On the observance of the disappearance of His Divine Grace Srila Bhakti Rakshaka Sridhara Deva-Goswami Maharaja, July 23, 2017.

Introduction:

The disappearance of Sri Guru reveals a great many things to those whose diligence applied to studying the event is sufficient to catch them. The day of his disappearance is a time to memorialize the greatness of Sri Gurudeva. The days following his disappearance are a time for those who proclaim his greatness to walk through the purificatory fire sparked by the event. Some will be burned by the fire while surviving it, others will be consumed by it, a few will emerge in a brilliant pure golden form as an example for all to follow.

So there may be disturbances, rather, we may say it should be, disturbance must come, because my most beloved Guru has withdrawn from amongst us. And should we like to live peacefully? Such a great curse, as it may be felt, is thrown on my head. And should I like to live peacefully? In its retinue disturbance must come, and we are to undergo them, but we must remain sincere and we must face the difficulty in a proper way. That has come to train me to go on in the right direction. What I have received from him I understood in a rough estimation. Now the things have come in such an order that I’m to scrutinise me in my every position within me to analyse, ātma-samika, self analysis has begun. What I have got from him, I’m under trial. In what way have I received it, properly or only showily? The time has come to purify me, whether I’m a real student, a real disciple, or only in face, only in confession, I’m his disciple? What is the position of a real disciple? Should I leave the society then what is the depth of my creed? In what attitude have I accepted his teachings? How deep rooted is it in me? The fire is there, come to test me, that whether I can stand – my acceptance is real or it is a sham, imitation; this fire will prove that. So we must not be afraid of any adverse circumstances. Sukhinaḥkṣatriyāḥ pārtha, labhante yuddham īdṛśam.

[yadṛcchayā copapannaṁ, svarga-dvāram apāvṛtam
sukhinaḥ kṣatriyāḥ pārtha, labhante yuddham īdṛśam]

[“O Pārtha, such a battle, present of its own accord like the open gates of heaven, can be gained only by the most fortunate warriors.”] [Bhagavad-gītā, 2.32]

Kṛṣṇa says in Gītā, “The battle that you have faced, a happy kṣatriya he hankers after this.”

So a bad workman quarrels with his tools. Stools. The karma, my karma has now come to face me, to surround me, and I can’t avoid that. It is the result of my own karma. It comes from within me, and I must not quarrel, I do the proper dealing with that. We are to scrutinise what we thought we understood more accurately and find out within me, where am I? What is my real need? And how much my hankering is for the real thing? All these things will be expressed, has come into publicity now. So this is a real field of sādhana. My sādhana, my advancement needs all these difficulties. Otherwise we may not know what is progress, what is non progress. We can go on blindly, and we can patch up everything, and we can give it to others, and we may turn to be hypocrites. So to purify our own selves it is necessary.

And God has no error. He’s commanding the environment. It is not my responsibility. The responsibility of the environment is not on me. My responsibility is only with me, and the environment is at the hands of the Lord. He has not done any wrong to me. If I’m sincere then I have to adjust myself with this environment and to put my real faith before Him. By my stand in any circumstances in the battle my patriotism will be examined, be put to test, whether I’m a real soldier or not. Anything may come, but I’m to face them, I’m not to forget my Lord, my Guru, my Gaurāṅga, Rādhā-Govinda, under any circumstances. Under any unfavourable circumstances I must stand with my head erect. ‘Yes, I’m a servant of that clan, that sampradāya. Everyone may leave me. I shall stand single.” With this attitude we must go on, whatever may be the circumstances.

Then the recognition may come in my favour, “That yes, under such trying circumstances, he’s there.” They may be pleased with us. How much selfish, or that anartha, in what person, which is necessary to be eliminated, this mental, this karmana vasana, this karma, jñāna,anyābhilāṣa, how much it’s mixed with the real faith? That must come out and that must be eliminated in different ways. Sona hi kalyāṇa-kṛt kaścid, durgatiṁ, if we want real good within us, none can hinder me. With this spirit we must move.

— Srila Sridhara Maharaja, 81.08.12.C

As the sunrise indicates the progress of the current day, the sunset indicates the coming of a new sunrise, which inevitably follows even the darkest night. The sun never rises or sets. It is always shining brightly. It is only our limited vision caused by our poor vantage point that causes us to consider the events of sunrise and sunset or the remark “Today the sun is covered by clouds.” So it is also with Sri Guru. He appears and disappears from our sight, but his disappearance is due to our limited or obscured vision. He is always shining brightly, standing far above the clouds where he is posted as the supremely benevolent well-wisher of all jivas.

What better way to imbibe the mood, sentiments and siddhanta characterizing this day in the mind of a pure Vaishnava than to learn from one directly? In that context I present the following transcripts for the pleasure and enlightenment of our dear readers.

Taking the foot dust of his devotees on my head, I pray His Divine Grace, Srila Bhakti Rakshaka Sridhara Deva Goswami Maharaja, will be merciful upon us and raise us to a position where our vantage point allows us to forever keep our eyes fixed upon him.

— Swami B.K. Giri

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

82.01.01.A.rr

Śrīla Śrīdhara Mahārāja: …nineteen thirty seven, this early morning Guru Mahārāja passed away. That also was Friday, first January, thirty seven, that was Friday, early morning. I attended his bed, sick bed, from two to four, and then another’s turn came to attend. I went to bed. Two of us were attending him in a pair, two. Went to bed, and then suddenly, who cooked for him, that gentleman, generally we called him Mahārāja, Sajjan-mani [?] Mahārāja, came to rouse me.

“Come quickly. Prabhupāda perhaps he’s going away. Come quickly.”

