

C. 35. GANGANARAYANA CAKRAVARTI:

        He was a brahmana by caste from the Varendra clan, and a disciple of Narottama Thakura.  He was also known as "Thakura Cakravarti."  Ganganarayana's Sripata is situated at the village Gambhila, now known as "Gamla", falling within Baluchar of
 the Mursidavad district.  He was a highly respected erudite scholar.  It is said that he provided his five hundred students with food daily.  His wife was Narayani devi and daughter Visnupriya, both of whom were deeply religious and received their d
iksa from Ganganarayana.  As he had no son of his own, Ganganarayana adopted Krsnacarana, the youngest son of his God-brother, Ramakrsna Acarya (alias Cakravarti). Ganganarayana's exemplary performance of sadhana, bhajan, and austerity made him popul
ar amongst the devotees of Vrndavana. The well-known Visvanatha Cakravarti was one of Ganganarayana's students.  Books such as Bhaktiratnakara, Premavilasa, and Narottamavilasa provide references on Ganganarayana.

        During the earlier stages of Ganganarayana's life he was an arrogant scholar, so much so, that he even had no respect for Narottama Thakura.  However, through the association of Harirama Acarya, a disciple of Narottama Thakura, Ganganarayana
was eventually convinced of the spiritual excellence of Narottama.  Later Narottama showered his blessings upon Ganganarayana (Narottamavilasa).

        When Ganganarayana approached Narottama for diksa the latter remarked: "You are a brahmana by caste, if you behave like this (i.e. if you seek diksa from a Kayastha who is considered lower than a brahmana) then what will be the reaction of th
e brahmanas of the land?"

        At this Ganganarayana replied, "Does he, on whom you choose to shower your mercy, care about what a brahmana who is devoid of bhakti thinks?"

        Because he took diksa from a Kayastha, Ganganarayana, who had a large number of disciples, had to bear the criticisms hurled at him by countless brahmanas. However, in due course of time, all those brahmanas who had previously antagonized Gan
ganarayana, eventually surrendered at his feet and received diksa from him. (See also "Narottama Thakura")

G. 36.  GANGANARAYANA (RAMA) CAUDHURI:

        He was the grandson of Cakrapani from the lineage of Raghunandana Thakura (See "Cakrapani").  Ganganarayana had two grandsons named Madana and Ramagopala.  The son of Ramagopala, Pitamvara, wrote Rasamanjari (Bangabhasa O Sahitya).  Madana tr
anslated Govindalilamrta.  Ramagopala himself wrote Rasakalpavalli. The descending-line from Ramagopala is as follows:

                   Ramagopala
              __________|__________
         Mahananda              Cakrapani
                        ___________|____________
                     Janananda           Nityananda
                                             |
                                         Gangarama
                                             |
                                         Syamaraya
                                    _________|_________
                                Madana              Ramagopala
                                                         |
                                                    Pitamvara


G. 37.  GARUDA:

        He was from Gauda and an associate of Lord Gauranga.  In a past incarnation he was Vaikuntha-parsada Kumuda. (Gauraganoddesadipika 116).

G. 38.  GARUDA AVADHUTA:

        He was a great devotee and sannyasi-companion of Lord Caitanya.  He was Kumudanidhi in a past incarnation. (Gauraganoddesadipika 98-101)

G. 39.  GARUDA PANDITA:

        A brahmana by caste, he was also known as "Garuda" and "Garudai".  He belonged to the disciple-line of Lord Caitanya (CC. 1.10.75).  As a resident of Akkna, Navadvipa, he survived the venom of a snake by chanting the holy name.  In his past i
ncarnation he was Garuda. (Gauraganoddesadipika 117)

G. 40.  GATIGOVINDA (Govindagati):

        The youngest son, as well as disciple, of Srinivasa Acarya (Karnananda 1 and Premavilasa 20).  He lived at Jajigrama. According to the biography of Viracandra Prabhu, he wrote Viraratnavali.  The manuscript of Gatigovinda's other work, Jahnav
atatvamarmartha, is preserved in the collection of Varahanagar Pathavadi mss. no. B62 Ka.  His contribution to Padavali literature can be found in the Ksanadagita-cintamani, Baharampur ed. 15.2, 20.2.

        Krsnaprasada was the son of Gatigovinda, and Radhamohana Thakura, the compiler of Padamrtasamudra, was the grandson of Krsnaprasada.

G. 41.  GAUDAPURNANANDA CAKRAVARTI:

        A Nyaya scholar of Bengal, he appeared in the 18th century AD. and later became a disciple of Narayana Bhatta. He wrote Tatvamuktavali or Mayavadasatadusani.  According to Catalogus Catologorum, he wrote two more books entitled Yogavasistasur
atika and Satadusaniyamuna.

