

B. 70.BHAKTA KASI:

He was a disciple of Kasisvara Pandita.  Premavilasa 18 states that Bhakta Kasi was a brahmana by caste and a Vrajavasi.

B. 71.BHAKTACAND KAZI:

See "Cand Kazi".

B. 72.BHAKTACARANA DASA:

He was a Vaisnava poet from Orissa.  His Mathuramangala, written in thirty different prosodical styles, contains a brief account of Uddhava's role as a messenger after Akrura brought Krsna to Mathura.  He also wrote Mana-Vodha-Cautisa.

B. 73.BHAKTARAMA DASA:

He was the author of Gokulamangala.  He lived in the village Anwara in the Chittagong district about 250 years ago.

B. 74.BHAKTIKEVALA AUDULOMI:

Bhaktikevala, known as Pramoda Bihari from birth, was born in 1895 AD. in the Bengali month of Agrahayana (Nov-Dec), on the eighth day of the dark fortnight, in the village of Banaripara, Barisal district. His father was Sri Saratcandra Guhathakurata
 and mother, Srimati Bhuvanamohini, both of which were extremely pious.  From childhood Audulomi was endowed with a calm and quiet temperament.  He graduated with distinction from the Calcutta University in 1919, thereafter he studied philosophy in K
asi for a few month and later was employed as a teacher.  However, understanding the transient nature of this world, he soon became disenchanted with his work and took shelter of Bhaktisiddhanta Sarasvati.

At his initiation Prabhupada Sarasvati gave him the name Patitapavana dasa brahmacari.  During his brahmacari days he was engaged in temple services, such as caring for the deity. Some years later Bhaktisiddhanta Sarasvati initiated him into tridanda
 sannyasa, giving him the name Bhaktikevala Audulomi Maharaja.  From that time he was engaged in preaching throughout India.  He was one amongst the sannyasi and brahmacari disciples of Bhaktisiddhanta who was chosen to preach the message of Lord Cai
tanya throughout the world.  He was also fortunate enough to be blessed with the darsana of Bhaktivinoda Thakura, whereupon he became inspired to seriously take up the study of the sastras.

Bhaktisiddhanta Sarasvati, the founder of the Gaudiya Math, left this world on January 1, 1937 AD.  Afterwards, Bhaktiprasada Puri Gosvami succeeded as the Acarya of the Gaudiya Math mission.  In March 1940, Bhaktiprasada Puri gave Audulomi the assig
nment of undertaking Navadvipadhama parikrama.  Thus for seven consecutive years, Audulomi Maharaja not only led the parikrama, but also acted as the head of the entire Navadvipa mandala and Sri Caitanya Matha. In 1943 he was selected as a member of
the Gaudiya Mission Paricarya committee.  He also took an active part in publishing and distributing devotional books.  He translated Lord Caitanya's Siksamrta into English.  Around this time Bhaktiprasada Puri gave a series of discourses on Bhaktisa
ndarbha at Mayapura, which Audulomi attended and listened to with rapt attention.

For some years, while observing Urjavrata, Audulomi Maharaja traveled and preached widely throughout Maimansimha, Naryanaganj, and Dhaka in East Bengal.  After completing his vow in October 1953, and bathing in the Jamuna, he took up the garb of para
mahamsa.

At the Kumbha Mela festival held in Prayaga in January 1954, a huge sankirtana procession was organized by the Sri Rupa Gaudiya Math and the procession was led by Audulomi.  For some days afterwards Maharaja gave classes in the hall of the Math on Sr
i Bhaktisandarbha.

In December 1953 the president of the Gaudiya Mission, Bhaktipradipa Tirtha Gosvami, expired.  Afterwards, February 16, 1954, Bhaktikevala Audulomi became the next president/acarya of the Mission.  At that point Sundarananda Vidyavinod resigned from
the post of secretary, whereupon Srirupa Bhagavata Maharaja became the acting secretary, and Sripad Bhavavandhacchida dasa Bhaktisaurabha was appointed the joint secretary.After taking the position of president/acarya, Bhaktikevala Audulomi visited v
arious parts of India to inspect the Mathas.  In the course of his travels he gave instructions and diksa to many devotees.
Under his guidance and inspiration a new temple, along with a nata-mandira (congregation hall), residence for devotees, and a bhajana kutir were constructed at Cirulia village in the district of Midnapur.  Similar construction work was done at Kisora
pura in Vrndavana, as well as Godrumadvipa, Navadvipa, Patna, Puri, and Lucknow.  Audulomi continuously visited various mathas to deliver lectures on the teachings of Lord Gauranga, leaving deep impressions upon the minds of his listeners.  Annual Vr
ajamandala parikrama, introduced by Audulomi (1957-1960), is still being observed regularly.

B. 75.BHAKTIPRADIPA TIRTHA:

He was born in the village of Sandvipa Hatiya in the district of Noakhali, now in Bangladesh.  His father was Rajanikanta Vasu and mother Bidhumukhi Vasu.  Rajanikanta was a government employee and a disciple of the Gosvami family of Baghnapada.  Raj
anikanta and his wife were both initiated by Bhaktivinoda Thakura. Later in life Rajanikanta accepted the vow of babaji from Bhaktisiddhanta Sarasvati, and Bidhumukhi spent her last days in Navadvipa.

