Who is the Greatest Vaisnava Authority, And What Does He Teach? (Gadadhar Pran Das)

Another article from Gadadhar Pran Das Thakur, the foremost defender and promoter of Gauranga Mahaprabhu's nāgara-bhāva upāsanā in the English-speaking world to this day. In this article, he illustrates the authenticity of Gaura-kāntā bhāva on the authority of Advaita Acharya's Stavarāja, which glorifies Gauranga's every limb and the mood underlying it. There could be no higher authority than Advaita Acharya. Gadadhar concludes by defending the legitimacy of Gaura-nāgara bhāva in Ṭhākur Bhaktivinoda's line, that of Rāmacandra Goswami and Vamshivadanananda Thakur. 

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Narahari                         Gaura Govinda                             Gadadhar

Who is the Greatest Vaisnava Authority, And What Does He Teach?

Let us ask: In what mood does our Gaudiya Sampradaya’s worship reach its highest consummation?

Now frankly speaking this is a tough question because so few Vainsnavas actually take the time to consider this important matter.

But for those who may be interested to know, there is a special person who can accurately reveal to us the inner world of Gauranga’s Navadvipa pastimes better than anyone else. So after we come to know his identity in this essay, we will hear from him about a fascinating mood of Gaura upasana that he mercifully wishes to offer us.

In our search for great Vaisnava authorities let us begin with the largest Vaisnava group today, ISKCON, since its founder-Acarya A.C. Bhaktivedanta Prabhupada receives vast acclaim for his success in spreading Caitanya Mahaprabhu’s Sankirtan movement and teachings to all corners of the world. Thus as Prabhupada’s followers worshiped him with their adoration and bhakti he became empowered to lead the international Krishna conscious society he founded with divine grace.

After Prabhupada’s demise in 1977, however, things started changing as we saw many bhaktas moving on to take shelter from various Gaudiya Math Acaryas. And unlike in ISKCON where A.C. Bhaktivedanta is unanimously accepted as the ultimate authority, in the Gaudiya Math such honor is exclusively given to its founder-Acarya, Bhaktisiddhanta Sarasvati Thakura. In fact, the Gaudiya Math’s members even go so far as to contend that the title “Prabhupada” should be reserved for Bhaktisiddhanta alone.

But whatever the case, if we analyze Bhaktisiddhanta and Bhaktivedanta’s teachings in their sannyasi mood of preaching we can find little difference in the philosophy and outlook they maintain. For as Bhaktivedanta’s most famous quote is: “Preaching is the essence,” Bhaktisiddhanta’s overall guideline is prāṇa āche jāra se hetu pracāra, “those who have life take to preaching.”

Now a good question arises: Although Bhaktivedanta and Bhaktisiddhanta’s versions are accepted as the ultimate authority in ISKCON and the Gaudiya Math, what about the majority of Vaisnavas who don’t belong to either of these institutions, won’t their outlook be different?

It is for this reason that we need to find an authority whom all Gaudiya Vaisnavas can duly honor. So at this instance let us look to Rupa Goswami since it was Caitanya Mahaprabhu himself who personally taught and empowered Rupa to be his Sampradaya Acarya.

In accepting Rupa Goswami’s teachings as our all in all, however, it becomes easy to see how the present Vaisnava trends have changed so much from what our Vraja Goswami’s taught during Mahaprabhu’s time. For example, as Bhaktivedanta and Bhaktsiddhanta declare preaching to be the most essential activity, Rupa Goswami places far more importance on each and every bhakta’s internal spiritual development:

tan-nāma-rūpa-caritadi-sukīrtanānu-

smṛtyoh krameṇa rasanā-manasī niyojya 

tiṣṭhan vraje tad-anurāgi janānugāmī 

kālam nayed akhilam iti upadeśa-sāraḥ

“A sādhaka (or sādhikā) should fully engage in chanting and remembering Sri Krishna’s name, form, qualities and pastimes by engaging his mind and tongue continuously. then by following after the anuragi Vraja bhaktas (whom he desires to serve in the lila) he should reside in Vrindaban. This is the most essential instruction of all.” — Upadeśāmṛta, 8

