{"id":4181,"date":"2013-05-08T12:27:13","date_gmt":"2013-05-08T12:27:13","guid":{"rendered":"https:\/\/www.rupanugabhajanashram.com\/?p=4181"},"modified":"2023-04-13T08:26:29","modified_gmt":"2023-04-13T02:56:29","slug":"the-appearance-of-srila-gadadhara-pandita","status":"publish","type":"post","link":"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/srila-bhakti-raksaka-sridhara-deva-gosvami\/the-appearance-of-srila-gadadhara-pandita\/","title":{"rendered":"The Appearance of \u015ar\u012bla Gad\u0101dhara Pa\u1e47\u1e0dita"},"content":{"rendered":"

The advent day of Gad\u0101dhara Pa\u1e47\u1e0dita is on Am\u0101vasy\u0101, on the night of the dark moon. Mah\u0101prabhu came in the full moon, Purnima, and He drew the entirety of internal wealth from Gad\u0101dhara Pa\u1e47\u1e0dita. Mah\u0101prabhu made him quite empty. He sent Gad\u0101dhara Pa\u1e47\u1e0dita on a black night in the hot summer season. In Mah\u0101prabhu’s case, He descended on the night of the full moon during a very good season. K\u1e5b\u1e63\u1e47a descended in the middle of the lunar period. R\u0101dh\u0101r\u0101\u1e47\u012b also appeared in the middle. When They combined as One, They appeared under the full moon. But Gad\u0101dhara Pa\u1e47\u1e0dita appeared under the blackest night.<\/p>\n

Gad\u0101dhara Pa\u1e47\u1e0dita appeared and disappeared during the summer season, under the new moon. Mah\u0101prabhu took the fullest advantage from Gad\u0101dhara, and sent him to the most negative position. Gad\u0101dhara Pa\u1e47\u1e0dita gave himself voluntarily to Him. His very heart was drawn by Mah\u0101prabhu, bhava-kanti.<\/em> And he, just like a shadow, gave the entirety of his wealth to Mah\u0101prabhu. Gad\u0101dhara Pa\u1e47\u1e0dita was a shadow, running after Him as if his heart had been stolen. This Person stole all his wealth, and he was fully dependent on Him. Like a shadow, he is moving after Him.<\/p>\n

R\u0101dh\u0101r\u0101\u1e47\u012b has two corresponding moods: She is Radha in k\u1e5b\u1e63\u1e47a-l\u012bl\u0101<\/em>, and in gaura-l\u012bl\u0101<\/em>, the mood of distribution, She is Gad\u0101dhara. In gaura-l\u012bl\u0101<\/em>, K\u1e5b\u1e63\u1e47a Gaur\u0101\u1e45ga appears with the bhava-kanti<\/em> of R\u0101dh\u0101r\u0101\u1e47\u012b as Gad\u0101dhara, the man standing by His side like a niskincana<\/em>, one who has lost everything. He is standing there just like a facsimile, only a carcass, only the form without the spirit.<\/p>\n

But Gad\u0101dhara has so much inner attraction for Mah\u0101prabhu that it surpasses all of His other associates. In Gad\u0101dhara we find personified love for Gaur\u0101\u1e45ga. No such degree of love for Gaur\u0101\u1e45ga can be found anywhere else. Next in affection is Svar\u016bpa D\u0101modara. Then come R\u016bpa and San\u0101tana, in the m\u0101dhurya-l\u012bl\u0101<\/em> connection; then Nity\u0101nanda, and \u015aac\u012b M\u0101t\u0101 in the v\u0101tsalya<\/em> connection. Advaita Prabhu and \u015ar\u012bv\u0101sa Pa\u1e47\u1e0dita also have love for Mah\u0101prabhu, but their devotion is of another type. It is not so deep from the point of view of love, but a respectful attachment.<\/p>\n

