Srila Gopal Bhatta Goswami

The all merciful Lord Sri Gaur Hari, as He travelled from village to village throughout the south of India, continued to distribute love of Godhead wherever He went. Hearing the nectarean names of Hari from His lotus mouth, thousands and thousands men and women felt relief from the blazing fire of material existence. Various wretched, miserable and fallen souls lives were completely rejuvenated and thus they became virtuous and happy. While causing rains of love of God to fall anywhere and everywhere, without consideration of time or place, Sri Gaurasundor came to the ancient holy place of Sri Rangakshetra on an island in the middle of the Kaveri river.

Sri Gopala Bhatta Goswami was born on the day of the dark fortnight of the month Pausa in the year 1503 (Christian), 1425 (Saka).

He was the son of Vyenkatta Bhatta and Vamadevi, a brahmana resident of Sri Rangam, who was initiated in the Sri Sampradaya. The city of Sri Rangam is located on the Kaveri river in the district of Tanjor about ten miles west of Kumbhakonam.

Regarding this temple Sri Bhaktivedanta Swami remarks as follows. "The Sri Rangam temple is the largest in India, and there are seven walls surrounding it. There are also seven roads leading to Sri Rangam. The ancient names of these roads are Dharma, Rajamahendra, Kulashekhara, Alinadana, Tiruvikrama, Tirubidi and Ada-iyavala-indana. The temple was founded before the reign of Dharmavarma, who reigned before Rajamahendra. Many celebrated kings like Kulashekhara and others such as Alabandaru, resided in the temple of Sri Rangam. Yamunacharya, Sri Ramanuja, Sudarshanacharya, and others also supervised this temple."

The temple of Sri Ranga Kshetra was extremely large, the crest of the temple tower pierced the sky. Throughout the day and night hundreds and thousands of pilgrims were going and coming to take darsan of Lord Ranganath. The temple hall resounded with the sounds of hundreds and thousand of brahmanas chanting Vedic hymns. In the midst of this scene from Vaikuntha, entered Sri Gaurasundar chanting the names of Krsna in his sweet voice that defeated the voices of 10 million gandharvas. Everyone in the temple became dumbstruck, amazed and thrilled with wonder. What unprecedented beauty; His bodily effulgence makes molten gold appear lack-lustre. From His eyes which are like the full blown petals of a lotusflower trickled down tears of ecstatic love. Every limb, every part of His body was filled with such exquisite grace that even the mind of cupid gets stolen away. The brahmanas began to consider, "Is this a demigod? Can such symptoms and emotions be found in human beings?" Again resounding the halls with the transcendental vibrations of Sri Hari's name, when He came before the Deity and fell down as a tree is blown down by the wind, some people thought that a mountain of gold was rolling on the ground. Sri Vyenkata Bhatta seeing this divine personage became restless with ecstasy. His heart being flooded with devotion he got up and began to move the crowds away so that the Lord could engage in chanting and dancing. When the Lord had regained His external consiousness after engaging in sankirtan, Vyenkata Bhatta approached Him and took the dust of His lotusfeet. Mahaprabhu gazed towards him and saying, "Krsna! Krsna!" embraced him firmly. Sri Vyenkata Bhatta invited Mahaprabhu to come to his house and having brought Him there, very reverantly washed His lotusfeet and along with the other family members, he drank the water. Sri Bhattaji's house became filled with joy.

Mahaprabhu came to Ranga Kshetra in the Christian year 1511. Vyenkata Bhatta had two brothers, Tirumalla Bhatta and Prabodhananda Sarasvati. They all belonged to the Ramanuja sampradaya and Prabodhananda Sarasvati was a tridandi sannyasi of that order. Vyenkata Bhatta had a son named Gopal, who was then just a child. When the boy came to offer his obeisances at the lotusfeet of Mahaprabhu picked him up and very affectionately seated him in His lap. Mahaprabhu would call Gopal after He had finished His meal and offer His remnants to the boy. In this way He prepared him for the positon of Acarya.


Sri Ranganath and Srimati Ranga-Nayaki utsav-vighraha at Sri Ranga-kshetra

Sri Ranganath in Sri Rangakshetra

After remaining at Vyenkata Bhatta's house during the four months of the rainy season (Chaturmasya) Mahaprabhu prepared to continue His journey of the South. Vyenkata Bhatta's house began to ebb in a tide of tears in anticipation of His departure. Gopal fell at His lotusfeet in a dead faint. Therefore Mahaprabhu remained for a couple of more days in order to con-sole the boy. Being pleased with Gopala Bhatta Gosvami's sincere service and devotion, Sri Caitanya Mahaprabhu initiated him, and ordered him to move to Vrndavana after the disappearance of his parents and perform bhajan and write. He instructed him to serve his mother and father and always engage in chanting Krsna's glories and thereafter to come to Brindavan.

Gopala Bhatta studied rhetoric, poetry, Vedanta, and Sanskrit grammar from his uncle Prabodhananda Sarasvati. After the passing of his parents he went to Vrindavan, where he met both Rupa and Sanatana Goswamis as had puportedly been instructed in his vision.

Very quickly Gopal became expert in grammar, poetry and rhetoric and then began his study of Vedanta. His uncle Prabodhananda, specifically began to instruct him from the devotional scriptures (Bhakti - shastra).
Gopal Bhatta always remained thinking of the lotus feet of Mahaprabhu and when he might again be able to meet Him. At the same time however he couldn't leave his aged mother and father. Finally having reached their final days they called their son Gopal and instructed him to go to the lotus feet of Mahaprabhu in Vrindavan. Then while meditating on His lotus feet themselves they went to join Him in His eternal lila.

At the age of thirty Gopala Bhatta Gosvami came to Vrindavana, and having missed Sri Caitanya Mahaprabhu this saddened him.

When Lord Chaitanya discovered that Gopala Bhatta was in Vrindavan, he was extremely pleased and sent some of his personal belongings to Gopala Bhatta, who worshiped them. Mahaprabhu also sent a letter instructing Gopala Bhatta to help Rupa and Sanatana compile Vaishnava literature. Gopala Bhatta accepted this instruction as his life and soul, and he later also engaged his disciple Srinivasa Acarya in carrying the writings to Bengal.