Narottam Das Thakur similarly follows after Rupa Goswami to present the teachings in a more condensed nutshell:

rāger bhajan path, kahi ebe abhimata 

loka veda sāra ei vānī 

sakhīra anuga haiya, vraje siddha deha pāiyā 

sei bhāve jurābe parāni

“Our Vaisnava Mahajanas and the sastras unanimously agree that raga marga bhajan is the most essential path. Thus by following in the sakhis’ footsteps and receiving our gopi siddha svarupa in Vraja all of our desires can be fulfilled. — Prema-bhakti candrikā

In Mahaprabhu’s teachings to Ramananda Raya, he comes at last to the most essential sadhana that he desires for us:

ata eva gopī bhāva kori aṅgīkāra 

rātri-dine cinti rādhā kṛṣṇer vihāra 

siddha dehe cinte kore tāhāi sevana 

sakhī bhāve pāya rādhā kṛṣṇera caraṇa

“Just accept gopī-bhāva, and contemplate Radha Krishna’s pastimes day and night. Meditate always on your gopī siddha deha and perform mānasī sevā within that mentally conceived form. Thus you will attain Radha Krishna’s caraṇa-sevā in the mood of a sakhi.” — C.c. Madhya 8

Positive Reform is Needed

Although the previous three references clearly show what kind of bhajan Gauranga desired for his future followers, with the new advent of world preaching getting the upper hand, Prabhu’s main (internal) reason for coming to our world is being forgotten:

ebe kahi avatārer je mūla kārana 

prema rasa niryāsa korite asvādana 

rāga mārga bhakti loke korite pracāraṇa

“Now let me speak about the main reason for Gauranga’s advent: He comes to relish the essence of prema-rasa (found in his Navadvipa and Vraja Lilas) and by so doing he preaches rāga mārga bhakti to the people.” — C.c. Adi 4

Here we don’t wish to say that ISKCON and the Gaudiya Math’s focus towards world preaching is wrong. Because actually speaking this activity is very much needed since there are so many fallen conditioned people who are greatly in need of help.

What we are suggesting is simply this: Why not seriously take up Mahaprabhu’s method of bhajan and preaching? Because just consider how wonderful it would be if more and more bhaktas could assemble to relish the rasa found in Gaura and Krishna’s pastimes. Then what would happen? Wouldn’t more and more people naturally become attracted — and the trend of preaching that Mahaprabhu desired to introduce would come into the limelight. In other words, if we become ideal raganuga bhaktas ourselves, won’t others take notice of this and naturally become attracted to the path? Yet it is in this activity that we can imbibe what Gauranga’s main focus is, and how the preaching of raganuga bhakti sadhana to the people automatically came about as he went on relishing the Madura prema rasa found in Gaura Lila and Krishna Lila.

What is the Highest Rasa, and Who is the Most Fit to Reveal It?

Returning to the theme of this essay we will have to admit that in Gaura Lila there are greater authorities than Rupa, Sanatan and the other Vraja Goswamis. Because actually speaking Prabhu wanted them to be his Vraja Acaryas, as he felt a need to distance them from his madhurya-maya Navadvipa pastimes, a story which is told in Caitanya-caritāmṛta.

In other words, in this avatāra Prabhu delivered a cruel blow to Rupa and Sanatana because as they wrote letter after letter hoping to secure his permission to join him at Nadia, he remained silent and didn’t invite them to come. Rather, Prabhu became contemplative and wrote this mysterious verse to instruct them instead:

para-vyasaninī nārī vyagrāpi gṛha-karmasu 

tad evāsvadayaty antar-nava-saṅga-rasāyanam

“When a married girl falls in love with a paramour, won’t she busily engage in her housework (to hide the matter) as her mind remains steeped in thoughts of meeting her beloved again?” — C.c. Madhya 1,211

Rasa Analysis

To explain the deep meaning of Prabhu’s verse will require lots of anubhava, but let us give it a try to see if we can pinpoint the essential message that he has for Rupa and Sanatana.

We can remember that during Gaurasundar’s Kaishora pastimes in Navadvipa, Rupa and Sanatana were busy looking after the Muslim Raja’s kingdom at Maldaha as highly deputed ministers — and a great responsibility was resting on their shoulders. Nevertheless, as nitya-siddha Gaura pārṣadas they wanted to flee the rāṣṭrapati’s service to fully surrender unto their prāṇapati Gaura’s lotus feet. Thus they wrote letter after letter hoping to secure his permission. But that is when Prabhu referred to them as his para-vyasaninī nārīs (parakīyā consorts) and advised them to keep the intimate relationship they share with him a secret, as they busily engage in their household duties instead.