Gad\u0101dhara Pa\u1e47\u1e0dita tolerated injustice his whole life. All wealth was plundered from his heart. As with R\u0101dh\u0101r\u0101\u1e47\u012b, everything is ransacked by K\u1e5b\u1e63\u1e47a to enhance His l\u012bl\u0101<\/em>. And the real owner, he is treated as if he were bankrupt. Gad\u0101dhara is bankrupt in his own wealth; that is his position.<\/p>\n

He is wholly dedicated to Mah\u0101prabhu. Gad\u0101dhara Pa\u1e47\u1e0dita’s position, the part he played, was something like that of R\u0101dh\u0101r\u0101\u1e47\u012b: Her heart stolen by K\u1e5b\u1e63\u1e47a, the empty body still standing. R\u0101dh\u0101-bh\u0101va-dyuti-suvalitam naumi k\u1e5b\u1e63\u1e47a-svar\u016bpam<\/em> \u2013\u00a0he was fully engrossed in the conception of \u015ar\u012b Gaur\u0101\u1e45ga. Gaur\u0101\u1e45ga took everything from him, so he had no other alternative; he was fully absorbed, captured completely by Him.<\/p>\n

We find his activity throughout his whole life was like this. Of the other devotees, some were ordered to go to V\u1e5bnd\u0101vana, and some were allowed to go there, but though Gad\u0101dhara Pa\u1e47\u1e0dita wanted to visit V\u1e5bnd\u0101vana with Mah\u0101prabhu Himself, he was denied. When Jagad\u0101nanda Pa\u1e47\u1e0dita asked to go there, Mah\u0101prabhu, with hesitation, granted him permission, \u201cYes, go there, but move always under the guidance of R\u016bpa and San\u0101tana.\u201d He also gave him some special instructions. But Gad\u0101dhara Pa\u1e47\u1e0dita was not allowed to go there.<\/p>\n

He was the expansion of \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b Herself, yet his peculiar position was such: the Queen of V\u1e5bnd\u0101vana, but now transferred to Navadvipa. His position had become just the opposite; he could not enter V\u1e5bnd\u0101vana! He prayed for permission, but Mah\u0101prabhu did not give it. He said, “No, stay and live here.” And he had to do so. \u015ar\u012b Gad\u0101dhara Pa\u1e47\u1e0dita represents the Predominated Moiety of the Whole. The Whole consists of Predominating and Predominated Moieties, and he represents the predominated half. He is one half of the Absolute Truth.<\/p>\n

We may look to the outer aspect of Gad\u0101dhara; his bh\u0101va<\/em> has been taken, emptied. Rukmi\u1e47\u012b means dak\u1e63i\u1e47\u0101<\/em>, not v\u0101ma<\/em>. The vama<\/em> nature is a little aggressive, and fights with the lover. Dak\u1e63i\u1e47\u0101<\/em> tolerates everything, whatever comes, only with a defensive attitude. That is dak\u1e63i\u1e47\u0101<\/em>, that is the mood of Rukmi\u1e47\u012b. So when Mah\u0101prabhu plunders the spirit of R\u0101dh\u0101r\u0101\u1e47\u012b, the rebellious v\u0101ma<\/em> nature, what remains is comparable to Rukmi\u1e47\u012b \u2013 a passive seer, without any power to assert, only an onlooker. An onlooker \u2013 tolerating everything, a very pitiable condition that elicits kindness and sympathy from everyone.<\/p>\n

Just see what He is and what She is, and what is Her position now. See how Her lover has taken everything from Her, looted everything from Her, leaving Her as a beggar wandering in the street. R\u0101dh\u0101r\u0101\u1e47\u012b, when ransacked to such a degree by K\u1e5b\u1e63\u1e47a, becomes Gad\u0101dhara, the pitiable figure. But Her wealth cannot abandon Her forever. She is the proprietor; the owner cannot be far off. After a long time, all must come to Her again, someday. And those who serve Her in Her day of distress will receive a great remuneration when She recalls Her property.<\/p>\n