Thus Gopal set out for Vrindavan and when he arrived there Rupa Gosvami immediately sent word to Mahaprabhu to inform Him of Gopal's arrival there.

Mahaprabhu had previously indicated to Rupa and Sanatan that Gopal Bhatta would one day come there to Brindavan, so upon his arrival they treated him with the same care and affection they would their own brother. They immediately became life long companions.

However, the all knowing Supreme Personality of Godhead, Sri Caitanya Mahaprabhu received word that Gopal Bhatta had come to Vrindavan, He was very pleased and sent with that messenger with the Lord's personal wooden sitting plank (hoki) which He had used along with a pair of His undergarments and one of His upper cloths - uttara or chaddar. "Having received these gifts Gopal Bhatta was in ecstasy and he worshipped them as the prasad (tadiya) of Mahaprabhu.
When he would worship his Deities he would sit on that wooden plank. This piri (wooden seat) and Mahaprabhus clothes are still being worshipped at Radha-Ramana Mandir. Gopala Bhatta, like Rupa and Sanatana, had no fixed residence and would spend the night in various kunjas (forest groves). He spent his time studying the scriptures and composing various literatures.


After Sri Caitanya Mahaprabhu's disappearance Gopala Bhatta Gosvami felt intence separation from the Lord. To relieve his devotee, the Lord instructed Gopala Bhatta in a dream :"If you want my darsan then make a trip to Nepal".

In Nepal, Gopala Bhatta bathed in the famous Kali-Gandaki River. Upon dipping his waterpot in the river, he was surprised to see several Shaligrama Shilas enter his pot. He dropped the shilas back into the river, but the shilas re-entered his pot when he refilled it.
After emptying and refilling his waterpot for the third time, Gopala Bhatta Gosvami found twelve Shaligrama shilas sitting there. Thinking this must be the Lords mercy, he kept all the shilas and returned to Vrndavana.

Sri Gopala Bhatta Gosvami used to worship twelve Shaligram silas. Wherever he would go he would bring them with him in a piece of cloth tied at the corner. One day a wealthy man (Seth) came to Vrndavana and offered Gopala Bhatta a variety of clothing and ornaments for his Shaligrams. Being very impressed with the Gosvami he wanted his darshan and to render some service which he presented in the form of some valuable cloths and ornaments. However, Gopala Bhatta couldn't use these for his round-shaped Shaligrams, so he advised the donor to give the Deity decorations to someone else, but the Seth insisted. Gopala Bhatta kept the cloths and ornaments with his shilas. While Gopala Bhatta Gosvami was absorbed in remembering how the half-man, half-lion form of the Supreme Lord had manifested from the pillar in Hiranyakasipu's palace, he prayed in transcendental lamentation to the Lord: "Oh my Lord, you are very merciful and always fulfill the desires of your devotees. I wish to serve you in your form, having arms and legs and blissful smiling face, with lotus eyes.... If I had a Deity then I would be able to decorate Him so nicely with these clothes and ornaments."

In the evening after offering some bhoga and arotika to his Shalagram shilas, Gopala Bhatta put them to rest, covering them with a wicker basket. Late in the night, Gopala Bhatta took a little rest and then, in the early morning went to take bath in the Yamuna river. Returning from his bath, he uncovered the Shalagramas in order to render the puja for Them, and saw amongst Them a Deity of Krishna playing the flute. There were now eleven shilas and this Deity. The "Damodara shila", had manifested as the beautiful three-fold bending form of tri-bhangananda-krishna. Floating in the ocean of ecstasy, he fell to the ground in order to offer his dandavats and then recited various prayers and hymns. This wonderful event of the appearance day of RadhaRaman happened on the day after Sri Nrisimha Chaturdasi, and is celebrated on that day accordingly. That day they offer 500 liters of milk for the Lord's pleasure and many other sweets and different things. The RadhaRaman temple has the highest standard of Deity worship in all of Vraj.

When Rupa and Sanatana Gosvamis as well as many other devotees received news of this miraculous event they came running to see the Lord. Gazing on the Lord's transcendental form, which bewildered all the living entities of the many various planets, they all bathed Him with their tears. This Deity whom the Gosvamis named, "Sri Radha-raman Deva" made His appearance on the full moon day of Vaisakha in the year 1542. Except for Vrindadevi, Sri Radha-Ramanaji is the only one of the original Deities of Vrindavana who never left to go to Jaipur. Sri Sri Radha-raman-ji is still being worshipped in Vrindavana near Nidhuban kunj in the compound of the temple.



(In Pic:- Radha Ramanji - Svayumbhu deity given by Lord krishna to Gopal Bhatta Goswami who hailed from Srirangam )

The Deity is called Radha-raman although physically there is no apparent Deity of Radha there. As one can see from the picture at the top of this page, that to the right of the picture (to Ramanji's left) is a place setting for Srimati Radhika. In this way the pujaris worship Sri Radha and Ramanji together.

Sri Radha-ramana Deva, unlike other Deities, has very intricate features, including fingernails and even teeth. On the back side of His body parts of the original Shalagram shila from which He manifested Himself can be seen. There is a story that the small son of one of the sevaits was playing with the Deity once and put a small stick in one ear of the Deity and pushed it through out the other ear. The stick however, had blood on it, and that boy died vomiting blood that very day.

