Amongst the dear associates of Shri Gauranga, Shri Gadadhara Goswami is the topmost. Just as the position of Shri Radhika, in comparison to others, is undisputedly the topmost in the madhurya pastimes of Shri Krishna, similarly in the most magnanimous pastimes of Gaura-Krishna, in the service of audarya-madhurya-rasa, the character of Shri Pandita Goswami, in comparison to others, is the topmost object of attraction for Shri Gauranga – the embodiment of sweetness with magnanimity. The mahajanas see radha-tattva within Pandita Gadadhara.
The appearance day of Pandita Gadadhara is during the summer time, on the new moon of the month of Jyeshtha (May/June); his disappearance is one month after on the new moon of the month of Asadha (June/July). The specialty of the character of Pandita Goswami as an intimate companion is the offering of silent and complete self-submission. Only those that are capable of relishing within their hearts the incredible bliss of seeing the astonishing contradiction of a begging-bag upon the shoulder of Lakshmi-devi, are qualified to directly experience the extraordinary glories of the personality of Shrimat Pandita Goswami.
During his childhood he was very simple, indifferent, modest and extremely courteous, devoted to the Lord and the brahmanas and affectionate towards his friends. He was polite, yet timid; he was surrendered to the Lord, yet he felt offensive; he was fully realized, yet he felt ignorant; he was a leader, yet considered himself an obedient servant. Though he had firm faith in his dear Lord Shri Gauranga, the sidelong glances of the ordinary followers that had taken shelter of Gaurasundara made him hesitant and timid. Being madly engrossed in thoughts of his guru, Gaura, caused him to forget His Deity mantras. Even a little faith in Shri Gauranga attracts His heart – so much so that due to His affection towards such a person, he accepts even an insult from him as an honour. Basically, Shri Pandita Goswami’s character is the neglected personification of one who has willingly accepted a beggar’s garb after giving away all his personal wealth.
Shri Gadadhara’s wealth is not like the external wealth of Harishcandra’s kingdom nor is his sacrifice like that of Shibi’s or Dadhici’s sacrifice of their material bodies. It is not like the sacrifice made by the nurse Panna of her dear son, nor like the self-immolation of Queen Padmini etc. Similarly, it is also not like Socrates’ reason for propagating self-realization or Jesus Christ’s bodily sacrifice for the sake of the delivery of the world. For the knower of the self who is situated on a higher plane, bodily sacrifice is a very ordinary thing.
The wealth that is derived from the svarupa or inherent nature makes any other type of sacrifice seem futile. Even if the devotional wealth of the liberated souls or even the nature of the object of prema is realized in our hearts – still, deeply understanding and conceiving the cordial nature of the incontestable sacrifice of the inner wealth of Pandita Goswami is only possible through his compassion and that of his intimate associates.
It is not possible for all these esoteric subjects to be immediately understood as if they were ordinary mundane topics. Nevertheless, considering the necessity, we are giving a general overview. Moreover, just as it is a responsibility to ascertain particular limits while considering what substance is worth giving, similarly it is certainly wise to ascertain the specialty of a gift while considering the qualification of its recipient.
As much as the recipient of the gift is highly qualified, that much is the glory and the result of giving the gift. In the same line of thought there is no comparison of objective and subjective excellence of Pandita Goswami’s self-surrender. After all, the wealth of Shri Radha’s love is the topmost substance and Shri Krishnacandra, the son of a brahmana (as Shri Chaitanya), is the topmost recipient.
While reflecting on this subject, we are reminded of the tale of Shri Yajnavalkya. Having studied the highest knowledge of the self and after reaching the final stage of questioning, in answer to the curiousness of the curious of even higher truths, Yajnavalkya Rishi, in a serious way, declares it as being the limit of curiosity.
We are incapable to fully comprehend the glories of Shri Pandita Goswami, therefore the mahajanas have left us that divine knowledge concerning the true identity of Gadadhara. Yet due to our misfortune, we are unable to establish our faith in this matter. We commit offenses due to our lack of faith and become absorbed in our own selfish pursuits.
Moreover, some claim that Gadadhara, the very wealth of Shri Radha’s form, is a part of Nityananda-Baladeva, while others say that he is concealed within a part of Gadadhara Dasa. But by flying one’s own flag of mental speculation one will become an offender to sambandha-tattva and one’s attainment of svarupa-siddhi will be obstructed. Some people are unable to understand the method of Gadadhara’s worship of Gaura-Krishna, and consider the Lord of Vishnupriya, Gaura-Narayana, as being influenced by a mood of enjoyment and sambhoga, addressing Narayana as one who takes the role of a nagara. Shri Gaura is Shri Krishna with the mood of Radha, and Gaura without Radha is Shri Krishna. Shri Krishna is the object of worship for all rasas beginning with madhura. He is not in the same category of bhagavata-tattva as Shri Rama etc. Shri Gaurasundara, as the son of a brahmana or as the best of sannyasis, Shri Krishna Chaitanya, never accepted the mood of a nagara, nor did He ever enter into discussions and the like with the wives of other men at any time. The notion that He was an example of parakiya-sambhoga is rasabhasa, it is an offence, it is against the conclusions of the mahajanas and is an atheistic misconception.