G. 42.  SIDDHA GAURACARANADASA BABAJI (Dauji, Kunjara):

        He was a descendant from the family of Lokanatha Gosvami and was born in Talakhadi village in the district of Jessore (Bangladesh).  At a very young age he had the good fortune of hearing the glories of Lokanatha Gosvami and Narottama Thakura
 which greatly inspired him.  Shortly thereafter he left home and traveled to Navadvipa where he took shelter under Siddha Caitanyadasa babaji (Some say that he took shelter under Siddha Bhagavandasa babaji of Kalna).  He stayed with Caitanyadasa for
 a long time, until the desire to visit Vrndavana arose in his heart.  Gauracarana asked the approval of Siddha baba and received this reply: "You may go, but remember, if you become to attached then you will never want to come back here."

        Upon reaching Vrndavana, Gauracarana went alone to Caurasi Krosa.  Later, when he arrived at Dauji of Gokula Mahavana, he thought to himself: "As soon as the sun rises I shall cross the boundary of Vraja and return to Gauda."  He then lay dow
n on the open ground and fell asleep.  That night Dauji appeared to Gauracarana in his dream and said:  " Look Gauracarana, I am really quite fond of you, I would like you to practice bhajan residing in the nearby cave.  You shall attain your goal at
 this very place."

        Gauracarana protested saying that he must return to Gauda as Siddha baba had directed.  After some argument, Gauracarana hurriedly got up, placed his bag on his shoulder, and rushed out onto the road.  He walked quickly along the road thinkin
g that he would be crossing the boarder of Vraja at any moment. To his dismay, however, at the break of dawn he realized that he had been going around and around Baladeva-kunda throughout the night.  Remembering the words of Siddha baba Caitanyadasa
he returned to the cave as directed by Baladeva.  There he sat tight in one position, chanting the name of Radha Krsna (Ramakrsna?).

        Gauracarana was absorbed in sakhyarasa and took pride in calling himself the younger brother of Sridama and the elder brother of Radharani.  He chanted the holy name on a very long rosary and remained in that cave for twenty consecutive years
. His daily routine was to rise early in the morning, go for ablutions and then enter the cave for bhajan.  In the afternoon he went for another ablution and returned to study sastra until dusk, when he went go out on madhukari.  He went nowhere else
, nor did he talk to anyone.    It is said that Dauji, being deeply moved by the love and devotion of Gauracarana, personally appeared before Gauracarana to fed him butter and sugar-crystal.

        During this time a lower caste Bengali arrived in Vrndavana and came to the cave of Gauracarana, hoping to receive his blessings.  On his way to madhukari, Gauracarana saw him standing near the cave but did not take any notice. The stranger,
however,  continued to wait for one year. Finally, one afternoon Gauracarana asked the stranger:  "My son, who are you and what have you come here for?"  The devotee introduced himself briefly and sought the grace of Gauracarana.  The devotee carried
 an old CC. manuscript tied to his waist.  Upon discovering the manuscript, Gauracarana allowed the devotee to enter the cave and requested him to read from CC.  Gauracarana listened intently for one year as the devotee read.

        During that time Gauracarana gave him diksa and vesasraya and named him Dayala dasa.  Dayala was the first disciple of Siddha baba Gauracarana dasa.  While listening to the CC., Siddha baba shed incessant tears which soaked the upper portion
of his garment.  As his meditation on Lord Gauranga deepened, he gradually gave up chanting the name of Radha Krsna and began to chant: "Sri Gauranga Nityananda Sri Advaitacandra. Gadadhara Srivasadi Gaurabhaktavrnda."  He gave up the practice of con
templating Radha Krsna and concentrated on Nitai-Gauranga bhajan.

        After one year passed Dayala dasa sought permission from Gauracarana to visit Navadvipa.  Since he himself was unable to carry out the command of Siddha baba Caitanya dasa, Gauracarana could not prevent Dayala from going.  Soon after Dayala's
 departure, Gauracarana became somewhat unbalanced and roamed around aimlessly in the forest, calling out "Dayala", "Dayala." Because Gauracarana had previously been unaware of the glories of Lord Gauranga, he was convinced that Dayala dasa was a man
ifestation of Lord Gauranga who had come to teach him Gaurabhakti.

        After six years Gauracarana came to Kunjara village where he lived in a hut which was offered to him by the local residents of Vraja.  He stayed there for a long time and gathered a large number of followers, one of the foremost of his follow
ers was Jagannathadasa babaji.

        During his visit to Vrndavana he stayed at Dulala Saha near Dhirasamira and later the final days of his life where spent with his disciple, Kailasadasa (alias Krsna Caitanyadasa) at Manipuri kunja, where he breathed his last.