If you ever have the great good fortune to attend the Snan-yatra festival in Sri Vrindavan Dham, then it is a must that you visit the Radha-Raman temple on this day. The temperatures are hot and dry in the 40+ centigrade and much anticipation of seeking out cooling water pervades the thoughts in Vrindavan's hot summer. At the temple, the merciful Ramanji has made a provision so that first He takes His transcendental bath right at the front of the altar for all to see - BUT THEN, after He has taken in His expanded kindness the pujaris turn on the sprinkler system that surrounds the open court-yard - the fan in the middle is even equipped with pipes to pour out cooling water as it rotates at a high speed, inundating all the devotees taking the darshan of the Lord, with great pleasure.
It is truly my favourite place in the world for snan-yatra. Sri Sri Radha Ramaji ki jaya.
In some discussion with the present day guardians of the temple and Deity, they told me that some scientists had come to examine the Deity and propound their doubts that He was self manifested, as the devotees state. They examined the Deity under the supervision of the devotees, but could find no evidence of carving.

About todays descendents: Once Sri Gopala Bhatta went to Haridwar. As he was returning, suddenly a downpour started and thus he took shelter in the house of one brahmana. This brahmana was very devoted and he very carefully began to serve Sri Gopala Bhatta, who thus became very pleased. As this brahmana had no children Sripad Gopal Bhatta Goswami blessed him that he might have a son who would be a devoted follower of Lord Hari. The brahman replied out of gratitude that, "My first son I will send to you in order to serve you."

Approximately ten years later when Gopala Bhatta returned from bathing in the Yamuna one day, he saw a young boy sitting at the door of his kutir. When the boy saw the Gosvamiji approaching, he got up and then fell down to offer his dandavats (obeisances like a stick on the floor before him). Sripada Gopala Bhatta Goswami enquired who the boy was, to which he replied, "My home was in Devandyagram within Saharanpur near Haridwar. My father has sent me here to serve you. My name is Gopinatha."

Then Gopal Bhatta could remember the time when he went to Haridwar many years ago. So this boy remained with him and very carefully began to serve him. Eventually he became known as Sri Gopinatha Pujari Gosvami as he served Sri Radha-ramana Deva through his life as an unmarried brahmachari. His younger brother Sri Damodara dasa, along with his family, accepted iniation from Sri Gopinathaji and also became engaged in the service of the Deity. Sri Damodara dasa's three sons were named Harinatha, Mathuranatha and Harirama. It is from these family members of Gopinath's brother that todays guardians the Radha-Raman Gosais so nicely maintain and serve Sri Sri Radha-Ramanji.

Sri Gopala Bhatta's devotion was so special, his devotion so profound that the Lord appeared for him in this special form - but not only that as if in confirmation of the pastimes of the Lord, and Mahaprabhu's being directly Radha Krishna (sri krishna chaitanya radha krishna nahi anya), in his worship of Sri Radha-ramana would sometimes see that He had taken the form of Sri Gaurasundara - Sri Chaitanya Mahaprabhu, "Becoming subservient to the love of Sri Gopala Bhatta, Sri Radha-ramana would sometimes accept the form of Sri Gausundara."

Sri Gopala Bhatta was the initiating guru of Srinivasa Acarya Prabhu. Sripad Gopal Bhatta Goswami was very learned, trained in pancharatra, coming in the learned family of Vyenkata Bhattar in the Sri Vaishnava line - he wrote many books including: Sat-sandarbha karika, Sri Krsna-vallabha (Krsna karnamrtatika), Sat kriya sara dipika (a brilliant work on Vaishnava samkara viddhi), and Laghu Hari-bhakti vilasa with Dig darshini tika. From this work, Sri Sanatana Gosvami compiled the Hari-bhakti-vilasa now followed by all Gaudiya Vaishnavas. It is said, "Out of affection for Srila Gopala Bhatta Gosvami, Srila Sanatana Gosvami compiled the famous Vaishnava smriti titled Hari Bhakti Vilas, and published it under Gopala Bhatta Gosvami's name.

Gopala Bhatta Gosvami resided for forty-five years in Sri Dham Vrndavana, but out of great humility he requested Srila Krsna das Kaviraja not to mention his name in the classic work Sri Chaitanya Charitamrita.

Gopala Bhatta Gosvami serves as Guna Manjari. In the Gaura-ganoddesa-dipika too, it is mentioned that in the eternal pastimes of Radha and Krsna, Gopala Bhatta Gosvami's name in Vraja-lila has been given as Guna manjari.

His disappearance was on the sixth day of the dark fortnight of the month of Sravon in the year 1578 (Christian - A.D.), 1500 (Sakabda era) Age: 75 years

Gopal Bhatta Goswami's Samadhi

Gopal Bhatta Goswami's samadhi is to the left after you enter the first gate from the street into the temple compound. Gopal Bhatta Goswami was the son of Vyenkatta Bhatta, a brahmana priest of Srirangam Temple in Tamil Nadu. His uncle Prabhodananda Sarasvati also became his spiritual master. In 1511 Sri Caitanya Mahaprabhu visited Srirangam a danced in ecstasy before Lord Ranganath...

The all merciful Lord Sri Gaur Hari, as He travelled from village to village throughout the south of India, continued to distribute love of Godhead wherever He went. Hearing the nectarean names of Hari from His lotus mouth, thousands and thousands men and women felt relief from the blazing fire of material existence. Various wretched, miserable and fallen souls lives were completely rejuvenated and thus they became virtuous and happy. While causing rains of love of God to fall anywhere and everywhere, without consideration of time or place, Sri Gaurasundor came to the ancient holy place of Sri Rangakshetra on an island in the middle of the Kaveri river.