Now let’s try to understand what is going on here because just when Rupa and Sanatana were writing their letters requesting Prabhu’s permission to come, wasn’t his Rāsalīlā saṅkīrtana going on every night at Śrīvāsa aṅgana? So what would happen if these two para-vyasaninī nārīs see him in his supremely beautiful form as the Sankirtana Rāsa-vihāri? Wouldn’t they too become spellbound like the Nadia bhaktas in their Madura loving relationship with Gauranga and forget about everything else? So instead of inviting them to come, Prabhu became contemplative and advised them to remain busy in their housework instead.

Now what it the housework that Prabhu has in store for them? This is told by Narottam das Thakura as follows:

ei chaya gosāi jābe vraje kaila vāsa 

rādhā kṛṣṇa nitya-līlā korīlā prakāśa

Prabhu sent his Six Goswamis to reside in Vraja where they began broadcasting the glories of Rādhā-Kṛṣṇa’s nitya-līlā upāsanā.

This is indeed the important mission that Prabhu wanted for Rūpa and Sanātana. Because during his advent Vrindaban had become lost to the world along with all of the wonderful pastimes that Rādhā-Kṛṣṇa perform there. So as Prabhu felt the Six Goswamis to be his most qualified persons to revive the Vraja līlā-rasa, he empowered them, and they succeeded in this mission.

But now it shouldn’t be difficult to understand why Prabhu hesitated to allow these two para-vyasininī nārīs the chance to meet him at Nadiya: Because if they were to join his maharāsa sankirtana and see the exquisitely beautiful form that the Nadiya bhaktas worship as their Prananatha, wouldn’t they also forget all about Rādhā-Kṛṣṇa and become completely mad after him? Then who would be left to preach about the Vraja rasa?

Gaura Prema in Kāntā-bhāva

In the second line of Prabhu’s verse, however, he advises them:

tad evāsvadayaty antar-nava-saṅga-rasāyanam

“But you may go on relishing the prema rasa of your intimate relationship with me internally.”

Isn’t this remarkable, that right in Caitanya-caritāmṛta we find this story of Rupa and Sanatana sharing a hidden kāntā bhāva relationship with Gauranga? Yet in the Rupanuga bhakta samāja that we came to know at Radhakund the bhaktas appear to be unaware of this. Because what usually happens? Most readers will read right over these Caitanya-caritāmṛta passages without recognizing the inside story that Srila Kaviraja Goswami wishes to reserve for Gaura’s rasika bhaktas. And this is how the Vraja Goswamis wrote to maintain Mahaprabhu’s instruction that they keep his intimate Navadvipa rasa a secret.

So what can we conclude? For those who wish to understand Gaura-kiśora’s madhura Navadvipa lilas wouldn’t they do well to hear about them from his nitya-pārṣadas who share a madhura relationship with him? And because these bhaktas worship Prabhu in kāntā bhāva we can discover that this is the internal mood of Gaura-sundara’s kaiśora pastimes. Now let us hear some of their names:

We should first mention Narahari Sarkara and his star pupil Locana das Thakura. Then there is Vasudeva Ghosh and his brother Govinda Ghosh. But Murari Gupta and Shivananda Sena have also recorded such testimonies. And Gadadhar Pandita’s disciples such as Nayananda Mishra, Kasthakata Jagannatha and Yadunatha das narrate these lilas more extensively. Then Jahnava Thakurani also inspired her disciples to write, and amongst them are the master poets Jnana das and Balarama das. In addition, Srinivasa Acarya’s most acclaimed Vaisnava poet and disciple Govinda Das (the author of bhaja hun re mana śrīnanda-nandana) also contributed many songs to this genre. Then Vishupriya’s disciple Vamsivadan also wrote such poetry. But here we have only mentioned the names of a few of these great Vaisnavas, for there are actually countless other Gaudiya Mahajanas who wrote Vaisnava padavali (songs in rhyming Bengali meter) which capture Gauranga in this most rasika spirit.