At once we, in the morning I came to his bed but sweat was with my body. At once I jumped out and went, but saw, could not see him any longer.
Just twenty four hours back he called me, the same, through Mahārāja, Sajjanānanda and asked me to sing śrī-rūpa-mañjarī, twenty four hours back; that is Thursday, early morning.
But this day we heard, after twelve o clock new year’s day began according to the English custom, so after twelve the whistles from different steamers and other places were pleased to show new year come.
Then also Prabhupāda was there, but perhaps at five o clock, at five am he passed away. Then a special train was arranged from Salda Calcutta to Kṛṣṇaga: special train. We all came with him to Kṛṣṇaga. Then a bus was reserved – but could not be taken in the bus, so on the roof of the bus some of us climbed up, because he was lying in some temporarily arranged plank or something like that. Then when we with the bus we came to the Svarūpa-Ganga ghat, already dark. And we are all fasting, not even a drop of water. Then anyhow after crossing the Saraswatī River, other side, and we carried him on our shoulders to Māyāpur. There in some place, the vicinity where he lived before, from the beginning, before his sannyāsa, nearby that a place was dug.

But Kuñja Bābu [Śrīpād Bhakti Vilās] Tīrtha Mahārāja rejected that. “No, must have a Mandeer and a Nat Mandeer before that so this place will not suit.”

So it was removed to its present place, position, and there we began to dig ourselves, almost the whole night, by dark. And then his Śrī Mūrti was placed on āsana in a sitting posture with spectacles and what he used to wear every day. And such elegant and beautifully decorated he showed the posture which charmed me. I never saw him in such great Ācārya there, most dignified way I could see him there. And as usual the salts were given around his figure, and then earth. Earth could not touch his body, only salt, and then earth.
In this way when it came up to the neck I came out from the samādhi. I could not tolerate to see his face to be covered with salt. I came out.
And Keśava Mahārāja he was there, and others also ________ [?] Then after the pit was filled up a Tulasī bidi was temporarily built there and the barrier around. Then we went to sing songs, suiting the time, viraha-saṅkīrtana from different places was sung, then some summary talk about him. One Bhāratī Mahārāja he was chanting. I asked him to chant that __________
[?] the conclusion of the poem composed by Guru Mahārāja in conclusion of Caitanya-caritāmṛta Anubhāṣya there where he’s mentioning about Bhaktivinoda Ṭhākura after his departure.

Yar samanya keha dari ayi nara deha nahi koila krsna bhakti dhan [?] “Never any man came in human figure who could spread the news of the Supreme so much for the benefit of the world.”

That was awakened in my mind, and at that time felt that he has moved his every nath to spread the cult given by Mahāprabhu. He strained his every nath to the finish to spread the advices or instructions of Mahāprabhu, Kṛṣṇa bhakti, the devotion of Kṛṣṇa. We never experience such personality before.
Then in the conclusion Vāsudeva Prabhu asked me to chant śrī-rūpa-mañjarī-pada, and I did so, because only two days ago he wanted to hear from my lips that song. Then the function was closed. Then of course so many men began to cry, some embracing another man and crying.

“How shall we live now? Only, we all came and joined here for the attraction of his holy feet. Now he has disappeared. How we are to live? The centre is removed, centre of interest of all of us suddenly removed. How can we live, and how to live hereafter, in what way?”

Perplexed for the time being. Anyhow his Mission is there, and what he has done we shall try our best to go on with that. That is a general faith. With that trend we are to go on in future life, in this way.
Then next day that was Saturday. Then at Calcutta Maṭha there is engagement, some gentlemen, perhaps some European gentlemen should come there, it was appointed so some of us must go there. And among the list my name was also. I was so much tired, can’t move my body, still, what to do, must go. Must go, no disobedience is possible just after the demise of Guru Mahārāja. The general secretary he wants me to go. I remember I felt inability but anyhow dragged myself to Calcutta.
And when I’m in Rāma-ghāṭa station junction I found that Lalitā Prasād is walking on the platform. Some told that Lalitā Bābū is there. From the railway carriage we had a look on him. That is the first time I saw him. Afterwards, once more I saw him. Twice I have seen him, Lalitā Prasād. He was a bachelor. He had service in the writers [?] building, government clan. Then retiring he opened an āśrama. In the beginning he was living with Prabhupāda in Yoga-pīṭha, but after Kuñja Bābu came, became general secretary and began to start the propaganda work, Lalitā Prasād had some difference with Kuñja Bābu, and he went away gradually, cutting connection with brother, our Guru Mahārāja. And established an āśrama there in the birth place of Bhaktivinoda Ṭhākura, that is the maternal uncle’s house of Bhaktivinoda Ṭhākura, that Ula.
Bhaktivinoda Ṭhākura comes from Calcutta Datta family, renowned, and from the same family Vivekananda also came, that Datta family of Hat Cola [?] a renowned family in Calcutta, Datta family, Hat Cola [?] Datta. Vivekananda also came out of that family, Bhaktivinoda Ṭhākura also. But Bhaktivinoda Ṭhākura’s mother’s birthplace was Ula, and he was born in maternal uncle’s house. They’re also zamīndārs, Mustafi Datta family, they’re zamīndārs, big zamīndārs of that time. But there he was born, so that place has been taken up by Lalitā Prasād and made an āśrama and he lived there.
After, he lived long time, Prabhupāda passed away sixty three, and Lalitā Prasād over hundred, one or two, hundred one or two, he lived after that.
He appreciated my poem about Bhaktivinoda Ṭhākura, I came to know through his sister. His sister came here some twenty years back perhaps or more. She told that, ‘he has appreciated your poem about Bhaktivinoda Ṭhākura very much.’
And sometimes the disciples also come here now and then. I give some five rupees, ten rupees, this way looking. Of course taking the name of Bhaktivinoda Ṭhākura anyhow going on, not to such accuracy and intensity as our Guru Mahārāja did, but to certain extent some connection or other. Hare Kṛṣṇa.
According to our Guru Mahārāja he had some connection with Bhaktivinoda Ṭhākura but that is contaminated with the flesh connection, more, than spiritual. Ha, ha. Baba, bada. He was son, and Bhaktivinoda Ṭhākura was his father, he can’t forget that. Independent of that connection – of course he has got some idea but that is not very bona fide, we are told, and nearing towards sahajiyā vāda. Hare Kṛṣṇa.