The temple of Sri Ranga Kshetra was extremely large, the crest of the temple tower pierced the sky. Throughout the day and night hundreds and thousands of pilgrims were going and coming to take darsan of Lord Ranganath. The temple hall resounded with the sounds of hundreds and thousand of brahmanas chanting Vedic hymns. In the midst of this scene from Vaikuntha, entered Sri Gaurasundar chanting the names of Krsna in his sweet voice that defeated the voices of 10 million gandharvas. Everyone in the temple became dumbstruck, amazed and thrilled with wonder. What unprecedented beauty; His bodily effulgence makes molten gold appear lack-lustre. From His eyes which are like the full blown petals of a lotusflower trickled down tears of ecstatic love. Every limb, every part of His body was filled with such exquisite grace that even the mind of cupid gets stolen away. The brahmanas began to consider, "Is this a demigod? Can such symptoms and emotions be found in human beings?" Again resounding the halls with the transcendental vibrations of Sri Hari's name, when He came before the Deity and fell down as a tree is blown down by the wind, some people thought that a mountain of gold was rolling on the ground. Sri Vyenkata Bhatta seeing this divine personage became restless with ecstasy. His heart being flooded with devotion he got up and began to move the crowds away so that the Lord could engage in chanting and dancing. When the Lord had regained His external consiousness after engaging in sankirtan, Vyenkata Bhatta approached Him and took the dust of His lotusfeet. Mahaprabhu gazed towards him and saying, "Krsna! Krsna!" embraced him firmly. Sri Vyenkata Bhatta invited Mahaprabhu to come to his house and having brought Him there, very reverantly washed His lotusfeet and along with the other family members, he drank the water. Sri Bhattaji's house became filled with joy.

Mahaprabhu came to Ranga Kshetra in the Christian year 1511. Vyenkata Bhatta had two brothers, Tirumalla Bhatta and Prabodhananda Sarasvati. They all belonged to the Ramanuja sampradaya and Prabodhananda Sarasvati was a tridandi sannyasi of that order. Vyenkata Bhatta had a son named Gopal, who was then just a child. When the boy came to offer his obeisances at the lotusfeet of Mahaprabhu picked him up and very affectionately seated him in His lap. Mahaprabhu would call Gopal after He had finished His meal and offer His remnants to the boy. In this way He prepared him for the positon of Acarya.

After remaining at Vyenkata Bhatta's house during the four months of the rainy season (Chaturmasya) Mahaprabhu prepared to continue His journey of the South. Vyenkata Bhatta's house began to ebb in a tide of tears in anticipation of His departure. Gopal fell at His lotusfeet in a dead faint. Therefore Mahaprabhu remained for a couple of more days in order to con-sole the boy. Being pleased with Gopala Bhatta Gosvami's sincere service and devotion, Sri Caitanya Mahaprabhu initiated him, and ordered him to move to Vrndavana after the disappearance of his parents and perform bhajan and write. He instructed him to serve his mother and father and always engage in chanting Krsna's glories and thereafter to come to Brindavan.

Very quickly Gopal became expert in grammar, poetry and rhetoric and then began his study of Vedanta. His uncle Prabodhananda, specifically began to instruct him from the devotional scriptures (Bhakti - shastra).
Gopal Bhatta always remained thinking of the lotus feet of Mahaprabhu and when he might again be able to meet Him. At the same time however he couldn't leave his aged mother and father. Finally having reached their final days they called their son Gopal and instructed him to go to the lotus feet of Mahaprabhu in Vrindavan. Then while meditating on His lotus feet themselves they went to join Him in His eternal lila.

At the age of thirty Gopala Bhatta Gosvami came to Vrindavana, and having missed Sri Caitanya Mahaprabhu this saddened him.

Thus Gopal set out for Vrindavan and when he arrived there Rupa Gosvami immediately sent word to Mahaprabhu to inform Him of Gopal's arrival there.

Mahaprabhu had previously indicated to Rupa and Sanatan that Gopal Bhatta would one day come there to Brindavan, so upon his arrival they treated him with the same care and affection they would their own brother. They immediately became life long companions.

However, the all knowing Supreme Personality of Godhead, Sri Caitanya Mahaprabhu received word that Gopal Bhatta had come to Vrindavan, He was very pleased and sent with that messenger with the Lord's personal wooden sitting plank (hoki) which He had used along with a pair of His undergarments and one of His upper cloths - uttara or chaddar. "Having received these gifts Gopal Bhatta was in ecstasy and he worshipped them as the prasad (tadiya) of Mahaprabhu.
When he would worship his Deities he would sit on that wooden plank. This piri (wooden seat) and Mahaprabhus clothes are still being worshipped at Radha-Ramana Mandir. Gopala Bhatta, like Rupa and Sanatana, had no fixed residence and would spend the night in various kunjas (forest groves). He spent his time studying the scriptures and composing various literatures.
After Sri Caitanya Mahaprabhu's disappearance Gopala Bhatta Gosvami felt intence separation from the Lord. To relieve his devotee, the Lord instructed Gopala Bhatta in a dream :"If you want my darsan then make a trip to Nepal".

In Nepal, Gopala Bhatta bathed in the famous Kali-Gandaki River. Upon dipping his waterpot in the river, he was surprised to see several Shaligrama Shilas enter his pot. He dropped the shilas back into the river, but the shilas re-entered his pot when he refilled it.
After emptying and refilling his waterpot for the third time, Gopala Bhatta Gosvami found twelve Shaligrama shilas sitting there. Thinking this must be the Lords mercy, he kept all the shilas and returned to Vrndavana.

Sri Gopala Bhatta Gosvami used to worship twelve Shaligram silas. Wherever he would go he would bring them with him in a piece of cloth tied at the corner. One day a wealthy man (Seth) came to Vrndavana and offered Gopala Bhatta a variety of clothing and ornaments for his Shaligrams. Being very impressed with the Gosvami he wanted his darshan and to render some service which he presented in the form of some valuable cloths and ornaments. However, Gopala Bhatta couldn't use these for his round-shaped Shaligrams, so he advised the donor to give the Deity decorations to someone else, but the Seth insisted. Gopala Bhatta kept the cloths and ornaments with his shilas. While Gopala Bhatta Gosvami was absorbed in remembering how the half-man, half-lion form of the Supreme Lord had manifested from the pillar in Hiranyakasipu's palace, he prayed in transcendental lamentation to the Lord: "Oh my Lord, you are very merciful and always fulfill the desires of your devotees. I wish to serve you in your form, having arms and legs and blissful smiling face, with lotus eyes.... If I had a Deity then I would be able to decorate Him so nicely with these clothes and ornaments."