As a child Bhaktipradipa Tirtha Maharaja was called Jagadisa.  After graduating from the Calcutta University, Jagadisa worked as a teacher, living with his wife in Calcutta.  His younger brother, Ananta Vasu, was well-known as Bhaktiprasad Puri Gosva
mi.

Leaving from the Dhubulia railway station on March 25, 1910 AD. Jagadisa, accompanied by Vaikunthanatha Ghosal Bhaktitattva Vacaspati, walked to Mayapura for the anniversary of Lord Caitanya's appearance.  There he met Bhaktivinoda Thakura for the fi
rst time.  He was sitting near the Mahaprabhu Mandira, delivering a lecture, in the presence of Siddhanta Sarasvati, Jatindranatha, Chaudhuri, the Zamindar of Taki, and other devotees.  After being introduced by Vaikuntha Ghosal, Jagadisa fell prostr
ate on the ground, tearfully seeking the shelter of Bhaktivinoda.  Acknowledging him, Thakura said:  "You are a qualified and respectable person, if you take up the responsibility of preaching on Lord Caitanya's behalf certainly large numbers of peop
le will be attracted to the message."

That same afternoon Siddhanta Sarasvati preached to Jagadisa for several hours.  He advised that Jagadisa ask permission from Bhaktivinoda Thakura to meet Gaurakisora dasa Babaji at Kuliya.  Early the next morning Jagadisa reached Kuliya, paid his ob
eisances, and offered a watermelon to Gaurakisora.  Although Babaji did not usually accept offerings from outsiders, he accepted Jagadisa's gift.  After hearing that Jagadisa had been sent by Bhaktivinoda, Babaji requested Jagadisa to lead kirtana. G
aurakisora was very pleased to hear Jagadisa recite the verse of Narottama Thakura which says: " Chanting the holy name of Gauranga makes the body tremble with ecstacy."

Afterwards Babaji encouraged Jagadisa to become as humble as a blade of grass and more tolerant than the tree, to avoid the association of dishonest persons, and to chant the holy name of the Lord constantly.  Jagadisa told Babaji that he had not tak
en initiation yet and Babaji consoled him saying that Bhaktivinoda Thakura was waiting to shower his mercy upon him and that Mayapura was the proper place for dedicating oneself to the service of the Lord.

Following the advice of Babaji Maharaja, Jagadisa returned to Mayapura.  At mid-day, after shaving his head and taking bath in the Ganges, Jagadisa received mantra diksha from Bhaktivinoda Thakura at his cottage in Godruma. Afterwards Jagadisa relish
ed the remnants of prasada from his spiritual master's plate.  At 2 pm. that same afternoon Bhaktivinoda read from Sikshastaka and explained the meaning to the devotees.  Krsnadasa Babaji also recited from CC. and Bhaktivinoda offered comments.

A few days after their initiation, Jagadisa, Vasanta babu, and Manmatha babu underwent the `Upanayana' purification, under the guidance of Siddhanta Sarasvati, and received Brahman Gayatri, Guru Gayatri, and Gauranga Gayatri. Appreciating Jagadisa's
dedication to the study of sastras and his service to the Vaisnavas, Siddhanta Sarasvati Prabhupada bestowed upon Jagadisa the title of "Bhaktipradipa."  Later, after completing the examination introduced by Siddhanta Sarasvati Prabhupada, Jagadisa a
lso earned the title "Vidyavinod Bhaktisastri Sampradaya Vaibhavacarya."

Jagadisa spent considerable time at Godruma serving his spiritual master, Bhaktivinoda. He would recite from CC. and Bhaktivinoda would comment.  In the early morning Jagadisa, Krsnadasa Babaji, and other local devotees would go on sankirtana through
out Godruma, chanting loudly; "Nadia Godruma Nityananda Mahajana.

On June 23, 1914 AD., the evening of his disappearance day,  Bhaktivinoda Thakura offered invaluable advice in the presence of Jagadisa and other devotees, refuting the arguments of the materialists' and the smartavada.

When his wife died, Jagadisa accepted the renounced order under the guidance of Siddhanta Sarasvati in the month of Kartika (Oct-Nov) 1920 AD. and came to be known as Tridandisvami Bhaktipradipa Tirtha Maharaja.  Afterwards, following the order of Bh
aktisiddhanta, he left for the eastern part of Bengal to propagate the teachings of Lord Caitanya.