        Once when Gauracarana was absorbed in the mood of sakhyarasa, he went to the temple of Govindaji, stretched his leg out towards the deity, and asked the Lord to offer His humble obeisances at his feet.  Taking him to be a crazy person, the pr
iests drove him out of the temple compound. Standing outside Gauracarana spoke with deep anguish:  "You cannot get away by driving me out with Your own men.  You will have to come out soon and touch my feet, otherwise I shall not allow you to partici
pate in our play."

        Gauracarana was extremely enthusiastic to hear kirtana recital which was based on sakhyarasa.  On one occasion a kirtana singer happened to insert rasabhasa within his recital of Gosthalila.  This infuriated Siddha baba and he slapped the sin
ger on the face to teach him a lesson.

        Once, during Rajarsi Bahadur's stay at Srikunda, Gauracarana favored him with a visit.  In the presence of a spiritual circle of devotees (gosthi) he spoke about the love of Radhamadhava.  Before commencing his discourse, Gauracarana warned t
he audience that discussion on that specific subject should normally be avoided, but then continued to deliver a fascinating and unique discourse regarding the love of Radhamadhava.

        Gauracarana was known to chant the holy name very audibly even in a state of deep sleep.  He died in Vrndavana at a fairly advanced age.

G. 43.  GAURADASA (GAURAMOHANA):

        The Vaisnava poet who wrote Karnananda (See Bhanita of pada no. 377 of Padakalpataru).  Gauradasa was a devotee of Yadunandana and also wrote padas in Vrajavuli.

G. 44.  GAURADASA BABAJI (Nandagrama):

        Around 1873 AD. Gauradasa Babaji practiced bhajan at the bhajan-kutir of Sanatana Gosvami on the bank of the Pavana-sarovara at Nandagrama.  He became well-known as a realized soul.  He collected flowers daily from Gajipur near Prema-sarovara
 and made a garland to offer to the deity Lalaji. The following is a story which relates who how Gauradasa attained the grace of Lord Krsna by offering flowers.

        After five or six years of offering flowers to Lalaji, Gauradasa became frustrated: "I have served Lalaji with flowers for so long yet still he has not showered His grace upon me. Generally Lord Krsna is a bit cold-hearted.  But the heart of
Radhika, the daughter of Vrsabhanuraja is full of compassion. Had I served Her for so long she would have certainly showered Her grace upon me.  I shall leave for Varsana immediately, I refuse to stay here any longer."

        In the afternoon Gauradasa walked through a field, one mile south of Nandagrama, carrying his clothing in a bundle on his back.  Just before dark he came across a herd of cattle on their way home from the pasturing ground.  The handsome dark-
complexioned boy who accompanied the herd suddenly approached Gauradasa and asked where he was going.  When Babaji explained that he was going to Varsana, the boy urged him to go back to Nandagrama.  In anguish Gauradasa revealed his frustration, exp
laining that his long stay at Nandagrama had been spiritually fruitless.  The boy tried to console Gauradasa, yet insisted that he return to Nandagram.  Babaji, however, was determined to go ahead.  The boy then stretched out his arms, obstructing th
e forward movement of Gauradasa. Strangely, in whichever direction Gauradasa attempted to move, he found the boy obstructing his path with open arms.  Babaji became tired and said, "You naughty fellow!  Why do you harass me so much?"  (Meanwhile the
sun had set and it became dark.) The boy replied, "Babaji if you go away then who will offer me flowers?"  Babaji was struck by the significance of these words.  Feeling deeply moved and excited he asked the boy who he was. Suddenly the boy and the c
attle disappeared, no trace of either was visible. Babaji burst into tears, rolling on the ground in pains of separation he wailed, "Oh Lord Krsna, why did you deceive me in this way?  Alas! I could not recognize you nor could I understand what you w
ere trying to tell me. Oh! be merciful to the poor, I am the least deserving of all human beings, please have mercy on me."  Gauradasa thus returned to Nandagrama and spent the rest of the night crying. The priest of Lalaji Temple received a command
as follows: "Be watchful, Gauradasa should by no means stop offering flowers to Me." (Extracted from Amara Vrajavasera Eka Adhyaya-a chapter from my stay at Vraja, by Sudhanya Mitra, in GVJ)

G. 45.  GAURAGANDASA:

        He was a disciple of Sanatana Gosvami Prabhu.  He wrote an excellent book of verse in Vrajavuli entitled Sri Sri Gaurangabhusanamangavali.

G. 46.  GAURAGOPALA:

        A disciple of Rasikananda Prabhu and one of the eight children (astasisu) who appeared in sakhivesa during the Rasa festival in Gopiballavapur. (Rasikamangala Pascima 14.85)

G. 47.  GAURAGOVINDANANDA BHAGAVATASVAMI:

        He was born to a high caste brahmana family in a prosperous village in the district of Jessore (Bangladesh). Gauragovinda lost both his mother and father at a very young age and was brought up under the care of his maternal grandfather, Sanya
l Mahasaya, who was a middle-class professor. Sanyal Mahasaya was a very hospitable person and frequently made arrangement for the care of visitors.