Madhvācārya has written a poem, Māyāvādā-Śata-Dūṣaṇī, a hundred poems against Māyāvādā. And our Guru Mahārāja has written Prākṛta-rasa Śata-Dūṣaṇī, a hundred lines devoted to expose sahajiyāism; that is imitation of prema bhakti. What is lust, what is sense pleasure, to conceive that, to take that in the place of divine love. This human love is conceived in a colour to be the divine love. What is so rare that even Brahmā and Śiva they cannot expect to possess that thing, that high thing. And they think they have already got, by, through imagination, imagining himself as a girl. And also, so much so that they imagine some gentleman bābājī to be Kṛṣṇa. And they began to practice their relationship in that way, thinking that will be conducive, that will assist them to raise up their standard of life to that high creation, only by thinking, and in that way. A nasty thing, going on in the name, so the society looks down upon them as the pests of the society, society outside.

So Prabhupāda gave a new line, that, “Goswāmīns, you look at the śāstra, you will find what is that.”

manuṣyāṇāṁ sahasreṣu, kaścid yatati siddhaye
yatatām api siddhānāṁ, kaścin māṁ vetti tattvataḥ

[“Out of countless souls, some may have reached the human form of life, and among many thousands of human beings, some endeavour to attain direct perception of the individual soul and the Supersoul; and among many thousands of such aspirants who have attained to seeing the soul and the Supersoul, only a few receive actual perception of Me, Śyāmasundara.”]

[Bhagavad-gītā, 7.3]

bahūnāṁ janmanām ante, jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti, sa mahātmā sudurlabhaḥ

[“After many, many births and deaths, one who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.”]

[Bhagavad-gītā, 7.19]

tapasvibhyo ‘dhiko yogī, jñanibhyo ‘pi mato ‘dhikaḥ
karmibhyaś cādhiko yogī, tasmād yogī bhavārjuna

[“A yogī is greater than an ascetic, a philosopher jñānī, or a fruitive working karmī. Therefore, O Arjuna, always be a yogī.”] [Bhagavad-gītā, 6.46]

yoginām api sarveṣāṁ, mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ, sa me yuktatamo mataḥ

[“In My opinion, of all types of yogīs, the most elevated of all is he who surrenders his heart to Me and serves Me in devotion with sincere, internal faith.”] [Bhagavad-gītā, 6.47]

In Bhāgavatam [6.14.5],

muktānām api siddhānāṁ nārāyaṇa-parāyaṇa
sudurlabhaḥ praśāntātmā koṭiṣv api mahā-mune

[“O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Nārāyaṇa, or Kṛṣṇa. Such devotees, who are fully peaceful, are extremely rare.”] & [Caitanya-caritāmṛta, Madhya-līlā, 19.150]

brāhmaṇānāṁ sahasrebhyaḥ satra-yājī viśiṣyate
satra-yāji-sahasrebhyaḥ sarvva-vedānta-pāragaḥ
sarvva-vedānta-vit-koṭ yā viṣṇubhakto viśiṣyate
vaiṣṇavānāṁ sahasrebhyaḥ ekāntyeko viśiṣyate

[“Among many thousands of brāhmaṇas, a yajñika brāhmaṇa is best. Among thousands of yajñika brāhmaṇas, one who fully knows Vedānta is best. Among millions of knowers of Vedānta, one who is a devotee of Viṣṇu is best. And among thousands of devotees of Viṣṇu, one who is an unalloyed Vaiṣṇava is best.”] [Hari-Bhakti-Vilāsa, 10.117] & [Bhakti-Sandarbha, 117]

In this way the steps are clearly shown, by climbing up by these steps then you are to go to that. You can go up to that place of wonderful dream. But that is more wonderful than dream, the Lord’s harem. Ha, ha. Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari.
We could feel also how it is possible to imitate in such a filthy plane. Sense pleasure and the sense pleasure of the Adhokṣaja, of the Divinity, just two opposites. South pole and north pole. Sense pleasure, that is the lowest conception of pleasure. And to seek the pleasure of the senses of the highest conception of the Deity, which generally seems to be impossible, to reach to that standard, how much sacrifice and self abnegation and self surrendering is required. It is infinitely intensified stage in which we can hope to come to such a position and to find the personal characteristic of the Lord in full. And then again to approach Him and not only to touch His holy feet which is also impossible to the consciousness at large that we can touch His feet. What to speak of to raise one’s self in a loving position and love of the unreserved and of the highest type. This is dream of a dream.
Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Haribol. One may think of that very rarely, but to achieve that, that is almost impossible. It is such. It is such. By his personal touch one can’t grasp it, but when they grasp, ‘Yes, it can be conceived, His such behaviour, such loving behaviour with the highest type of loving devotees,’ that may be thought out, but never with one’s own achievement. We can come up to such height as to think that Lord is very affectionately playing with His most favourite group so much. And never any selfish touch that will brush you aside, down, if you go to approach direct with your conception of ego.

Guru janma sitay bhumay sitay paya sata guṇa [?] That is of such nature that on the head of my Gurudeva that looks very beautiful. This is of such type, thing of such type, that on the head of my Gurudeva it looks very well, very beautiful. By nature it is such, that in the highest position of my imagination I may guess to have His, to see His position. It’s so rarely seen and conceived that thing is to our society, our level, thinkers of our level.

Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol.

So first January, Friday, in nineteen thirty seven also such concurrence. In the middle also several times such concurrence must have been, must have happened, but I don’t remember. But this time I remembered that. This Friday, first January, and this occurred, same with that, thirty seven. Perhaps after seven years or so it may come, but the leap year also to be taken into consideration. Hare Kṛṣṇa. One day increased in every four days in a year.

Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol.
Nitāi Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol.