Bhaktipradipa was a handsome man, qualified scholar, and expert preacher.  In the course of his missionary work he went from East Bengal to Orissa via Calcutta, Burdwan and Midnapur. He was the first sannyasi disciple of Bhaktisiddhanta Sarasvati.  L
ater twenty-four disciples who were qualified with western education, took sannyasa from Siddhanta Sarasvati and were sent to different parts of India to preach the message of Lord Gauranga.  On March 18, 1933 Bhaktisiddhanta Sarasvati delivered a fa
rewell address in honor of Bhaktipradipa, Bhaktihridaya, and Samvidananda Bhaktisastri prior to their departure for preaching in the European countries.  During his stay in the west, apart from propagating the teachings of Sri Caitanya, he wrote many
 articles as well as translated the life of Gaurasundara and also Bhagavad gita into English.

Bhaktipradipa was present when Bhaktisiddhanta Sarasvati departed from this world on the 15th day of Pausa in 1343 (Dec. 31, 1936 AD.).

In Mayapura on March 26, 1937, Gaura Purnima, Bhaktiprasad Puri Gosvami was officially appointed "Acarya" of the Yogapitha. On behalf of the sannyasi's, Bhaktipradipa Tirtha delivered the inaugural address.

At the first annual general meeting held at the Sri Caitanya Math in 1941 AD. (Feb-Mar) Bhaktipradipa was elected the president of the Gaudiya Mission (registered under the 1860 Act).  At the age of 82 years he went to the Purusottama Math in Jaganna
tha-Ksetra where he was engaged, under the collective advice of some gurus, in meditation until he passed away on the auspicious Purnima tithi in the month of Agrahayana in 1360 (1954 AD.)

In the early morning of that day Bhaktipradipa Maharaja called his devotees to his side and affectionately gave his last instructions.  He meticulously performed his daily sadhana as usual, reciting from Gaurangasmaranamangalam and Svaniyamadasakam b
y Raghunatha dasa Gosvami.  He also read from the tenth chapter of Srimad Bhagavatam (Brahmastavas) until 11:30 am.  Afterwards he took his massage, bathed and dressed in new clothing.  Sitting on a new asana he put on tilaka, recited his daily praye
rs, offered water to tulasi, then accepted some prasada.  After a little rest he gathered all the devotees around him, sat on a new asana with his japa in hand and listened to Anathanatha dasa read about Lord Caitanya's sankirtana pastimes from the m
adhya lila of CBh. He listened up to the stanza ..."That Supreme Lord who is constantly glorified by Lord Siva Digamvara Bhola, that same Lord is now moving about here, manifesting his sankirtana-lila."  At that point Bhaktipradipa placed his japa on
 the stool, bowed his head, and with folded hands uttered Oh Gaura, Oh Nitai, Oh Gadadhara, and breathed his last.

B.76.BHAKTIPRASADA PURI:

He was born on the sixth lunar day of the bright fortnight in the month of Bhadra 1302 (August 25, 1895).  He was one of the five sons born of Bidhumukhi and Rajanikanta Vasu of Sandvipa Hatiya village in the district of Noakhali (now Bangladesh).  H
is original name was Ananta and his elder brother, Yogindra, was well known as Bhaktipradipa Tirtha Maharaja.

Ananta was a lover of kirtana from early childhood.  He had great reverence for the Bhagavata sastra and by the age of eight could quote from memory various parts of the Ramayana, Mahabarata, and Bhagavad gita.  His melodious voice charmed everyone a
s he sang Narottama dasa Thakura's compositions, skillfully handling the mrdanga. (revealing the nitya siddha bhagavata svabhava).  At the age of sixteen he went to Bhaktibhavana, located at Ramabagan in Calcutta, with his father and elder brother Yo
gindra, where he received the blessings of Bhaktivinoda Thakura.  Bhaktisiddhanta Sarasvati and Krsnadasa babaji were also present there.

He completed his Intermediate course in Krsnanatha college of Baharampur and graduated in the first class from Calcutta University.

After the demise of Bhaktivinoda Thakura, Ananta again visited Ramabagan in 1918 with Yogindra to receive the darshan of Bhaktisiddhanta. During their discussion Ananta enquired from Prabhupada whether it was possible to convincingly establish throug
h sound logic that the conclusions put forth within the Srimad Bhagavatam truly represent the philosophy enjoined in the Vedanta.  Ananta was concerned about the arguments raised by Raja Ramamohan Raya, and another Gosvami, who were attempting to vil
ify Vaisnavism and the Bhagavata sastra.

Prabhupada Sarasvati took sannyasa in the year 1918 on the anniversary day of Lord Caitanya's appearance.  At that time the Sri Caitanya Matha was established and the deity of Sri Sri Vinodapran was installed.  On the following day Prabhupada gave ma
ntra-diksha to Ananta, Haripada Vidyaratna, and Dhirendra Natha Bandopadhayaya.  Ananta was given the name Ananta Vasudeva brahmacari.  Later, on behalf of the `Pracarini Sabha' at Navadvipa, Prabhupada conferred on Ananta the title of Paravidyabhusa
na.

