or the Mäyäväda theory of
illusion." (Cc. Adi 7.121 purport)

174
 ... Çréla Bhaktivinoda Öhäkura warns against artificial displays of the
bodily symptoms called añöa-sättvika-vikära. That is also another offense.
One should seriously and sincerely continue to chant the Païca-tattva
names çré-kåñëa-caitanya prabhu nityänanda çré-advaita gadädhara
çréväsädi-gaura-bhakta-vånda. All these äcäryas will bestow their causeless
mercy upon a devotee and gradually purify his heart. When he is actually
purified, automatically he will experience ecstasy in chanting the Hare
Kåñëa mahä-mantra. (Cc. Adi 8 introduction)
At present, however, by the grace of Lord Caitanya Mahäprabhu, His
cult is being propagated all over the world, and it is most probable that in
the future history of Lord Caitanya's movement, Europeans, Americans,
Canadians, Australians, South Americans, Asians and people from all over
the world will be celebrated as devotees of Lord Caitanya. The
International Society for Krishna Consciousness has already constructed a
big temple at Mäyäpur, Navadvépa, which is being visited by devotees from
all parts of the world, as foretold by Lord Caitanya Mahäprabhu and
anticipated by Çré Bhaktivinoda Öhäkura. (Cc. Adi 10.122 purport)
Therefore, we do not belong to any faction. But because the two parties,
busy dividing the material assets of the Gauòéya Maöha institution, stopped
the preaching work, we took up the mission of Bhaktisiddhänta Sarasvaté
Öhäkura and Bhaktivinoda Öhäkura to preach the Cult of Caitanya
Mahäprabhu all over the world, under the protection of all the predecessor
äcäryas, and we find that our humble attempt has been successful. (Cc. Adi
12.8 purport)
In this connection, Çréla Bhaktivinoda Öhäkura, in his
Amåta-praväha-bhäñya gives this short note: "Çré Advaita Äcärya is one of
the important trunks of the bhakti-kalpataru, or desire tree of devotional
service. Lord Çré Caitanya Mahäprabhu, as a gardener, poured water on the
root of the bhakti tree and thus nourished all its trunks and branches. But
nevertheless, under the spell of mäyä, the most unfortunate condition of a
living entity, some of the branches, not accepting the gardener who poured
water on them, considered the trunk the only cause of the great
bhakti-kalpataru. In other words, the branches or descendants of Advaita

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Äcärya who considered Advaita Äcärya the original cause of the devotional
creeper, and who thus neglected or disobeyed the instructions of Çré
Caitanya Mahäprabhu, deprived themselves of the effect of being watered
and thus dried up and died. It is further to be understood that not only the
misguided descendants of Advaita Äcärya but anyone who has no
connection with Caitanya Mahäprabhu-even if he is independently a great
sannyäsé, learned scholar or ascetic-is like a dead branch of a tree." This
analysis by Çré Bhaktivinoda Öhäkura, supporting the statements of Çré
Kåñëadäsa Kaviräja Gosvämé, depicts the position of the present so-called
Hindu religion, which, being predominantly conducted by the Mäyäväda
philosophy, has become a hodgepodge institution of various concocted
ideas. (Cc. Adi 12.73 purport)
A jealous person in the dress of a Vaiñëava is not at all happy to see the
success of another Vaiñëava in receiving the Lord's mercy. Unfortunately in
this age of Kali there are many mundane persons in the dress of Vaiñëavas,
and Çréla Bhaktivinoda Öhäkura has described them as disciples of Kali. He
says, kali-celä. He indicates that there is another Vaiñëava, a
pseudo-Vaiñëava with tilaka on his nose and kunti beads around his neck.
Such a pseudo-Vaiñëava associates with money and women and is jealous of
successful Vaiñëavas. Although passing for a Vaiñëava, his only business is
earning money in the dress of a Vaiñëava. Bhaktivinoda Öhäkura therefore
says that such a pseudo-Vaiñëava is not a Vaiñëava at all but a disciple of
Kali-yuga. A disciple of Kali cannot become an äcärya by the decision of
some high court. Mundane votes have no jurisdiction to elect a Vaiñëava
äcärya. A Vaiñëava äcärya is self-effulgent, and there is no need for any
court judgment. A false äcärya may try to override a Vaiñëava by a
high-court decision, but Bhaktivinoda Öhäkura says that he is nothing but a
disciple of Kali-yuga. (Cc. Madhya 1.220 purport)
Çré Caitanya Mahäprabhu warned all His followers not to become
independent or impudent. Unfortunately, after the disappearance of Lord
Caitanya Mahäprabhu, many apa-sampradäyas (so-called followers)
invented many ways not approved by the äcäryas. Bhaktivinoda Öhäkura
has described them as: the äula, bäula, karttäbhajä, neòä, daraveça, säni
sahajiyä, sakhébheké, smärta, jäta-gosäïé, ativäòi, cüòädhäri and

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gauräìga-nägaré. The äula-sampradäya, bäula-sampradäya and others
invented their own ways of understanding Lord Caitanya's philosophy
without following in the footsteps of the äcäryas. Çré Caitanya Mahäprabhu
Himself indicates herein that all such attempts would simply spoil the spirit
of His cult. (Cc. Madhya 1.271 purport)
In this connection, Çréla Bhaktivinoda Öhäkura says that Çré Caitanya
Mahäprabhu accepted the sannyäsa order and recommended the
determination of the Avantépura bhikñu to engage in the service of
Mukunda. He accepted the brähmaëa's version due to his determination to
serve Mukunda. The sannyäsé dress is actually an attraction for material
formality. Çré Caitanya Mahäprabhu did not like such formality, but He
wanted the essence of it-service to Mukunda. Such determination in any
condition is parätma-niñöhä. That is required. The conclusion is that the
sannyäsa order depends not on the dress but the determination to serve
Mukunda. (Cc. Madhya 3.8 purport)
Bhaktivinoda Öhäkura annotates that this Gopäla Deity was originally
installed by Vajra, the grandson of Kåñëa. Mädhavendra Puré rediscovered
Gopäla and established Him on top of Govardhana Hill. This Gopäla Deity
is still situated at Näthadvära and is under the management of descendants
of Vallabhäcärya. The worship of the Deity is very luxurious, and one who
goes there can purchase varieties of prasäda by paying a small price. (Cc.
Madhya 4.1 purport)
In our disciplic line we have the example of a perfect householder
paramahaàsa-Çréla Bhaktivinoda Öhäkura. In his book Çaraëägati,
Bhaktivinoda Öhäkura stated: ye dina gåhe, bhajana dekhi', gåhete goloka
bhäya (Çaraëägati 31.6). Whenever a householder glorifies the Supreme
Lord in his home, his activities are immediately transformed into the
activities of Goloka Våndävana, spiritual activities taking place in the
Goloka Våndävana planet of Kåñëa. (Cc. Madhya 7.69 purport)
In his Amåta-praväha-bhäñya, Çréla Bhaktivinoda Öhäkura explains that
this spiritual potency is the essence of the pleasure potency and the eternity
potency. By these two potencies, one is empowered with devotional service.
Lord Kåñëa Himself, or His representative, the unalloyed devotee, can

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mercifully bestow these combined potencies upon any man. Being thus
endowed with such potencies, one can become an unalloyed devotee of the
Lord. Anyone favored by Çré Caitanya Mahäprabhu was empowered with
this bhakti-çakti. Thus the Lord's followers were able to preach Kåñëa
consciousness effectively by divine grace. (Cc. Madhya 7.99 purport)
This is the beginning of Kåñëadäsa Kaviräja Gosvämé's description of
Çrématé Rädhäräëé's transcendental body. This description is based on the
book known as Premambhoja-maranda by Çré Raghunätha däsa Gosvämé.
Çréla Kaviräja Gosvämé's descriptions in verses 165-181 are based on this
book. A translation of the original Sanskrit as described by Çréla
Bhaktivinoda Öhäkura reads as follows:
"The love of the gopés for Kåñëa is full of transcendental ecstasy. It
appears to be a brilliant jewel, and enlightened by such a transcendental
jewel, Rädhäräëé's body is further perfumed and decorated with kuìkuma.
In the morning Her body is bathed in the nectar of compassion, in the
afternoon in the nectar of youth, and in the evening in the nectar of luster
itself. In this way the bathing is performed, and Her body becomes as
brilliant as the cintämaëi jewel. Her dress is composed of various kinds of
silken garments, which may be compared to Her natural shyness. Her
beauty is more and more enhanced, being decorated with kuìkuma, which
is compared to beauty itself, and with blackish musk, which is compared to
conjugal love. Thus Her body is decorated with different colors. The
kuìkuma is red, and the musk is black. Her ornaments embody the natural
symptoms of ecstasy-trembling, tears, jubilation, stunning, perspiration,
faltering of the voice, bodily redness, madness and dullness. In this way the
entire body is bedecked with these nine different jewels. Over and above
this, the beauty of Her body is enhanced by Her transcendental qualities,
which hang as a flower garland on Her body. The ecstasy of love for Kåñëa
is known as dhérä and adhérä, sober and restless. Such ecstasy constitutes the
covering of Çrématé Rädhäräëé's body, and it is adorned by camphor. Her
transcendental anger toward Kåñëa is embodied as the arrangement of the
hair on Her head, and the tilaka of Her great fortune shines on Her
beautiful forehead. The earrings of Çrématé Rädhäräëé are the holy names of
Kåñëa, as well as the hearing of His name and fame. Her lips are always

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reddish due to the betel nut of ecstatic affection for Kåñëa. The black
ointment around Her eyes is Her tricky behavior with Kåñëa brought about
by love. Her joking with Kåñëa and gentle smiling is the camphor with
which She is perfumed. She sleeps in Her room with the aroma of pride, and
when She lies down in Her bed, the transcendental variety of Her loving
ecstasies is like a jeweled locket in the midst of Her necklace of separation.
Her transcendental breasts are covered by Her sari in the form of affection
and anger toward Kåñëa. She has a stringed instrument known as a
kacchapé-véëä, which is the fame and fortune that actually dries up the faces
and breasts of the other gopés. She always keeps Her hands on the shoulder
of Her gopé friend, who is compared to Her youthful beauty, and although
She is highly qualified with so many spiritual assets, She is nonetheless
affected by the Cupid known as Kåñëa. Thus She is defeated. Çréla
Raghunätha däsa Gosvämé offers his respectful obeisances to Çrématé
Rädhäräëé, taking a straw in his mouth. Indeed, he prays, 'O Gandharvikä,
Çrématé Rädhäräëé, just as Lord Kåñëa never rejects a surrendered soul,
please don't reject me.' (Cc. Madhya 8.166 purport)
Çréla Bhaktivinoda Öhäkura suggests that during the time of enjoyment,
the attachment might be compared to Cupid himself. However, during the
period of separation, Cupid becomes a messenger of highly elevated love.
This is called prema-viläsa-vivarta. When there is a separation, enjoyment
itself acts like a messenger, and that messenger was addressed by Çrématé
Rädhäräëé as a friend. The essence of this transaction is simple: loving
affairs are as relishable during separation as during enjoyment. When
Çrématé Rädhäräëé was fully absorbed in love of Kåñëa, She mistook a black
tamäla tree for Kåñëa and embraced it. Such a mistake is called
prema-vivarta-viläsa. (Cc. Madhya 8.194 purport)
In his Amåta-praväha-bhäñya, Çréla Bhaktivinoda Öhäkura states: "Çrématé
Rädhäräëé is the creeper of love of Godhead, and the gopés are exactly like
twigs, flowers and leaves. When water is sprinkled on the creeper, the twigs,
flowers and leaves indirectly receive the benefits of the creeper itself.
However, water sprinkled directly on the twigs, leaves and flowers is not as
effective as water sprinkled on the creeper's root. The gopés are not as
pleased when they directly mix with Kåñëa as when they serve to unite

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Çrématé Rädhäräëé with Kåñëa. Their transcendental pleasure lies in uniting
Them." (Cc. Madhya 8.210 purport)
Çréla Bhaktivinoda Öhäkura states that according to the Buddhist cult
there are two ways of understanding philosophy. One is called hénäyana,
and the other is called mahäyana. Along this path, there are nine principles.
(1) The creation is eternal; therefore there is no need to accept a creator.
(2) This cosmic manifestation is false. (3) "I am" is the truth. (4) There is a
repetition of birth and death. (5) Lord Buddha is the only source of
understanding the truth. (6) The principle of nirväëa, or annihilation, is
the ultimate goal. (7) The philosophy of Buddha is the only philosophical
path. (8) The Vedas are compiled by human beings. (9) Pious activities,
showing mercy to others and so on are advised. [There follows a refutal of
these principles.] (Cc. Madhya 9.49 purport)
This is the process of surrender. As Çréla Bhaktivinoda Öhäkura sings:

mänasa, deha, geha, yo kichu mora

arpiluì tuyä pade nanda-kiçora!
(Çaraëägati)

When one surrenders unto the lotus feet of the Lord, he does so with
everything in his possession-his house, his body, his mind and whatever else
he possesses. If there is any obstruction to this surrendering process, one
should immediately give it up without attachment. If one can surrender
with all his family members, there is no need to take sannyäsa. However, if
the surrendering process is hampered by so-called family members, one
should immediately give them up to complete the surrendering process. (Cc.
Madhya 10.55 purport)
Çréla Bhaktivinoda Öhäkura comments that serving Vaiñëavas is most
important for householders. Whether a Vaiñëava is properly initiated or not
is not a subject for consideration. One may be initiated and yet
contaminated by the Mäyäväda philosophy, but a person who chants the
holy name of the Lord offenselessly will not be so contaminated. A properly
initiated Vaiñëava may be imperfect, but one who chants the holy name of

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the Lord offenselessly is all-perfect. Although he may apparently be a
neophyte, he still has to be considered a pure unalloyed Vaiñëava. It is the
duty of the householder to offer respects to such an unalloyed Vaiñëava.
This is Çré Caitanya Mahäprabhu's instruction. (Cc. Madhya 15.111 purport)
Çréla Bhaktivinoda Öhäkura, in clarifying verses 171-179 [Lord Caitanya's
talks with Väsudeva Datta Öhäkura], states that the meaning of theses
stanzas is very simple but that the purport is a little difficult to understand.
Generally, conditioned souls forget Kåñëa when they are enticed by the
material, external energy. Consequently they are called
kåñëa-bahirmukha-bereft of their relationship with Kåñëa. When such a
living entity comes under the jurisdiction of the material energy, he is sent
into one of the innumerable material universes created by the material
energy to give a chance to conditioned souls to enjoy their desires in the
material world. Being very eager to enjoy the fruits of their activities,
conditioned souls become involved in the actions and reactions of material
life. Consequently one has to enjoy and suffer the results of karma.
However, if a conditioned soul becomes Kåñëa conscious, the karma of his
pious and impious activities is completely destroyed. Simply by becoming a
devotee, one is bereft of all the reactions of karma. Similarly, simply by the
desire of a devotee, a conditioned soul can attain liberation and transcend
the results of karma. If everyone is liberated in this way, one may conclude
that according to the sweet will of the devotee, the material world exists or
does not exist. Ultimately, however, it is not the sweet will of the devotee
but the will of the Supreme Personality of Godhead, who, if He so desires,
can completely annihilate the material creation. There is no loss on His
part. The owner of millions of cows does not consider the loss of one
she-goat. Similarly, Lord Kåñëa is the proprietor of both material and
spiritual universes. The material world constitutes only one-fourth of His
creative energy. If, according to the desire of the devotee, the Lord
completely destroys the creation, He is so opulent that He will not mind the
loss. (Cc. Madhya 15.179 purport)
When one takes kñetra-sannyäsa, he leaves his household life and goes to
a place of pilgrimage devoted to Lord Viñëu. Such places include
Puruñottama (Jagannätha Puré), Navadvépa-dhäma and Mathurä-dhäma.