Sri Advaita’s Supreme Authority

Let us now introduce our greatest Vaisnava authority, and after examining his numerous glories we think no one will disagree that Sri Advaita Acarya is the ideal person who can accurately present our essay’s topic. Because first of all isn’t he the one who invites Gauranga to descend from his Goloka dhama? Then as the form of Maha Vishnu and Sada Shiva combined he is the Lord himself. And when Gauranga appeared, Advaita was more than 50. Years old, which makes him the most senior amongst all of Gauranga’s closest associates. Yet Gauranga even addresses Advaita as his guru. In addition, he personally witnessed Gauranga’s entire Navadvipa lila from the very beginning. But what is even more noteworthy is that Advaita’s internal sakti Sita Thakurani is Yogamaya by whose divine arrangement Gauranga’s madhura pastimes can unfold — just as Krishna’s parakiya pastimes with the gopis flourish under Yogamaya’s direction in Vrindaban. So as we come to know one after another Advaita’s exalted credentials, who wouldn’t desire to take his shelter?

Sri Sri Gaurānga Pratyanga Varnonākhya Stavarāja

Under this subheading what we refer to is the “King of Prayers” which Advaita lucidly wrote to describe Gauranga’s beautiful bodily limbs — and they were recorded more than 100 years before Caitanya-caritāmṛta advented. So (to our knowledge) this is the most ancient Gaura sastra that we know about. Thus in reading these prayers we can get a good idea about what Gauranga’s original worship was like.

To verify that the Stavaraja really comes from Advaita, Narahari Sarkara includes its entire 41 verses in his Bhakticandrika’s 5th chapter. Then Narottama das Thakura’s poetic disciple Akincana das Thakura went on to write its padyanuvada (translation in Bengali poetry) which we must confess is quite heartrending.

The Text Begins

At the Stavaraja’s beginning Advaita offers a boon:

atha stotraṁ pravakṣyāmi pratyaṅga-varṇanaṁ prabhuḥ 

trikāla-paṭhanād eva prema-bhaktiṁ labhen naraḥ

“As I start to describe Sriman Gaurasundar’s bodily limbs, let those who recite 

these prayers morning, noon and evening attain prema bhakti for him.”

Rasa Analysis

In giving this blessing Advaita wishes to inspire his sincere readers that they make his Stavaraja a regular part of their daily sadhana. Because as they take up the vrata to recite over and over these 41 verses thrice daily, won’t a deep impression of Prabhu’s beautiful bodily limbs form in they heart — coupled with a desire to worship him in madhura rasa? Then Advaita’s blessing will automatically fructify.

Maṅgalācaraṇa (The Opening Verse)

tapta-hema-dyutiṁ vande kali-kṛṣṇam jagat gurum 

cāru-dīrgha-tanuṁ śrīmac-cāru-hṛdayānandanam

“Hey Gaurahari! Although your beautiful limbs appear to be drenched in the lovely hue of molten gold, we recognize that you are our dearest Sri Kṛṣṇa appearing in Kaliyuga. Thus you are the Jagat guru whose tall enchanting figure gives endless joy to Mother Saci’s heart.”

Rasa Analysis

But this Gaura kishora who was previously Gopi-jana-vallabha in Vrindavan, has now become the Nadiya-vasis’ Prananatha whom they deeply love with all their heart and soul. So because he appears like Vraja-kiśora Kṛṣṇa, in the next verse Advaita tells that his beautiful curling hair is tied in a topknot with a strand of pearls, and is further decorated with scented flowers and peacock feathers.

There is a big difference though in the Vraja Goswamis and the Nadiya-vāsīs’ mood of Gaura-bhajan — as the former worship him in Radha bhava, and the latter worship him in his Krishna bhava. In his Kṛṣṇa bhāva upāsanā, however, we find a direct one-to-one loving relationship taking place between the Lord and his bhaktas — whereas in his Rādhā-bhāva upāsanā one experiences the bliss of his bhāvas alone.

Returning to the text —

At this instance Advaita’s attention becomes stolen as he looks to Gauranga and feelingly exclaims:

ardha-candrollasad-bhāla-kastūrī tilakāṅkitam 

baṅgura bhrū-keli-jita-kāma-sorasanam 

prema-pravāha-madhura-raktotpala-vilocanam

“Your forehead beams like a crescent moon, and enchanting musk tilaka designs are painted over it. But aho! As I look to your lurking brows I fear, for their might would surely defeat the prowess of Cupid’s bow! And there is a stream of madhura prema surging from your red lotus eyes too that submerges your beautiful sweethearts in their madhura-pirīti for you!”