From 1925 Ananta was fully engaged in the service of Bhaktisiddhanta Sarasvati.  He took notes on Prabhupada's lectures, performed secretarial work, and traveled with him to East Bengal.  Ananta was a `srutidhara'; he remembered everything Prabhupada
 said about Bhagavata slokas.  In fact, when Bhaktisiddhanta lectured, Ananta would instantly provide clarification of slokas, when called upon by Prabhupada. Ananta was a very surrendered devotee, he would not even take his meals unless asked to do
so by Prabhupada, consequently he went without food on several occasions.

After the Sri Caitanya Matha was established Paramananda Vidyaratna, Vasudeva Prabhu, Kunjavihari Vidyabhusana, Jagadisa Bhaktipradipa, and some other devotees lived at the Matha with Prabhupada.  With the object of establishing a center for the prop
agation of bhakti in Calcutta, Prabhupada, with assistance from Vasudeva and Kunjavihari, selected a house at No. 1 Ultadingi Road, at a monthly rental of Rs. 50. Some of Prabhupada's grhastha devotees collectively paid the rent.  In the year 1918 (N
ov-Dec) Prabhupada installed a seat in memory of Bhaktivinoda in the house, and in 1919, on the day of the advent of Visnupriya Devi (Vasanta Pancami) the international court for Vaisnavas was re-established there. Around that time Prabhupada initiat
ed his first sannyasi disciple, Bhaktipradipa Tirtha.  In the same year Prabhupada visited the house of Atulcandra Bandopadhayaya at Dhanbad.

From 1919 Ananta took charge of the Sri Bhagavata press and published many religious books. When Prabhupada reached the age of fifty, Ananta introduced the Vyasa Puja and composed the first `sraddhanjali' (hymns) in praise of his spiritual master.

After Bhaktisiddhanta passed away on December 31, 1936, Ananta was unanimously elected the President\Acarya of the Gaudiya Matha and Mission, under the chairmanship of Kunjavihari Vidyabhusan.  In the evening of the same day Ananta initiated over one
 hundred disciples.  From that day Ananta was addressed as Acaryadeva.

In 1937 (April-May) he left with a sizeable number of sannyasis to preach in Dhaka, East Bengal.  After a successfully preaching tour, Ananta came to Calcutta where a large public meeting had been organized to welcome him. Desiring to continue his pr
eaching activities, Acaryadeva left for Rangoon on February 22, 1938, accompanied by Bhaktisaranga Gosvami and other associates.  After a vigorous preaching tour, Ananta went to Hardwar and performed the opening ceremony of the Sat Siksha exhibition
at the Kumbhamela, then again began preaching enthusiastically throughout various place.

In 1938 (Aug-Sept) a two month celebration was organized to commemorate the appearance of Bhaktivinoda Thakura.  On that occasion Ananta delivered lectures in different areas of Calcutta.

Ananta Vasudeva accepted tridanda sannyasa at Gayadhama in 1939 on the fifth day of the dark fortnight in the month of Asada (1346) and came to be known as Bhaktiprasada Puri.  In October 1939 he returned to Dhaka where the sevakas of Dhaka Madhva Ga
udiya Matha had organized a reception in his honor, which was attended by many important respectable persons of the city.  On that occasion regular kirtana and lectures were held at the Matha.

After accepting sannyasa Bhaktiprasada Puri changed his lifestyle; He discarded his garments-keeping only a kaupina, walked only with bare feet, never used any utensils made from metal, slept on the bare floor, and remained awake on Ekadasi nights.
With loyalty to Isana Thakura, the domestic helper of Jagannatha Misra, Bhaktiprasada regularly waterd and cleared the weeds from the plants in the temple garden.

As prescribed in the Haribhaktivilasa, Bhaktiprasada strictly followed the rituals to be practiced in the month of Vaisaka (April-May).  In addition, he introduced the custom of observing the following holy occasions: Harivasara, the anniversary of L
ord Gauranga's appearance, fasting on the day of Nityananda Prabhu's appearance day, Advaita Acarya's vrata, and Radhastami.

Between 1942 and 1945 Bhaktiprasada gave lessons on Sri Bhakti Sandarbha.  From 1945 onwards he began publishing the works of the Gosvami's.  In 1954 he appointed Bhaktikevala Audulomi Maharaja as the Acarya\President of the Gaudiya Mission and withd
rew to Vrndavana as a complete renunciate.

During his earlier years of preaching with Bhaktisiddhanta Sarasvati, a great deal of intellectual discussion took place on the subject of Daiva Varnasrama Dharma.   This was extremely disturbing to the Sahajiyavada, who strongly opposed the suddha B
hagavata Dharma preached by Lord Caitanya.  A critical evaluation of Samkhya Jnana was specially brought out to highlight the subject of Samvandha Jnana.

During his stay at Vrajadhama, Bhaktiprasada Puri was surrounded by Bhakti Srirupa Bhagavata Maharaja, Sivadavastava Prabhu, Vrajasundara dasa, and others.  Finally, early in the morning of March 8, 1958 at the Kunjavati of Sri Radharamanadeva, Bhakt
iprasada delivered his parting advice to the devotees gathered there:  "Try to be in touch with the Inner Self, draw inward.  Preoccupation with the external world is of no use.  You must return to your own real home. Give up the bondage of egoism an
d surrender to Krsna, He alone is the creator, doer, and sustainer.  There is no other alternative for survival other than self-surrender.  Krsna is the controller of the mortals' movements and it is sheer stupidity to pose oneself as the doer.  In t
he present age of kaliyuga Sri Syamakisora has appeared as Gaurakisora."