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The kñetra-sannyäsé lives in these places alone or with his family. Çréla
Bhaktivinoda Öhäkura considers kñetra-sannyäsa to be the preferable
vänaprastha situation in this age of Kali. Särvabhauma Bhaööäcärya lived in
this way, and he has been called a kñetra-sannyäsé-that is, a sannyäsé living
in Jagannätha Puré. (Cc. Madhya 16.130 purport)
Çré Bhaktivinoda Öhäkura states that during the Mohammedan reign in
Bengal, there was a secretariat entitled viçväsa-khänä. The office of
viçväsa-khänä was a secretariat office in which only the most reliable people
were employed. They were elected from the käyastha community, a
community that is still very expert in managing business and government
affairs. The secretariat, or viçväsa-khänä, is generally a very reliable and
faithful servant. Whenever some confidential service was needed, these
officers were employed. (Cc. Madhya 16.175 purport)
Çréla Narottama däsa Öhäkura, Çréniväsa Äcärya, Çré Jagannätha däsa
Bäbäjé Mahäräja, Çré Bhagavän däsa Bäbäjé Mahäräja, Çréla Gaura Kiçora
däsa Bäbäjé Mahäräja and later Çré Bhaktivinoda Öhäkura of Calcutta
always engaged in näma-bhajana and certainly did not live anywhere but
Våndävana. Presently, the members of the Hare Kåñëa movement
throughout the world live in materially opulent cities, such as London, New
York, Los Angeles, Paris, Moscow, Zurich and Stockholm. However, we are
satisfied with following in the footsteps of Çréla Bhaktivinoda Öhäkura and
other äcäryas. Because we live in the temples of Rädhä-Kåñëa and
continuously hold hari-näma-saìkértana-the chanting of Hare Kåñëa-we
consequently live in Våndävana and nowhere else. We are also following in
the footsteps of Çré Caitanya Mahäprabhu by attempting to construct a
temple in Våndävana for our disciples throughout the world to visit. (Cc.
Madhya 16.281 purport)
A kåñëa-bhakta has no desire for his own personal benefit. He is
completely protected by the Supreme. Avaçya rakñibe kåñëa viçväsa pälana.
Bhaktivinoda Öhäkura says that he is desireless because Kåñëa will give him
protection in all circumstances. It is not that he expects any assistance from
Kåñëa; he simply depends on Kåñëa just as a child depends on his parents.
The child does not know how to expect service from his parents, but he is

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always protected nevertheless. This is called niñkäma (desirelessness). (Cc.
Madhya 19.149 purport)
In his Amåta-praväha-bhäñya, Çréla Bhaktivinoda Öhäkura states that
anubhäva can be divided into thirteen categories: (1) dancing, (2) rolling on
the ground, (3) singing, (4) yelling, (5) jumping, (6) making loud noises, (7)
yawning, (8) heavy breathing, (9) not caring for public opinion, (10)
discharging saliva, (11) roaring laughter, (12) unsteadiness and (13)
hiccupping. These are the symptoms of anubhäva. (Cc. Madhya 19.180
purport)
Çréla Bhaktivinoda Öhäkura mentions that the qualities of beauty,
humility, mercy, merit, patience and expert intelligence are brilliant
qualities, and when they are exhibited in the person of Näräyaëa, one
should know that they are bestowed upon Näräyaëa by Kåñëa. Good
behavior, mildness and magnanimity are found only in Kåñëa. Only Kåñëa
performs welfare activities for the whole world. (Cc. Madhya 21.121 purport)
Çréla Bhaktivinoda Öhäkura explains this point. Is this bhägya (fortune)
the result of an accident or something else? In the scriptures, devotional
service and pious activity are considered fortunate. Pious activities can be
divided into three categories-pious activities that awaken one's dormant
Kåñëa consciousness are called bhakty-unmukhé sukåti. Pious activities that
bestow material opulence are called bhogonmukhé, and pious activities that
enable the living entity to merge into the existence of the Supreme are
called mokñonmukhé. These last two awards of pious activity are not actually
fortunate. Pious activities are fortunate when they help one become Kåñëa
conscious. The good fortune of bhakty-unmukhé is attainable only when one
comes in contact with a devotee. By associating with a devotee willingly or
unwillingly, one advances in devotional service, and thus one's dormant
Kåñëa consciousness is awakened. (Cc. Madhya 22.45 purport)
This verse is from Çrémad-Bhägavatam (11.2.47). Çréla Bhaktivinoda
Öhäkura says that one who has full love for the Supreme Personality of
Godhead and who maintains a good friendship with the Lord's devotees is
always callous to those who envy Kåñëa and Kåñëa's devotees. Such a person
is to be considered an intermediate devotee. He becomes a first-class

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devotee when, in the course of advancing in devotional service, he feels an
intimate relationship with all living entities, seeing them as part and parcel
of the Supreme Person. (Cc. Madhya 22.74 purport)
Çréla Bhaktivinoda Öhäkura summarizes the growth of love of Godhead
as a gradual process. A person becomes interested in devotional service by
some good fortune. Eventually he becomes interested in pure devotional
service without material contamination. At that point, a person wants to
associate with devotees. As a result of this association, he becomes more and
more interested in discharging devotional service and hearing and
chanting. The more one is interested in hearing and chanting, the more he
is purified of material contamination. Liberation from material
contamination is called anartha-nivåtti, indicating a diminishing of
unwanted things. This is the test of development in devotional service. If
one actually develops the devotional attitude, he must be freed from the
material contamination of illicit sex, intoxication, gambling and
meat-eating. These are the preliminary symptoms. When one is freed from
all material contamination, his firm faith awakens in devotional service.
When firm faith is developed, a taste arises, and by that taste, one becomes
attached to devotional service. When this attachment intensifies, the seed
of love of Kåñëa fructifies. This position is called préti or rati (affection) or
bhäva (emotion). When rati intensifies, it is called love of Godhead. This
love of Godhead is actually life's highest perfection and the reservoir of all
pleasure.
... In this way one becomes firmly fixed and gradually develops a taste for
devotional service. The more the taste grows, the more one desires to render
service to the Lord. In this way one becomes attached to a particular mellow
in the Lord's service-çänta, däsya, sakhya, vätsalya, and madhura. As a result
of such attachment, bhäva develops. Bhäva-bhakti is the platform of purified
goodness. By such purified goodness, one's heart melts in devotional service.
Bhäva-bhakti is the first seed of love of Godhead. This emotional stage is
there before one attains pure love. When that emotional stage intensifies, it
is called prema-bhakti, or transcendental love of Godhead. (Cc. Madhya
23.13 purport)

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 Çréla Bhaktivinoda Öhäkura has given the following summary of verses
107-111. Transcendentalists on the path of philosophical speculation can be
divided into two categories-the pure worshiper of impersonal Brahman and
he who wishes to merge into the existence of impersonal Brahman. When
one is fully absorbed in the thought that one is not different from the
Supreme Absolute Truth, one is said to be a worshiper of the impersonal
Brahman. The impersonal worshipers of Brahman can again be divided into
three categories-(1) sädhaka, those who are nearing perfect execution of the
process of Brahman realization; (2) those who are fully absorbed in
meditation on Brahman; and (3) those who are on the brahma-bhüta
platform and have no relationship with material existence. Even though the
worshiper of impersonal Brahman can be highly advanced, he cannot attain
liberation without discharging devotional service. Anyone who has realized
himself as spirit soul can engage in devotional service. This is the verdict of
Bhagavad-gétä:

brahma-bhütaù prasannätmä
na çocati na käìkñati
samaù sarveñu bhüteñu
mad-bhaktià labhate paräm
"One who is thus transcendentally situated at once realizes the Supreme
Brahman and is fully joyful. He never laments nor desires to have anything;
he is equally disposed to every living entity. In that state he attains pure
devotional service unto Me." (Bg. 18.54)
To attain the platform of pure devotional service, one has to become
spiritually pure and attain the brahma-bhüta platform, which is beyond
material anxiety and material discrimination. When one approaches pure
devotional service after realizing Brahman, one becomes attracted by pure
devotional service. At such a time, by rendering devotional service, one gets
a spiritual body with purified senses.

sarvopädhi-vinirmuktaà
tat-paratvena nirmalam
håñékeëa håñékeça

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 sevanaà bhaktir ucyate
When one's senses are pure, one can render loving devotional service to
Kåñëa. A pure devotee can only remember Kåñëa's transcendental qualities.
Remembering them, he fully engages in the loving service of the Lord. (Cc.
Madhya 24.111 purport)
When a touchstone touches iron, it turns iron to gold. Çréla
Bhaktivinoda Öhäkura said that the position of a Vaiñëava can be tested by
seeing how good a touchstone he is-that is, by seeing how many Vaiñëavas
he has made during his life. A Vaiñëava should be a touchstone so that he
can convert others to Vaiñëavism by his preaching, even though people may
be fallen like [a] hunter. (Cc. Madhya 24.277 purport)
In his Amåta-praväha-bhäñya, Çréla Bhaktivinoda Öhäkura confirms that
one has to learn from a bona fide spiritual master about religious principles,
economic development, sense gratification and ultimately liberation. These
are the four divisions of regulated life, but they are subjected to the material
platform. On the spiritual platform, the four principles are jïäna, vijïäna,
tad-aìga and tad-rahasya. Rules, regulations and restrictions are on the
material platform, but on the spiritual platform one has to be equipped with
transcendental knowledge, which is above the principles of religious rituals.
Mundane religious activity is known as smärta-viddhi, but transcendental
devotional service is called gosvämé-viddhi. Unfortunately many so-called
gosvämés are on the platform of smärta-viddhi, yet they try to pass as
gosvämé-viddhi and thus the people are cheated. (Cc. Madhya 25.121
purport)
Çréla Bhaktivinoda Öhäkura has therefore sung, tumi ta' öhäkura, tomära
kukkura, baléya jänaha more (Çaraëägati 19). He thus offers to become the
dog of a Vaiñëava. There are many other instances in which the pet animal
of a Vaiñëava was delivered back home to Vaikuëöhaloka, back to Godhead.
Such is the benefit of somehow or other becoming the favorite of a
Vaiñëava. Çréla Bhaktivinoda Öhäkura has also sung, kéöa-janma ha-u yathä
tuyä däsa (Çaraëägati 11). There is no harm in taking birth again and again.
Our only desire should be to take birth under the care of a Vaiñëava. (Cc.
Antya 1.24 purport)

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 Çréla Bhaktivinoda Öhäkura explains the Gaura-gopäla mantra in his
Amåta-praväha-bhäñya. Worshipers of Çré Gaurasundara accept the four
syllables gau-ra-aì-ga as the Gaura mantra, but pure worshipers of Rädhä
and Kåñëa accept the four syllables rä-dhä kåñ-ëa as the Gaura-gopäla
mantra. However, Vaiñëavas consider Çré Caitanya Mahäprabhu
nondifferent from Rädhä-Kåñëa (çré-kåñëa-caitanya rädhä-kåñëa nahe anya).
Therefore one who chants the mantra Gauräìga and one who chants the
names of Rädhä and Kåñëa are on the same level. (Cc. Antya 2.31 purport)
A Vaiñëava should study the commentaries on Vedänta-sütra written by
the four sampradäya-äcäryas, namely Çré Rämänujäcärya, Madhväcärya,
Viñëusvämé and Nimbärka, for these commentaries are based upon the
philosophy that the Lord is the master and that all living entities are His
eternal servants. One interested in studying Vedänta philosophy properly
must study these commentaries, especially if he is a Vaiñëava. These
commentaries are always adored by Vaiñëavas. The commentary by Çréla
Bhaktisiddhänta Sarasvaté is elaborately given in the Ädi-lélä, Chapter
Seven, text 101. The Mäyäväda commentary Çäréraka-bhäñya is like poison
for a Vaiñëava. It should not be touched at all. Çréla Bhaktivinoda Öhäkura
remarks that even a mahä-bhägavata, or highly elevated devotee who has
surrendered himself unto the lotus feet of Kåñëa, sometimes falls down from
pure devotional service if he hears the Mäyäväda philosophy of
Çäréraka-bhäñya. This commentary should therefore be shunned by all
Vaiñëavas. (Cc. Antya 2.95 purport)
Çréla Bhaktivinoda Öhäkura remarks that after one adopts the
renounced order and accepts the dress of either a sannyäsé or bäbäjé, if he
entertains the idea of sense gratification, especially in relationship with a
woman, the only atonement is to commit suicide in the confluence of the
Ganges and Yamunä. Only by such atonement can his sinful life be
purified. If such a person is thus punished, it is possible for him to attain the
shelter of Çré Caitanya Mahäprabhu. Without such punishment, however,
the shelter of Çré Caitanya Mahäprabhu is very difficult to regain. (Cc.
Antya 2.166)
A devotee on the topmost platform of devotional service always humbly

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thinks that he is not rendering any devotional service. He thinks that he is
poor in devotional service and that his body is material. On the other hand,
those known as the sahajiyäs foolishly think that their material bodies are
transcendental. Because of this, they are always bereft of the association of
pure devotees, and thus they cannot behave like Vaiñëavas. Observing the
defects of the sahajiyäs, Çréla Bhaktivinoda Öhäkura has sung as follows in
his book Kalyäëa-kalpa-taru:

ämi ta'vaiñëava, e-buddhi ha-ile

amäni nä haba ämi
pratiñöhäçä äsi', hådaya düñibe
ha-iba niraya-gämé
nije çreñöha jäni', ucchiñöädi-däne
habe abhimäna bhära
täi çiñya tava, thäkiyä sarvadä
nä la-iba püjä kära
"If I think I am a Vaiñëava, I shall look forward to receiving respect from
others. And if the desire for fame and reputation pollute my heart, certainly
I shall go to hell. By giving others the remnants of my food, I shall consider
myself superior and shall be burdened with the weight of false pride.
Therefore, always remaining your surrendered disciple, I shall not accept
worship from anyone else." (Cc. Antya 4.173 purport)
As stated by Çréla Bhaktivinoda Öhäkura in his Amåta-praväha-bhäñya
some people, usually very rich men, dress like Vaiñëavas and give charity to
brähmaëas. They are also attached to Deity worship, but because of their
attachment to material enjoyment, they cannot be pure Vaiñëavas.
Anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam. The pure Vaiñëava has no
desire for material enjoyment. That is the basic qualification of a pure
Vaiñëava. (Cc. Antya 6.198 purport)
Çréla Bhaktivinoda Öhäkura says in his Amåta-praväha-bhäñya that when
a man and woman are married, they beget children and are thus entangled
in family life. Talk concerning such family life is called grämya-kathä. A
person in the renounced order never indulges in either hearing or talking

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about such subjects. He should not eat palatable dishes, since that is unfit
for a person in the renounced order. He should show all respect to others,
but should not expect respect for himself. In this way, one should chant the
holy name of the Lord and think of how to serve Rädhä and Kåñëa in
Våndävana. (Cc. Antya 6.237 purport)
Çréla Bhaktivinoda Öhäkura says that there are three varieties of
invitations-those in the mode of goodness, those in passion and those in
ignorance. An invitation accepted from a pure devotee is in the mode of
goodness, an invitation from a person who is pious but materially attached
is in the mode of passion, and an invitation accepted from a person who is
materially very sinful is in the mode of ignorance. (Cc. Antya 6.279
purport)
At Puruñottama-kñetra, or Jagannätha Puré, there is a temple of
Öoöä-gopénätha. If one goes from there to the sea, he can discover the tomb
of Haridäsa Öhäkura still existing ... At the same place three Deities of
Nityänanda, Kåñëa Caitanya and Advaita Prabhu were established about
one hundred years ago ... Near this temple and the tomb of Haridäsa
Öhäkura, Çréla Bhaktivinoda Öhäkura constructed a small house, called
Bhakti-kuöé. (Cc. Antya 11.101 purport)
In his Amåta-praväha-bhäñya, Çréla Bhaktivinoda Öhäkura advises that
one avoid remaining in Våndävana for a very long time. As the saying goes,
"Familiarity breeds contempt." If one stays in Våndävana for many days, he
may fail to maintain proper respect for its inhabitants. Therefore those who
have not attained the stage of spontaneous love for Kåñëa should not live in
Vrndävana very long. It is better for them to make short visits. (Cc. Antya
13.39 purport)
Commenting on the word parama-vaiñëava, Çréla Bhaktivinoda Öhäkura
says that anyone who desires to merge into the existence of the Lord cannot
be a pure Vaiñëava, but because Rämadäsa Viçväsa was a great devotee of
Lord Rämacandra, he was almost a Vaiñëava. In those days, no one could
distinguish between a pure Vaiñëava and a pseudo Vaiñëava. Therefore
Rämadäsa Viçväsa was known as a Vaiñëava because he worshiped Lord
Rämacandra. (CC Antya 13.92 purport)

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 Many other methods of worshiping Caitanya Mahäprabhu have also
been introduced, but they have all been rejected by stalwart devotees like
Bhaktivinoda Öhäkura. The groups practicing such unauthorized worship
have been listed by Çréla Bhaktivinoda Öhäkura:

bhajä, neòä, daraveça, säìi

sahajiyä, sakhébheké, smärta, jäta-gosäïi
ativäòé-cüòädhäri, gauräìga-nägaré
Svarüpa Dämodara Gosvämé and Raghunätha däsa Gosvämé witnessed
Caitanya Mahäprabhu's activities firsthand, and they recorded them in two
notebooks. Therefore, without reference to these notebooks, one cannot
understand the activities of Çré Caitanya Mahäprabhu. Anyone inventing
some new method for worshiping Çré Caitanya Mahäprabhu is certainly
unable to understand the Lord's pastimes, for he is bereft of the real process
of approaching the Lord. (Cc. Antya 14.7 purport)