Rasa Analysis

Here is how Akincana Das’ poetry follows the verse:

ādhā śaśadhara lalāṭa sundara kasturi tilaka tāhe 

ramaṇī nayana mīna kī madana jalete dharita cāhe 

rata utpala nayana yugal prema rase sadā bhāse 

tāhate kajjala viṣama goral kulavatī kula nāśe

“In seeing Gaura’s forehead shining like a half moon with luring tilaka designs I wonder: Is Cupid using the net of these attractive designs to capture the minnow-like eyes of the Nadiya kishoris?

But sakhi, look! As his red lotus eyes float in a river of prema could their black kajjal be acting like a mystic potion which is stealing the chastity of every young housewife?”

Here is Advaita’s next verse: 

madhura sreha susnigdha prarakta adhara-pallavam 

isad-antarita snigaha sphuran mukta-radojjvalam

“Hey bhuvana-mohana (universally enchanting one)! The sliver smile of your crimson-petal lips portray the affectionate sweetness of madhura-prema. And your bright teeth peeking from behind them appear like a row of pearls.”

Akincana portrays the verse like this:

mari ki madhura gaurāṅga vidhura adhara-pallava-puṭe 

smita-suddha-bhora boro manohara yuvatī bhramarera luṭe

“O sakhi, how madhura! As the Nadiya kishoris fathom the sweetness of Gora-canda’s rose petal lips they soar like thirsty lady-bees to loot their honey!”

Rasa Analysis

As Narottama das Thakura is a leading Rupanuga Vaisnava who worships Radha Krishna in manjari bhava, his disciple Akincana das also follows this mood in Vrindavana. So we could ask: Why is Akincana describing Gauranga’s beauty in nagari bhava here? But the answer is that during Mahaprabhu’s time many other Gaudiya Mahanjanas were also writing about nagari bhava in Nadiya as they nurtured manjari bhava in Vraja — for this is the trend which was in vogue then.

Advaita goes on:

sa-prema-madhurālāpa-vaśīkṛta-jagaj-janam |

trikoṇa-cibukaṁ koṭi-śarad-indu-prabhānanam ||

“O-re Gaura kishora! Your captivating voice and love-filled words put the whole world under your spell. And as your face beams like millions of autumn moons your chin enhances its beauty in the shape of a lovely triangle.” (Verse 10)

Akincana’s poetry follows:

saprema vacane, hari loye mone, amiyā madhura svare 

yuvatī janāra, pirīti bhāṇḍāra, katakṣe vijaya kore

“O Prananatha! Although your prema-filled words and charming voice steal away my heart, they form an abode of romantic love for the pretty girls who become conquered by your subjugating glances.”

Rasa Analysis

Although Akincana adds more insight to the verse, it does follow after Advaita’s mood. And this mood become more clear when Advaita’s description of Guranga’s beautiful limbs ends - -as he then explains why Gauranga happens to be so incomparably handsome:

koṭi-kandarpa-lāvaṇyaṁ koṭi-līlā-manoramam |

sākṣāl-līlā-tanuṁ keli-tanuṁ śṛṅgāra-vigraham ||

“O hey Madanmohan Gaurasundar! The exceptionally glamorous and thrilling love-adventures that you relish with your limitless consorts would certainly outmatch the prema-keli affairs of millions of Cupids! No wonder you personify śṛṅgāra-rasa since it is with your beautiful limbs that all of these romantic pastimes take place.”  (Verse 17)

Rasa Analysis

It’s astonishing how Advaita is revealing such a vast inner world of Gauranga’s pastimes that we could never imagine before! And because his internal sakti is Yogamaya (who directs all of these lilas) we can certainly place our faith in what he says. In fact, if we are ready to take his shelter he can even lead us into this inner realm of Gaura lila which is the most spectacular of all. So are we ready to go?