Gad\u0101dhara is the \u0101\u015b<\/em>raya<\/em> (shelter) and Gaura is the vi\u1e63aya<\/em> (enjoyer). But vi\u1e63aya<\/em> has taken the mood, the nature of \u0101\u015b<\/em>raya<\/em>. That is Gaura, both shelter and enjoyer combined. When K\u1e5b\u1e63\u1e47a assumes the characteristics of Radhika, He is Gaura. The inaugurator of n\u0101ma-sa\u1e45k\u012brtana<\/em>, that is Gaura-N\u0101r\u0101ya\u1e47a. He is vi\u1e63aya-avat\u0101ra<\/em>, the incarnation of enjoyment. Gaur\u0101\u1e45ga is R\u0101dh\u0101-K\u1e5b\u1e63\u1e47a combined; He is K\u1e5b\u1e63\u1e47a in the mood of R\u0101dhik\u0101. He has accepted the nature of R\u0101dhik\u0101.<\/p>\n

When He is searching after Himself, trying to taste what sort of ecstasy is in Himself, that self-searching K\u1e5b\u1e63\u1e47a is Gaur\u0101\u1e45ga. He is trying to understand Himself, what sort of ecstasy is within Him. K\u1e5b\u1e63\u1e47a in the mood of His devotee, that is Gaur\u0101\u1e45ga: introspection, self-seeking, searching for His own wealth.<\/p>\n

He is also distributing it to others. He is inquiring about Himself and distributing that personally to the public. That is Gaur\u0101\u1e45ga, showing how He should be served by serving Himself. He is demonstrating to the public how He should be served. And for that He took the mood of R\u0101dh\u0101r\u0101\u1e47\u012b, to search after Himself. What is there? Why should others come to Him, what is He that so attracts them? And then He is giving Himself to others. K\u1e5b\u1e63\u1e47a is guru. When K\u1e5b\u1e63\u1e47a Himself is guru, then He is Gaur\u0101\u1e45ga \u2013\u00a0guru-r\u016bpa-hari guru-r\u016bpa-harim.<\/em><\/p>\n

Gad\u0101dhara Pa\u1e47\u1e0dita is r\u0101dh\u0101-bh\u0101va-dyuti-suvalitam<\/em>. The entire wealth of R\u0101dh\u0101r\u0101\u1e47\u012b’s feelings, Her sentiments, mood, and even Her luster were taken by K\u1e5b\u1e63\u1e47a. R\u0101dh\u0101r\u0101\u1e47\u012b voluntarily gave all these things. \u201cI can’t allow You to roll on the earth with Your body. I shall enfold You.\u201d That emptiness we find in Gad\u0101dhara Pa\u1e47\u1e0dita; he is running after Mah\u0101prabhu as His shadow. But he is not poor. It is his wealth that has given Mah\u0101prabhu such a dignified position.<\/p>\n

Some even think that He is superior to K\u1e5b\u1e63\u1e47a Himself, that magnanimous Gaur\u0101\u1e45ga, the public deliverer of K\u1e5b\u1e63\u1e47a. For our interest, on behalf of the fallen souls, Gaura has come to us for general relief work. We cannot but think that He is greater than K\u1e5b\u1e63\u1e47a. And Gad\u0101dhara Pa\u1e47\u1e0dita’s contribution is there in Him. In the high summer, in the darkest night, Gad\u0101dhara Pa\u1e47\u1e0dita appeared. But that does not mean that we should underestimate him. What is his reality, his nature as R\u0101dh\u0101r\u0101\u1e47\u012b, we have to inquire, understand, and realise.<\/p>\n

Gad\u0101dhara Pa\u1e47\u1e0dita disappeared on Am\u0101vasy\u0101, during the dark moon. Bhaktivinoda \u1e6ch\u0101kura also passed away under the dark moon. Prabhup\u0101da has written, Gad\u0101dhara dina dhari p\u0101iy\u0101cha gaurahari<\/em>. Prabhup\u0101da noted something common to Bhaktivinoda \u1e6ch\u0101kura and Gad\u0101dhara Pa\u1e47\u1e0dita, that they disappeared on the same day. In this connection Bhaktivinoda \u1e6ch\u0101kura received the grace of \u015ar\u012b Gaur\u0101\u1e45ga. Bhaktivinoda is a favourite of His; Prabhupada has revealed this.<\/p>\n