In the evening after offering some bhoga and arotika to his Shalagram shilas, Gopala Bhatta put them to rest, covering them with a wicker basket. Late in the night, Gopala Bhatta took a little rest and then, in the early morning went to take bath in the Yamuna river. Returning from his bath, he uncovered the Shalagramas in order to render the puja for Them, and saw amongst Them a Deity of Krishna playing the flute. There were now eleven shilas and this Deity. The "Damodara shila", had manifested as the beautiful three-fold bending form of tri-bhangananda-krishna. Floating in the ocean of ecstasy, he fell to the ground in order to offer his dandavats and then recited various prayers and hymns. This wonderful event of the appearance day of RadhaRaman happened on the day after Sri Nrisimha Chaturdasi, and is celebrated on that day accordingly. That day they offer 500 liters of milk for the Lord's pleasure and many other sweets and different things. The RadhaRaman temple has the highest standard of Deity worship in all of Vraj.

When Rupa and Sanatana Gosvamis as well as many other devotees received news of this miraculous event they came running to see the Lord. Gazing on the Lord's transcendental form, which bewildered all the living entities of the many various planets, they all bathed Him with their tears. This Deity whom the Gosvamis named, "Sri Radha-raman Deva" made His appearance on the full moon day of Vaisakha in the year 1542. Except for Vrindadevi, Sri Radha-Ramanaji is the only one of the original Deities of Vrindavana who never left to go to Jaipur. Sri Sri Radha-raman-ji is still being worshipped in Vrindavana near Nidhuban kunj in the compound of the temple.



The Deity is called Radha-raman although physically there is no apparent Deity of Radha there. As one can see from the picture at the top of this page, that to the right of the picture (to Ramanji's left) is a place setting for Srimati Radhika. In this way the pujaris worship Sri Radha and Ramanji together.

Sri Radha-ramana Deva, unlike other Deities, has very intricate features, including fingernails and even teeth. On the back side of His body parts of the original Shalagram shila from which He manifested Himself can be seen. There is a story that the small son of one of the sevaits was playing with the Deity once and put a small stick in one ear of the Deity and pushed it through out the other ear. The stick however, had blood on it, and that boy died vomiting blood that very day.

If you ever have the great good fortune to attend the Snan-yatra festival in Sri Vrindavan Dham, then it is a must that you visit the Radha-Raman temple on this day. The temperatures are hot and dry in the 40+ centigrade and much anticipation of seeking out cooling water pervades the thoughts in Vrindavan's hot summer. At the temple, the merciful Ramanji has made a provision so that first He takes His transcendental bath right at the front of the altar for all to see - BUT THEN, after He has taken in His expanded kindness the pujaris turn on the sprinkler system that surrounds the open court-yard - the fan in the middle is even equipped with pipes to pour out cooling water as it rotates at a high speed, inundating all the devotees taking the darshan of the Lord, with great pleasure.
It is truly my favourite place in the world for snan-yatra. Sri Sri Radha Ramaji ki jaya.
In some discussion with the present day guardians of the temple and Deity, they told me that some scientists had come to examine the Deity and propound their doubts that He was self manifested, as the devotees state. They examined the Deity under the supervision of the devotees, but could find no evidence of carving.

About todays descendents:
Once Sri Gopala Bhatta went to Haridwar. As he was returning, suddenly a downpour started and thus he took shelter in the house of one brahmana. This brahmana was very devoted and he very carefully began to serve Sri Gopala Bhatta, who thus became very pleased. As this brahmana had no children Sripad Gopal Bhatta Goswami blessed him that he might have a son who would be a devoted follower of Lord Hari. The brahman replied out of gratitude that, "My first son I will send to you in order to serve you."

Approximately ten years later when Gopala Bhatta returned from bathing in the Yamuna one day, he saw a young boy sitting at the door of his kutir. When the boy saw the Gosvamiji approaching, he got up and then fell down to offer his dandavats (obeisances like a stick on the floor before him). Sripada Gopala Bhatta Goswami enquired who the boy was, to which he replied, "My home was in Devandyagram within Saharanpur near Haridwar. My father has sent me here to serve you. My name is Gopinatha."

Then Gopal Bhatta could remember the time when he went to Haridwar many years ago. So this boy remained with him and very carefully began to serve him. Eventually he became known as Sri Gopinatha Pujari Gosvami as he served Sri Radha-ramana Deva through his life as an unmarried brahmachari. His younger brother Sri Damodara dasa, along with his family, accepted iniation from Sri Gopinathaji and also became engaged in the service of the Deity. Sri Damodara dasa's three sons were named Harinatha, Mathuranatha and Harirama. It is from these family members of Gopinath's brother that todays guardians the Radha-Raman Gosais so nicely maintain and serve Sri Sri Radha-Ramanji.

Sri Gopala Bhatta's devotion was so special, his devotion so profound that the Lord appeared for him in this special form - but not only that as if in confirmation of the pastimes of the Lord, and Mahaprabhu's being directly Radha Krishna (sri krishna chaitanya radha krishna nahi anya), in his worship of Sri Radha-ramana would sometimes see that He had taken the form of Sri Gaurasundara - Sri Chaitanya Mahaprabhu, "Becoming subservient to the love of Sri Gopala Bhatta, Sri Radha-ramana would sometimes accept the form of Sri Gausundara."

Sri Gopala Bhatta was the initiating guru of Srinivasa Acarya Prabhu. Sripad Gopal Bhatta Goswami was very learned, trained in pancharatra, coming in the learned family of Vyenkata Bhattar in the Sri Vaishnava line - he wrote many books including: Sat-sandarbha karika, Sri Krsna-vallabha (Krsna karnamrtatika), Sat kriya sara dipika (a brilliant work on Vaishnava samkara viddhi), and Laghu Hari-bhakti vilasa with Dig darshini tika. From this work, Sri Sanatana Gosvami compiled the Hari-bhakti-vilasa now followed by all Gaudiya Vaishnavas. It is said, "Out of affection for Srila Gopala Bhatta Gosvami, Srila Sanatana Gosvami compiled the famous Vaishnava smriti titled Hari Bhakti Vilas, and published it under Gopala Bhatta Gosvami's name.