But to go there won’t we have to let go of our previous conditioning — as these teachings take us far beyond what we have previously learned? On the other hand, however, as Advaita’s śikṣā is truly fascinating and filled with rasa, his message is easy to fathom: for isn’t he simply desiring that we hanker to worship Gauranga in kāntā bhāva? And in the Stavarāja’s upcoming verses this becomes more clear:

vidagdha-nāgarī-bhāva-kalā-keli-manoramam ||26||

gadādhara-prema-bhāva-kalākrānta-manoratham |

narahari-prema-rasāsvāda-vihvala-mānasam ||27||

sarva-bhāgavatāhūta-kāntābhāva-prakāśakam |

prema-pradāna-lalita-dvibhujaṁ bhakta-vatsalam ||28|

“O Pranaballabha (lord of my heart)! The romantic moods, amorous skills and prema keli pastimes that you enjoy so much with your rasikā nagaris are simply enchanting. And amongst them Gadadhar’s prema and loving moods satiate your desires, as Narahari’s prema rasa also enslaves you.

But what is more, you don’t hesitate to share your splendid mood as an amorous hero with every one of your bhagavat bhaktas. And when you embrace them within your lovely arms they receive your madhura prema. Thus you are truly bhakta-vatsala for mercifully offering such intimate love to all of your bhaktas.” (Verses 26-28)

Rasa Analysis

Isn’t this truly amazing ? How Gauranga so intimately offers himself to the bhaktas! And who could possibly turn down such a matchless gift? In these passages two types of nāgarīs are described:

1) Those who advent in Nadiya as beautiful women after previously being gopis in Vrindaban; 2) and Gauranga’s madhurāsrta bhaktas such as Gadadhar and Narahari who can take on glamorous female forms at select times in the lila.

In his Krishna bhajanamrita, Narahari Sarkara explains about this second category of nagaris in context with Gadadhar Pandita’s rasa tattva as follows:

srigadadhar panditas tu yatha sri kṛṣṇa caitanya sarvavatara prakasa bhumis tatha sakal vaibhava maya strisamuha pradhan bhutah tatastraiva pandita dehe radhabhavena vilasam kurute vilasa vinoda maya sakal svabhavas teno radhakṛṣṇa milaneva satyam tatha sri kṛṣṇa caitanya gadadhar pandita milanam eva satyam

“Just as Sri Gauranga svayam bhagavan, the Source of all Avataras, his divine and regal consorts the nagaris expand from Sri Gadadhar Pandita (as the Vraja gopis expand from Radha). Therefore because Radha and her loving moods are within Gadadhar, Gauranga enjoys rati vilasa pastimes with Gadadhar’s female form. In other words, just as Rasha Krishna’s conjugal union is satyam (factual) and filled with exciting bliss, Gadadhar and Gauranga’s conjugal union (in their female and male forms) is also factual and filled with exciting bliss.”

Rasa Analysis

Because Vaisnanvas often have a hard time believing that Gauranga’s male bhaktas can actually manifest hidden female forms (to ideally serve Gauranga in madhura-rasa) Narahari specifically uses word satyam (several times) to state that this is really true. But after describing in Kṛṣṇa-bhajanāmṛta Gaura and Gadadhar’s vilāsa-tattva, he goes on to say: 

bhaktānāṁ milanam eva satyaṁ jīvanaṁ ceti

“That the bhaktas conjugal union with Gauranga (in their female nagari forms) is not only satyam (factual) but it is the very life of their life.”

[This is indeed a very wonderful and assuring siddhānta that more Vaisnavas surely deserve to know about. For these confidential secrets can be shared with those who are eager to hear about them.]

So who will place their faith in Narahari and Advaita’s rasa-filled versions and hanker to take up the madhura mood of Gaura bhajan that they describe? These are the rasika bhaktas who are rarely found in the Vaisnava world today. In contrast, however, because Gaurasundara is himself Rasika-śekhara, the topmost romantic of all, every one of his bhagavad-bhaktas become supremely attracted to him, and Advaita explains how this naturally happens: 

prāpitāśeṣa-puruṣa-strī-svabhāvam anākulam 

“In viewing your incomparable beauty, O Gaurasundar, there are countless males who eagerly hanker to become females (for the chance to serve you as a consort).” (Verse 25)

Now from our standpoint, won’t it be hard to imagine the beauty of Gaura, because we have never seen him? So to help us appreciate the depth of Advaita’s teachings, let us try at least to understand that Sri Gaurasundar is svayam bhagavan’s highest feature, the combined form of Radha and Krishna, and therefore, the Creator’s topmost masterpiece.