2. Çrémad-Bhägavatam
Many devotees of Lord Caitanya like ... Çréla Våndävana däsa Öhäkura,
Çré Locana däsa Öhäkura, Çréla Kåñëadäsa Kaviräja Gosvämé, Çré
Kavikarëapüra, Çré Prabodhänanda Sarasvaté, Çré Rüpa Gosvämé, Çré
Sanätana Gosvämé, Çré Raghunätha Bhaööa Gosvämé, Çré Jéva Gosvämé, Çré
Gopäla Bhaööa Gosvämé, Çré Raghunätha däsa Gosvämé and in this later age
within two hundred years, Çré Viçvanätha Cakravarté, Çré Baladeva
Vidyäbhüñaëa, Çré Çyamänanda Gosvämé, Çré Narottama däsa Öhäkura, Çré
Bhaktivinoda Öhäkura and at last Çré Bhaktisiddhänta Sarasvaté Öhäkura
(our spiritual master) and many other great and renowned scholars and
devotees of the Lord have prepared voluminous books and literatures on the
life and precepts of the Lord. Such literatures are all based on the çästras
like the Vedas, Puräëas, Upaniñads, Rämäyaëa, Mahäbhärata and other
histories and authentic literatures approved by the recognized äcäryas. They
are unique in composition and unrivaled in presentation, and they are full
of transcendental knowledge. Unfortunately the people of the world are

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still ignorant of them, but when these literatures which are mostly in
Sanskrit and Bengali, come to light the world and when they are presented
before thinking people, then India's glory and the message of love will
overflood this morbid world, which is vainly searching after peace and
prosperity by various illusory methods not approved by the äcäryas in the
chain of disciplic succession. (SB introduction vol. 1)
Our spiritual master, who also took his birth in a Vaiñëava family, got all
inspirations from his great Vaiñëava father, Öhäkura Bhaktivinoda. That is
the way of all lucky Vaiñëava families ... The life history of many such
devotees is almost the same because there is always symmetry between the
early lives of all great devotees of the Lord. (SB 2.3.15 purport)
Thus one who is actually in the confidence of a pure devotee like Närada
or Çukadeva Gosvämé and thus is empowered by one's spiritual master, as
Närada was by Brahmäji, can not only deliver himself from the clutches of
mäyä, or illusion, but can deliver the whole world by his pure and
empowered devotional strength ... A true representative of the Lord like
Närada, Çukadeva Gosvämé, Lord Caitanya, the six Gosvämés and later Çréla
Bhaktivinoda Öhäkura and Çrémad Bhaktisiddhänta Sarasvaté Öhäkura, etc.
can deliver all people by their empowered devotional service. (SB 2.8.5
purport)
Kardama Muni desired to beget a child who would be a ray of the
Supreme Personality of Godhead ... Great householders pray to God to send
His representative so that there may be an auspicious movement in human
society ... In the same order as Kardama Muni, about one hundred years ago,
Öhäkura Bhaktivinoda also wanted to beget a child who could preach the
philosophy and teachings of Lord Caitanya to the fullest extent. By his
prayers to the Lord he had as his child Bhaktisiddhänta Sarasvaté Gosvämé
Mahäräja, who at the present moment is preaching the philosophy of Lord
Caitanya throughout the entire world through his bona fide disciples. (SB
3.22.19 purport)
As expressed in a song by Öhäkura Bhaktivinoda, Lord Caitanya says,
jéva jäga, jéva jäga. The Lord asks every sleeping living entity to get up and
engage in devotional service so that his mission in this human form of life

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may be fulfilled. This awakening voice comes through the mouth of a pure
devotee. A pure devotee always engages in the service of the Lord, taking
shelter of His lotus feet, and therefore he has a direct connection with the
saffron mercy-particles that are strewn over the lotus feet of the Lord.
Although when a pure devotee speaks the articulation of his voice may
resemble the sound of this material sky, the voice is spiritually very
powerful because it touches the particles of saffron dust on the lotus feet of
the Lord. As soon as a sleeping living entity hears the powerful voice
emanating from the mouth of a pure devotee, he immediately remembers
his eternal relationship with the Lord, although up until that moment he
had forgotten everything. For a conditioned soul, therefore, it is very
important to hear from the mouth of a pure devotee, who is fully
surrendered to the lotus feet of the Lord without any material desire,
speculative knowledge or contamination of the modes of material nature.
(SB 4.20.25 purport)
The living entity within the body can struggle up to the limit of a
hundred years with good luck, but after that it is not possible to prolong the
struggle. Thus the living entity submits and falls victim. In this regard, Çréla
Bhaktivinoda Öhäkura has sung: våddha käla äola saba sukha bhägala. When
one becomes old, it becomes impossible to enjoy material happiness.
Generally, people think that religion and piety come at the end of life, and
at this time one generally becomes meditative and take to some so-called
yogic process to relax in the name of meditation. Meditation, however, is
simply a farce for those who have enjoyed life in sense gratification. (SB
4.27.17 purport)
Among Vaiñëavas there may be some difference of opinion due to
everyone's personal identity, but despite all personal differences, the cult of
Kåñëa consciousness must go on. We can see that under the instruction of
Çréla Bhaktivinoda Öhäkura, Çréla Bhaktisiddhänta Sarasvaté Gosvämé
Mahäräja began preaching the Kåñëa consciousness movement in an
organized way within the past hundred years. The disciples of Çréla
Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja are all Godbrothers, and
although there are some differences of opinion, and although we are not
acting conjointly, every one of us is spreading the Kåñëa consciousness

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movement according to his own capacity and producing many disciples to
spread it all over the world. As far as we are concerned, we have already
started the International Society for Kåñëa Consciousness, and many
thousands of Europeans and Americans have joined this movement. Indeed,
it is spreading like wildfire. The cult of Kåñëa consciousness, based on the
nine principles of devotional service (çravaëaà kértanaà viñëoù smaraëaà
päda-sevanam/ arcanaà vandanaà däsyaà sakhyam ätma-nivedanam), will
never be stopped. (SB 4.28.31 purport)
Çréla Bhaktivinoda Öhäkura was a responsible officer and a householder,
yet his service to the cause of expanding the mission of Lord Caitanya
Mahäprabhu is unique ... The devotees in the Kåñëa consciousness
movement move within this material world, but because their senses are
fully engaged in the service of the Lord, they are always aloof from the
material world. They are always living in a transcendental position. (SB
5.1.17 purport)
Çré Caitanya Mahäprabhu appeared in the land of Bhärata-varña,
specifically in Bengal, in the district of Nadia, where Navadvépa is situated.
It is therefore to be concluded, as stated by Çréla Bhaktivinoda Öhäkura,
that within this universe, this earth is the best planet, and on this planet
the land of Bhärata-varña is the best; in the land of Bhärata-varña, Bengal is
still better, in Bengal, the district of Nadia is still better, and in Nadia the
best place is Navadvépa because Çré Caitanya Mahäprabhu appeared there
to inaugurate the performance of the sacrifice of chanting the Hare Kåñëa
mahä-mantra. (SB 5.19.24 purport)
Çréla Bhaktivinoda Öhäkura has sung:

närada muni, bäjäy véëä

'rädhikä-ramaëa'-näme
näma amani, udita haya,
bhakata-gétä-säme

amiya-dhärä, bariñe ghana,

çravaëa-yugale giyä
bhakata jana, saghane näce,

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 bhoriyä äpana hiyä

mädhuré-püra, äsava paçi',

mätäya jagata-jane
keho vä kände, keho vä näce,
keho mäte mane mane

païca-vadana, närade dhori',

premera saghana rol
kamaläsana, näciyä bole,
'bolo bolo hari bolo'

sahasränana, parama-sukhe,
'hari hari' boli' gäya
näma-prabhäve, mätilo viçva,
näma-rasa sabe päya

çré-kåñëa-näma, rasane sphuri',

purä'la ämär äça
çré-rüpa-pade, yäcaye ihä,
bhakativinoda-däsa
The purport of this song is that Närada Muni, the great soul, plays a
stringed instrument called a véëä, vibrating the sound rädhikä-ramaëa,
which is another name for Kåñëa. As soon as he strokes the strings, all the
devotees begin responding, making a very beautiful vibration. Accompanied
by the stringed instrument, the singing seems like a shower of nectar, all the
devotees dance in ecstasy to the fullest extent of their satisfaction. While
dancing, they appear madly intoxicated with ecstasy, as if drinking the
beverage called mädhuré-püra. Some of them cry, some of them dance, and
some of them, although unable to dance publicly, dance within their hearts.
Lord Çiva embraces Närada Muni and begins talking in an ecstatic voice,
and seeing Lord Çiva dancing with Närada, Lord Brahmä also joins, saying,
"All of you kindly chant 'Hari bol! Hari bol!'" ...In this way, by the influence
of the transcendental vibration of the holy name of God, the whole

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universe becomes ecstatic. Bhaktivinoda Öhäkura says, "When the universe
becomes ecstatic, my desire is satisfied. I therefore pray unto the lotus feet
of Rüpa Gosvämé that this chanting of harer näma may go on nicely like
this." (SB 6.5.22 purport)
The mind is always agitated by acceptance and rejection, which are
compared to mental waves that are constantly tossing. The living entity is
floating in the waves of material existence because of his forgetfulness. Çréla
Bhaktivinoda Öhäkura has therefore sung in his Gétävalé: miche mäyära
vaçe, yäccha bhese', khäccha häbuòubu, bhäi. "My dear mind, under the
influence of mäyä you are being carried away by the waves of rejection and
acceptance. Simply take shelter of Kåñëa." Jéva kåñëa-däsa, ei véçväsa, karle
ta' ära duùkha näi: if we simply regard the lotus feet of Kåñëa as our
ultimate shelter, we shall be saved from all these waves of mäyä, which are
variously exhibited as mental and sensual activities and the agitation of
rejection and acceptance. (SB 7.15.53 purport)
Bali Mahäräja, having been perfectly educated in devotional service by
his grandfather Prahläda Mahäräja, knew how things are to be done. He was
never to be misguided by anyone, even by a person who happened to be his
so-called spiritual master. This is the sign of full surrender. Bhaktivinoda
Öhäkura said:

märabi räkhabi-yo icchä tohärä

nitya-däsa-prati tuyä adhikärä
When one surrenders to Lord Viñëu, one must be prepared to abide by
His orders in all circumstances, whether He kills one or gives one
protection. Lord Viñëu must be worshiped in all circumstances. (SB 8.20.11
purport)
This is the influence of a pure devotee. If there is one pure devotee, his
association can create hundreds and thousands of pure devotees. Çréla
Bhaktivinoda Öhäkura has said that a Vaiñëava is meritorious in proportion
to the number of devotees he has created. A Vaiñëava becomes superior not
simply by jugglery of words but by the number of devotees he has created for
the Lord. (SB 9.21.18 purport)

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 The easiest way to attain spiritual elevation, to be liberated from this
material world, and to go back home, back to Godhead, is recommended by
Bhaktivinoda Öhäkura: kåñëera saàsära kara chäòi' anäcära. One should
give up all sinful activities and remain in the family of Kåñëa. Then one's
liberation is guaranteed. (SB 10.6.40 purport)

3. Other Books of Çréla Prabhupäda

We have many experiences in the past of Mäyävädé rascals' deluding
their followers by posing themselves as Kåñëa in order to enjoy räsa-lélä. In
many instances they were checked by the government, arrested and
punished. In Orissa, Öhäkura Bhaktivinoda also punished a so-called
incarnation of Viñëu who was imitating räsa-lélä with young girls. There
were many complaints against him. At that time, Bhaktivinoda Öhäkura
was magistrate, and the government deputed him to deal with that rascal,
and he punished him very severely. (Kåñëa Ch. 32)
Full self-surrender, therefore, means not only surrendering one's self as
spirit soul, but also surrendering one's mind and body to the service of the
Lord. Çréla Bhaktivinoda Öhäkura has sung a nice song in this connection.
While offering himself as a fully surrendered soul, he said, "My mind, my
household affairs, my body, whatever is in my possession, my dear Lord, I
offer to you for Your service. Now You can do with them as You like. You
are the supreme possessor of everything, so if You like You can kill me, or if
You like You can give me protection. All authority belongs to You. I have
nothing to claim as My own." (Nectar of Devotion Ch. 11)
In this verse Çréla Rüpa Gosvämé advises the devotee to be intelligent
enough to distinguish between the kaniñöha-adhikäré, madhyama-adhikäré
and uttama-adhikäré. The devotee should also know his own position and
should not try to imitate a devotee situated on a higher platform. Çréla
Bhaktivinoda Öhäkura has given some practical hints to the effect that an
uttama-adhikäré Vaiñëava can be recognized by his ability to convert many
fallen souls to Vaiñëavism. One should not become a spiritual master unless
he has attained the platform of uttama-adhikäré. A neophyte Vaiñëava or a

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Vaiñëava situated on the intermediate platform can also accept disciples,
but such disciples must be on the same platform, and it should be
understood that they cannot advance very well toward the ultimate goal of
life under his insufficient guidance. Therefore a disciple should be careful
to accept an uttama-adhikäré as a spiritual master. (Nectar of Instruction
Text 5, page 58)
Çréla Bhaktivinoda Öhäkura writes in this connection that Çré
Rädhä-kuëòa is the most select place for those interested in advancing their
devotional service in the wake of the lady friends (sakhés) and confidential
serving maids (maïjarés) of Çrématé Rädhäräëé. Living entities who are eager
to return home to the transcendental kingdom of God, Goloka Våndävana,
by means of attaining their spiritual bodies (siddha-deha) should live at
Rädhä-kuëòa, take shelter of the confidential serving maids of Çré Rädhä
and under their direction engage constantly in Her service. This is the most
exalted method for those engaged in devotional service under the
protection of Çré Caitanya Mahäprabhu. (Nectar of Instruction Text 11,
pages 90-91)

Excerpt from a Lecture

"If we are at all interested in spiritual science, we must follow the Vedic
instruction as given through the disciplic succession. By worshiping the
Lord and the äcärya one can gain spiritual knowledge. So on this day we
should adore and worship Bhaktivinoda Öhäkura, because in the modem age
he reintroduced the disciplic succession from Lord Caitanya. Two hundred
years after Lord Caitanya's disappearance, the disciplic succession had
deteriorated, and Bhaktivinoda reestablished the purity of this movement.
So our adoration, worship of Bhaktivinoda Öhäkura should be so that he
may bless us to make peaceful progress in Kåñëa consciousness; for simply by
the blessings of the äcäryas, we can make rapid advancement." (London
9/23/69)

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The Literary Works of Öhäkura Bhaktivinoda (1838-1914)

1849 Ulä-caëòi-mähätmya—Bengali verses about the glories of the

Ulä-caëòi deity of Birnagar.
1850 Hari-kathä (Topics of Lord Hari)—a poem in Bengali.
1850 Lélä-kértana (Glorification of the Lord's Pastimes)—a poem in
Bengali.
1851 Çumbha-Niçumbha-yuddha—(The Battle with Çumbha and
Niçumbha) Bengali verses about the battle between Durgä and two
demons named Çumbha and Niçumbha.
1855 Contributions of articles to various periodicals and magazines
commenced from this year.
1857 Poriade/Part One—a poem in classical English about the wanderings
of Porus, who fought Alexander the Great in the pre-Christian era.
1858 Poriade/Part Two—the second of a planned twelve parts, but was
never completed. Still, these two volumes are an epic composition.
1860 Maths of Orissa—English prose about the various temples,
monasteries and holy shrines in Orissa which were visited by Öhäkura
Bhaktivinoda.
1863 Vijana-gräma (The Deserted Village)—Öhäkura Bhaktivinoda's
description of his return to the beautiful village of Ulä (his
birthplace). To his horror he finds the population of the town
practically wiped out by cholera. Composed in unmetered, rhyming
Bengali poetry.
1863 Sannyäsé—a Bengali poem.
1863 Our Wants—English prose.
1866 Balide Registry—a manual of the Government Registration
Department translated by Öhäkura Bhaktivinoda into Urdu.
1866 Speech on Gautama—a lecture in English about Gautama Muni and
the philosophy of nyäya (logic) delivered in Chapra in the state of

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 Bihar.
1868 Sac-cid-änanda-premälaìkara (Decorations of pure ecstatic love
comprising eternity, knowledge and bliss)—a poem in Bengali on the
glories of Çré Caitanya Mahäprabhu. The Öhäkura composed this
after reading Caitanya-caritämåta for the first time, which greatly
enhanced his enthusiasm for spreading Lord Caitanya's mission.
1869 The Bhagavat: Its Philosophy, Its Ethics, and Its Theology—a lecture in
English on the Çrémad-Bhägavatam, delivered at Dinajpur in West
Bengal. Some topics covered are: what the Bhägavatam really is, how
Lord Caitanya preached the Bhägavatam, the three great truths of
absolute religion (sambandha, abhidheya and prayojana), mäyä as a
çakti of the omnipotent Lord, the duty of man to God, the superiority
of the Bhägavatam in synthesizing all sorts of theistic worship and in
the cultivation of bhakti.
1870 Garbha-stotra-vyäkhyä or Sambandha-tattva-candrikä—commentary
in Bengali prose on the Garbha-stotra from the second chapter of the
Tenth Canto of Çrémad-Bhägavatam (Prayers by the Demigods for Çré
Kåñëa in the Womb).
1871 Reflections-a poem in English.
1871 Öhäkura Haridäsa—Ten English verses about the disppearance of
Nämäcärya Haridäsa Öhäkura, which are engraved on the samädhi
tomb of Haridäsa by the seashore at Jagannätha Puré.
1871 The Temple of Jagannätha at Puré—an English prose essay describing
the history of the establishment of the great temple in Puri, Orissa.
This piece also addresses the hypocrisy of temple priests as opposed to
sincere devotional worship in pure love of God.
1871 The Äkharäs in Puré—English critical expose on certain monasteries
in Jagannätha Puré. Apparently these places were kept by temple
priests for meetings where intoxication and other questionable
activities were indulged in.
1871 The Personality of Godhead—English prose.
1871 Säragrähé (The Who Grasps the Essence)—a 22 verse English poem
describing the mood of a devotee who knows how to extract the
essence of Kåñëa consciousness from anywhere and anything.