In Shri Chaitanya-bhagavata, Shri Chaitanya-charitamrita and other authorized works of the mahajanas there is absolutely no example of Gaura-nagara philosophy. This ideology is not mentioned and does not exist therein.
A husband engages in Deity worship and his dutiful wife serves him by trying to help him in his worship. But at that time, she will not think of conjugality and engage in amorous talks with him, as this will impede his worship of the Deity. Similarly, when He is in the bhava of Shri Radha, the only concern of Krishnacandra is selfless service to Shri Krishna – in other words, Shri Gauranga’s nature is to worship Shri Krishna through His own lila, and Shri Radhika’s form as Shri Gadadhara devotedly worships His adorable Lord accordingly throughout his whole life. Thus, Gadadhara’s form is an eternal manifestation.
Shri Radha-Krishna eternally personify the divine pastimes of Vraja, and Shri Gadai-Gauranga, eternally residing in Navadvipa, personify the mood of audarya (magnanimity). When there is the sweetness of Vraja, that is Shri Radha-Krishna – when there is the audarya of Navadvipa, that is Shri Gadadhara-Gauranga. By being fully absorbed in one or the other, all other conceptions are eliminated. Sadhakas reject all types of common ideologies and should accept that revered path prescribed by the mahajanas.
Shri Gauranga is the Lord of love divine. Shri Krishna is also the Lord of love divine, but because His predominant rasa is sambhoga not everyone has the qualification to fully understand Him as such. However, Shri Gauranga, who is the shelter of the rasas of vipralambha and audarya, is the Lord of love divine even for the ordinary fallen souls who have cultivated faith in Him.
Shri Nityananda Prabhu distributes that Lord of love to even the lowest of mankind and in the form of Shri Guru, he wanders door to door for the sake of the living entities.
Also Shri Advaita Prabhu invoked the prema-avatara, Shri Chaitanya-chandra, and brought Him down to earth, showing the path to that supremely benevolent Lord.
Shrivasa Pandita and others participated in the sankirtana pastimes of the Lord of Love, Shri Gauranga, and were valuable assistants that served the Golden Lord in His pastimes.
Shri Svarupa, Rupa, Sanatana, Raghunatha. Jiva etc. were the currents springing from the fountain of ambrosial prema who enlivened the entire world (this fallen and most hopeless soul begs and yearns for just a single drop of that ambrosia. His one and only hope is the mercy of Shri Guru and the Vaishnavas).
Shri Gauranga, the Lord of Love Divine, accepted that form in order to sing the glories of the topics of divine love of Shri Krishna. Amongst all the treasures of prema, the dearest to Him is the bhava of His most beloved, which He fully accepts. When this realization dawns on Him and Shri Radha is in His proximity then He plunders Her bhava. Shri Krishna does this in order to worship Himself in the same mood as Shri Radha.
But even when Shri Krishna is amongst the devotees in gaura-lila, He is the same Shri Krishna. This means that the subordinate gopi-priti of Shri Radha’s must also fully manifests there. Gadadhara’s love for Gaura is extraordinary. But the form of his love is the opposite. When Krishna adorned Himself with the garment of Radha’s bhava, Shri Radha became bereft of Her bhava. That is the form of Gadadhara.
Hidden behind Gaura’s worship of Krishna in the bhava of Radha is the beloved of Shri Gadadhara – the One for whom everything is dedicated, whose direct and most glorious form the eyes hanker to see, in whom is reflected the look of the most close associate – a exceedingly eager and thirsty look hankering for prema. The One who is worshipped accepted the role of a worshipper. The worshipper offers to the Worshipped (who has taken the role of a worshipper) everything up to the very award of worship and appears as the personification of the greatest fortune of sarvatmarpana – completely offering the self to Godhead.
Therefore, one who has attraction or love towards the worshippable Worshiper and strongly desires to attain the invaluable wealth of the shelter of Gaura’s associate, Shri Gadadhara, should follow his type of bhajana for Shri Gauranga and thus they will discover the results of such bhajana. The followers of Shri Gadadhara becomes the relishers of Shri Radha’s vipralambha-rasa which is greater than the highest form of bhava.
gadai-gauranga jaya jahnavi-jivana sita-pati jaya shrivasadi-bhakta-gana
(Translated from Shri Gaudiya Darshana, Vol.2, Number 1, 12th August 1956)