That afternoon Bhaktiprasada requested the devotees to continuously chant "Sri Krsna Caitanya Sacisuta Gaura gunadhama".  While listening intently, he passed away from this world.

B. 77.BHAKTISIDDHANTA SARASVATI GOSVAMI:

Srila Bhaktisiddhanta Sarasvati was one of ten children born to Bhaktivinoda Thakura, a great Vaisnava teacher in the disciple-line from Lord Caitanya Himself.  While living in a house named Narayana Chata, just near the temple of Lord Jagannatha in
Puri, Bhaktivinoda Thakura was engaged as a prominent Deputy Magistrate and also served as the superintendent of the temple of Lord Jagannatha. Yet in spite of these responsibilities, he served the cause of Krsna with prodigious energy.  While workin
g to reform Gaudiya Vaisnavism in India, he prayed to Lord Caitanya, "Your teachings have been greatly depreciated and it is not in my power to restore them."  Thus he prayed for a son to help him in his preaching mission.  When, on February 6, 1874,
 Bhaktisiddhanta Sarasvati was born to Bhaktivinoda and Bhagavati Devi in Jagannatha Puri, the Vaisnavas considered him the answer to his father's prayers.  He was born with the umbilical cord wrapped around his neck and draped across his chest like
the sacred thread worn by brahmanas.

Six months after the child was born, Bhaktivinoda arranged for his son to undergo the annaprasana ceremony with the prasada of Vimala Devi, and thereafter named the boy Bimala prasada.  Around the same time the carts of the Jagannatha festival stoppe
d at the gate of Bhaktivinoda's residence and for three days could not be moved. Bhaktivinoda Thakura's wife brought the infant onto the cart and approached the Deity of Lord Jagannatha.  Spontaneously, the infant extended his arms and touched the fe
et of Lord Jagannatha and was immediately blessed with a garland that fell from the body of the Lord.  Seeing this the priests chanted the name of Hari and told the child's mother that the boy would certainly become a great devotee one day.  When Bha
ktivinoda Thakura learned that the Lord's garland had fallen on his son, he realized that this was the son for whom he had prayed.

Bimala Prasada stayed in Puri for ten months after his birth and then went to Bengal by palanquin on his mother's lap, his infancy was spent at Nadia District's Ranaghat hearing topics of Sri Hari from his mother.

Bhaktivinoda and his wife were orthodox and virtuous; they never allowed their children to eat anything other than prasada, nor to associate with bad company.  One day, when Bimala Prasada was still a child of no more than four years, his father mild
ly rebuked him for eating a mango not yet duly offered to Lord Krsna. Bimala Prasada, although only a child, considered himself an offender to the Lord and vowed never to eat mangoes again. (This was a vow that he would follow throughout this life.)
 By the time Bimala Prasada was seven years old, he had memorized the entire Bhagavad gita and could even explain its verses.  His father then began training him in proofreading and printing, in conjunction with the publishing of the Vaisnava magazin
e Sajjana-tosani.

In 1881, in the course of excavating for the construction of the Bhakti bhavana at Rambagan in Calcutta, a Deity of Kurmadeva was unearthed.  After initiating his seven year old son, Bhaktivinoda entrusted Bimala with the service of the deity of Kurm
adeva.

On April 1, 1884, Bhaktivinoda was appointed the senior Deputy Magistrate of Serampore, where he admitted Bimala in the Serampore High School.  When Bimala was a mere student in class five, he invented a new method of writing named Bicanto. During th
is period he took lessons in mathematics and astrology from Pandita Mahesacandra Cudamoni.  However, he preferred to read devotional books rather than the school texts.

In 1892, after passing his entrance examination, Bimala was admitted into the Sanskrit College of Calcutta.  There he spent considerable time in the library studying various books on philosophy.  He also studied the Vedas under the guidance of Prithv
idhara Sarma.  As a student he contributed many thoughtful articles to various religious journals.  However he did not continue with his college studies for long.

In 1897 he started an autonomous Catuspathi (Sanskrit school) wherefrom monthly journals entitled "Jyotirvid", "Vrihaspati", and many old treatises on astrology were published.  In 1898, while teaching at Sarasvata Catuspathi, he studied Siddhanta Ka
umudi under Prthvidhara Sarma, at Bhaktibhavana.  By the time he was twenty-five he had become well versed in Sanskrit, mathematics, and astronomy, and he had established himself as the author and publisher of many magazine articles and one book, Sur
ya-siddhanta, for which he received the epithet Siddhanta Sarasvati in recognition of his erudition.