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1871 A Beacon Light-English prose.
1871 To Love God—a short English article describing bhakti as the religion
of the soul. The article is based on Christ Jesus' teaching, "Love God
with all thy heart, with all thy mind, and with all thy strength, and
love man as thy brother."
1871 The Attibaris of Orissa—a letter to the editors of the Progress,
exposing a questionable sect of pseudo Vaiñëavas popular in Orissa.
1871 The Marriage System of Bengal—an English pamphlet detailing Hindu
marriage customs and their deplorable forms. He gives historical
outlines of various types of traditional marriages and expresses
sympathy for the women subjected to the inhumane marital practices
of certain groups in Bengal.
1872 Vedäntädhikaraëa-mälä—a compilation of Sanskrit verses on Vedänta
philosophy, with the Öhäkura's own Bengali translations and
explanations.
1874 Datta-kaustubham-104 Sanskrit verses on philosophy composed by
Öhäkura Bhaktivinoda with his own Sanskrit commentary.
1876 Datta-vaàça-mälä (A Garland for the Datta Family)—Sanskrit verses
giving a genealogical description of the Datta family of Bali Samaj.
Since he was born Kedarnath Datta, this is a description of the
Öhäkura's own family tree.
1878 Bauddha-vijaya-kävyam (Poems on the Defeat of
Buddhism)—Sanskrit verses defeating the atheistic philosophy of
Buddhism.
1880 Çré Kåñëa-saàhitä (A Compendium on Çré Kåñëa)—an amazing and
revolutionary treatise on the science of Lord Kåñëa, His pastimes and
His devotees. This book contains an 83-page introduction in which
Öhäkura Bhaktivinoda discusses the philosophy and development of
Indian religion from an historical and geographical viewpoint. Then,
in the actual Saàhitä portion of the book, he has composed 281
Sanskrit verses and divided them into ten chapters which deal with
descriptions of the spiritual world, the multifarious energies of the
Lord, His incarnations, astonishing aspects of His pastimes,
descriptions of Lord Kåñëa's removing specific demonic obstacles in

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 order for His devotees to attain the mood of Vraja, and a detailed
analysis of the character of one who has attained Kåñëa's association,
etc. Accompanying the Sanskrit verses are Öhäkura Bhaktivinoda's
Bengali prose translations and explanations. The book closes with a
50-page conclusion in which religious philosophy is discussed in terms
of the principles of sambandha, abhidheya and prayojana. The
Öhäkura explains that all of his unique conclusions were revealed to
him while in a deep spiritual trance.
1881 Kalyäëa Kalpa-taru (The Desire-Tree of Auspiciousness)—a
songbook of 63 Bengali songs describing a desire-tree that the
Öhäkura brought directly from the spiritual world. Its trunk is divided
into three branches called 1) Upadeça (spiritual advice), 2) Upalabdhi
(attainment of realization of the advice), and 3) Ucchväsa (resultant
overflowing spiritual emotions). In these enthralling devotional
songs, the Öhäkura gives a first-hand account of the transcendental
emotions that come into play as the natural result of committing one's
life and soul to Çré Çré Gaura-Nitäi. Then he describes the final result
of receiving the mercy of Lord Caitanya-entrance into the
confidential daily pastimes of Çré Çré Rädhä-Mädhava. This songbook
became popular immediately upon its publication, and its songs were
sung by devotees with great enthusiasm.
1881 Sajjana-toñaëé (That Which Pleases the Saintly Persons)—this was a
monthly periodical in Bengali which the Öhäkura began to publish
and edit from the year 1881. There are 17 volumes extant.
1883 Review of the Sanskrit book Nitya-rüpa-saàsthäpanam (Proof of the
Lord's Eternal Form)—this book was composed in Sanskrit by Pandit
Upendra Mohan Gosvämé Nyäya-ratna, and it gives many sound
arguments culled from many scriptures to prove the eternal nature of
the Lord's Deity form. The Öhäkura presents an English summary in a
contemporary format outlining some of the main points, urging his
readers to read the book in the original Sanskrit.
1885 Viçva-vaiñëava-kalpa-tavi (The Desire-Tree of the International
Vaiñëavas)—a small booklet published in order to acquaint the public
with the functions and aims of a spiritual society the Öhäkura

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 organized in Calcutta, called the Çré Viçva Vaiñëava Sabhä (The
International Association of Vaiñëavas).
1886 Çrémad Bhagavad-gétä (The Song of God)—the most famous of
classical Sanskrit religious texts; the Öhäkura published a rare
manuscript of it that included the Sanskrit commentary of Çréla
Viçvanätha Cakravarté Öhäkura entitled Särärtha-varñiëé (That
Which Showers the Intrinsic Meaning). The Öhäkura wrote an
elaborate introduction in Bengali, and for each Sanskrit verse of the
Gétä he composed his own Bengali translation-commentary entitled
Rasika-raïjana (That Which Pleases the Relishers of Mellows).
1886 Çré Caitanya-çikñämåta (The Nectarean Teachings of Çré
Caitanya)—a philosophical work in Bengali prose which is meant to
show exactly how the teachings of Lord Caitanya are to be applied in
the modern world. This includes the perfectly non-envious bridging
of the gap between all the world's religions. These teachings, based on
Lord Caitanya's instructions to Rüpa and Sanätana Gosvämés as
found in the Caitanya-caritämåta, are just like a shower of pure
nectar, and therefore the book is divided into eight "showers", and
each of these is sub-divided into "downpours". The eight "showers" are
1) Ascertainment of the Topmost Religion; 2) Secondary Duties, or
Religious Activities; 3) Primary Duties, or Regulative Devotional
Service; 4) Discussions on Spontaneous Devotional Service; 5)
Discussions on Ecstatic Devotional Service; 6) Discussions on
Devotional Service in Pure Love of God; 7) Discussions on
Transcendental Mellow; and 8) Conclusion.
1886 Sanmodana-bhäñyam (The Commentary That Gives Great
Pleasure)—a very exhaustive Sanskrit commentary on Çré Caitanya
Mahäprabhu's eight verses of instruction named Çikñäñöakam. The
Öhäkura also includes a Bengali song for each verse that expands on
Lord Caitanya's devotional moods.
1886 Bhajana-darpaëa-bhäñya (A Commentary Which Mirrors Devotional
Worship)—a Sanskrit commentary on Çréla Raghunätha däsa
Gosvämé's twelve-verse Sanskrit prayer entitled Manaù-Çikñä
(Instructions To the Mind). The Öhäkura also included his Bengali

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 song translation cum commentary of each verse, which are meant to
be sung regularly by devotees.
1886 Daçopaniñad-cürëikä (A Particle of Dust From Ten Upaniñads)—a
book of Bengali prose containing essential information gleaned from
ten principal Upaniñads (out of 108).
1886 Bhävävalé (A Series of Ecstasies)—Sanskrit verses on the subject of
rasa written by different äcäryas of the highest order, compiled by
Öhäkura Bhaktivinoda and published along with his own Bengali song
translations of the verses.
1886 Prema-pradépa (A Lamplight on Divine Love)—a philosophical novel
written in Bengali prose. The basic plot is that three men from
Calcutta travel to Våndävana in order to meet a Vaiñëava (who is
also a mystic yogé), with the intention of learning the transcendental
science from him. Two of the men (who were impersonalists)
gradually develop faith in devotion unto the Supreme Lord, whereas
the third gets misled by the mystic yoga process, thus denying himself
the rare treasure of ecstatic love for Lord Kåñëa. The book is
composed in ten chapters, called "rays of light".
1886 Çré Viñëu-sahasra-näma-stotram (The Hymn of One Thousand Names
of Lord Viñëu)—originally part of the Mahäbhärata, this prayer was
published by the Öhäkura along with the Sanskrit commentary of
Çréla Baladeva Vidyäbhüñaëa entitled Nämärtha-sudhä (The Nectar
of the Meaning of the Holy Names).
1887 Çré Kåñëa-vijaya (Lord Kåñëa's Victory)—a famous Bengali verse epic,
written in a simple style, on the pastimes of Çré Kåñëa. Composed in
the early 1470's by Mälädhara Vasu (Guëaräja Khän). This book was
one of Çré Caitanya Mahäprabhu's favorite books. Edited and
published by Öhäkura Bhaktivinoda with his own introduction in
Bengali.
1887 Çré Caitanyopaniñad (of the Atharva Veda)—an Upaniñadic treatise in
Sanskrit dealing with Çré Kåñëa's appearance as the great preacher of
love of Godhead, Çré Caitanya Mahäprabhu. These nineteen verses
were edited and published by Öhäkura Bhaktivinoda with his own
concise Sanskrit commentary, Çré Caitanya-caraëämåta (The Nectar

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 of the Lotus Feet of Lord Caitanya), and Madhusüdana Däsa's Bengali
translation of the original Sanskrit verses called Amåta-bindu (A
Drop of Nectar).
1888 Vaiñëava-siddhänta-mälä (A Garland of Vaiñëavite Conclusions)—a
Bengali prose work that summarizes all the basic tenets of Gauòéya
Vaiñëava philosophy. The Öhäkura intended this book to be read by
the general public, therefore it is composed in simple, straightforward
language. Some topics covered are, acceptance of a bona fide spiritual
master, chanting of the holy names without offenses, regular practice
of kértana, etc.; the first chapter is in the form of questions and
answers.
1890 Ämnäya-sütram (The Codes of Vedic Knowledge)—a classical
Sanskrit composition based largely on the Upanisads, presented as 130
aphorisms, with a short commentary on each aphorism in Sanskrit
comprising quotes from various ancient scriptures. He also gives his
own Bengali translation called the Laghu-bhäñya (Brief Explanation).
This work elucidates the principle truths of Vaiñëava philosophy as
enshrined in the Vedas by means of pithy statements of
transcendental facts, the 130 aphorisms being divided into sixteen
extremely concise and irrefutable chapters, covering-the Lord as
Energetic, His spiritual energies, His abode, His external energy, the
individual souls, the phases of existence of the jévas, the means of
attaining the ultimate goal of life, devotion in practice, ridding
oneself of evils, performing transcendental bhajana, attaining the goal
of life, devotional ecstacy, etc. etc.
1890 Çré Navadvépa-dhäma-mähätmyam (The Glories of the Abode of
Navadvépa) Parikramä-khaëòa (The Canto Describing the
Tour)—Eighteen chapters of Bengali verse in which the Öhäkura
describes the complete tour of the land of Navadvépa as traversed by
Lord Nityänanda. Taking with Him Çréla Jéva Gosvämé, Lord
Nityänanda Prabhu points out all the different places of pilgrimage
and tells the stories behind all those sacred spots.
1890 Çré Navadvépa-dhäma-mähätmyam (The Glories of the Abode of
Navadvépa) Pramäëa- khaëòa (The Canto Describing the Scriptural

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 Evidence)—Five chapters of amazing quotes from many different
Vedic scriptures, Puräëas and Saàhitäs that glorify the holy land of
Navadvépa.
1890 Siddhänta-darpaëam (The Mirror of Truth)—a philosophical
Sanskrit work by Çréla Baladeva Vidyäbhüñaëa, edited and published
by Öhäkura Bhaktivinoda with his own Bengali prose translations.
The Öhäkura liked this book because it establishes, by quoting from
many scriptures, that the Çrémad-Bhägavatam is the crown jewel of all
the Puranas.
1891 Çrémad Bhagavad-gétä (The Song of God)—edited and published by
Öhäkura Bhaktivinoda with Çréla Baladeva Vidyäbhüñaëa's Sanskrit
commentary, Gétä-bhüñana (A Decoration of the Gétä), and his own
Bengali translation-commentary called Vidvad-raïjana (That Which
Pleases the Wise).
1891 Çré Godruma Kalpatavi (The Desire-tree of the Island of
Godruma)—collected Bengali essays describing the Öhäkura's
program of Näma-haööa, or the Market Place of the Holy Name. He
describes the personnel of the marketplace, how the holy names are
purchased, various officers of the market, qualifications of the
participants, and descriptions of his actual preaching activities.
1892 Çré Hari-näma (The Holy Name of Lord Hari)—the second chapter
of Vaiñëava-siddhänta-mälä, excerpted and published in pamphlet
form. This was used for public distribution by the Öhäkura in
connection with his program of Näma-haööa (the Marketplace of the
Holy Name). This pamphlet describes the transcendental glories of
the holy names, as quoted from various scriptures, as well as
explanations of these quotes as given by various äcäryas. It also lists
and expounds on the ten offenses against the chanting of the holy
names.
1892 Çré Näma (The Holy Name)—the third chapter of
Vaiñëava-siddhänta-mälä, excerpted and published in pamphlet form,
also used by the Öhäkura for distribution during his public
Näma-haööa programs. This work begins with a short introduction,
then it has 100 names of Lord Caitanya arranged in eight songs meant

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 to be sung in kértana, followed by three more songs on Lord
Caitanya's glories. Finally, there is a Bengali prose essay entitled "Çré
Çré Godruma-candra's Order", which expounds on the order that Lord
Caitanya gave to all His devotees (as described in the
Caitanya-bhägavata, Madhya-lélä, Chapter 13)-bolo kåñëa, bhaja kåñëa,
koro kåñëa-çikñä-"Going to each and every house, just beg like
this-chant 'Kåñëa', worship Kåñëa and follow Kåñëa's instructions!"
Thereafter, Öhäkura Bhaktivinoda quotes from the seventh chapter
of the Eleventh Canto of Çrémad-Bhägavatam in which Närada Muni
tells Mahäräja Yudhiñöhéra the thirty good qualities that are properly
manifest in religious persons.
1892 Çré Näma-tattva-çikñäñöaka (Eight Verses of Instruction Regarding the
Truth of the Holy Name of the Lord)—the fourth chapter of
Vaiñëava-siddhänta-mälä, similarly excerpted by the Öhäkura and
published as a pamphlet. This chapter systematically presents each of
the eight verses of instruction written by Lord Caitanya, called
Çikñäñöakam. First is the original Sanskrit verse, then Çréla
Bhaktivinoda Öhäkura's Bengali prose translation, then his expanded
Bengali song. After presenting all eight verses in this manner, the
Öhäkura then concludes with several more songs of instructions to
the people, begging them to instill within their hearts these nectarean
teachings of Lord Caitanya.
1892 Çré Näma-mahimä (The Glories of the Holy Name)—the fifth
chapter of Vaiñëava- siddhänta-mälä, printed as above in pamphlet
form. After a brief introduction, the Öhäkura presents an eight-verse
Sanskrit prayer composed by Çréla Rüpa Gosvämé called Çré
Nämäñöakam, which concisely describes the glories of the holy name
of the Lord. Accompanying each verse is the Öhäkura's Bengali prose
translation as well as an expanded Bengali song. Then he concludes
with three more songs which glorify many names of Lord Kåñëa,
including two Näma-haööa songs describing how Lord Caitanya and
Lord Nityänanda distributed these names (yaçomati-nandana, boro
sukher khabor gäi; doyäl nitai-caitanya bole näch re ämär man).
1892 Çré Näma-pracära (The Preaching of the Holy Name)—the sixth

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 chapter of Vaiñëava- siddhänta-mälä, printed as above in pamphlet
form. First, the Öhäkura presents his Bengali song: nadéyä godrume
nityänanda mahäjana, giving an elaborate prose purport for each of
the four verses. Then, he presents eleven more songs he composed for
the general public to sing in kértana and bhajana, containing the gist
of Lord Caitanya's teachings.
1892 Çréman Mahäprabhur Çikñä—a book written by Bhaktivinoda
Öhäkura in eleven chapters. In the first chapter, he summarizes Çré
Caitanya's philosophy in ten categories (daça-müla). Then the
following ten chapters fully explain each category individually. All
philosophical conclusions are supported with profuse scriptural
quotations in Sanskrit, which are accompanied by Bengali prose
translations and explanations.
1893 Tattva-viveka (Discriminations of Various Truths)—sub-titled
Sac-cid-änandänubhüti (Realizations of Eternity, Knowledge and
Bliss). In this book, Öhäkura Bhaktivinoda discusses the different
precepts of Çré Caitanya as compared to the ideas of other
philosophers, both Oriental and Western. He mentions the Greek
philosophers Leucippus, Democritus, Plato and Aristotle; Diderot and
Lamettrie of France; Lucretius of Italy; Von Holbach of Germany;
Yangchoo of China; Charvaka of India; and Englishmen Mill, Lewis,
Paine, Carlyle, Bentham, Combe, etc. The book is composed of 48
Sanskrit verses, each with an exhaustive Bengali commentary. The
First Realization, of 33 verses, is entitled "Realization of Eternity"; and
the Second Realization, of 15 verses, is entitled "Realization of Eternal
Consciousness".
1893 Çoka-çätana (The Dispelling of Grief)—a small booklet of 13 Bengali
songs, which the Öhäkura composed between 1888 and 1890. These
songs were meant to be sung by the general public, as they describe an
incident in Lord Caitanya's life punctuated by important teachings of
basic transcendental truths. This pastime was mentioned briefly by
Våndävana däsa Öhäkura in his Çré Caitanya-bhägavata, and the
Öhäkura expands the description. The basic story runs as follows:
Once, during an all-night kértana performed by the Lord in Çréväsa