After his separation, I composed a poem. The beginning stanza is this.

nīte yasmin niśante nayana-jala-bharaiḥ snāta-gātrārbudānāṁ
ucchair utkrośatāṁ śrī-vṛṣa-kapi-sutayā-dhīrayā svīya-goṣṭhīm
pṛthvī gāḍhāndhakārair-hṛta-nayana-maṇīvāvṛtā yena hīnā
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ‘yam

[At the close of night, early morn, there were crores of devotees freshly bathed, loudly wailing, their eyes overflowing with sorrowful tears of hopelessness. Śrīmatī Rādhikā, that radiantly beautiful queen of Vraja and daughter of King Vṛṣabhānu, had summoned Her intimate servant Śrī Dayita dāsa to return to Her divine camp, their personal family. Now in the absence of Nayana-maṇi mañjari, the Earth planet has been vacuumed into the deepest, vacant darkness. O! With no further delay, kindly accept this fallen soul as your servant. O Dayita dāsa, I am hoping against hope to be embraced within the fold of your divine company.]

[Śrī-Śrī Dayita-dāsa-daśakam, 1]

Nīte yasmin niśante, at the last moment of the night he was taken in by Śrī Rādhārāṇī as if She was very much impatient to tolerate his separation, svīya-goṣṭhīm. Nayana-jala-bharaiḥ snāta-gātrārbudānāṁ, amongst hundreds, thousands of people who were weeping, weeping profusely so that they’re taking bath in their own tears,snāta-gātrārbudānāṁ, neglecting that, Rādhārāṇī took impatiently at once, drew him in Her camp, very impatiently.Yasmin niśante nayana-jala-bharaiḥ snāta-gātrārbudānāṁ ucchair utkrośatāṁ, and someone is crying aloud for the separation. But without caring for that Rādhārāṇī impatiently took him because She could not tolerate his separation any longer ______ [?] Now, what was the condition of the Earth at that time? Pṛthvī gāḍhāndhakārair-hṛta-nayana-maṇī. Our Guru Mahārāja’s secret name was Nayana-maṇi mañjari. Nayana-maṇi means this eyeball. If eyeball is taken out then the whole Earth is dark to that gentleman. The Nayana-maṇi was taken suddenly and the whole world was covered with darkness to the people, hṛta-nayana-maṇīvā, pṛthvī gāḍhāndhakārair, deep darkness came down as if the eyeball has been taken out of them, yena hīnā, by his separation. Yatrāsau tatra śīghraṁ kṛpaṇa-nayana, addressing as if to ones own eye. “You are so miser. Where he’s going, please take me hurriedly there towards that direction which way he’s going. O my dear eye, take me in that side hurriedly, yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ‘yam. Take this servant. Why you are so miser my eye? Take me hurriedly towards that direction which way he is going. And another internal meaning iskṛpaṇa-nayana he, he’s Nayana-maṇi mañjari, his name. ____________ [?] you are so cruel to me Nayana.” Nayana means Gurudeva. “You please take me where you are going along with you. Why you are so cruel to me?”Nayana he nīyatāṁ. “Take this servant along with you, and very hurriedly.”

In this way, this is the beginning in this way. There are perhaps eleven or twelve stanzas.

[Ten prayers, stanzas, offered in the mood of separation on the disappearance day of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda, known as Śrī-Śrī Dayita-dāsa-daśakam]

Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol.

And another śloka:

gaurendor asta-śaile kimu kanakaghano hema-hṛj-jambu-nadyā
āvirbhūtaḥ pravarṣair nikhila-jana-padaṁ plāvayan dāva-dagdham
gaurāvirbhāva-bhūmau rajasi ca sahasā saṁjugopa-svayaṁ svaṁ
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ‘yam

[You appeared like a massive golden cloud above the horizon of the blue hills of Nīlācala, precisely where that golden moon Śrīman Mahāprabhu set. From your golden heart a golden shower has inundated suffering humanity, extinguishing the scorching blaze of worldly life. Suddenly disappearing, you have hidden yourself within the holy dust of the holy abode of Navadwīpa, where Śrī Caitanydeva appeared. O! With no further delay, kindly accept this fallen soul as your servant. O Dayita dāsa, I am hoping against hope to be embraced within the fold of your divine company.] [Śrī-Śrī Dayita-dāsa-daśakam, 5]

Where Mahāprabhu came down, Gaurendu, the moon Gaurāṅga was set down where, this He was from, came out from that very place. And where Mahāprabhu came out he set down there, Navadwīpa. Mahāprabhu was born in Nadia and disappeared in Purī. And our Guru Mahārāja appeared from Purī and disappeared here in his birthplace. Sogaurendor asta-śaile, where he, moon of Gaurāṅga was set down he took his birth, how? Kimu kanakaghano hema-hṛj-jambu-nadyā, a golden cloud, taking, drawing his lustre from that wonderful imaginary gold that comes from ________________ [?] he did such, a golden cloud, taking birth from the Purī there ________________________________ [?]

……..

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

82.01.01.B

Śrīla Śrīdhara Mahārāja: Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol. After his separation, I composed a poem. The beginning stanza is this.

nīte yasmin niśante nayana-jala-bharaiḥ snāta-gātrārbudānāṁ
ucchair utkrośatāṁ śrī-vṛṣa-kapi-sutayā-dhīrayā svīya-goṣṭhīm
pṛthvī gāḍhāndhakārair-hṛta-nayana-maṇīvāvṛtā yena hīnā
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ‘yam

[At the close of night, early morn, there were crores of devotees fleshly bathed, loudly wailing, their eyes overflowing with sorrowful tears of hopelessness. Śrīmatī Rādhikā, that radiantly beautiful queen of Vraja and daughter of King Vṛṣabhānu, had summoned Her intimate servant Śrī Dayita dāsa to return to Her divine camp, their personal family. Now in the absence of Nayana-maṇi mañjari, the Earth planet has been vacuumed into the deepest, vacant darkness. O! With no further delay, kindly accept this fallen soul as your servant. O Dayita dāsa, I am hoping against hope to be embraced within the fold of your divine company.]