        One day, while Sanyal Mahasaya was away, a brahmacari visitor arrived at the house requesting a place to rest. Seeing the visitor's fatigue, the young Gauragovinda cordially invited him in, offered him a seat on the carpeted floor, and served
 him water from a metal pot.  The boy then began to fan the brahmacari with a hand-fan.  The brahmacari was pleased by the extraordinary beauty of the boy but, nevertheless, took the fan away from him. The boy was also very impressed by the graceful
white-haired visitor with his long rosary and tulasi-leaf garland around his neck.

        The brahmacari did not accept the food offered by the boy. However, he did allow the boy to fill his pipe and enjoyed a smoke of tobacco.  After the visitor's departure, Gauragovinda stood still for awhile, then suddenly ran after the brahmac
ari shouting, "Thakura, Thakura!  Please stop."

        Hearing the boy's voice, the aged visitor stopped and asked, "What has happened?  Why are you running in this hot afternoon sun?"

        The boy replied, "After you left I realized that I had not paid my obeisances at your feet."

        The brahmacari affectionately embraced the boy and said, "You have given me much more than your obeisances.  Now, go home or else your grandfather will worry about you."  When the boy expressed his sadness on account of their separation, the
visitor again took the boy in his arms and slowly said, "Go home son, maybe some other time...".  Without saying anything else, the visitor walked away quickly.  The boy stood there staring in the direction which the brahmacari had gone.

        Later Sanyal Mahasaya came to know that Gauragovinda had spent that night in the company of an acquaintance named Haricarana vairagi in a school-room more than eight miles away, without any food.  Sanyal Mahasaya brought the boy back home but
 he became convinced that Gauragovinda would not stay at home for very long.

        A few days after this incident Sanyal Mahasaya passed away.  Shortly afterwards the 13 or 14 year old Gauragovinda left home and traveled with a brahmacari.  Although he had not received diksa, Gauragovinda wore Vaisnava attire.  The brahmaca
ri took the boy to his guru's asrama in another city. Before hearing of Gauragovinda's family background, the guru expressed his pleasure at meeting the graceful and serene young boy.  Later he came to know of the boy's maternal grandfather, and lear
ned that the boy had manifested a strong inclination for devotion from his very early childhood. Gurudeva was inspired by the boy and said, "I wish I could give you every bit of my inner possessions.  You had all material things at your disposal, yet
 you chose to became a virakta, deriving your pleasure from bhiksanna.  I feel inclined to advise you to embrace vairagya.  Such sharp intelligence, knowledge of sastra, and intense vairagya is certainly rare.  I am eager to see you as a shaven-heade
d hermit dressed in reddish colored garments."

        Late in the evening Gurudeva began his Syama-sangeet (songs composed in glorification of goddess Kali), accompanied by instruments.  The distinct resonance of "Aum" produced by the instruments charmed everyone present there.  After going thro
ugh the usual `murchana' etc., he stood up, embraced Gauragovinda, and said, "Your guide and guru is waiting to deliver you.  Meanwhile, you should continue to follow your own natural instincts."

        After this Gauragovinda lived as a student in Navadvipa at the house of a Vaisnava house-holder, where Bhakti-sastra was taught in an ashram-like environment.  Though Gauragovinda dressed in red ocher clothing, the inmates of the place were v
ery fond of him on account of his genius-like intelligence and wisdom. However, his stay at this place was cut short due to an incident involving a widow who, being attracted by his unusually handsome features, attempted to seduce him.  Thus he quick
ly left the place.

        While roaming from place to place as an udasina, he had a chance meeting with the same Tantric brahmacari whom he had met two years before at his maternal grandfather's house, and by whose association Gauragovinda had become inspired to renou
nce his home.  It was a happy meeting for both of them and Gauragovinda gave up his plan to go to Kasi, when the brahmacari invited him to go to his own guru's Akhara nearby. When they arrived at the Vaisnava guru's Akhara, they found everyone extrem
ely worried as the old Gurudeva was very ill. Entering inside they saw the aged Vaisnava.  Although emaciated he had a divine appearance about him as he sat on a bed of grass chanting japa.