Gopala Bhatta Gosvami resided for forty-five years in Sri Dham Vrndavana, but out of great humility he requested Srila Krsna das Kaviraja not to mention his name in the classic work Sri Chaitanya Charitamrita.

Gopala Bhatta Gosvami serves as Guna Manjari. In the Gaura-ganoddesa-dipika too, it is mentioned that in the eternal pastimes of Radha and Krsna, Gopala Bhatta Gosvami's name in Vraja-lila has been given as Guna manjari.

His birth was on the day of the dark fortnight of the month Pausa in the year 1503 (Christian), 1425 (Saka).

His disappearance was on the sixth day of the dark fortnight of the month of Sravon in the year 1578 (Christian - A.D.), 1500 (Sakabda era) Age: 75 years

Srila Sanatana Gosvami

In his Laghu-Vaisnava-Tosani, Sri Jiva Goswami has mentioned their family lineage beginning with Sri Sarva, who was a yajur vedi brahmana, Bharadvaja gotriya, from Karnataka. His son was Sri Aniruddha deva who had two sons Sri Rupesvara and Sri Harihar-deva. There was apparently some altercation between the two brothers, who had different mothers (Aniruddha deva had two wives) as a result of which Sri Rupesvara along with his wife and eight horses, came to Paulastya desa, where he was befriended by the ruler of that land, Sri Sekaresvar. Sri Padmanabha deva, the son of Sri Rupesvar was extremely learned in all the Vedas. He came with his family to live at Naihati, on the banks of the Ganga. He had eight daughters and five sons. His five sons, following in the footsteps of their predecessors, were very expert in the study of Vedas. Their names were Purusottama, Jagannatha, Narayana, Murari and Mukundadeva. Mukundadeva's son, Sri Kumara deva, being oppressed by some of the other family members, came to live at Bakla Candradvip. Sri Kumaradeva had many sons, amongst whom Sri Amar (Sanatana), Sri Santosh (Sri Rupa) and Sri Vallabha (Anupama) were great devotees.


Sri Sanatana was born in the Christian year 1488 (Sakabda 1410). He, along with his brothers, began his studies from their maternal uncle's house, in a small village, Sakurma, near the capital of Gaura-desa. He was the elder brother of Sri Rupa Goswami. They were educated in Sakurma, a village near the capital of Gauda (Bengal ). The brothers were forced to work as government ministers for Nawab Hussein Shah (the ruler of Bengal) in Ramekeli. Sanatana was known as Sakara Mallik and appointed private secretary.

The Badsa Hassain Shah, having heard of their profound scholarship and intelligence, decided to engage the two brothers as his ministers. Though they were unwilling, the order of the Badsa could not be entirely neglected. Thus they came to live at Ramakeli, the capital of Gaura-desa at that time, and were presented much wealth by the Badsa. Many brahmanas and pandits from distant lands would stay with Rupa and Sanatana whenever they would come to Ramkeli, specially, those from Karnataka and Navadwipa. There is still a house near the Ganga, called Bhattabati, which is said to have been their residence.

They had many instructors and professors. In rhetoric their teacher was Sri Vidyabhusanapada. They were trained in philosophy by the brother of Sarvabhyuma Bhattacarya, Sri Vidyavacaspati, as well as Sri Paramananda Bhattacarya, Sri Rampada Bhadrapada. Their names have been mentioned in the commentary of the tenth canto of Srimad Bhagavatam.

These three brothers were from childhood endowed with great devotion to the Lord. In memory of Sri Vrindavana, near their residence they planted many auspicious trees such as Tamal, Kadamba, Juthika and Tulasi. In the midst of these gardens constructed Shyama-kunda and Radha-kunda. In these auspicious surroundings they always remained absorbed in service to Sri Madana Mohana. Having heard something about the famous Nimai Pandita they became very anxious to have His darshana, and always meditated on when they might get such a chance.

One morning, Sanatana Goswami, saw a dream in which one brahmana was presenting the Srimad Bhagavatam to him. Suddenly he woke up, but seeing that no one was there, he felt sad. Later on, in the morning after he had finished his bath and performance of puja, one brahmana came to his house and presented him with the Bhagavata, instructing him to study it very thoroughly. Having received it in this way, he was beside himself with bliss, and from that day, considering the Bhagavata to be the essence of all scriptures, he began its thorough study.

"My only constant companion, my only friend, guru, wealth, that which has delivered me, my great fortune and the source of my good luck, the form through which I taste pleasure, my obeisances to you, Srimad Bhagavatam." [Sri Krsna-lila stava].

When the brothers learned that Nimai Pandita, the life and soul of Nadia, had accepted sannyasa and gone to stay at Puri, they fainted dead away, having lost hope of getting His darshana. They were a little pacified only after a celestial voice informed them that they would be able to see the Lord, here in Ramakeli itself.

In 1514, Sanatana Goswami met Sri Chaitanya Mahaprabhu in Ramekeli and was initiated by him. He eventually managed to shake off his government duties and escape from imprisonment by the Nawab, to make his way to Benares where he met Sri Chaitanya Mahaprabhu. Sri Chaitanya Mahaprabhu enlightened Sanatana into the truths of bhakti and devotion and further instructed him to (1) write books on devotional service (2) establish proper devotee etiquette, (3) install Deities and proper Deity worship and (4) to excavate the lost holy places of pilgrimage in Vrindavana.. Actualy, after five years had passed, Mahaprabhu decided to come to Bengal to have darshana of his mother and mother Ganga. All of the devotees were in ecstasy and Saci mata was so overjoyed that she was not even aware of her own body. After spending a few days with Advaita Acarya in Santipur, He came to Ramakeli. [C. C. Mad 1.166]

Sakara Mallik (Sanatan) and Dabir Khas (Rupa), along with their brother Sri Ballabha (Anupama), who had a son who was just a small child (Sri Jiva), they offered salutations at the lotus feet of Mahaprabhu.