[Śrī-Śrī Dayita-dāsa-daśakam, 1]

Nīte yasmin niśante, at the last moment of the night he was taken in by Śrī Rādhārāṇī as if She was very much impatient to tolerate his separation,svīya-goṣṭhīm. Nayana-jala-bharaiḥsnāta-gātrārbudānāṁ, amongst hundreds, thousands of people who were weeping, weeping profusely: so that they’re taking bath in their own tears, snāta-gātrārbudānāṁ, neglecting that Rādhārāṇī took impatiently, entrance, drew him in Her camp, very impatiently.Yasmin niśante nayana-jala-bharaiḥ snāta-gātrārbudānāṁ ucchair utkrośatāṁ, and someone is crying aloud for the separation. But without caring for that Rādhārāṇī impatiently took him because She could not tolerate his separation any longer. Now, what was the condition of the Earth at that time? Pṛthvī gāḍhāndhakārair-hṛta-nayana-maṇī. Our Guru Mahārāja’s secret name was Nayana-maṇi mañjari. Nayana-maṇi means this eyeball. If eyeball is taken out, then the whole Earth is dark to that gentleman. The Nayana-maṇi was taken suddenly and the whole world was covered with darkness to the people, hṛta-nayana-maṇīvā, pṛthvī gāḍhāndhakārair, deep darkness came down as if the eyeball has been taken out of them, yena hīnā, by his separation. Yatrāsau tatra śīghraṁ kṛpaṇa-nayana, addressing as if to ones own eye. “You are so miser. Where he’s going, please take me hurriedly towards that direction, which way he’s going O my miser eye take me that side hurriedly. Yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ‘yam. Take this servant. Why you are so miser my eye? Take me hurriedly towards that direction which way he is going. And another internal meaning iskṛpaṇa-nayana he, he’s Nayana-maṇi mañjari, his name. Addressing him, “You are so cruel to me Nayana.”Nayana means Gurudeva. “You please take me where you are going along with you. Why you are so cruel to me?”Nayana he nīyatāṁ. “Take this servant along with you, and very hurriedly.”

In this way, this is the beginning in this way. There are perhaps eleven or twelve stanzas.

[Ten prayers, stanzas, offered in the mood of separation on the disappearance day of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda, known as Śrī-Śrī Dayita-dāsa-daśakam]

Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol. He took, he was born in Purī, there is one śloka:

gaurendor asta-śaile kimu kanakaghano hema-hṛj-jambu-nadyā
āvirbhūtaḥ pravarṣair nikhila-jana-padaṁ plāvayan dāva-dagdham
gaurāvirbhāva-bhūmau rajasi ca sahasā saṁjugopa-svayaṁ svaṁ
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ‘yam

[You appeared like a massive golden cloud above the horizon of the blue hills of Nīlācala, precisely where that golden moon Śrīman Mahāprabhu set. From your golden heart a golden shower has inundated suffering humanity, extinguishing the scorching blaze of worldly life. Suddenly disappearing, you have hidden yourself within the holy dust of the holy abode of Navadwīpa, where Śrī Caitanydeva appeared. O! With no further delay, kindly accept this fallen soul as your servant. O Dayita dāsa, I am hoping against hope to be embraced within the fold of your divine company.] [Śrī-Śrī Dayita-dāsa-daśakam, 5]

Where Mahāprabhu set down, Gaurendu, the moon Gaurāṅga set down where, this He was, sprang, came out from that very place. And where Mahāprabhu came out, he set down there, Navadwīpa. Mahāprabhu was born in Nadiyā and disappeared in Purī. And our Guru Mahārāja appeared from Purī and disappeared here in His birthplace. So gaurendor asta-śaile, where the moon of Gaurāṅga was set down, he took his birth how? Kimu kanakaghano hema- hṛj-jambu-nadyā, a golden cloud, taking, drawing its lustre from that wonderful imaginary gold that comes out in Jambūdvīpa, sprung up in Jambūdvīpa, that special quality gold, is it such, such a golden cloud, taking birth from the Purī there? Jambu-nadyā, āvirbhūtaḥ pravarṣair nikhila- jana-padaṁ plāvayan dāva-dagdham. The whole country has been burned by the severe sun, and the famine, drought, and that cloud raining profusely the whole country, then came and suddenly disappeared in the place of appearance of Gaurāṅga. Is it so? In this way.

yā vāṇī kaṇṭha-lagnā vilasati satataṁ kṛṣṇa-caitanya-candre
karṇa-kroḍāj janānāṁ kimu nayana-gatāṁ saiva mūrtiṁ prakāśya
[nilādrīśasya netrārpaṇa-bhavana-gatā netra-tārābhidheyā
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ‘yam]

[Through your voice, the wonderful explanations concerning Śrī Caitanya Mahāprabhu eternally resound with great joy. And how did those topics enter into the ears of the people at large and reveal before their very eyes the beautiful figure of Śrī Caitanyadeva? Once, by His glance, Lord Jagannātha, the universal master of Śrī Nilācala, arranged for you to appear in the holy place of Jagannātha Purī to spread the glories of Mahāprabhu everywhere. There you remain as the very pupil of His eyes. O! With no further delay, kindly accept this fallen soul as your servant. O Dayita dāsa, I am hoping against hope to be embraced within the fold of your divine company.] [Śrī-Śrī Dayita-dāsa-daśakam, 4]

 The voice of Gaurāṅga, Saraswatī, our Guru Mahārāja’s name was Saraswatī. Saraswatī means vāṇī, words. Yā vāṇī kaṇṭha-lagnā vilasati satataṁ kṛṣṇa-caitanya-candre. The voice what lived in connection with the throat of Śrī Gaurāṅga Mahāprabhu, is that, has that come out again from the ears, karṇa-kroḍ, the lap of the ear of so many devotees who attended the talk of Gaurāṅga? From that ear, from that cave, has it come out again? Then, janānāṁ kimu nayana- gatāṁ saiva mūrtiṁ. Is it that that very, the words now have appeared in the form of a visionary type, that sound has been transformed into vision, mūrtiṁ prakāśya, visible, visibility? And when the Jagannātha He starts in the chariot, Prabhupāda was born just on the side of that way where that Jagannātha Ratha, the chariot of Jagannātha passes on the road, and just on the side Bhaktivinoda Ṭhākura he hired a house and in that house Prabhupāda was born. So where Jagannātha cast His glance, from there it has got the Nayana-maṇi name. The Nayana-maṇi that is, the eyeball of Jagannātha was cast in that house, and from there it has taken a visible form who was originally in the voice of Gaurāṅga, Gaura-Saraswatī, Gauravāṇī. Has that taken such form from the place where Jagannātha cast His glance on that house? Karṇa-kroḍāj janānāṁ kimu nayana-gatāṁ saiva mūrtiṁ prakāśya, and so one of his names was nayanatara, the eyeball. Is it for that one of his names was eyeball, Nayana-maṇi? Netra-tārābhidheyā, anyhow whatever it may be, my miser eye, take me hurriedly towards that direction in which way he’s going away.”