        When the brahmacari introduced the young svamiji (Gauragovindananda) to Gurudeva, the old guru became emotional and exclaimed, "Oh! Oh! so this is him!.  Ah! is he Gauracandra?  His whole body began to tremble, the brahmacari held his guru's
body and slowly placed him on the bed.  All the devotes began to chant "Hare Krsna, Hare Krsna", close to his ears.  After some time Gurudeva regained his normal consciousness, addressing Svamiji he said, "Where is my Gauracandra?"  Feeling very emba
rrassed, Svamiji left the room. However, on the repeated request of  Gurudeva he came back into the room and saw the old Vaisnava leaning against the brahmacari and chanting Hare Krsna.  Gurudeva then said to Svamiji, "Please forgive my emotional beh
avior, come and sit near me.  Nitai dasa (his brahmacari disciple) has told me all about you and I am eager to meet you.  By the grace of Lord Gauranga you have come here and I feel very fortunate to have your association, kindly remain in this kutir
 as our guest." He then directed Nitai dasa, who had been massaging Gurudeva's chest, back and feet with matured clarified butter, to arrange for Svamiji's meal and accommodation

        When Svamiji and Nitaidasa went to a nearby pond to wash their hands etc., Nitai requested Svamiji to stay at the kutir for a few days to take care of Gurudeva in order to enable Nitai to bring Gurudeva's wife to take over the care of Gurudev
a, as she had promised to do. He explained to Svamiji that Gurudeva had renounced his home at a very young age and since then his wife had been leading the life of an ascetic, though living like a housewife.  Hearing this Svamiji agreed to stay on fo
r a few days.

        While Nitai was gone, Gauragovindananda nursed the old Vaisnava Gurudeva; holding his decrepit body on his lap, serving him medicine at stipulated intervals, and massaging his chest, back and feet with ointment throughout the night. Gurudeva
was exrtemely happy, he would open his eyes at times, stare smilingly at the face of Svamiji, and chant "Hare Krsna, Hare Krsna, Gaura, Gaura."

        After a few days the old lady (Gurudeva's wife) arrived with Nitai dasa and immediately took over the charge of her husbands nursing. Seeing that the old woman had the appearance of a udasina, Svamiji became free of his apprehension.

        One day Svamiji went to a nearby pond, but found that it was crowded with women-bathers.  To avoid the women, he chose to bath at an unused ghat, which happened to be infested with water-weeds.  He entered the pond and dove underwater.  When
he surfaced some distance away, he realized that his neck was encircled by some sort of thick rope-like object.  The other bathers, seeing that a large water-snake had coiled around the upper portion of Svamiji's body, cried out, "snake, snake", and
began to chant "Jaya Nitai, Jaya Nitai." Gauragovindananda also chanted "Jaya Nitai" and took another dive into the water. This time when he surfaced, the bathers shouted, "gone away, gone away," and heaved a sigh of relief.

        Realizing Svamiji's predicament, the women bathers shouted, "Sannyasi Thakura, please come away quickly, we are leaving the ghat."  Svamiji then saw the aged brahmacari mata (Gurudeva's wife) approaching the ghat with a pitcher to collect wat
er.  He took the pitcher and filled it with clean water from the pond.  When he returned the pitcher to her she looked at him and said, "You are a worshipper of Abhaya (an appellation of goddess Durga), so what are you afraid of? When snakes and tige
rs make way for you, why should you be afraid of human beings who are as good as your mothers and sisters?  The young Svamiji blushed in shame and touched the mata's feet and paid his obeisances.  She smiled and blessed him.

        Around midnight of the same day, the aged mata told all the inmates to get up as Gurudeva's end was very near. Gauragovinda and Nitai rushed to the side of the old babaji. Earlier Gurudeva's condition had seemed to been improving, thus Gaurag
ovinda had decided to leave for Kasi early the next morning, but now he sat down near Gurudeva dumfounded.  Babaji was placed in a sitting position with his back resting on Nitaidasa, while mataji sat facing her husband.  Addressing Gauragovinda, Bab
aji said, "You, my Gorachand, why are you staying away at such a moment?  Come and sit alongside my Nitaichand.  Don't you understand that our being together at such a moment indicates our close relationship in a past life? Don't be shy, come and sit
 near me."  Svamiji then sat next to Nitaidasa.

        Addressing his wife, babaji said, "I am sorry that I have not treated you fairly in our worldly relationship; whereas you have given me more than enough in the course of our selfless relationship."

        Hearing this Gauragovinda said, "Prabhu why are you bothering yourself with past episodes now?"

        Babaji continued, "It is the time for me to beg forgiveness of a faithful wife.  One should not leave this world before liquidating all his debts."

        Mataji replied, "I am told that saints like you never incur any debt in their life from anyone whosoever he may be, what to speak of an insignificant wife like me."

        After some time Gurudeva asked Svamiji, "What about your dues from me?  I do not know how much I owe you, come my son, take it away yourself."  Svamiji bent down and collected caranadhuli from babaji's feet.  Gurudeva stretched out both of hi
s legs and said,  "My son, take everything I possess, perhaps I have kept it with me for so long just to pass it on to you at this opportune moment."  Svamiji could not hold back his tears.