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 Paëòita's courtyard, one of the five sons of Çréväsa suddenly died
within the house due to some disease. All of the household ladies
began to cry very loudly in lamentation, which was heard by Çréväsa
as he was chanting and dancing with Lord Caitanya in the courtyard.
Entering the house, Çréväsa pacified the distressed ladies with sweet
spiritual instructions and then returned to the kértana as if nothing
had happened. In the morning the kértana finally stopped, and Lord
Caitanya inquired if anything was wrong in the house, for He sensed
that something was amiss. Being informed of the fate of the boy, the
Lord became afflicted with loving separation and asked that the body
be brought out into the courtyard. The Lord called the departed jéva
soul back into the body, and when questioned by the Lord the boy
spoke many transcendental truths. Afterwards, Lord Caitanya,
accompanied by all the devotees, celebrated the funeral ceremony of
the boy in great ecstasy, being joined by the personified Ganges
River, Çré Jahnavé Devé herself.
1893 Çaraëägati (The Attainment of Shelter)—a Bengali songbook
comprising 50 nectarean songs about the process of pure, devoted
surrender unto the lotus feet of Lord Kåñëa. This book has become
very famous, and its songs are sung daily in hundreds of temples in
India and around the world. It is based on the six processes of
surrender mentioned by Çréla Rüpa Gosvämé in his
Bhakti-rasämåta-sindhu. The book is divided as follows: the first part
of 32 songs describes the moods of a devotee as he systematically
follows the six stages of surrender; then there are 13 songs called
Bhajana-lälasä, or "Eagerness for Worship"; then three songs called
Siddha-lälasä, or "Eagerness for Perfection"; and finally, at the very
end of Çaraëägati, the Öhäkura concludes the book with two
important songs: Vijïapti or "Confessions" in which he longs for the
day when he will be engaged body, mind and words in activities of
pure devotional service; and lastly Çré Näma-mahätmyä, or "The
Glories of the Holy Name". This song describes the powerful effects of
the holy names of the Lord, and how the holy name takes the devotee
back to Godhead. (Note: the second section of 13 songs entitled

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 Bhajana-lälasä or "Eagerness for Worship", are Bengali songs based on
the Sanskrit verses of Çréla Rüpa Gosvämé's Çré Upadeçämåta, or The
Nectar of Instruction).
1893 Gétävalé (A Series of Songs)—a Bengali songbook of 73 nectarean
songs which are meant to be sung regularly by devotees. Indeed, many
of these songs are part of the daily devotional practice of devotees all
over the world. This book begins with two Aruëodaya Kértanas, or
songs to be sung at dawn, when the first reddish tint is seen over the
horizon; then there are four äraté songs, to be sung while worshiping
the Deities on the altar; then six songs describe the devotional moods
of honoring the Lord's food remnants (prasäda); then eight songs
praise the glories of Nagar kértana, or the chanting of the Lord's holy
names while in procession through a town; then eleven songs list over
100 names of Çré Caitanya Mahäprabhu; then thirteen songs list 120
names of Lord Kåñëa; five more songs describe the glories of Kåñëa's
many holy names; five songs ascertain the ultimate goal of life (Sreyo
Nirëaya); two songs instruct the dull mind how to worship the Lord
properly; eight songs are based on Çréla Rüpa Gosvämé's Sanskrit
prayer, Nämañöaka (Eight Prayers about the Name); eight songs praise
the glories of Çrématé Rädhäräëé (Çré Rädhäñöaka); eight more songs
are based on the eight prayers of instruction written by Çré Caitanya
Mahäprabhu called Çikñäñöaka; one song of intense, eager longing for
the highest spiritual perfection is called Siddha Lälasä; and finally,
there is a Sanskrit song composed by the Öhäkura in twenty verses
called Çré Çré Godruma-candra Bhajanopadeça (Instructions for the
Worship of Lord Caitanya, the Moon of Godruma).
1893 Gétä-mälä (A Garland of Songs)—a Bengali songbook of 80
nectarean songs arranged in five chapters: 1) Yamunä-bhävävalé
describes in 27 songs the mellow ecstasies of çanta and däsya-räsa as it
is revealed in the famous prayer Stotra-ratna by Çré Yamunäcärya; 2)
Kärpaëya-païjikä is a diary of humble longings for eternal service to
Çré Çré Rädhä-Kåñëa, as revealed in a prayer from Çréla Rüpa
Gosvämé's book Stava-mälä; 3)Çoka-çätana gives a detailed
description in thirteen songs of a particular pastime of Lord Caitanya

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 in which He revives the dead son of Çréväsa Öhäkura; 4)
Rüpänuga-bhajana-darpaëa is a scientific devotional treatise which
analyzes the spiritual functioning of Lord Kåñëa's pastimes. The
moods presented herein concisely express the Öhäkura's realizations
of the truths explained by Çréla Rüpa Gosvämé in his
Bhakti-rasämåta-sindhu and Ujjvala-nélamaëi. This chapter also
describes practices required to allow one entrance into the Lord's
eternal pastimes; 5) Siddha-lälasä is a ten song description of the
longing for achieving an eternal spiritual name, dress, body and
specific service in the eternal realm of Goloka Våndävana.
1893 Baula-saìgétä (Songs of the Mad Wandering Saint)—a collection of
twelve songs in Bengali verse. The Öhäkura saw that Indian society of
the day had been overrun by many different groups of pretentious
so-called devotees; indeed, they used to wander around the
countryside singing bogus songs and begging. They were known as
"Baula", or transcendental madmen. However, the Öhäkura saw them
as false devotees and wrote these twelve songs in order that the
common people learn the difference between the false Baulas and the
real Baulas. The language and dialect of these songs is just like the
common street talk of the period, and the Öhäkura even signed the
songs "Canda Baula"-he assumed a Baula name just so people would
accept them! These songs each describe the various forms of cheating
Baulas, exposing their hypocrisy, and finally propose the correct way
for following Lord Caitanya according to authorized devotional
principles.
1893 Däläler Gétä (The Song of the Broker)—a song in Bengali verse that
describes how Lord Nityänanda has opened up The Marketplace of
the Holy Name at Surabhi-kuïja, which was the Öhäkura's
headquarters on the island of Godruma in Navadvépa. He says that
Nityänanda is selling the Name for the price of faith, and he urges his
fellow countrymen to purchase these transcendental goods.
1893 Näma-bhajana (The Worship of the Holy Name—a small booklet in
English prose on the divine name of Çré Kåñëa. He thoroughly
discusses the goal of Kåñëa-prema as reached by pure chanting;

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 quoting from various scriptures, he establishes the inconceivable
glories of the name; analyzing the process of worshiping the holy
name, he proves that the name is an incarnation of Kåñëa on earth;
then finally, he presents the various stages of devotion that are
manifest to a soul who is on his way back home to Godhead.
1893 Jaiva Dharma (The Constitutional Religion of the Soul)—a
philosophical novel written in Bengali prose. Most of the book is
presented as a dialogue of questions and answers between the various
characters. The main character is Çré Prema däsa Bäbäjé, who is
known as a paramahaàsa, or a topmost swan-like devotee of the Lord.
One day the Bäbäjé is approached by a sannyäsé who is himself very
well-versed in the revealed scriptures but has thus far subscribed to
the impersonal conception of the absolute. The sannyäsé asks many
questions, and the Bäbäjé gives the conclusive answers thereby
convincing the sannyäsé of the superexcellence of the personal theism
of the Vaiñëavas. Other characters are gradually introduced into the
novel, and various philosophical discussions take place. This is a very
thorough work, touching on practically every major topic of
devotional discussion, and the Öhäkura has quoted profusely from
scripture to support his conclusions. Complete in forty chapters, this
book has been composed in the vernacular so that even persons
without Sanskrit training can glean the essence of the revealed
scriptures. Some topics covered extensively are, the eternal nature of
the soul, the truth of bodily castes, proper conduct in domestic life,
historical perspective of eternal religion, methods of the soul's release
from material bondage, spontaneous devotional service, the truth of
the holy name of the Lord, avoiding offenses unto the name, true
name vs. semblance of name, etc. The last fifteen chapters of Jaiva
Dharma treat the subject of transcendental rasa very elaborately. Two
sincere devotees named Vijaya Kumära and Vraja-nätha approach
Prema däsa Bäbäjé with many questions, and together they discuss the
nature of ecstatic symptoms, divine emotions, affection for the Lord
in neutrality, servitude, friendship, etc. Vijaya-kumära, who wishes to
be further instructed in the conjugal mellow, is directed by Premadäsa

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 Bäbäjé to Puré and the lotus feet of Guru Gosvämé, a disciple of
Svarüpa Dämodara Gosvämé. From him he learns about Kåñëa's role
as the Supreme Hero, Rädhä's role as the Supreme Heroine, Rädhä's
girlfriends, stimulants for ecstatic love, the Lord's pastimes conducted
through eight periods of the day, varieties of enjoyments shared by
the Divine Couple, etc. The book ends with a description of how the
two devotees Vraja-nätha and Vijaya attain the ultimate goal of
life-they take the teachings of their preceptors to heart, give up all
worldly attachments and simply worship the Lord within their heart
of hearts all throughout their days and nights-Vraja-nätha on the
banks of the Ganges in Çrédhäma Mäyäpura and Vijaya-kumära in a
secluded cottage near the Puré seashore. Following along the Lord's
daily pastimes, they remain absorbed in ecstatic love for Him until
they drop their mortal frames and happily return back to Godhead.
1893 Tattva-sütram (Aphorisms of the Truth)—composed in fifty Sanskrit
aphorisms divided into five chapters, the Öhäkura gives a Sanskrit
commentary on each verse, plus an elaborate Bengali commentary.
The five divisions are 1) The Supreme Lord as the Absolute Truth; 2)
The meaning of cit-the cognitive principle; 3) The meaning of
acit-the temporary material manifestation; 4) The Relationship
Between the Lord and His parts and parcels; and 5) The Concusive
Truth Regarding Devotional Principles. All the conclusions
presented in this book are backed up by profuse quotations from the
Upaniñads, the Puräëas, Bhagavad-gétä, Närada-païcarätra, and many
other scriptures.
1894 Vedärka-dédhiti (A Ray of the Sun of the Vedas)—a Sanskrit
commentary on the Éçopaniñad found in the Väjasaneya Saàhitä
portion of the Sukla Yajur Veda. This commentary by Çréla
Bhaktivinoda Öhäkura was published along with the Sanskrit
explanation of Çréla Baladeva Vidyäbhüñaëa called
Éçopaniñad-bhäñyam (An Explanation of Éçopaniñad). Also included
were the Sanskrit notes of the Öhäkura's friend, Çréyukta Çyämaläl
Gosvämé Siddhänta Vacäspati, entitled Éçopaniñad
Bhäñya-rahasya-vivåti (The Purport of the Inner Secrets of the

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 Explanation of Éçopaniñad), plus Syämaläl Gosvämé's Bengali
clarification of the Éçopaniñad called Siddhäntänuväda (Translation of
the Truth).
1894 Tattva-muktävalé (A Pearl Necklace of Truths) subtitled Mäyäväda
Sata-düñaëi (A Hundred Refutations of the Impersonalists)—119
Sanskrit verses composed by Çrépäda Madhväcärya which refute the
impersonal Advaita, Vedänta philosophy as spread all over India by
Çaìkaräcärya. These verses are at times amusing, as they pierce the
shroud of Mäyävädé misconceptions with amazing, common-sense
logic. Çréla Bhaktivinoda Öhäkura had it published with his own
Bengali prose translations of each verse. Çré Madhväcärya has
composed this book in such a way that anyone who reads it will never
fall victim to the fallacy of the Lord's so-called impersonal nature. By
citing various scriptures, by offering sensible conclusions and by
employing an incredulous form of common sense, Çré Madhväcärya
positively establishes the Lord's eternal personal identity.
1895 Amåta-praväha-bhäñya (The Commentary that Flows with Nectar)—a
Bengali commentary on Kåñëa däsa Kaviräja Gosvämé's Çré
Caitanya-caritämåta. The Öhäkura begins and ends this commentary
with devotional Bengali lyrics, and the body of the commentary is
composed in prose. At the beginning of each of the 62 chapters of
Caitanya-caritämåta, he has included chapter summaries, and in the.
course of the text, he has quoted both ancient scriptures and
commentaries by recent äcäryas.
1895 Hari-bhakti-kalpa-latikä (The Desire Creeper of Devotion to Lord
Hari)—a Sanskrit work on pure devotion by an unknown author.
Edited and published by Öhäkura Bhaktivinoda with the Sanskrit text
only. He found a manuscript of this book when he was living in
Jagannätha Puré. Although the author was unknown, the Öhäkura
appreciated the pure devotional mood of the text. The book is like a
creeper of devotion, and this creeper is subsequently divided into
thirteen sections called "clusters". Describing the nine processes of
devotional service, headed by hearing, chanting, remembering, etc.,
the book concludes with a detailed description of the character of a

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 devotee who has attained transcendence by these means.
1895 Ñoòaça Grantha (Sixteen Books)—a collection of sixteen small
Sanskrit works written by Çré Vallabhäcärya, a prominent äcärya who
lived during Lord Caitanya's time. Edited and published by the
Öhäkura with the original Sanskrit text only.
1895 Çré Gauräìga-stava-kalpataru (A Desire-tree Prayer to Lord
Gauräìga)—a twelve verse poem in Sanskrit from Çréla Raghunätha
däsa Gosvämé's book Stavävalé. Edited and published by the Öhäkura
with the Sanskrit text only. This prayer describes Lord Caitanya's
inconceivable ecstatic bodily transformations that were manifested in
His later years at Jagannätha Puré. The author begs that the vision of
these ecstatic transformations perpetually awakens in his heart.
1895 Manaù-santoñaëé (That Which Pleases The Mind)—a Bengali verse
translation of a Sanskrit work called Çré Kåñëa Caitanyodayävalé by
Pradyumna Miçra, a relative of Çré Caitanya Mahäprabhu. The author
of this translation, Çré Jagajjévan Miçra, is the eighth descendant of
Paramänanda Miçra, the older brother of Çré Caitanya Mahäprabhu's
father, Jagannätha Miçra. This work was edited and published by
Öhäkura Bhaktivinoda with the original text only.
1895 Mukunda-mälä-stotram (A Garland of Prayers to Lord Mukunda)—a
devotional Sanskrit work from South India by one of the twelve
Älvärs, King Kulaçekhara. Edited and published by Çréla
Bhaktivinoda Öhäkura with the Sanskrit text only. Composed in 62
verses, the prayer glorifies the Lord's transcendental position, begging
for eternal menial service at His lotus feet.
1895 Çré Lakñmé-carita (The Life and Character of the Goddess of
Fortune)—a short work in Bengali verse by Çré Mälädhara Vasu
(Guëaräja Khän), the renowned author of Çré Kåñëa-vijaya (the first
Bengali book). Edited and published by Öhäkura Bhaktivinoda with
the original text only.
1895 Bäla-Kåñëa-sahasra-näma (A Thousand Names of Baby Kåñëa),
Gopäla-sahasra-näma (A Thousand Names of Cowherd Boy Kåñëa),
Kåñëäñöottara-çata-näma (108 Names of Kåñëa),
Rädhikä-sahasra-näma (A Thousand Names of Çrémäté

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 Rädhäräëé)—four different näma-stotras excerpted from the Närada
Païcarätra. Edited and published by Öhäkura Bhaktivinoda with the
Sanskrit text only. He printed this nectarean little book for devotees
who liked to chant these verses as a regular daily practice.
1895 Çréman Mahäprabhor Añöa-käléya-lélä-smaraëa-maìgala-stotram (The
Auspicious Prayer for Remembrance of Lord Caitanya's Pastimes
During Eight-portions-of-the-day)—an eleven verse Sanskrit poem
on the pastimes of Çré Caitanya by an unknown author. Edited and
published by Öhäkura Bhaktivinoda with the Sanskrit text only. This
prayer is intended to facilitate the daily worship of devotees who
follow Lord Caitanya's pastimes as He relishes Çré Çré Rädhä-Kåñëa's
pastimes during eight periods of the day.
1896 Çré Gauräìga-lélä-smaraëa-maìgala-stotram (The Auspicious Prayer
for Remembrance of Lord Caitanya's Pastimes)—104 Sanskrit verses
giving a condensed description of all the pastimes and teachings of Çré
Caitanya Mahäprabhu that are found in Çré Caitanya-Bhägavata and
Çré Caitanya-caritämåta. The Öhäkura composed this book to fulfill
the requests of devotees who asked for something they could chant
every day for Lord Caitanya's glorification. At the beginning of the
book he included a 47 page introduction in English prose entitled Çré
Caitanya Mahäprabhu: His Life and Precepts. This introduction
summarizes the contents of the book's Sanskrit verses. Accompanying
the Sanskrit verses is a Sanskrit commentary entitled Vikäçiné Öékä by
the renowned paëòita of Navadvépa, Mahä-mahopädhyäya Sitikaëöha
Väcaspati. It was this book which introduced the glories of Lord
Caitanya to the Western world for the first time in the auspicious
year of the birth of Çréla Prabhupäda.
1896 Çré Rämänuja-upadeça (The Teachings of Rämänuja)—Sanskrit
verses explaining the philosophy of Rämänujäcärya, with Öhäkura
Bhaktivinoda's own Bengali translation.
1896 Artha-païcaka (Five Meanings)—Öhäkura Bhaktivinoda's
explanatory notes in Bengali on Çré Pillai Lokäcärya's famous book of
the same name in which five principle points of Rämänuja's
philosophy are explained at length.