In this way some eleven or twelve stanzas I… Gaura Haribol. Gaura Haribol. Gaura Haribol. Nitāi Gaura Haribol.

Akṣayānanda Mahārāja: Mahārāja, when did he get that name Nayana-maṇi?

Śrīla Śrīdhara Mahārāja: He himself has expressed that in one place. Bhaktivinoda Ṭhākura is Kamala-maṇi Mañjarī. Guṇa-maṇi Mañjarī is Gaura Kiśora Bābājī Mahārāja, Guṇa Mañjarī. Bhaktivinoda Ṭhākura is Kamala Mañjarī. And our Guru Mahārāja expressed his name, privately, Nayana-maṇi Mañjarī, to some people, we heard from him Nayana-maṇi Mañjarī. It is written in some place. Gaura Haribol.
Once in Rādhā-kuṇḍa, some of us were living with him for a month. At that time the aṣṭa-kālīya-līlā he was hearing, making to sing by some of the persons who were his devotees there. I followed him very closely, trying for a mental attitude to be very closer to his Vṛndāvana personality. In the daytime he used to live in a new built building. The month was this October perhaps, a little cold. The daytime in a new built building and at night time the new built building that was a little cold, so at night he used to stay in a tent spread just on a fallow land in the front of that building. He lived inside, and I took my position just on the gate of that tent, outside. At night I used to take my bedding just outside his gate, passed night.
One day, in morning time, he’s coming to the pukha house, the building, I’m following him closely. There was no other man. He put his sleeper just before entering the room, and he thought that after entering the room he will take the sleeper with his hand and put it in a proper place, under the bedstead, and then he will. But whenever he left the sleeper and entered the room I took it, I took the sleeper. And after turning he came to take the sleeper he found that it is in my hand.
Then he told a simple sentence, ami sariye nitche [?] “That I am taking it away, this is the word.”
But it came with so sweetness and softness that I had to think, ‘Where from this voice is coming? It is not a voice, not a sound of this plane, this land. It is coming from some other land, some other plane, so soft and so sweet the voice came. Only the word is this, ami sariye nitche, that I am thinking it, only this much, nothing more. But it rang in my ear, that this is not a sound of this plane. This comes from some other world, some other world, so soft, so sweet, so heart capturing. Is this the way in which the conduct may behaviour occurs and so harmoniously there so sweet?
Kathā gānaṁ [Brahma-saṁhitā, 56] every speech, every word is like a song. A movement, gamanam nāṭyaṁ, movement means it is dancing. Every movement is like dancing, sweet, and every word coming out, it is song, singing. It has been described, everything modified with high degree of duty. In the land of duty everything is beautiful; everything is beautiful, everything having the touch of the beauty divine, charming. Charming, the prime cause is charming, attracting, charming, snatching the heart, soft. There is a land of such sort of existence. And our aspiration is after that sort of life, we aspire after. Rādhikā-mādhavāśāṁ. We can sincerely foster that sort of idea to feel attraction, a life of such a plane where everything is music, where everything is music character. The flute of Kṛṣṇa: that is guiding everything. That can draw out even the life from the body. The sound is so charming that as if the very feeling, sentiment, is as if it is coming out, wants to come out of the body, of the bodily existence. Whatever part of our body is touched with any sort of dealing, that seems to disconnect with other parts, and that party runs to move, to join, if it is possible to think. If the colour the eye wants to feed it: as if separating himself with other parts of the body. If ear hears the sound, ear wants to run towards that sound, even neglecting his connections with other parts of the body. Competition. ‘I don’t want your connection, this body. I want to run towards that direction. There is call from there, the ear will say, the eye will say, the touch will say, that competition. Whatever touch that wants to run away from the other friendly companions.

Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol.
Nitāi Gaura Haribol. Nitāi Gaura Haribol.

Once when Prabhupāda conducted the whole Brajamaṇḍala parikramā, after that is finished he asked his disciples, “What positions have attracted you most? What position in Vṛndāvana has attracted you most?”
When it was asked to me I told that, ‘Kadamkandi, the birthplace of Rūpa Goswāmī Prabhu’s Bhajan sthali, between Nandagram Kṛṣṇa and Yavat Rādhārāṇī. Midway there was anāśrama were Rūpa Goswāmī settled and used to write the Bhakti-rasāmṛta-sindu _________ [?] from there, generally. I told, ‘That place attracted me most.’
Then after a year or two again when we had gone to Rādhā-kuṇḍa in his company, suddenly he told, “Your place,” that very place, “Your place.”
I’m astounded, ‘What is this, where is my place?’
“Your place, that Kadamkandi, Rūpa Goswāmī.”
I thought, O, two or three years ago he enquired which was very attractive to whom, and that is with some purpose, and he has kept it in his mind, and accordingly today he’s saying that, ‘Your place.’ ‘Your place.’
‘Where is my place?’ So he was so much particular about that, that is ruci parīkṣa, to test the, to examine the taste of a particular person to a particular līlā, for particular group of service. These are necessary in the Ācārya to test his disciples, which is the place where he’s to be located, where his taste stands. And accordingly in harmony with that innate taste he’s to help him in his march towards that land of glamour.

Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Nitāi Gaura Haribol.
Nitāi Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol.

Rādhikā-mādhavāśāṁ, that our hoping against hope, that the highest hope, we are pinned down: our fate is pinned down there. The goal, the destination has been settled, and how to reach there, and when to reach there, and who, others will come to my help to reach there. The master, śikṣā Guru, dīkṣā Guru, whoever will help me to go there he’s my Guru. He’s my guide who will help me to go to my destination, which is located in this way: the hankering, the hankering, the station of my hankering, innate, innermost hankering, the station, the destination. Gaura Haribol. Rādhikā-mādhavāśāṁ prāpto yasya prathitaḥ kṛpayā śrī-guruṁ taṁ nato ‘smi.