After Mahaprabhu had left Ramakeli to return to Puri, the brothers began to observe some vows and rituals in order to obtain shelter at His lotus feet. After sending the family members to their residences at Candradwip and Fateyabad, Sri Rupa and Anupama loaded a boat with their accumulated wealth and left Ramakeli. Sanatan remained there alone. Thereafter, Rupa and Anupama, having received news of Mahaprabhu's journey to Vrindavana, set out to meet Him. Arriving at Prayaga, their desire was fulfilled. At that time they informed Mahaprabhu that their brother had been incarcerated at Ramakeli. Mahaprabhu simply smiled and replied that he would get his freedom very soon.

Meanwhile, after the successful departure of Rupa and Anupama, Sanatan was planning how he also could make his getaway. The Badsa had entrusted Dabir Khas and Sakar Mallik with the main responsibility of managing the affairs of his kingdom. When Sanatana stopped attending his darbar on the plea of being ill, he sent his personal doctor to examine him. The doctor informed him that there was nothing wrong with Sakara Mallik, and so the Badsa personally came there to find out what was the matter. The Badsa addressed Sanatana Gosvami, "My doctor says that you are perfectly healthy. All my affairs depend on you, but you are simply sitting in your house, in the company of these pandits. Your brother has also left. In this way my kingdom will topple. I don't know what you are trying to do to me."

Sanatana Gosvami said, "We will no longer be able to assist you in the affairs of your government. You had better find someone else to do it."

The Badsa got up in great anger and declared, "You brothers have ruined all my plans."

Sanatan replied, "You are the independent ruler of Gauda. If you feel anyone has committed any misdeed, then you can punish him as you see fit."

The Badsa had Sanatan imprisoned. During this time the Badsa was preparing to go to Orissa to engage in warfare with the king of that country, so he requested Sanatana to accompany him. Sanatana refused, telling him, "As you will naturally try to give pain to the Deities in the temples and the sadhus, I will
not be able to accompany you."

Therefore the Badsa set out for Orissa leaving Sanatana imprisoned. At this time Sanatana received a letter from Sri Rupa, stating that he had depositied eight hundred gold coins with one grocer. With the help of this money, Sanatana should immediately arrange his release. The account of his escape and journey to meet Sri Caitanya Mahaprabhu in Varanasi is found in C.c., Madhya-lila ch. 20. After that he went to Vrndavana.

In a kutir cottage made from leaves, Sanatana Gosvami lived for some time at Mahabon, the birth place of Sri Krsna. One day, he was walking along the banks of the Yamuna, going to beg some foodstuffs in a nearby village. Madana Gopaladeva was playing with some cowherd boys there, and when he saw Sanatana Gosvami he came running towards him, "Baba! Baba!". Catching hold of Sanatana's hand he told him, "I want to go with you!"

"Lala!" replied Sanatana, "Why do you want to go with me?"

"I want to stay where you live."

"If you stay with me, what will you eat?"

"Baba! Whatever you eat."

"But I only eat some dry capatis and chick peas."

"Then that is what I will eat."

"No that won't be enough for you. You should stay with your mother and father."

"Na. baba. na. I want to stay with you."

Sanatan Goswami patiently explained that the boy might feel difficulty if he stayed with him, and sent him home. Then he went to beg some capatis in the village.

That night, in a dream, he saw that boy again come to him. Smiling very sweetly, he caught hold of Sanatana's hand and said, "Baba! I am coming tomorrow to stay with you. My name is Madana Gopal". His dream ended and he woke up. Losing himself in great ecstasy, he said to himself, "What did I see? Such a beautiful boy!" Thinking of Lord Krsna he opened the door to his hut and saw standing outside a beautiful Deity of Gopal. His effulgence shone in all directions. For a few seconds Sanatana was completely stunned as he gazed upon Gopal's radiant smile. He expected that the Deity might say something or come towards him. Finally, tears of love gliding down his cheeks, Sanatana fell to the ground, offering his dandavats.

Gradually, he performed Gopala's abhiseka (bathed the Deity) and offered worship to Him. Sanatana's brother Rupa came there and, seeing the Deity, was deeply moved in ecstatic love. Sanatana kept the Deity with him in his leaf hut and began to worship Him in great happiness. Srila Rupa Gosvami immediately sent word of this auspicious event to Mahaprabhu, at Puri.

According to the different perspectives of vision of various devotees, Krsna's pastimes might sometimes be described in different ways, putting more or less emphasis on the external events that surround the internal moods and sentiments felt by Krsna and His devotees. In light of this, it has been described in the Prema-vilas that the Madana Mohana Deity resided at the home of one Mathura brahmana, Damodar Caube by name. Subsequent to the period of time during which He was worshipped by Sri Advaita Acarya Damodar Caube, his wife Ballabha and their son, Madan Mohan, used to worship the Deity in the mood of parental affection and friendship. Damodar Caube's son used to play together with Lord Madana Gopala. Sometimes, like naughty brothers, they would slight one another and then complain to the parents. Their parents would feed them together at the same time and lay them down to rest together.

Sanatana Gosvami used to sometimes beg chapatis from Caube's house. When he saw how the Deity was being worshipped he would instruct Damodara's wife Ballabhadevi in the rules and regulations of proper Deity worship. However, she found all of these rules very difficult to follow. One day when Sanatana saw the Deity Madana Gopala and the boy Madan Mohan eating their lunch together, he became moved by the transcendental mood there and the symptoms of ecstatic love appeared in his body. Then he told Ballabhadevi that she should worship Madana Gopala according to the dictates of her heart.

One night Sanatana Gosvami and Damodar Caube's wife both had a dream simultaneously in which Madana Gopala requested to be able to come and live with Sanatana Gosvami. In great happiness Sanatana received Madana Gopala from the family and Him to a small hillock near Surja ghat, where he constructed a small hut made of branches and leaves. Then he began to serve Madana Gopala, preparing offerings for Him from whatever he obtained by begging.