        At the break of dawn, all the devotees gathered in the room and began chanting the holy name constantly, while collecting caranadhuli from babaji.  Babaji turned to Svamiji and said, "Hold me."  Everyone there was astonished to see Gurudeva's
 body, which had been motionless for quite sometime, suddenly tremble, his partly opened eyes appeared sightless; then one of his hands moved upward with its palm cupped. Svamiji held the cupped palm with both hands, at once he felt a high velocity c
harge surge through his body.  For a few seconds he lost his sense of perception.  When he regained consciousness he realized that babaji had passed away.

        A few days after babaji's last rites had been performed, Gauragovindananda quietly left the asrama, but before going he silently paid his respect to brahmacari mata.  Seeing him she said, "Baba, hold carefully what you have received from maha
tma and be judicious in its application."  Gauragovinda left remembering her invaluable advice.

        While Svamiji was staying at Nutan cada in Navadvipa, one Nikhilananda Gosvami from Vani village in the district of Mymensingh (Bangladesh) met Svamiji and was impressed with his vast knowledge of sastra.  When Nikhilananda asked Svamiji how
he had acquired such knowledge, Svamiji replied that apart from some elementary knowledge of Vyakarana, which he picked up in his childhood, he had received very little proper education. However, he had been fortunate enough to come in contact with a
 Vaisnava saint who had showered his blessings upon Svamiji, just prior to his death.  Consequently, the knowledge of the sastras had gradually been revealed to him through a series of dreams.  In a dream he would hear a recital of Rasapancadhyaya an
d in the morning he was able to quote the entire passage from memory.  In this way he acquired a thorough understanding of Srimad Bhagavatam and its tika.

        What a miraculous occurrence! Without any study of the subject, Svamiji became an accomplished scholar of all sastras. Nikhilananda said that at times Svamiji would spontaneously reveal his deep spiritual understanding, giving references from
 the ten Upanisads, Nyaya, Mimansa, Patanjala, and Vedanta philosophy, demonstrating his vast wisdom of all sastras.

        Around 1903 AD. Svamiji studied Vedanta philosophy as a student-disciple under the renowned scholar Paramananda Tirtha Maharaja of Kasi, who was a descendant from the family-line of the famous Thakura of Bhattapalli.  At that time Svamiji dre
ssed himself as a brahmacari and followed the routine rituals, such as Krsnarcana and other related practices; applying an upward sectarian mark on his forehead and wearing a garland of tulasi-leaves.

        In 1905 or 1906 AD. Gauragovindananda Svamiji, having taken a vow of `Mathuravas', stayed in an asrama on top of Krsnaganga for a period of one month, where numerous sannyasis, bramacaris and Vaisnavas lived.  The chief executive of the asram
a, an aged Hindustani sadhu, very cordially invited Svamiji to live in a kutir situated in a quiet corner of the asrama.  An aged saint with a very serene and graceful appearance lived in the kutir adjacent to that of Svamiji. Svamiji would frequentl
y visited the old saint, pay his obeisances, and request the saint for kripa (refuge).  To this the saint replied, "Kripa, kripa, what kripa?  All right I shall see."

        When the saint did not respond to his prayer, Svamiji suddenly remembered a sloka from the Srimad Bhagavatam 1.5.25: "Once only, by their permission, I took the remnants of their food, and by so doing all my sins were eradicated.  Thus being
engaged, I became purified in heart, and at that time the very nature of the transcendentalist became attractive to me." Despite occasional protest by some of the inmate saints, Svamiji took up the service of removing the used banana-leaf plates left
 by the devotees after their meals, and sweeping the place clean.  Gauragovinda continued cleaning up in this way for four or five days. One day, while engaged in cleaning, the saint quietly came there. Standing behind Svamiji he asked, "Wherefrom ha
ve you learnt such things?"

        Svamiji replied, "The kripa-guru of mahatmas like you have taught me this."  The old saint disagreed, "No, you must have been specially taught sadhana-sanskara."

        "I believe that sat-sanskara is influenced by the grace of great saints," Svamiji replied.  The following day Svamiji was ordered by the chief of the asrama, at the insistence of the saint, not to do his cleaning work.  Hearing this Svamiji f
elt distressed and at once went to the saints kutir. Lying on the ground in front of the entrance he began wailing.

        Within a short time Svamiji suddenly heard the melodious voice of the saint reciting sloka 1.5.24 of Srimad Bhagavatam: "Cakruh krpam yadyapi tulya-darsanah"; "Although they were impartial by nature, those followers of the Vedanta blessed me
with their causeless mercy. As far as I was concerned, I was self-controlled and had no attachment for sports, even though I was a boy.  In addition, I was not naughty, and I did not speak more than required."  Swamiji immediately got up and fell pro
strate at the feet of the every-merciful saint, who took Svamiji lovingly in his arms and said, "From now on you shall recite from Srimad Bhagavatam for me."  Svamiji began reading as directed, and observed that while listening to the recital the age
d saint became overwhelmed with transcendental love and uttered, "kripa, kripa."  One day, while in such a state, the saint said, "Come my son, take kripa."  Saying this he placed his foot on Svamiji's head.