[nāma-śreṣṭhaṁ manum api śacī-putram atra svarūpaṁ
rūpaṁ tasyāgrajam uru-purīṁ māthurīṁ goṣṭavāṭīm
rādhā-kuṇḍaṁ giri-varam aho rādhikā-mādhavāśāṁ
prāpto yasya prathita-kṛpayā śrī guruṁ taṁ nato ‘smi]

[Śrīla Raghunātha Dāsa Goswāmī prays: “I only aspire after one thing. I cherish the hope that one day I may be welcomed into the plane where Rādhikā and Mādhava are in Their glory, sitting and playing.”]

And who has helped me to locate my place of destination, rādhikā-mādhavāśāṁ prāpto, he has given, he has educated me how to aspire after, what to aspire after, and how we can go to Their aspired shelter: highest. All these I have got from whom, who is my all in all in life, the master of my life. This is a boat and he’s the helmsman. I have surrendered to him. I have accepted, I have put myself in his boat and he’s taking me towards the goal, the end of my life. Guru-karṇadhāram, helmsman,nṛ-deham has been compared with a boat. By utilising my resources in this body and mind my Gurudeva is rowing me towards the goal as helmsman, guru-karṇadhāram. One who has come in human species if he does not take this advantage he commits suicide. He commits suicide after coming in this human birth if he loses to take this advantage of crossing the ocean of life and death, life and death, birth and death, birth and death, birth and death. The ocean, the very nature is waves of birth and death, birth and death, to cross this ocean of birth and death. The helmsman is Gurudeva. And if one misses the chance he’s committing suicide – in Bhāgavatam [11.20.17].

nṛ-deham ādyaṁ sulabhaṁ sudurllabhaṁ, plavaṁ sukalpaṁ guru-karṇadhāram
mayānukūlena nabhasvateritaṁ, pumān bhavābdhiṁ na taret sa ātmahā

“Committer of suicide he is. And I’m helping so many boats,” Lord says, “So many boats are passing and I’m helping like a favourable wind. Helmsman is Guru and I am favourable wind. The boat is this human body. And you all should take the advantage of crossing this ocean of birth and death. It is compared to the infinite, this world, something like infinite. It is very difficult to cross this ocean of birth and death, birth and death. If you want to get away from these troubles, janma-mṛtyu-jarā-vyādhi [Bhagavad-gītā, 13.9] you must take the chance. You must take the chance, otherwise you’ll lose so much that it amounts to suicide.”

Gaura Haribol. Gaura Haribol. Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol.
Nitāi Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol.
Nitāi. Nitāi. Nitāi. Dayal Nitāi. Dayal Nitāi. Dayal Nitāi. Gaura Haribol.

Mahāprabhu’s grace presupposes some sort of selection, but Nityānanda Prabhu’s grace no selection. Whoever He comes across he gets the grace. He’s so magnanimous, Nityānanda Prabhu, He’s so much magnanimous whoever He comes across on his way he gets benefit, he’s saved. So raw, indiscriminate, and so spacious His mercy. Most benevolent, generous, magnanimous: Nityānanda. But Mahāprabhu has a sort of discrimination. But Nityānanda Prabhu does not care for any discrimination, whether he’s fit or unfit; so worthy His mercy. Nitāi. Nitāi. So, heno nitāi vine bhāi rādhā kṛṣṇa pāite nāi [Manaḥ-śikṣā] Overlooking the grace of Nityānanda Prabhu, overlooking Him, never be courageous to go to Rādhā-Kṛṣṇa neglecting the grace of Nityānanda. So Swāmī Mahārāja has laid stress on Nityānanda, Balarāma. Nityānanda is Balarāma. Laid stress for the fallen, Nityānanda Prabhu’s grace is wealth, is real wealth, because discrimination has not got much place there. But in the grace, in the mercy of Gaurāṅga, magnanimity of Gaurāṅga, some sort of discrimination is there. Still not so much, but still we find a sort of discrimination. But Nityānanda Prabhu is more generous, so first go to Nityānanda. And by grace you will go to Mahāprabhu. And by the grace of Mahāprabhu you will easily reach the Rādhā-Govinda, Vṛndāvana. That is the way shown to us. Go to Nityānanda, from there to Śrī Gaurāṅga.

yathā yathā gaura padāravinde, vindeta bhaktiṁ kṛta puṇya rāśiḥ
tathā tathot sarpati hṛdy akasmāt, rādhā padāmbhoja sudhāmbhu-rāśiḥ

[Prabodhānanda Saraswatī Ṭhākura says: “As much as we devote ourselves to the lotus feet of Śrī Gaurāṅga, we will automatically achieve the nectarine service of Śrīmatī Rādhārāṇī in Vṛndāvana. An investment in Navadwīpa Dhāma will automatically take one to Vṛndāvana. How one will be carried there will be unknown to him. But those who have good fortune invest everything in the service of Gaurāṅga. If they do that, they will find that everything has automatically been offered to the divine feet of Śrīmatī Rādhārāṇī. She will accept them in Her confidential service and give them engagement, saying: “Oh, you have a good recommendation from Navadwīpa; I immediately appoint you to this service.”]
[Caitanya-candrāmṛta, 88]

Percolated by the mercy of Gaurāṅga, try to approach Rādhārāṇī, then no possibility of any dirt to enter and disturb you there in that plane. That will be percolated here by Gaurāṅga. You have got Gaurāṅga you are sure that you will very safely, smoothly, easily, and very intimately you will have the service of Rādhārāṇī. Otherwise it is very dangerous and sometimes suicidal, and reactionary, if you do not go through Gaurāṅga. If you want to approach direct to Vṛndāvana towards Rādhārāṇī it is very dangerous. You must go recommended by Śrī Gaurāṅga. That is, if you can appreciate the life of Gaurāṅga, the ideal of Gaurāṅga, thekāma and other things will be exhaustively eliminated. You’ll be really purified to be acceptable to that domain of that highest līlā, or pastimes. This is the fact.