The Stavaraja’s Conclusion

As his prayers come to an end, Advaita sums up his presentation by offering us this beautiful meditation:

naṭarāja-śiroratnaṁ śrī-nāgara-śiromaṇim |

aśeṣa-rasika-sphūryan-mauli-bhūṣaṇa-bhūṣaṇam ||32||

rasikānugata-snigdha-vadanābja-madhu-vratam |

śrīmad-dvija-kulottaṁsaṁ navadvīpa-vibhūṣaṇam ||33||

“O Prananatha (lord of my heart)! Of all enchanting dancers you are the crest-jewel, and of all rasikas you are the supreme lovable object for the millions of nagaris who worship you as ‘Sri Nagara siromani’, the greatest romantic of all.

So as you wish to surrender unto your rasikā followers’ exalted prema, you vow to plunder their honey and fondly go on kissing their lovely sweet lips!

Even so, amongst all of the brahminas and other Navadvipa residents (who cannot see what is going on by Yogamaya’s arrangement) you are revered as the greatest member of their community.” (Verses 32-33)

Nadiyā-nāgarī-bhāva and Ṭhākura Bhaktivinoda

As Advaita reveals the inside world of Gauranga’s Navadvipa lila, we could surely wonder: Why do so few devotees know about and appreciate Gauranga’s topmost feature as the Supreme Romantic, Sri Nagara siromani?

But here we can answer that because kanta bhava bhajan can hardly be found anywhere in our Vaisnava world today this tragedy has come about.

For those who may be eager to worship Gauranga in nagari bhava and Krishna in kanta bhava, however, they can discover great solace in Thakura Bhaktivinoda’s original guru parampara. That is because these forms of worship are both available here for three reasons:

1) Since Vishnupriya devi happens to be the Sampradaya’s leader and foremost Acarya, every member of the her paramparā will naturally be a nagari. In other words, to closely serve Viṣṇupriyā and take part in her aṣṭakāla pastimes with Gaura, they will need to take on glamorous female forms, and these females are the Nadiya nāgarīs. 

2) As Gauranga taught Thakura Vamsivadan Krishna’s rasarāja kāntā-bhāva upāsanā doctrine and requested him to broadcast these teachings, every member of Bhaktivinoda’s guru parampara can take up such worship because Vamsivadan is another leading Acarya in this lineage. 

3) Because Bhaktivindoda himself worshiped Gaura and Gadadhar and initiated his disciples with a rādhā-gadādhara-gaura-kṛṣṇa-yugala-mantra, nāgarī-bhāva-bhajan is an integral part of the worship since the yugal forms of Gaura-Gadadhar and Radha-Krishna are both nāgaras and nāgarīs.

Parting Words

Let us end this essay with the following nagari bhava poem that Vishnupriya’s dearest disciple Vamsivadana wrote:

ālo soi nadiyā mājhāre ona rūpa, 

sonār gaurāṅga nāce ati aparūpa 

alaka tilaka sohe mukha paripāti, 

rase ḍhubu ḍhubu kore raṅga aklir dūti 

adhare īṣat hāsa madhura kathā kay, 

gribāra baṅgima dekhi prāna kathā rāya 

hiyāra dolane dole bakula phuler mālā, 

kata rāsa-līlā jāne kata rasa-kalā 

vaṁśī-vadane kay śunala ajuli, 

tumi na jāno gorā nāgara vanamālī

“O sakhi! O sakhi! Look! Here in Nadiya our sonar Gauranga’s dancing form is simply stunning! O look! There are captivating tilaka designs painted over his forehead, and his reddish tinted lotus eyes appear to be intoxicated in the stupor of madhura piriti. O what sort of rasa kathā is he murmuring as he lovingly looks over to us? O sakhi Have you noticed how that bakula mālā swings over his broad chest to the rhythm of his madhura dancing steps? But O sakhi! In seeing his matchless beauty wouldn’t you say that he is a true romantic who knows all about the intricacies of romantic affairs?” Vamsivadana then answers in his nāgarī svarūpa: ‘O Ajuli! Can you not recognize that our rasika Gora is that Nagara Vanamali of Vrindaban?’”

We would surely enjoy hearing from anyone who wishes to further discuss the topic of this essay. 

Sincerely, Gadadhar Pran 

 gadadhar_000@yahoo.co.in