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1896 Sva-likhita Jévané (Autobiography)—This book is a 200 page Bengali
prose letter which the Öhäkura wrote to his son, Lalitä Prasad Datta,
in response to a request for details of his father's personal life. Lalitä
Prasad had the book published so that those who knew and loved his
father could read and relish it. The Öhäkura warned in the beginning
of the letter that no one should misuse this information, a warning
that was repeated in the publisher's preface. The work is an intimate
revelation of the Öhäkura's mind, covering such topics as: the time
and place of his birth, early childhood remembrances, descriptions of
his grandparents, the prosperity and happiness of the people of Ulä,
stories of his schooldays, boyhood mischief, early religious revelations,
college studies, the deaths of his father and several siblings, his studies
of world religions, his lectures in Calcutta, how he began to write
books, his first trip to Våndävana, his enthusiasm for hearing the
glories of Lord Caitanya, his studies of the Gosvämés' literature in
Jagannätha Puré while serving as chief magistrate there, his
chastisement of false devotees, the births of his many sons and
daughters, his composing of many devotional literatures in English,
Sanskrit and Bengali, the shifting of his headquarters back to
Calcutta and eventually to the island of Godruma in Nadéya, his
preaching the glories of the holy name in public by various means, his
discovery of Lord Caitanya's birthplace and founding of a temple
there in Mäyäpura, etc.
1897 Brahma-saàhitä, 5th Chapter (A Collection of Verses by Lord
Brahmä)—this book was discovered by Lord Caitanya on His travels
in South India, and it is Lord Brahmä's personal account of his birth,
his penances and his realization of the spiritual world. In the ninth
chapter of the Caitanya-caritämåta's Madhya-lélä, Çréla Prabhupäda
gives the following summary of the book's contents: "The
Brahma-saàhitä is a very important scripture. Çré Caitanya
Mahäprabhu acquired the Fifth Chapter from the Ädi-keçava temple.
In that Fifth Chapter, the philosophical conclusion of
acintya-bhedäbheda-tattva (simultaneous oneness and difference) is
presented. The chapter also presents methods of devotional service,

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 the eighteen-syllable Vedic hymn, discourses on the soul, the
Supersoul and fruitive activity, an explanation of käma-gäyatré,
käma-béja and the original MahäViñëu, and a specific description of
the spiritual world, specifically Goloka Våndävana. Brahma-saàhitä
also explains the demigod Gaëeça, the Garbhodakaçäyé Viñëu, the
origin of the Gäyatré mantra, the form of Govinda and His
transcendental position and abode, the living entities, the highest
goal, the goddess Durgä, the meaning of austerity, the five gross
elements, love of Godhead, impersonal Brahman, the initiation of
Lord Brahmä, and the vision of transcendental love enabling one to
see the Lord. The steps of devotional service are also explained. The
mind, yoga-nidrä, the goddess of fortune, devotional service in
spontaneous ecstasy, incarnations beginning with Lord Rämacandra,
Deities, the conditioned soul and its duties, the truth about Lord
Viñëu, prayers, Vedic hymns, Lord Çiva, Vedic literature, personalism
and impersonalism, good behavior and many other subjects are also
discussed. There is also a description of the sun and the universal
forms of the Lord. All these subjects are conclusively explained in a
nutshell in this Brahma-saàhitä." Edited and published by Öhäkura
Bhaktivinoda with the original Sanskrit verses, Çréla Jéva Gosvämé's
commentary and the Öhäkura's own Bengali introduction, Bengali
prose translations and Bengali commentary called Prakäçiné (That
Which Illuminates).
1898 Çré Kåñëa-karëämåta (Nectar for the Ears of Çré Kåñëa)—a famous
Sanskrit book of nectarean prayers and revelations on Kåñëa's
conjugal pastimes written by Çré Bilvamaìgala Öhäkura (Léläçuka).
Published and edited by the Öhäkura with the original Sanskrit
verses, the Sanskrit commentary by Caitanya däsa Gosvämé (the older
brother of Kavi Karëapura) called Bäla-bodhiné Öékä and the
Öhäkura's own introduction, final summary and Bengali prose
translations of the verses. In the ninth chapter of
Caitanya-caritämåta's Madhya-lélä, Çréla Prabhupäda comments: "This
book was composed by Bilvamaìgala Öhäkura in 112 verses. There are
two or three other books bearing the same name, and there are also

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 two commentaries on Bilvamaìgala's book. One commentary was
written by Kåñëadäsa Kaviräja Gosvämé and the other by Caitanya
däsa Gosvämé." In the verses of the section quoted, Çréla Kaviräja
Gosvämé has written in verses 305-309: "The brähmaëa community
there was composed of pure devotees, who regularly studied a book
entitled Kåñëa-karëämåta, which was composed by Bilvamaìgala
Öhäkura. Çré Caitanya Mahäprabhu was very pleased to hear the book
Kåñëa-karëämåta, and with great eagerness He had it copied and took
it with Him. There is no comparison to Kåñëa-karëämåta in the three
worlds. By studying this book, one is elevated to the knowledge of
pure devotional service to Kåñëa. One who constantly reads
Kåñëa-karëämåta can fully understand the beauty and melodious taste
of the pastimes of Lord Kåñëa. The Brahma-saàhitä and
Kåñëa-karëämåta were two books that Çré Caitanya Mahäprabhu
considered to be most valuable jewels. Therefore He took them with
Him on His return trip."
1898 Péyüña-varñiëé-våtti (The Explanation That Showers
Ambrosia)—Bengali commentary on Çréla Rüpa Gosvämé's
Upadeçämåta (The Nectar of Instruction). The Öhäkura published
this book with Rüpa Gosvämé's original eleven Sanskrit verses
accompanied by his own Bengali prose explanations.
1898 Çrémad Bhagavad-gétä (The Song of God)—edited and published by
Öhäkura Bhaktivinoda with the Sanskrit commentary
Dvaita-bhäñyam (Explanation According to Dvaitaväda) by Çrépäda
Madhväcärya.
1898 Çré-Goloka-mahätmyam (The Glories of Goloka Våndävana)—the
second canto of Sanätana Gosvämé's Båhad-bhagavatämåta edited and
published by Öhäkura Bhaktivinoda with the original Sanskrit text
and his own Bengali translations of the verses. This book describes in
seven chapters the travels of a devotee named Çré Gopa-kumära. In
searching for the supreme truth this devotee is led on an incredible
journey throughout all the higher planetary systems of the material
universe as well as those of the spiritual world. The various Deities of
Vaikuëöha successively direct him higher and higher until he finally

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 reaches Çré Çré Rädhä Kåñëa's abode in Goloka Våndävana, the
topmost spiritual planet, where he sports in ecstasy with Kåñëa and
the cowherd boys.
1899 The Hindu Idols—a thirty-two page English letter written to the
Tract Society of Calcutta. Apparently they had published an article
in their periodical entitled "Professor Max Muller on Durgä", in which
Kali, Durgä and Çiva were slandered from the Christian viewpoint.
Thus, the Öhäkura wrote this exhaustive response, quoting from the
Vedas and Puräëas on the true identity of the personalities in
question. He concludes by assuming the proper Christian attitude of
universal love, which is devoid of sectarian dogmatism and humbly
begs the gentlemen of the Tract Society to give up their philosophical
inconsistencies.
1899 Çré Bhajanämåta (The Nectar of Worship)—a treatise on pure
devotion to the Supreme Lord in Sanskrit prose by Çréla Narahari
Sarakara Öhäkura, a contemporary and intimate associate of Çré
Caitanya Mahäprabhu. Edited and published by Öhäkura
Bhaktivinoda with his own Bengali translation.
1899 Çré Navadvépa-bhäva-taraìga (A Wave of the Ecstatic Moods of
Navadvépa)—168 Bengali verses describing the different
transcendental places in the 32 square mile area of Navadvépa as seen
through the perfected devotional eyes of a God-realized soul. In this
book Öhäkura Bhaktivinoda does not see the land of Navadvépa as a
mundane historical place but rather as the éçodyäna (transcendental
garden) of Lord Caitanya. The Öhäkura describes various pastimes
that Lord Caitanya enjoys on different islands at different times of
the day in the transcendental realm. At the conclusion of this divine
vision, he falls unconscious and attains the samädhi of full realization
of his own eternal form as a gopé. Some of Çrémäté Rädhäräëé's
personal maidservants take him by the hand and engage him in
eternal personal service to the Divine Couple. Returning to
consciousness he remains absorbed as the servant of the servant of
Lord Caitanya.
1900 Çré Harinäma-cintämaëi (The Touchstone of the Name of

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 Hari)—divided into fifteen chapters and composed in Bengali verse
form, this book is an account of Çréla Haridäsa Öhäkura's teachings on
the holy name. It is actually a conversation between Lord Caitanya
and Haridäsa Öhäkura-the Lord asks questions about the glories of the
holy name, and Haridäsa Öhäkura gives extensive answers. The first
three chapters describe the inconceivable glories of the holy name,
acceptance of the holy name, and chanting the holy name free of
impersonalist misconceptions. The fourth through thirteenth
chapters elaborate on the ten offenses against pure chanting, and the
last two chapters describe 32 offenses to be avoided in the execution
of pure devotional service, as well as a nectarean discussion on the
process of practicing such devotion culminating in self-realization in
pure ecstatic love of Godhead.
1901 Çrémad Bhägavatärka-maréci-mälä (A Garland of Rays of the
Bhägavata Sun)—in this book Öhäkura Bhaktivinoda has taken all of
the principal verses of Çrémad-Bhägavatam and an arranged them in
twenty chapters, called "rays". The Sanskrit verses are accompanied
by Bengali prose translations and explanations by the Öhäkura. The
Bhägavatam is compared to the brilliant sun, and therefore each
particular chapter, or ray of Bhägavata sunlight, expounds upon an
aspect of Bhägavata philosophy in three major divisions: sambandha,
abhidheya and prayojana.
1901 Padma Puräëa—edited and published by Çréla Bhaktivinoda Öhäkura
with the 55,000 verse Sanskrit text only. At the time, there were
many conflicting manuscripts of the Padma Puräëa available in the
libraries, and many were incomplete. The Öhäkura then did extensive
research to compile one truly complete manuscript of this huge,
ancient scripture. This became the definitive edition for scholars and
devotees alike.
1901 Saìkalpa-kalpadruma (The Desire-tree of Solemn Vows)—a book of
Sanskrit verses on the divine pastimes of Çré Çré Rädhä-Kåñëa by Çréla
Viçvanätha Cakravarté Öhäkura. Edited and published by Öhäkura
Bhaktivinoda with his own Bengali prose translations. These 104
verses are the prayer of Viçvanätha Cakravarté Öhäkura to Çrématé

220
 Rädhäräëé Herself, begging for eternal service as Her humble
maidservant. In the course of this prayer, the author describes the
ecstatic daily pastimes of the Divine Couple, and in this description
he appeals to Çrématé Rädhäräëé for the benediction of specific
personal services. Expressing determined resolutions for attaining this
service, he finally appeals to other personal maidservants, inhabitants
and features of Våndävana, and even his own mind, asking all for the
fulfillment of his desires.
1902 Bhajana-rahasya (Secrets of Divine Worship)—compiled by the
Öhäkura as a supplement to his Hari-näma-cintämaëi, this
Bhajana-rahasya is arranged in eight chapters and the chanting of
each chapter is to be observed in correspondence with each three
hour period of the twenty-four hour day. Each chapter corresponds to
one verse of Çré Caitanya's Çikñäñöakam and deals with one of the
eight steps in the gradual development of Kåñëa-bhajana, as it was
enunciated by Çréla Rüpa Gosvämé in his Bhakti-rasämåta-sindhu. All
the chapters are filled with scriptural citations in Sanskrit, uniquely
explaining the philosophy of Kåñëa-bhajana and its practice. Each
Sanskrit verse is accompanied by Öhäkura Bhaktivinoda's own
Bengali translation in both prose and verse.
1904 Sat-kriyä-sära-dépikä (Lamplight on the Essence of Rituals to be
Performed by Devotees) with the appendix Saàskära-dépikä
(Illuminations on Purificatory Ceremonies)-a Sanskrit work
extracted from Hari-bhakti-viläsa, by Çréla Gopäla Bhaööa Gosvämé on
the philosophy and ritualistic practice of Vedic saàskära ceremonies
(rites of purification) for all Gauòéya Vaiñëava householders. It also
contains the ritualistic codes and institutes for all Gauòéya Vaiñëava
mendicants. Edited and published by Öhäkura Bhaktivinoda with his
own Bengali prose translation.
1906 Prema-vivarta (An Error of Love)—a book by Jagadänanda Paëòita in
Bengali verse on Çré Caitanya Mahäprabhu's philosophy of divine
love and the holy name. Edited and published by Öhäkura
Bhaktivinoda, this book describes the unique flavor of apparently
contrary love that was shared between Lord Caitanya and his devotee

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 Jagadänanda Paëòita. Also treated are many other subjects such as
the glories of the Lord's devotees, different types of engagements of
different types of devotees, and an exposition on the secret mysteries
of the holy name.
1907 Sva-niyama-dvädaçakam (Twelve Verses of Self-Imposed Vows)—this
is the last literary work of Çréla Bhaktivinoda Öhäkura before he shut
himself up in his beach-front cottage at Jagannätha Puré. There he
worshiped the Lord whole-heartedly, keeping in mind the regulative
principles he outlined for himself in this Sva-niyama-dvädaçakam.
This prayer follows the mood of a prayer by Raghunätha däsa
Gosvämé entitled Sva-niyama-daçakam (Ten Verses of Self-imposed
Vows), and is similarly meant to be chanted and meditated on as a
regular daily function. Some topics treated by the Öhäkura are his
objects of devotion birth after birth, rejection of things unfavorable
for Çré Çré Rädhä-Kåñëa's eternal service, acceptance of favorable
practices and devotional qualities, how to live simply and perform
Vraja-bhajana, repulsion by things that are disconnected from Çré
Rädhikä, the avoidance of so-called devotees who proudly neglect Çré
Rädhikä, the worship of the lotus feet of Her pure devotee, and
finally-firm determination to transcend mäyä by reading this prayer
every day. The prayer ends with a thirteenth verse which assures the
reader of attaining the eternal benediction of eternal service to the
Divine Couple as a result of reading or reciting this offering.
Although the Sanskrit verses and Bengali prose translations were
completed by the Öhäkura, he never finished a Bengali prose
commentary on his last work, these Twelve Verses of Self-imposed
Vows

The following works of Çréla Bhaktivinoda Öhäkura do not have specific

dates of publication:
Navadvépa-çatakam (A Hundred Verses Glorifying the Land of
Navadvépa)—this is a book composed by Çréla Prabhodhänanda
Sarasvaté, one of Lord Caitanya's direct disciples. The work describes
the land of Navadvépa, which is the sporting ground of Lord

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 Caitanya, in all of its majestic splendor and glory. Öhäkura
Bhaktivinoda translated this book into Bengali verses for easy reading
by simple devotees and published it in a small pocket-sized booklet so
that it could be carried around even by wandering sädhus. This little
volume was thus much appreciated by many persons. In this book,
Çréla Sarasvatépäda elaborates on the svarüpa (or spiritual form) of
the Lord's abode, the Lord's mood as He sports therein, the mood of a
devotee who is desirous of entering this abode, the rejection of
unfavorable material obstacles, and a strongly resolute determination
to attain the supreme goal.
Daça-mülä-niryäsa (The Extract of the Ten Principles)—a Bengali prose
essay which explains a single Sanskrit verse composed by the
Öhäkura. This verse summarizes Lord Caitanya's philosophy as having
ten root principles. The Öhäkura elaborately explains each principle.
Çré Viñëu Priyä O Änanda Bazar Patrikä—a monthly Vaiñëava journal in
Bengali edited by Çréla Bhaktivinoda Öhäkura and published by his
friend Sisir Kumar Ghosh. This periodical was very popular in the
Vaiñëava community because it contained many nectarean extracts
from the scriptures, plus informative articles written by the Öhäkura
and his devotional associates.
Baladeva Vidyäbhüñaëa-carita—a biography of Çréla Baladeva
Vidyäbhüñaëa written by the Öhäkura in Bengali prose.
Vedänta-sütra—this classic Vedic philosophy book written by Çréla
Vyäsadeva was published by Çréla Bhaktivinoda Öhäkura's friend, Çré
Çyämaläl Gosvämé, along with the Govinda-bhäñya of Baladeva
Vidyäbhüñaëa and the explanatory notes of Çréla Bhaktivinoda
Öhäkura.