Nitāi Gaura Gadādhara. Nitāi Gaura Gadādhara. Nitāi Gaura Gadādhara.
Nitāi Gaura Gadādhara. Nitāi Gaura Gadādhara. Gaura Haribol. Gaura Haribol.
Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol.
Gurudeva. Śrī Gurudeva. Śrī Gurudeva. Nitāi Gaura Haribol. Nitāi Gaura Haribol.

Vidagdha-Mādhava: Mahārāja, there’s a temple they say, some devotees they say there is the place where Lord Nityānanda and Lord Gaurāṅga met for the first time. There’s a temple on New Māyāpur side. Is that true?

Śrīla Śrīdhara Mahārāja: What does he say?

Akṣayānanda Mahārāja: There’s a mandira…

Śrīla Śrīdhara Mahārāja: Where?

Akṣayānanda Mahārāja: Near Māyāpur, and it’s told that Caitanya Mahāprabhu and Nityānanda Prabhu met there.

Śrīla Śrīdhara Mahārāja: Yes. That is Goswāmī Mahārāja, the Gauḍīya Saṅga. I myself gave the name there, Nandan Ācārya Bhavan.
When Nityānanda Prabhu first visited Navadwīpa then He took His shelter in the Nandan Ācārya Bhavan, in a particular house in the town. Then Mahāprabhu told to His devotees that, “One great person has come here. Try to find out Him. I’m feeling in My heart that a great personage has come to visit the town, last night. I found that in a chariot, whose sign is that of Baladeva,kalajanga [?], came and enquiring here, ‘Where is Nimāi Paṇḍita’s house? Will you say, will you guide Me to where Nimāi Paṇḍita lives? Where does He live?’ I saw in a dream of that type.” Mahāprabhu, Nimāi Paṇḍita told to His friends. “So one great man must have come here to enquire about Him.” This was the advice of Mahāprabhu towards His paraphernalia.
And they tried to search for Him, such a big, great man, great person, but they came out in despair, disappointed. “No such person we could find.”
Then Mahāprabhu told, “Yes, let Me try. Come along with Me.” And He came at once to that Nandan Ācārya’s house and there found Nityānanda Prabhu is sitting on the veranda. And there meeting Nityānanda Prabhu lost His senses finding Nimāi Paṇḍita. And so many shedding tears and all these things, and Nityānanda Prabhu was introduced to the devotees and as the first acquaintance.

Now, in another time when some disturbance from Advaita Prabhu’s remark, Mahāprabhu left His place and at once He jumped in the Ganges. And Nityānanda Prabhu and Haridāsa Ṭhākura also jumped in the water of the Ganges and took Nimāi Paṇḍita out.
And after that Nimāi Paṇḍita told: “I am hiding Myself in the house of Nandana Ācārya. And you say to Advaita Ācārya that Nimāi Paṇḍita jumped into the Ganges, we could not find Him. And let us see what he will do.”
Advaita Prabhu remarked…
Ke?

Devotee: _________________________________ [?]

Śrīla Śrīdhara Mahārāja: Gaura Hari. Then, in another time also, Mahāprabhu hid Him in Nandana Ācārya’s house, some other time; these two times. Another time also, He went to Śāntipura or somewhere else and from there He came to Nandana Ācārya’s house; that was on the Śāntipura side near Ganges and on the side of Śāntipura His devotee’s house was Nandana Ācārya’s. And generally when He used to hide Himself, playfully, from the devotees, for some reason or other, He used to take His shelter in that house, Nandana Ācārya’s house. First met with Nityānanda there, and in another two times also He used to hide Himself there.

And our Guru Mahārāja he sometimes repeated the founder of that Maṭha, that Bhakti Saranga Goswāmī, Aprākṛta Prabhu, who was afterwards Goswāmī Mahārāja, that is Nityānanda’s connection, he has written something in his praise. He traced some sort of sentiment of Nityānanda in him. So following that when he established his Maṭha, and that Maṭha I – he did not want to establish his Maṭha there. He purchased a house nearby Yoga-pitha, and that was dispossessed by Kuñja Bābu. So out of that sentiment he did not want to have any centre here.
But my interest was that everyone who has come out of the main Maṭha they should have their own centre in that area. I tried my best, first I purchased some portion which I have given now to Paramahaṁsa Mahārāja, purchased that land and gradually Mādhava Mahārāja and me, I helped many to purchase land and to establish centre there. Because that was akin, it seemed to me, that any pilgrim when he likes to go to Māyāpur, the place was such that he may be looted there on the banks of that river. It was such a dangerous place. Now, after partition, so many Hindu residents from East Bengal have come so we find that influx of population. Otherwise it was a very solitary place. When I came here it was all jungle and even the leopards and jackals, so many hyenas and all to be found here.
So that place I, – he told that, “I won’t have any, I purchased a house and that is out of possession now, forcibly possessed a portion, I won’t make any centre here.”
But I requested him, ‘It is not possible. You are a remarkable follower of our Guru Mahārāja. You visited England also. And here in India you did so much important service to Guru Mahārāja. And you should have one centre there, at least only to show that Guru Mahārāja had disciples of such dignity. You must have.’ So anyhow I purchased the land with my money and I took the deed to him to Calcutta, ‘I have purchased in your name this land and you must have a centre there.’
And then he paid up the money to me.
And then I told that, ‘We heard that you have some connection with Nityānanda and this place Nityānanda first stayed and Mahāprabhu met Him here. So I think, and this also in the southern extremity of Māyāpur, this side. The centre is somewhere near the bridge and this has been the southern extremity of Māyāpur, and you have connection with Nityānanda, this must be the place of Nityānanda’s first visit, first shelter. So you may give it the name of Nandana Ācārya Bhavan.’
And he did so. There he has placed, installed, that Gaura-Nityānanda.


This is the history underlying. Gaura Haribol. Nitāi Gaura Haribol.

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