In 1895 Sarasvati Gosvami accepted service under the Tripura Royal Government as an editor for the biography entitled Rajaratnakara, the life histories of the royal line of the independent Tripura Kingdom. Later he was entrusted with the responsibili
ty of educating the Yuvaraja Bahadur and Rajkumar Vrajendra Kisore, in Bengali and Sanskrit.

After a short period of time, Siddhanta Sarasvati took up the responsibilities for inspecting various ongoing activities in the royal palace for the state of Tripura.  However, after finding enviousness, malice and corruption surfacing in ever corner
 of his inspection, Siddhanta Sarasvati very quickly developed an aversion to state affairs and gave notice of his intention to retire to Maharaja Radhakisore Manikya Bahadur. The Maharaja approved of Siddhanta Sarasvati's plans for renunciation and
awarded him full-pay pension. However, after three years Siddhanta Sarasvati also renounced his pension.
With his father, he visited many tirthas and heard discourses from the learned panditas.  In October 1898 Siddhanta Sarasvati accompanied Bhaktivinoda on a pilgrimage of Kasi, Prayag, Gaya and other holy places. At Kasi a discussion was held with Ram
amisra Sastri regarding the Ramanuja Sampradaya.  After this talk Siddhanta Sarasvati's life seemed to take a turn, his inclination towards renunciation increased, and he quietly continued to search for a sadguru.

When Siddhanta Sarasvati was twenty-six his father, understanding the mind of his son, guided him to take initiation from a renounced Vaisnava saint, Gaurakisora dasa Babaji. Gaurakisora dasa Babaji was the embodiment of vairagya and was very selecti
ve about giving diksa.  He lived beneath a tree near the bank of the Ganga and wore the abandoned clothes of dead bodies as a waist band (kaupina). Generally he ate plain rice soaked in Ganga water garnished with chili and salt.  Sometimes he utilize
d discarded earthen pots, after properly washing them he would cook rice in them, offer it to Krsna, and then take prasada.

Following the advice of his father, Siddhanta Sarasvati went to Gaurakisora dasa and begged to be accepted as his disciple.  Gaurakisora replied that he would not be able to give diksa unless he received the approval of Lord Caitanya. However, when S
iddhanta Sarasvati returned again, Gaurakisora said that he had forgotten to ask Lord Caitanya.  On the third visit, Gaurakisora stated that Lord Caitanya had said that erudition is extremely insignificant in comparison to devotion to the Supreme Lor
d.

Hearing this Siddhanta replied that since Gaurakisora was the servant of Kapatacudamani (the Supreme deceiver) hence he must be testing Sarasvati by with-holding his consent. However Siddhanta Sarasvati remained firmly determined and remarked that Ra
manuja Acarya had been sent back eighteen times before he finally received the grace of Gosthipurna, thus he too would wait patiently until the day that Gaurakisora would bestow his benedictions upon him.  Seeing the commitment of Sarasvati, Gaurakis
ora was impressed and gave him diksa in the blissful grove of Godruma and advised him, "to preach the Absolute Truth and keep aside all other works."

In March 1900 Sarasvati accompanied Bhaktivinoda on a pilgrimage of Balasore, Remuna, Bhuvanesvar, and Puri.  As instructed by Bhaktivinoda, Sarasvati gave lectures from CC. with profound purports.  Through the initiative of Bhaktivinoda Thakura the
flow of pure bhakti again began to inundate the world.  After Lord Caitanya's disappearance a period of darkness ensued in which the river of bhakti had been choked and practically dried up.  The end of the period was brought about by the undaunted p
reaching of Bhaktivinoda Thakura.  He wrote a number of books on suddha bhakti siddhanta and published numerous religious periodicals.  He inspired many to take up the service of Lord Gauranga and instituted various Namahatta and Prapannasrama (Gaudi
ya matha centers).

In 1905 Siddhanta Sarasvati took a vow to chant the Hare Krsna mantra a billion times.  Residing in Mayapur in a grass hut near the birthplace of Lord Caitanya, he chanted the mantra day and night.  He cooked rice once a day in an earthen pot and ate
 nothing more; he slept on the ground, and when the rainwater leaked trough the grass ceiling, he sat beneath an umbrella, chanting.

In 1912 Manindra Nadi, the Maharaja of Cossimbazar, arranged to hold a large Vaisnava Sammilani at his palace.  At the specific request of the Maharaja, Sarasvati Gosvami attended the Sammilani and delivered four very brief speeches on Suddha Bhakti
on four consecutive days.  However, he did not take any food during the Sammilani because of the presence of various groups of Sahajiyas.  After fasting for four days Sarasvati Gosvami came to Mayapura and took the prasada of Lord Caitanya.  Later wh
en Maharaja Manindra Nandy realized what had happened he was deeply aggrieved and came to Mayapura to apologize to Siddhanta Sarasvati.

During that time Bengal was full of Sahajiya sects, such as Aul, Baul, Kartabhaja, Neda-nedi, Darvesa, Sain etc., who followed worldly practices in the name of spiritualism. Siddhanta Sarasvati launched a severe attack against those irreligious sects
 and did not spare anyone who deviated from the teachings of Lord Caitanya.  Even some well known persons bearing the surname of Gosvamis patronized these Sahajiya sects during that period.