In another place he wrote that the eternal pastimes are always going on in Navadv\u012bpa-dh\u0101ma. Sometimes they are underground, invisible to us, and sometimes on the surface. Nitya-l\u012bl\u0101<\/em> always is invisible to us. Now, suddenly, these two personalities have come to the surface, Gad\u0101dhara Pa\u1e47\u1e0dita and Svar\u016bpa D\u0101modara. Both have come. Svar\u016bpa D\u0101modara came as Gaura Ki\u015bora and Gad\u0101dhara Pa\u1e47\u1e0dita came as Bhaktivinoda \u1e6ch\u0101kura. This is not to be given expression in any and every place. This is concealed truth, not to be expressed everywhere and anywhere. This is the fact: they are always here, continuing their own function, their participation in the l\u012bl\u0101<\/em> of Gaur\u0101\u1e45ga. Sometimes it is underground, sometimes over-ground, but it is always difficult to recognize them.<\/p>\n

Prabhupada wrote, \u201cI suddenly found Svar\u016bpa-damodara as Gaura Ki\u015bora, and Gad\u0101dhara Pa\u1e47\u1e0dita as Bhaktivinoda \u1e6ch\u0101kura \u2013\u00a0they most graciously gave me that sort of vision. I could see them as two parsadas<\/em>, the eternal companions of Gaur\u0101\u1e45ga. I found that.\u201d It is mentioned in the conclusion to his Caitanya-caritamrta Anubh\u0101\u1e63ya<\/em>, \u201cHere, in Navadv\u012bpa-dh\u0101ma, the eternal pastimes are going on continuously; only those who have got that deep vision can perceive it.\u201d<\/p>\n

gad\u0101dhara-mitra-vara, \u015br\u012b-svar\u016bpa-d\u0101modara
\nsad\u0101 k\u0101la gaura-k\u1e5b\u1e63\u1e47a yaje
\njagatera dekhi\u2019 kle\u015ba, dhariy\u0101 bhik\u1e63uka-ve\u015ba
\naharaha\u1e25\u00a0 k\u1e5b\u1e63\u1e47a-n\u0101ma bhaje
\n\u015br\u012b-gaura icch\u0101ya dui, mahim\u0101 ki kaba mui
\napr\u0101k\u1e5bta-p\u0101ri\u1e63ada-kath\u0101
\npraka\u1e6da haiy\u0101 seve, k\u1e5b\u1e63\u1e47a-gaur\u0101bhinna-deve
\naprak\u0101\u015bya kath\u0101 yath\u0101 tath\u0101<\/em><\/p>\n

Prabhup\u0101da says, \u201cIt is very difficult to perceive the sweet will of \u015ar\u012b Gaur\u0101\u1e45ga, but if we can lift ourselves to that level, we see that Svar\u016bpa D\u0101modara Gosv\u0101m\u012b and \u015ar\u012b Gad\u0101dhara Pa\u1e47\u1e0dita are always engaged in their service here in Navadv\u012bpa. Sometimes it is suppressed and sometimes it is appearing on the surface. In that plane all is going on by the sweet will of \u015ar\u012b Gaur\u0101\u1e45ga, without any restriction. But now I find that those two have appeared on the surface as \u015ar\u012bla Gaura Ki\u015bora D\u0101sa B\u0101b\u0101j\u012b and \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura. I have seen it with my own eye of divine service. But this is not to be advertised, not to be given publicity anywhere and everywhere; people will laugh at it. But this is my heartfelt conclusion.\u201d<\/p>\n