        After completing his vow of `Mathuravasa', Svamiji received instructions from the saint to go to Vrndavana, pay his humble obeisances at the lotus feet of the Lord, then go to Govardhana and observe a vow of silence (mounavrata) for one year.
  He was further instructed to study and enjoy the essence of Srimad Bhagavatam, after which he would realize kripa in its entirety.  Svamiji acted as per the command of the saint and achieved the desired results.  This paramahamsa saint was a brothe
r-disciple of the famous Bhaskaranandasvami of Kasi and was known by the name of Devagiri muni.

        The following are the books written by Gauragovindananda: Kripakusumanjali (1935 AD.), Sadhanakusumanjali (1936 AD.), Sriguruvaisnavabhaktikusumanjali (1940 AD.), Srililatattva-kusumanjali (1941 AD.).  The author refers in Kripakusumanjali to
 his association with a number of renowned saints, namely, Paramananda Tirtha Svami-a Vedanta professor of Kasi, Bholanandagiri Maharaja of Hardwar, Krsnaprasada dasa babaji (Gudhibaba) of Vrndavana, Siddha Jagadisa baba and Ramadasa kathia baba.

        Swamiji lived for seven years in a dark mountain cave at Kamyavana in Vraja where he practiced bhajan intensely.  Then, being ill with a bleeding-nose, he went to Vrndavana. Afterwards he went to Srihatta, Tripura, Silchar, Dhaka and Mymensin
gh where he devoted himself to preaching and delivering the fallen jiva's.

        Bhagavatasvami breathed his last on 8 Jaistha on the seventh day of the bright fortnight in 1349 BS (May-June 1942 AD.)

G. 48.  GAURAGUNANANDA THAKURA:

        He was and accomplished kirtana-singer who descended from the family-line of Narahari Sarkara Thakura.  He wrote the book entitled Srikhandera Pracina Vaisnava.

G. 49.  GAURAKISORA DASA BABAJI:

        He was the guru of Bhaktisiddhanta Sarasvati Gosvami, the founder of the Caitanya Mathas and Gaudiya Mathas.  This Vaisnava saint's life was an example of utter humility and poverty, the true attributes of a Vaisnava.  Gaurakisora never accep
ted any material object from anyone.  For his clothing he used the discarded loin cloths from corpses left on the bank of the Ganges.  For food, he would collect rice by begging, soak it in river water, and garnish it with salt and chilly. He never a
sked favors from anyone and lived a fully detached life, devoid of all possessions.

        Very little information is available about the past life of Gaurakisora except that he was born in a Vaisya family in the village of Bagjana near Tepakhola on the bank of the Padma. As a householder, Gaurakisora was known by the name Vansidas
a.  At that time he was engaged in some agricultural trade and from the income took care of his wife and family honestly.  After the death of his wife, Gaurakisora renounced his home and went to Vrndavana, where he was initiated into Vairagi Vesa by
Bhagavata dasa babaji, one of the foremost disciples of Jagannatha dasa babaji.

        Gaurakisora lived on madhukari and slept beneath a tree. He would lie prostrate, offering his humble obeisances to the residents of Vraja, considering them as embodiments of Lord Krsna.  He even offered his obeisances to the flowers, trees, a
nd land around him.  He spent about thirty years at Vrajamandala serving the deities there.  Afterwards, perhaps by the direction of the Supreme Lord, he left for Navadvipa.

        During his stay at Navadvipa, Gaurakisora underwent various transformations of spiritual moods.  Sometimes he danced on the bank of the Ganges chanting, "Gaura, Gaura", while at other times he would lie on the ground in an unconscious state.
 He joyfully moved throughout the groves located on the bank of the Ganges, considering them sites of the divine sports of Radhagovinda.  His only clothing was a strip of cloth around his waist and often went totally naked. He chanted japa on beads o
r sometimes knotted a cloth and used that as a substitute for japa beads.  Occasionally, he went to Godruma to listen to Bhaktivinoda Thakura recite Srimad Bhagavatam.

        Every virtuous person looked forward to rendering service to Gaurakisora.  However, he rarely allowed anyone the chance to serve him.  Once Manindracandra Nandi, the Maharaja of Kasimbazar, sent a distinguished messenger to escort Gaurakisora
 to the former's palace.  Gaurakisora, however, did not accept the Maharaja's invitation saying that if he visited the palace he may feel tempted by the wealth of the Maharaja which may result in a strained relation between the two. Hence, Gaurakisor
a suggested that instead of him visiting the palace, let the Maharaja free himself completely from the shackles of wealth by donating everything he owned to his relatives and then come to live with Gaurakisora in a specially prepared shed where both
of them could practice Haribhajan in peace."