Siddhanta Sarasvati was deeply grieved to see these groups of Prakrita Sahajiyas, in the garb of Paramahamsa Gosvami Guru's, misleading the people.  Thus he completely disassociated himself and resorted to performing bhajana in solitude.  During this
 period of solitude, one day Lord Caitanya, along with the six Gosvamis, suddenly manifested before Siddhanta Sarasvati's vision and said:  "Do not be disheartened, take up the task of re-establishing Varnasrama with new vigour and preach the message
 of love for Sri Krsna everywhere. After receiving this message, Sarasvati Gosvami was filled with inspiration to preach the glories of Lord Caitanya enthusiastically.

In 1911, while his aging father was lying ill, Siddhanta Sarasvati took up a challenge against pseudo Vaisnavas who claimed that birth in their caste was the prerequisite for preaching Krsna consciousness.  The caste-conscious brahmana community had
become incensed by Bhaktivinoda Thakura's presentation of many scriptural proofs that anyone, regardless of birth, could become a brahmana-Vaisnava. These smarta brahmanas, out to prove the inferiority of the Vaisnavas, arranged a discussion.  On beh
alf of his indisposed father, young Siddhanta Sarasvati wrote an essay, "The Conclusive Difference Between the Brahmana and the Vaisnava," and submitted it before his father.  Despite his poor health, Bhaktivinoda Thakura was elated to hear the argum
ents that would soundly defeat the challenge of the smartas.
On the request of Madhusudana dasa Gosvami of Vrndavana and Visvambharananda deva Gosvami of Gopiballavpur, Siddhanta Sarasvati traveled to Midnapur, where panditas from all over India had gathered for a three-day discussion.  Some of the smarta pand
itas who spoke first claimed that anyone born in a sudra family, even though initiated by a spiritual master, could never become purified and perform the brahminical duties of worshiping the deity or initiating disciples.  Finally, Siddhanta Sarasvat
i delivered his speech.  He began quoting Vedic references glorifying the brahmanas, and at this the smarta scholars became very much pleased.  But when he began discussing the actual qualifications for becoming a brahmana, the qualities of the Vaisn
avas, the relationship between the two, and who, according to the Vedic literature, is qualified to become a spiritual master and initiate disciples, then the joy of the Vaisnava-haters disappeared.  Siddhanta Sarasvati conclusively proved from the s
criptures that if one is born as a sudra but exhibits the qualities of a brahmana then he should be honored as a brahmana, despite his birth. And if one is born in a brahmana family but acts like a sudra, then he is not a brahmana.  After his speech,
 Siddhanta Sarasvati was congratulated by the president of the conference, and thousands thronged around him.  It was a victory for Vaisnavism.

Bhaktivinoda Thakura passed away in 1916(1914?) on the day of Gadadhara Pandita's disappearance.  On the eve of his death Bhaktivinoda instructed his son to preach the teachings of the six Gosvamis and Lord Caitanya far and wide.  He also requested t
hat Siddhanta Sarasvati develop the birthsite of Lord Gauranga.  Mother Bhagavati Devi died a few years later. Before her death, she held the hands of Sarasvati Gosvami imploring him to preach the glories of Lord Gauranga and His dhama.  Accepting th
e instructions of his parents as his foremost duty, Sarasvati Gosvami took up this task of preaching with intense enthusiasm and vigour.

With the passing away of his father, and his spiritual master a year later, Siddhanta Sarasvati continued the mission of Lord Caitanya.  He assumed editorship of Sajjana-tosani and established the Bhagwat Press in Krishnanagar.  Then in 1918, in Maya
pur, he sat down before a picture of Gaurakisora dasa Babaji and initiated himself into the sannyasa order.  At this time he assumed the sannyasa title Bhaktisiddhanta Sarasvati Gosvami Maharaja.

Bhaktisiddhanta Sarasvati was dedicated to using the printing press as the best medium for large-scale distribution of Krsna consciousness.  He thought of the printing press as a brhat mrdanga, a big mrdanga.  The mrdanga drum played during kirtana c
ould be heard for a block or two, whereas with the brhat mrdanga, the printing press, the message of Lord Caitanya could be spread all over the world.

Rohinikumar Ghosh, a nephew of Justice Candramadhava Ghosh of Calcutta High Court and originally a resident of Bhola in Barisal (now in Bangladesh), decided to renounce the world and engage himself in Haribhajana.  With this purpose in mind he came t
o Kulia in Navadvipa where he led the life of a Baul.  However, he despised the practices of the sevadasis prevalent amongst the Baul sect.  One day Rohini Ghosh happen to come to the Yogapitha when Sarasvati Gosvami was lecturing there.  Rohini was
delighted to see the luminous appearance of Sarasvati Gosvami and fascinated by his words.  Late that night, after spending the whole day listening to Sarasvati Gosvami's teachings, Rohini returned to his Baul Guru's asrama at Kulia.  Without taking
any prasada, Rohini took rest contemplating the lessons on Suddha Bhakti which he had heard that day.  In his dream Rohini saw a Baul and his consort appear before him in the form of a tiger and tigress which were about to devour him.  Trembling in f
ear Rohini desperately called out to Lord Caitanya.  Suddenly Rohini found himself being rescued from the clutches of the tigers by Bhaktisiddhanta Sarasvati.  From that day Rohini left the Baul guru forever and took shelter at the feet of Sarasvati
Gosvami.