Once, I was going to compile the very gist of the Bh\u0101gavatam<\/em>. Bhaktivinoda \u1e6ch\u0101kura has compiled one-thousand \u015b<\/em>lokas<\/em> in his Bhagavat\u0101rka Mar\u012bci M\u0101l\u0101 <\/em>\u2013 I had in mind half of that, at least three-hundred \u015b<\/em>lokas<\/em> to represent the whole Bh\u0101gavatam<\/em>. I composed an introduction for that book and this \u015b<\/em>loka<\/em> is there \u2013<\/p>\n

nil\u0101mbhodhi-ta\u1e6de sad\u0101 sva-virah\u0101k\u1e63ep\u0101nvita\u1e41 b\u0101ndhva\u1e41
\n\u015br\u012bmad-bh\u0101gavat\u012b katha madiray\u0101 sa\u00f1j\u012bvayan bh\u0101ti ya\u1e25
\n\u015br\u012bmad-bh\u0101gavata\u1e41 sad\u0101 sva-nayan\u0101\u015bru-p\u0101yanai\u1e25 p\u016bj\u0101y\u0101n
\ngosv\u0101m\u012b-pravaro gad\u0101dhara-vibhur-bh\u016by\u0101t mad-ek\u0101-gati\u1e25 <\/em><\/p>\n

May Gad\u0101dhara Prabhu be my exclusive goal, the destination of my whole life. He is sent to engage in a particular duty on the shore of that infinite ocean. The infinite ocean is there and just on the shore he is sitting, and what is he doing? What is his duty? Ak\u1e63ep\u0101nvita\u1e41 b\u0101ndhva\u1e41<\/em> \u2013 He\u2019s giving consolation to his friend. And who is that friend? It is Mah\u0101prabhu, who is madly searching for His own self. He is mad! Ak\u1e63ep\u0101nvitam<\/em> \u2013 in a very distressed condition. He is greatly afflicted with separation from His own Self. Gad\u0101dhara is such a friend! He is giving some wine to give Him relief from that pain. And what is that wine? That is bh\u0101gavat\u012b-katha<\/em> \u2013 the discourse of \u015ar\u012bmad Bh\u0101gavatam<\/em> of K\u1e5b\u1e63\u1e47a and V\u1e5bnd\u0101vana. He is distributing, serving the wine of bh\u0101gavata-kath\u0101<\/em> to his friend who is suffering from the extreme pain of the separation from His own self.<\/p>\n

Such is severe separation. Sva-viraha<\/em> \u2013 He is searching in separation from His own self and it is so painful. He is afflicted and to remove His affliction, Gad\u0101dhara is serving some wine, and that wine is coming from the discourse of the \u015ar\u012bmad Bh\u0101gavatam<\/em>\u00a0\u2013 the V\u1e5bnd\u0101vana story.<\/p>\n

Sa\u00f1j\u012bvayan bh\u0101ti ya\u1e25<\/em> \u2013 he is enlivening His life giving that wine of k\u1e5b\u1e63\u1e47a-kath\u0101<\/em>. \u015br\u012bmad-bh\u0101gavata\u1e41 sad\u0101 sva-nayan\u0101\u015bru-p\u0101yanai\u1e25<\/em>. A\u015bru<\/em> means articles of worship, and what are the articles for the worship of the Bh\u0101gavatam<\/em>? His own tears \u2013\u00a0he is worshipping the Bh\u0101gavatam<\/em> with his own tears.<\/p>\n

Gosv\u0101m\u012b-pravaro gad\u0101dhara-vibhur-bh\u016by\u0101t <\/em>\u2013 may I be blessed with the grace of Gad\u0101dhara Pa\u1e47\u1e0dita, the master of the Bh\u0101gavatam<\/em> from whom Mah\u0101prabhu listens to the Bh\u0101gavatam<\/em>. I invoke His mercy. Gad\u0101dhara Pa\u1e47\u1e0dita\u2026his identification was such.<\/p>\n<\/div><\/div><\/div>

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