This is not a complete list of the literary works of Çréla Bhaktivinoda

Öhäkura; it is merely a partial list of the most outstanding and influential
publications. This list was compiled by Daçaratha-suta däsa.

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 Glossary

A
Äcärya-realized spiritual teacher who imparts the precepts of the Vedic
scriptures through word and deed, and who teaches his disciples how to
conduct themselves according to those precepts. Äcärya may also refer to
any sort of teacher. When the word is applied to a sampradäya, however,
then the term sampradäya-äcarya takes on special significance. This refers
to a fully self-realized person who has founded a sampradäya and whose
teachings are most prominent in that line.
ärati-a ceremony in which one worships the Deity (the Icon) of the
Supreme Personality of Godhead, by offering Him incense, a lamp with
ghee-soaked wicks and a lamp containing camphor, water in a conchshell, a
fine cloth and a peacock-feather and yak-tail wisk.
äçrama-a residence where spiritual activities are cultivated, or a
particular order of society in which spiritual realization is the goal.
Atibäré-sampradäya-bogus disciplic succession coming from an Orissan
named Jagannätha däsa, who was a contemporary of Lord Caitanya.
Initially, he was a follower of Haridäsa Öhäkura, but he later rejected him.

B
Baladeva Vidyäbhüñaëa-Born in the 18th century in the Baleswar district
of Orissa, he was initially a learned scholar of the Madhva-sampradäya. He
was converted to Gauòéya Vaiñëavism and became the ardent follower of
Viçvanätha Cakravarté Öhäkura. He is especially renowned for his
commentary on Vedänta-sütra called Govinda-bhäñya.
Ballal Sen-King of Bengal in the 12th century. He was the son of King
Vijaya Sen, the founder of Navadvépa. Ballal Sen's son was Laksman Sen,

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the sponsor of Jayadeva Gosvämé, the author of Gétä-govinda.
Bhagavad-gétä-a seven-hundred verse record of a conversation between
Lord Kåñëa and His disciple, Arjuna, from the Bhéñma Parva of the
Mahäbhärata of Veda Vyäsa. The conversation took place between two
armies minutes before the start of an immense fratricidal battle. Kåñëa
teaches the science of the Absolute Truth to the despondent Arjuna, and it
contains the essence of all Vedic wisdom.
bhajana-this term generally to indicates the service and worship of the
Supreme Lord executed by Vaiñëavas from the neophytes up to those who
are fully God-realized. The main form that this service takes is the hearing
and chanting of the holy name. Otherwise, the term refers to the singing of
devotional songs about Kåñëa, usually accompanied by musical instruments.
Bhajana-kutira-a small hut or cottage where a Vaiñëava performs his
bhajana.
Bhakti-rasämåta-sindhu-one of the principal works on the science of
bhakti-yoga, written by Çréla Rüpa Gosvämé, a confidential associate of Çré
Caitanya Mahäprabhu. All of its conclusions are elaborately supported by
reference to the Vedic literatures.
Bhuvaneswar-a holy place in the district of Puré, Orissa, that is sacred to
Lord Çiva and that was visited by Lord Caitanya. It is glorified in detail in
the Skanda Puräëa.
Birnagar-a town just south of Krishnanagar in the West Bengal district
of Nadia. In ancient times the Ganges flowed past this town making it a
prosperous river port. Once, the prince Srimanta Sandagar was sailing his
fleet of ships up the Ganges to Birnagar and a violent storm arose. To save
himself and his fleet, he prayed to Uläcaëòi, a wife of Lord Çiva. The fleet
was saved, and the prince instituted her worship at this site. The town of
Birnagar was thus also known as Ulä-gräma, the birthplace of Öhäkura
Bhaktivinoda.
brahmacäré-in the Vedic social order, the student class who strictly
accept the vow of celibacy, in the case of brähmaëas, up to the age of 25, at
which time they may marry or continue the life of celibacy.

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 brähmaëa-the head of the Vedic social body, one who acted as a priest,
teacher, intellectual or political advisor. They were expected to be knowers
of Brahman or the Absolute Truth.
Brahman-a word frequently used in the Upaniñads to denote the
Supreme Spirit (God), the tiny individual spirit soul or the all-pervading
impersonal effulgence of the Supreme Personality of Godhead.

C
Candana-yäträ-a twenty-one day festival held throughout India in the
summer season. During Candana-yäträ devotees anoint the Deities of the
Lord with cooling sandalwood paste.
Carlyle, Thomas (1795-1881)-a Scottish historian and social critic who
was an important philosophical moralist of the early Victorian age. He was
opposed to empiricism, mechanism and materialism.
Channing, William Ellery (1780-1842)-an American theologian, founder
of the Unitarian movement in New England. He believed in both
rationality and mysticism. He concluded that in order for man to have a
relationship with God He must be a person.
chapati-a small, round unleavened bread made from whole wheat flour
that is a staple throughout North India.

D
darçana-a verbal noun meaning the act of beholding or seeing. It also
translates as 'audience'. When one goes to the temple of the Lord to have
His audience and to behold Him, one is said to "have the Lord's darçana".
Another meaning of darçana is "philosophy".
dhoti-a long cotton cloth, traditionally worn by Indian men, that covers
the lower half of the body.
dharmasala-buildings usually found in holy places in India which provide
free or cheap rooming for pilgrims and mendicants.
Durgä-the goddess empowered by the Supreme Lord to preside over the
material nature and bewilder the souls situated there into misconceiving

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themselves to be their material bodies and enjoyers and controllers of the
mundane creation. She is very powerful, superceded only by Lord Viñëu
Himself, and is the external manifestation of the Lord's internal potency,
Yoga-mäyä. Once a fallen soul takes to the path of God consciousness, she
continues to offer various material allurements so as to test his sincerity and
determination to serve the Lord. Once the Lord accepts the struggling soul
she can no longer influence that soul and it is thus liberated.
dvaitädvaita-vada-the Vedänta philosophy taught by Nimbarkäcärya.
This philosophy posits a simultaneous oneness and difference between the
tiny spirit souls and the Supreme Lord. Later, Lord Caitanya gave further
development to this idea as acintya-bhedäbheda-väda.

E
Ekädaçé-the eleventh lunar days after the new moon day and the full
moon day of the lunar month. Directly presided over by Lord Hari, Ekädaçé
is a holy fast day for Vaiñëavas.
Emerson, Ralph Waldo (1803-1882)-an American poet, lecturer and
essayist who was the leading member of the Transcendentalists, a group of
New England idealists. His view was an eclectic one, and he was much
influenced by his studies of Vedic thought.

G
Gauòéya Math-a Vaiñëava institution, originally with 64 temples in India
and elsewhere, founded by Çréla Bhaktisiddhänta Sarasvaté Öhäkura for
propagating the sacred teachings of Lord Caitanya throughout India and
the world. It was first established in 1918 as the Çré Bhaktivinoda Äsana. In
1919 he re-established it as the Viçva-vaiñëava-räja-sabhä, an institution
originally established by Çréla Jéva Gosvämé and re-instituted by Çréla
Bhaktivinoda Öhäkura. The organization ultimately came to be known as
the Gauòéya Math. Its influenced waned after the passing of
Bhaktisiddhänta Sarasvaté Öhäkura.
Gauòéya Vaiñëava-specifically, a Vaiñëava born in Bengal, or, more
generally, any Vaiñëava who follows the pure teachings of Lord Caitanya.

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 Gayä-a famous holy place on the bank of the Phalgu River in the state of
Bihar, where many pilgrims go to offer worship on behalf of their
forefathers. The imprint of the lotus feet of the Lord are enshrined there,
and it was there that Lord Caitanya met and was initiated by Éçvara Puré.
Gäyatré mantra-a particular type of Sanskrit mantra composed in the
Vedic meter known as gäyatré. Brähmaëas, kñatriyas and vaiçyas chant these
mantras at sunrise, noon and sunset to attain the transcendental platform.
Giridhäré (Govardhana)-çilä-stones from Govardhana Hill in Vrndävana.
Worship of these stones was inaugurated by Lord Caitanya and Raghunätha
däsa Gosvämé. On the basis of statements from Çrémad-Bhägavatam, Lord
Caitanya established the non-difference of Govardhana Hill and Kåñëa. By
such worship Raghunätha däsa Gosvämé got the direct darçana of the Lord.
Goldsmith, Oliver (1730-1774)-an Anglo-Irish author who was famed as
an essayist, poet, novelist, playwright, biographer and historian. One of his
major poems is "The Deserted Village".
Gopäla Bhaööa Gosvämé-one of the Six Gosvämés of Vmdävana, born at
the beginning of the 16th century near Çré Rangam in South India. He met
Lord Caitanya as a child when the Lord stayed with his father, Vyenkata
Bhaööa, during the four-month rainy season. On the order of Lord Caitanya
he journeyed to Våndävana to join the other Gosvämés. While on
pilgrimage he obtained twelve çälagräma-çiläs. Later, a Dämodara çilä
manifested Himself as the beautiful Rädhä-ramaëa Deity, Who is worshiped
to this day with great eclat. Gopäla Bhaööa assisted Sanätana Gosvämé in his
writing.
gopés-the cowherd girls of Vraja, who are generally the counterparts of
Çré Kåñëa's hlädiné-çakti, Çrématé Rädhäräëé. They assist Her as maidservants
in her conjugal pastimes with the Supreme Personality of Godhead.

H
Hari-bhakti-viläsa-the ritual and devotional practices of the
Gauòéya-vaiñëava-sampradäya, codified into twenty chapters by Çréla
Sanätana Gosvämé and Çréla Gopäla Bhaööa Gosvämé. The work represents
extensive scriptural research and includes a Sanskrit commentary written

228
by Çréla Sanätana Gosvämé called Dig-darçiëé Öékä.
Haridäsa Öhäkura-although born in a Muslim family, he was a
confidential associate of Çré Caitanya Mahäprabhu. He was so absorbed in
the nectar of the Holy Name that he chanted day and night, and it was his
regular practice to chant 300,000 names of the Lord daily. The Muslim
government and caste-conscious Hindus attempted to persecute him, but all
of their efforts failed, as he was under the direct protection of the Lord.

J
Jagannätha-a particular Deity form of Lord Kåñëa, seemingly fashioned
from wood and brightly painted, which has been worshipped for many
centuries in Jagannätha Puré. Çré Caitanya Mahäprabhu used to daily visit
Lord Jagannätha and see Him in a mood of intense separation, in the mood
of Rädhäräëé, who was parted from her beloved Kåñëa most of her days.
Janmäñöami-the eighth lunar day of the dark fortnight in the month of
Bhadra (August-September). It is the day that Lord Kåñëa appeared in
Mathurä.
Jéva Gosvämé-one of the Six Gosvämés of Våndävana and the nephew of
Rüpa and Sanätana Gosvämés. His father, Anupama, died when the boy was
very young. He grew up absorbed in the worship of Kåñëa and Balaräma.
Lord Caitanya instructed him in a dream to proceed to Navadvépa, and
there he toured that sacred place in the association of Çré Nityänanda
Prabhu. He then went to Benares to study Sanskrit, and from there to
Våndävana to be under the shelter of his uncles. He became a disciple of
Rüpa Gosvämé and wrote eighteen major works on Vaiñëava philosophy,
comprising more than 400,000 verses. He is considered by many
philosophers and Sanskritists to be the greatest scholar who ever lived.

K
Kali-the fourth age in the cosmic cycle of four ages. The age of Kali is
symptomized by great moral degradation and irreligion. In the
Çrémad-Bhägavatam the age is personified as an evil black man who tries to
kill a helpless cow and bull. The four legs of the cow represent the four

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principles of religiosity-namely, truth, cleanliness, mercy and austerity. The
bull represents religion itself.
Käçé-the Puräëic name of the modern city of Benares in the North
Indian state of Uttar Pradesh. It is a holy place especially for the followers
of Lord Çiva and is a center of learning. This was the site of Lord Caitanya's
famous conversion of the leading impersonalist scholar of the day,
Prakäçänanda Sarasvaté.
Khetari-birthplace and residence of the great Vaiñëava Çréla Narottama
däsa Öhäkura and site of a magnificent festival and Deity installation in
which thousands of devotees took part, located in the West Bengal district
of Rajasahi.
singing the glories of the Supreme Personality of
kértana-narrating or
Godhead and His Holy Names.
Kåñëadäsa Kaviräja Gosvämé-author of the immortal Çré
Caitanya-caritämåta, considered the greatest work on the life and
philosophy of Lord Caitanya. He composed it in his nineties, despite bodily
infirmity. This book is especially revered by Gauòéya Vaiñëavas. He was
ordered by Lord Nityänanda in a dream to go to Vmdävana where he
studied the Gosvämé literature under the direction of Raghunätha däsa
Gosvämé.
Krishnanagar-a town that is the government headquarters of a
sub-division of the West Bengal district of Nadia. It is about ten miles east
of Çré Mäyäpura.

L
Laksman Sen-King of Bengal in the 12th century. His grandfather,
Vijaya Sen, founded the city of Navadvépa in 1063 on the eastern bank of
the Ganges. Laksman Sen was crowned king in 1178, and he made
Navadvépa his capital. The ruins of his kingdom can still be found in the
villages of Bamanpukur and Mäyäpura. He was a great patron of learning
and sponsored the famous Jayadeva Gosvämé, author of Gétä-govinda.
Lakñmé-the goddess of fortune and the eternal consort of Lord Näräyaëa,

230
who resides in the unlimited spiritual realm of Vaikuëöha.

M
Madhväcärya-the founder of the dvaita school of Vedänta philosophy. He
wrote a number of works which refuted the impersonal philosophy of
Çaìkaräcärya. He appeared in the 13th century in Uòipé, in South India. He
took sannyäsa at the age of twelve, traveled all over India and had the
personal darçana of Çréla Vyäsadeva in the Himalayan abode of
Badarikäçrama and presented his commentary on Bhagavad-gétä before that
venerable sage. He also received a çälagräma-çilä called Añöamürti from
Vyäsa. He was very powerful both physically and intellectualy, and was
considered to be an incarnation of Väyu, the wind god.
Mahäbhärata-an ancient, Sanskrit, epic history composed by Kåñëa
Dvaipäyana Vyäsa, the literary incarnation of Godhead, in 100,000 verses.
The essence of all Vedic philosophy, the Bhagavad-gétä, is a part of this
great work. Mahäbhärata is a history of the earth from its creation to the
great war fought between the Kuru and Päëòava factions of the Kaurava
dynasty, which took place about five thousand years ago. The battle was
waged to determine who would be the emperor of the world: the saintly
Yudhiñöhéra, a Vaiñëava king, or the evil-minded Duryodhana, the son of
Dhåtaräñöra.
mahä-mantra-Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/
Hare Rama, Hare Rama, Rama Rama, Hare Hare is the great mantra
composed of the principal names of Godhead in their vocative forms. This
mahä-mantra is found in the Puräëas and Upaniñads and is specifically
recommended for chanting in this age of Kali as the only means of God
realization. Lord Caitanya personally designated it as the mahä-mantra and
practically demonstrated the effects of the chanting.
math-(pronounced mutt) a monastery or temple where Deities are
installed and worshipped and where festivals are observed. The residence of
a number of holy persons.
Mathurä-the sacred city where Lord Kåñëa displayed His pastimes after
leaving Våndävana. It is also the name of the district where Vraja

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(Våndävana) is located.
mäyävädé-one who propounds the philosophy of Çaìkaräcärya, which
basically holds that God is featureless and impersonal, that devotion to a
personal Godhead is false, the material creation of the Lord is also false, and
the ultimate goal of life is to become existentially one with the
all-pervading, impersonal Absolute.