Annadaprasad Datta, the elder brother of Sarasvati Gosvami, suffered with severe headaches shortly before his death.  On the day of Annada's death Sarasvati Gosvami remained by his side all through the night, chanting Harinama. Before Annada passed a
way he briefly regained consciousness and began apologizing to Sarasvati Gosvami, who simply encouraged him to remember the holy name of the Lord. Suddenly the tilak mark of the Ramanuja sampradaya became clearly visible on Annada's forehead.  Annada
 explained that in his past birth he had been a Vaisnava belonging to the Ramanuja sect.  But due to committing an offense at the feet of Sarasvati Thakura, Annada had to be reborn.  However, as a result of his past merit he was fortunate enough to b
e born into Bhaktivinoda's family.  After finishing his account Annada breathed his last.

Once on the day preceding Janmastami in the Bengali month of Bhadra, Sarasvati Gosvami was engaged in bhajana at Mayapura but was feeling disturbed as he was unable to arrange for milk to be offered to the deity.  As soon as he began to think in this
 way he chastised himself: "Have I thought like this for my own sake?  That is wrong."  Because it was the monsoon season, Lord Caitanya's birth site was covered with water and was totally inaccessible except by boat.  However, that afternoon, one mi
lkman turned up there wading through water and slush carrying a large quantity of milk, ksira, butter, cottage-cheese etc.  Apparently a zamindar named Harinarayana Cakravarti, guided by Lord Caitanya, had sent the milkman with all the items.

After offering everything to the deity the devotees partook of the prasada joyfully.  Sarasvati Thakura was surprised to see so much prasada and the devotees explained what had happened.  After taking prasada Siddhanta Sarasvati humbly appealed to th
e Lord:  I am very sorry to have caused You so much trouble.  Why did I have such an uncalled for thought?  To fulfill my desire You have inspired another person and arranged to send these things."

The world was amazed to see the supernatural power of Sarasvati Gosvami.  Many educated persons from highly respectable families were attracted to him and thus dedicated themselves to the service of Lord Gauranga.  Between 1918 and 1937 Bhaktisiddhan
ta Sarasvati founded sixty-four Suddha Bhakti Mathas at the following places: Navadvipa, Mayapura, Calcutta, Chaka, Mymensingh, Naryanaganj, Chittagong, Midnapore, Remuna, Babasore, Puri, Alalanatha, Madras, Covoor, Delhi, Patna, Gaya, Lucknow, Varan
asi, Hardwar, Allahabad, Mathura, Vrndavana, Assam, Kuruksetra, and outside India in London, and Rangoon.  Sarasvati Gosvami instituted Gaurapadapitha at Nrsimhacala on the top of the Mandara hill, and at several places in South India.  He initiated
twenty five highly educated persons into Bhagavata Tridandi sannyasa.

He published the following periodicals on Suddha Bhakti in different languages:

1. Sajjanatosani (a fortnightly Bengali
2. The Harmonist (an English fortnightly)
3. Gaudiya (a Bengali weekly)
4. Bhagavata (a Hindi fortnightly)
5. Nadiya Prakasa (a Bengali daily)
6. Kirtana (an Assamese monthly)
7. Paramarthi (in Odiya)

In addition he published a large number of Vaisnava books.  In fact, he heralded a new era in the spiritual world. He deputed well-disciplined Tridandi sannyasi's to preach the message of Lord Gauranga all over the world.  For six years he continued
to supervise this preaching work and when he found that his mission had attained its goal, to a reasonable extent, he decided to pass into the eternal service of Lord Gauranga.

A few days before his death Bhaktisiddhanta Sarasvati called his foremost disciples and showered his blessings upon all his devotees. He gave them the following instructions:  " With the utmost enthusiasm preach the message of Rupa Raghunatha. Our ul
timate goal is to become a speck of dust touching the lotus feet of the followers of Rupa Gosvami.  All of you remain united in allegiance to the spiritual master (Asraya-vigraha) in order to satisfy the senses of the Transcendental Entity of Non-Dua
l Knowledge.  Do not give up the worship of Hari even amidst hundreds of dangers, hundreds of insults or hundreds of persecutions.  Do not become unenthusiastic upon seeing that the majority of people in this world are not accepting the message of Kr
sna's sincere worship.  Never give up the glorification of the topics of Krsna, they are your own personal bhajana and your very all and all.  Being humble like a blade of grass and tolerant like a tree, constantly glorify Hari.

In the early hours of the day on January 1, 1937 Bhaktisiddhanta Sarasvati Gosvami passed away.

 
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