        Gaurakisora was very selective about accepting invitations for food.  He believed that partaking of food here and there could adversely affect the spiritual life of a devotee.  Once a devotee name Harenbabu partook of prasada offered at the f
estival held at Bhajan-kutir at Navadvipa. For this Gaurakisora stopped communicating with Haren for three days. On the fourth day Gaurakisora explained that the prasada of the above festival had been financed by a woman of questionable profession.

        Once, on the eve of Sanatana Gosvami's disappearance day, Gaurakisora decided to celebrate the occasion.  The devotee attending him asked who would provide them with the materials for the celebration.  Gaurakisora replied: "Remember not to sp
eak to anyone about it.  We shall miss a meal and continue around the clock chanting the holy name.  This could be the typical festival for those of us who have taken the vow of poverty."

        Narendra Kumar Sen, a resident of Agartala (Tripura), once approached Gaurakisora to learn about Guru-pranali or Siddha pranali.  Gaurakisora told him, "The Supreme Lord cannot be realized through worldly knowledge.  Only through the chanting
 of the holy name can the true nature of the Lord be revealed. As the Lord is revealed from the letters comprising the Nama, the devotee gradually begins to understand his own nature and becomes acquainted with seva.

        Once a physician told Gaurakisora that he intended to move to Navadvipa and take up charitable practices. Gaurakisora advised the physician that if he truly desired to live in Navadvipa then he should give up the plan for a charitable practic
e because it would only encourage materially minded people to save money. Those who sincerely practiced Hari bhajan should never get distracted by the chains of welfare activities.

        A young seeker wearing a kaupina, once stayed with Gaurakisora for some days. later he arranged, through the agency of an employee of a female estate owner, to obtain five kathas of land as a donation from the woman. When Gaurakisora heard ab
out this he was extremely annoyed: "Navadvipadhama is beyond this material world. How can a worldly land-owner dare to hold land here and even think he can donate five kathas out of it?  A mere grain of sand of the transcendental Navadvipa is more va
luable than all the precious gems in this world put together.  Moreover, how advanced could this young kaupina-clad devotee be if he dares to collect so much land in lieu of his bhajan merit?"

        Once a devotee offered some sweets to Lord Gauranga and then took the offering to Gaurakisora, urging him to partake of it.  Gaurakisora told the devotee, "Those who are non-vegetarian, those who commit adultery, or offer food to Lord Gaurang
a with a particular motive, their offerings never reach Lord Gauranga and are never sanctified as prasada."

        Gaurakisora regularly begged for rice, after which he would cook the rice, offer it, and partake of the prasada.  He never touched any foodstuff offered by someone else.  Once during monsoon, Gaurakisora stayed in the rest-house at Phulia Nav
advipa.  Some prasada was left in a vessel for him to respect later.  Meanwhile a snake passed by the vessel and a woman there happened to notice it.  When Gaurakisora sat down to take prasada the woman appeared there and informed him about the snake
.  Gaurakisora, however, firmly stated that he would not touch the prasada until the woman left.  After the woman left, Gaurakisora said, "Look how maya works!  Taking the form of compassion, maya attempts to hit deep into her target slowly.  Maya ca
n assume countless forms.  She always prevents a mortal being from practicing Haribhajan."

        Giribabu and his wife once ardently requested Gaurakisora
to stay in their house at Navadvipa.  Gaurakisora was moved by their sincere devotion and finally agreed to oblige them on the condition that he would live only in their toilet room where he would perform Hari bhajan.  Giribabu tried to persuade him
to change his mind but Gaurakisora remained firm. Giribabu reluctantly arranged to have the toilet thorougly cleaned and Gaurakisora used it for Haribhajan.  A realized soul can practice Haribhajan anywhere in an unconcerned manner, and wherever he r
esides, that place becomes Vaikuntha.

        Gaurakisora was a highly spiritually advanced soul.  He never allowed deceitful practices or any discussion which was not within the purview of the holy books.  One day when a devotee questioned Gaurakisora about a well-known reiciter of Srim
ad Bhagavatam who was in the habit of chanting "Gaura, Gaura", Gaurakisora remarked,  "He doesn't say "Gaura, Gaura. Rather what he means to say is, `Money, Money.'  Those who recite Srimad Bhagavatam for payment are not entitled to chant the name of
 the Supreme Lord."

        Gaurakisora never delivered discourses openly, yet his spotless character drew everyone to him.  Upon meeting Gaurakisora, even a staunch materialist would become inclined take up Haribhajan.

        In November 1915 AD. on Ekadasi day, Gaurakisora dasa babaji breathed his last.  Bhaktisiddhanta Sarasvati himself arranged to bury the mortal remains of his revered guru.































 
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