N
Narottama däsa Öhäkura-a renowned Vaiñëava saint who is famous for
his composition of devotional songs. He appeared in the 16th century in
Khetari, in the West Bengal district of Rajasahi, just north of Nadia. He was
devoted to Lord Caitanya from birth. His father was a king and dedicated to
Lord Nityänanda. Narottama went to Våndävana and became the initiated
disciple of Lokanätha Gosvämé. He studied under Çréla Jéva Gosvämé and
preached widely throughout India, making many thousands of disciples.
näma-saìkértana-congregationaI singing of the Holy Names of the
Supreme Personality of Godhead, usually accompanied by hand cymbals
(kartäls) and clay mådaìga drums. Lord Caitanya and the Vedic literatures
recommend this saìkértana as the most effective means of God-realization
in the present age of Kali.
Navadvépa-the topmost holy place, ninety miles north of Calcutta. In the
15th and 16th centuries the city became the greatest center of Sanskrit
learning in all of India. Lord Caitanya, the yuga-avatära, appeared there in
the late 15th century and propagated the chanting of the Holy Names all
over India. His appearance made Navadvépa the crest jewel of all holy
places in the present age.
Newman, John Henry (1801-1890)-an English cardinal who became one
of the most outstanding European religious thinkers and essayists of the
19th century. He spent his life defending Christian truth against various
forms of so-called rationalism.
nyäya-çästra-the Sanskrit literary works, written by the ancient åñi
Gautama Muni and his followers, that teach the philosophical science of
logic. Nyäya (or dialectics) was founded by Gautama and is one of the six

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major schools of Indian philosophy.

P
paëòita-a scholar learned in Vedic literature, not only academically but
also by dint of spiritual realization. Though this is the proper definition of
the word, the term is also loosely applied to any scholar.
paramahaàsa bäbäjé-one who is on the highest platform of spiritual
asceticism and who has given up all social and caste designations. The only
designation maintained by him is that of being a tiny servant of the
unlimited Supreme Personality of Godhead.
Prayäga (modern Allahabad)-a very sacred place, mentioned in the
Puräëas, situated at the confluence of the holy Ganges, Yamunä and
Sarasvaté Rivers. Every year thousands of pilgrims come to bathe in the holy
waters. It was here that Lord Caitanya instructed Çréla Rüpa Gosvämé for
ten days.
Pretsila Hill-a hill about 540 feet high, located five miles northwest of
Gayä in the state of Bihar. Pilgrims perform the çraddha ceremony there. A
long flight of steps which leads to the summit and temple was constructed
in 1774 by Öhäkura Bhaktivinoda's ancestor Madan Mohan Dutt.
Puräëas (histories)-ancient Sanskrit religious texts compiled about five
thousand years ago in India by Çréla Vyäsadeva, the literary incamation of
Godhead. There are eighteen principal Puräëas, and they each discuss ten
primary subject matters: 1) the primary creation, 2) the secondary creation,
3) the planetary systems, 4) protection and maintenance by the avatäras, 5)
the Manus, 6) dynasties of great kings, 7) noble character and activities of
great kings, 8) dissolution of the universe and liberation of the living entity,
9) the jéva (the spirit soul), 10) the Supreme Lord.

R
Rädhä-kuëòa-a sacred pond near Govardhana Hill in Vraja that was
created by Rädhäräëé and her gopé companions. It is supreme among all the
holy places in Vraja and the most exalted holy place for all Gauòéya
Vaiñëavas. The eight major Gauòéya Vaiñëava temples of Våndävana also

233
exist at Rädhä-kuëòa, as well as the bhajana-kutiras of Raghunätha däsa
Gosvämé and Kåñëadäsa Kaviräja Gosvämé. This is the site of the most
intimate loving affairs of Çré Çré Rädhä-Kåñëa, and the waters of Rädhä-
kuëòa are considered non-different from Rädhä and productive of love of
Godhead.
Raghunätha Bhaööa Gosvämi-one of the Six Gosvämés of Våndävana. He
appeared in 1506 as the son of Tapana Miçra. He first met Lord Caitanya in
Benares when the Lord stayed at his father's home for two months. He
rendered direct service to the Lord and received His mercy. After the
demise of his parents, he went to Puré and associated with the Lord, cooking
for Him and taking His remnants. He was especially well-known for his
sweetly singing the Bhägavatam to different tunes, his super-excellent
cooking and his never hearing, or speaking about, either worldly topics or
criticism of Vaiñëavas. On the order of the Lord, he proceeded to
Våndävana and associated there with the other Gosvämés. He did not write
books. His disciples assisted with the construction of the Govindajé Temple
for Rüpa Gosvämé's Deity. He disappeared in 1580 at the age of
seventy-four.
Raghunätha Däsa Gosvämé-one of the Six Gosvämés of Våndävana. He
appeared in 1495. He was the son of the fabulously wealthy Govardhana
Majumdära, the younger brother of the then Zamindar Hiraëya Majumdära
in the village of Krishnapura in West Bengal. His forefathers were
Vaiñëavas, and when he was a boy he got the association and blessings of
Çréla Haridäsa Öhäkura. He was mad with the desire to join Lord Caitanya
in Jagannätha Puré, but every time he ran away from home his parents
would have him captured and brought back. Finally, he was successful. He
received the mercy of Lord Caitanya and served for many years as the
assistant of Svarüpa Dämodara. He was thus known as the Raghu of
Svarüpa. Later, he was sent to Våndävana and lived in Rädhä-kuëòa,
performing severe austerities. In his later years he subsisted on just a few
drops of buttermilk each day. He wrote important texts on devotion, his
only concern being the chanting of the Holy Name. He ascendend in 1571
at the age of 76.

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 Rämacandra-the eighteenth incarnation of the Supreme Personality of
Godhead, the killer of the ten-headed demon king, Rävaëa. Räma was
exiled to the forest on the order of His father. His wife Sétä was kidnapped
by Rävaëa, but by employing a huge army of monkeys, who were the
powerful and intelligent offspring of demigods, He regained his wife in
battle, and eventually His ancestral kingdom too. This great epic is
recounted in Välméki's Rämäyaëa.
Rana Ghat-a town in the West Bengal district of Nadia, just south of
Navadvépa on the railway to Calcutta. Rana Ghat is the government
headquarters of the Rana Ghat subdivision of the Nadia district. It covers
an area of about two-and-a-half square miles. Öhäkura Bhaktivinoda's
family lived here at different times.
Ratha-yäträ-literally "the journey of the chariots", a traditional Vaiñëava
festival held every year at Jagannätha Puré in Orissa. In Puré the devotees
place the immense Deity forms of Jagannätha, Baladeva and Subhadrä on
three towering cars, each having sixteen wheels. Thousands of people pull
these cars to the Guëòica temple, where Lord Jagannätha abides for seven
days, after which there is a return Ratha-yäträ to the Jagannätha Temple.
Çré Caitanya Mahäprabhu and His associates gathered every year to observe
this celebration with a massive festival of saìkértana. This great celebration
of Ratha-yäträ is now being held all over the world by the arrangement of
Çréla A.C. Bhaktivedanta Swami Prabhupäda.
Rüpa Gosvämé-one of the Six Gosvämés of Våndävana. He extensively
researched the scriptures and established the philosophy taught by Lord
Caitanya on an unshakable foundation. Thus, Gauòéya Vaiñëavas are
known as Rüpänugas, followers of Rüpa Gosvämé. He is also known as the
rasäcärya, or the teacher of devotional mellows, as exemplified by his book,
Bhakti-rasämåta-sindhu. It is the duty and the aspiration of every Gauòéya
Vaiñëava to become his servant and follow his path.
samädhi-total absorption of the mind and senses in thoughts of the
Supreme Godhead and service to Him. The word samädhi also refers to the
tomb where a great soul's body is laid after his departure from this world.

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 S
Sanätana Gosvämé-one of the Six Gosvämés of Vrndävana. He was the
older brother of Rüpa Gosvämé and was accepted by Rüpa Gosvämé as his
spiritual master. He and Rüpa Gosvämé were both ministers in the
Mohammedan court in Gauòa, but renounced everything for the service of
Lord Caitanya. The two brothers were ordered by Çré Caitanya to write
books establishing the philosophy of Gauòéya Vaiñëavism and to excavate
the
holy places in Våndävana.
Çaìkara-an incarnation of Lord Çiva who appeared in South India at the
end of the 7th century A.D. to re-establish the authority of the Vedic
scriptures. He did this at a time when India was under the sway of
Buddhism, whose tenets deny the authority of the Vedas. He took sannyäsa
at a very tender age and wrote commentaries establishing an impersonal
philosophy similar to Buddhism, substituting Brahman (Spirit) for the void.
He traveled all over India defeating the great scholars of the day and
converting them to his doctrine of Mäyäväda, the advaita interpretation of
the Upaniñads and Vedänta. He left the world at the age of 33.
sannyäsa-the fourth stage of life in the Vedic system of
varëäçrama-dharma. It is the order of ascetics who travel and constantly
preach the message of Godhead for the benefit of all. The sannyäsé has no
other purpose in life but to serve and please the Supreme Personality of
Godhead, and he acts as the guru for the other divisions of society.
Santipur-a village in the Rana Ghat subdivision of the West Bengal
district of Nadia. It is famous as the home of Çré Advaita Äcärya, the
associate of Lord Caitanya and incarnation of Mahä-Viñëu. It is close to
Mäyäpura.
çästra-the revealed scriptures, obeyed by all those who follow the Vedic
teachings. Çäs means "to regulate and direct" and tra means "an instrument".
Ñaö-sandarbha-six Sanskrit works on Vaiñëava philosophy by Çréla Jéva
Gosvämé. These works present the entire philosophy and theology of
Gauòéya Vaiñëavism in a systematic form. The six Sandarbhas are as follows:

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Tattva-sandarbha, Bhägavata-sandarbha, Paramätmä-sandarbha,
Kåñëa-sandarbha, Bhakti-sandarbha and Préti-sandarbha. The
Préti-sandarbha is also called Bhägavata-sandarbha, as it is an exposition on
the Çrémad-Bhägavatam. The first four Sandarbhas are devoted to
sambandha-tattva, which establishes Kåñëa as the highest Deity and the
most exclusive object of worship. The Bhakti-sandarbha deals with
abhidheya-tattva, which is bhakti (devotion to Kåñëa), and the
Préti-sandarbha is concerned with prayojana-tattva, pure love of Godhead.
Çiva-the guëa-avatära who is the superintendent of the mode of
ignorance and who takes charge of destroying the universe at the time of
annihilation. He is confused by some with the Supreme Lord.
Six Gosvämés-see Rüpa Gosvämé, Sanätana Gosvämé, Jéva Gosvämé,
Gopäla Bhaööa Gosvämé, Raghunätha Däsa Gosvämé and Raghunätha
Bhaööa Gosvämé.
smärta-the popular name for followers of the Vedas who are overly
attached to elevation and salvation. They are very careful about the letter,
but often not the spirit, of scriptural injunctions, confounding the mundane
with the spiritual. They are very fond of the småti-çästras and are thus
known as smärtas.
Çrédhara Svämé-the original commentator on Çrémad-Bhägavatam.
Though a resident of Benares and a sannyäsé of Çaìkara's Mäyäväda school
of philosophy, he taught pure Vaiñëava philosophy. He was a devotee of
Lord Nåsiàhadeva, and his works were highly regarded by Lord Caitanya,
especially his Çrémad-Bhägavatam gloss, Bhavartha-dépikä. The Lord
commented that anyone who wanted to write a commentary on
Çrémad-Bhägavatam must follow the commentary of Çrédhara Svämé.
Çréväsa Öhäkura-was the incarnation of Çré Närada Muni in Lord
Caitanya's pastimes. His courtyard served as the birthplace of Lord
Caitanya's saìkértana movement, and his altar was the site of the
mahä-prakäça pastime (twenty-one hours of ecstatic manifestation) of Çré
Caitanya.
Svarüpa Dämodara Gosvämé-the incarnation of the gopé Viçakhä. He
served as the secretary and intimate associate of Lord Caitanya at Puré and

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used to ease the pain of the Lord's feelings of separation by reciting
appropriate verses and singing devotional songs.
Çyämänanda Gosvämé (1535-1631)-one of the great Vaiñëava äcäryas who
lived in Våndävana after the time of Çré Caitanya. He received the direct
mercy of Rädhäräëé in Våndävana, was tutored in the Bhakti-çästras by Jéva
Gosvämé and delivered countless souls, especially in Orissa. He was initiated
by Hådäya Caitanya däsa and got the name Duhkhi Kåñëadäsa, but later he
was called Çyämänanda by Jéva Gosvämé, who noted his attraction for the
Deity Çyämasundara.

T
Theodore Parker (1810-1860)-an American Unitarian clergyman and
social reformer who promoted the anti-slavery cause.
Öoöa Gopinätha Temple-a temple in Jagannätha Puré housing a Deity
which was found by Lord Caitanya and given to Gadädhara Prabhu to
worship. He also gave Gadädhara a place to live in the garden of Yameçvara,
where the temple was later built. Gadädhara Prabhu stayed there for the
duration of his life, absorbing himself in the service of Lord Caitanya and
Gopénätha.
Tripura-a large district on the far eastern side of Bengal, just south of the
Çré Haööa (Sylhet) area of Assam. In olden times Tripura was part of Bengal.
The kings of Tripura had a long-standing relationship with Öhäkura
Bhaktivinoda and later with Çréla Bhaktisiddhänta Sarasvaté Öhäkura.

U
United Provinces of Agra and Oudh-the present Indian state of Uttar
Pradesh.
Upaniñads-one-hundred and eight Sanskrit treatises that embody the
philosophy of the Vedas. Considered the crest jewels of the Vedas, the
Upaniñads are found in the Aranyaka and Brähmaëa portions of the Vedas.
They are theistic and contain the realizations and teachings of great sages
of antiquity.

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 V
Vaikuëöha-literally, "place of no anxiety", i.e. the kingdom of God.
Beyond the material universes are spiritual planets where Lord Näräyaëa,
the expansion of Çré Kåñëa, resides in unimaginable spiritual majesty. These
planets are called Vaikuëöha planets.
Vaiñëava-a servant of Viñëu or Kåñëa, or any of Kåñëa's many
expansions.
Vedas-the four Saàhitäs (Åg, Säma, Yajur and Atharva) and the 108
Upaniñads. The word veda literally means "knowledge", and thus in a wider
sense it refers to the whole body of Indian Sanskrit religious literature that
is in harmony with the philosophical conclusions found in the original four
Vedic Saàhitäs and Upaniñads. The message of the transcendental realm
that has come down to this phenomenal world through the medium of
sound is known as the Veda. Being the very words of Godhead Himself, the
Vedas have existed from eternity. Lord Kåñëa originally revealed the Vedas
to Brahmä, the first soul to appear in the realm of physical nature, and by
him they were subsequently made available to other souls through the
channel of spiritual disciplic succession.
Vedänta-sütra-a book of codes, or aphorisms, by Çré Vyäsadeva dealing
with the Absolute Truth. The philosophy of the Absolute Truth, which
finds implicit expression in the Vedas and the Upaniñads, was put into a
systematic and more explicit form in the Vedänta-sütra. All apparent
contradictory statements of the vast literature of the Vedas are resolved by
the great Vyäsa in this work. In this work there are four divisions: 1)
reconciliation of all scriptures; 2) the consistent reconciliation of
apparently conflicting hymns; 3) the means or process of attaining the goal
(spiritual realization); and 4) the object (or desired fruit) achieved by the
spiritual process. The Vedänta-sütra establishes that Godhead exists, that
devotion is the means of realizing transcendental love for Godhead, and
that this love is the final object of man's endeavors. This book is the
textbook of all theistic philosophy, and, as such, many commentators have
elaborated on the significance of its conclusions.

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 Viñëu-a plenary expansion of the original Supreme Personality of
Godhead, Çré Kåñëa. Viñëu supervises the maintenance of the created
universe. He is worshiped by all the demigods and sages, and described
throughout the Vedas as the summum bonum of all knowledge-the Absolute
Truth.
Viçvanätha Cakravarté Öhäkura-a great äcärya in the Caitanya school of
Vaiñëavism and the most prominent äcärya after Narottama däsa Öhäkura.
On the order of his guru he went to Våndävana and by his life's end he had
composed twenty-four valuable books on the science of bhakti. He
established the Gokulänanda Temple. In his final years he lived at
Rädhä-kuëòa.
Vraja-the 168-square-mile (84 kroça) area in the district of Mathurä
where five thousand years ago Lord Kåñëa displayed His pastimes. It is the
principal holy place of pilgrimage for all Vaiñëavas. It is said in the çästras
that Vraja is the essence and sum total of all holy places.
Våndävana-one of the twelve forests of Vraja where many of Kåñëa's
pastimes took place and where He grew up. It is His personal spiritual abode
descended to the earthly plane. It is situated on the Western bank of the
river Yamunä.
Våndävana däsa Öhäkura-the incarnation of Vedavyäsa in Lord
Caitanya's pastimes and the author of Caitanya-bhägavata, one of the
earliest biographies of Lord Caitanya, in which he especially describes
Caitanya Mahäprabhu's early pastimes.

Y
Yamunä-the divine river flowing through Våndävana. Kåñëa sports in
this river, and it plays an important part in His pastimes. The
personification of the Yamunä River, known as Kälindé, is the daughter of
the sun god and the sister of Yamaräja, the god of death. She is also called
Yamé. In Kåñëa-lélä she became one of Kåñëa's queens at Dvärakä.

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