One day Madana Gopala refused to eat, complaining that there wasn't even any salt in the chapatis. Sanatana replied, "Today it's salt and tomorrow it will be ghee. But I am sorry. I don't have the time or the inclination to chase around after rich men requesting special items from them". Having silently listened to this reply Madana Mohana didn't say anything further, but rather arranged that Krsna dasa Kapoor would come that way, as will subsequently be described.

Sanatana Gosvami would beg some flour from the village and then with that prepare capatis for Madana Gopala. Sometimes he would collect some forest vegetables, roots or spinach and also prepare some vegetables. If sometimes there was no ghee or oil, or salt, then he would just cook dry capatis. But he felt very bad about this. On the other hand, he could not see an alternative. Mahaprabhu had ordered him to compile Bhakti-shastras (devotional scriptures) and the major portion of his time was devoted to that. Sometimes it simply wasn't possible to find time to beg some money with which to purchase salt and oil.

"Madana Mohana is the son of a Maharaj. Seeing that He is simply eating dry capatis Sanatana felt very sad; Madana Mohana, who is within the heart of everyone could understand, 'Sanatana wants to render greater service to Me.' Then Madana Mohana Himself desired that His service might be increased."

Within a few days a wealthy Kshatriya named named Sri Krsna dasa Kapoor came to Mathura to engage in trade and business. By chance, however, his boat became stuck on a sand bar in the Yamuna and by no means could he manage to free it. By the by, he came to learn that a sadhu by the name of Sri Sanatan Gosvami was living nearby. In order to seek the blessings of the sadhu, Krsna dasa Kapoor came to his hermitage and found Sanatana Gosvami engaged in writing.

Sanatana Gosvami's body was very lean and thin from the practice of great austerities and he was wearing only a kaupin. Krsna das offered his dandavats and Sanatana Gosvami in turn offered him a grass mat to sit on. Krsna dasa touched the mat with his hand and sat on the ground. He appealed to the Gosvami, "Baba! Please bestow your mercy on me."

Sanatana replied, "I am a beggar. What mercy can I bestow upon you?"

"I simply want your blessings. My boat is stuck on a sand bar in the Yamuna, and we can't free it by any means."

"I am completely ignorant about all these matters You can speak to Madana Gopala about it."

Krsna das offered his dandavats to Madana Mohanji and spoke to Him, "O Madana Gopala Deva! If, by Your mercy my boat is freed, then whatever profit is realized from the sale of its cargo, I will give to this Gosvami to be engaged in Your service."

Praying this way, Kapoor Seth took leave from Sanatan Gosvami. That afternoon there was such a downpour of rain that the boat very easily floated off the sand bar and on to Mathura. Krsna dasa could understand that this was the mercy of Lord Madana Gopala Deva. His goods were sold at a very handsome profit and with this money he constructed a temple and kitchen and made all the necessary arrangements for the royal execution of Sri Madana Gopala's worship. Seeing this arrangement, Sanatana Gosvami was very happy and after some period initiated Krsna dasa Kapoor as his disciple.

Sri Madana Mohana Deva is presently worshiped at Karauli, Rajasthan. When the daugher of the king of Jaipur was offered in marriage to the king of Karauli, she very insistently requested that her father send Lord Madana Mohana with her as a dowry, as she was very attached to Him. Her father was very reluctant and agreed only after stipulating one condition: "Madana Mohana would be placed in a room with many other Deities. Whoever she chose while blindfolded could go with her to Karauli."

Madana Mohana reassured her by telling her that she would be able to recognize Him by the soft touch of His arm. By this stratagem, she easily recognized Madana Mohana who still resides in Kaurali till this day. There is a direct bus to Karauli from Jaipur. Otherwise, one can go by train from Mathura to Hindaun and then from there to Karauli by bus.

One day Sanatana Gosvami came to Radha-kunda to meet Sri Rupa and Sri Raghunatha dasa Gosvami. Upon his arrival they both got up to greet him and after respectfully seating him, they immersed themselves in discussion of the nectarean pastimes of Sri Sri Radha-Krsna. At that time Srila Rupa Gosvami was composing some hymns in praise of Srimati Radharani, collectively known as "Catu Puspanjali". Sanatan Gosvami, while reading these, came across one verse:

anava gorocana gauri praba rendi barambaram
amani stavak vidyoti veni byalangana fanam

Here "byalangana fanam" means that the braids of Radharani's hair appeared very beautiful like the hoods of a snake. Sanatana Gosvami reflected, "Is that a proper comparison 'like the hood of a poisonous snake'?"

At noon Sanatan came to the banks of Radha-kunda, and after offering prayers there, he began to take his bath. Then, on the opposite bank of the kunda, he noticed some cowherd girls playing under the shade of a large tree. As he watched them from the distance, it appeared that a black snake, hanging from the tree, was about to wrap itself around the neck and shoulders of one of those cowherd girls. Sensing some danger he called out to her, "Ohe Lali! Look out! There is a snake just behind you!" But the girls were absorbed in their play and didn't take notice of him. So he immediately took off running to save them from the impending danger. Seeing him approaching them, Srimati Radharani and Her friends began to laugh. Then they disappeared. Sanatana was completely stunned but then gradually the understanding came to him that Sri Rupa's comparison was appropriate.

Coming to the banks of Pavan Sarovar, Sanatana Gosvami entered into some woods there, and giving up food and water, he became absorbed in intense meditation on the lotus feet of Sri Sri Radha-Govinda. Sri Krsna, who is within the heart of everyone, could understand that His devotee was going without food, so He came there in the dress of a cowherd boy, with a pot of milk in His hand, and stood smiling before Sanatana Gosvami. [B.R. 5/1303]

"Baba! I brought some milk for you."

"Oh Lala! Why have you gone to such trouble for me?"

"I saw you are sitting here for so long without any food."

"How do you know that I am not eating anything?"

"I come here to pasture my cows and I watch you to see what you are doing. But you never take any food."

"You should have sent someone else, you are just a small boy. You have suffered some difficulty in bringing this milk here for me."

"Na, na, Baba. It was no trouble. At home everyone else was busy, so I was happy to be able to come myself."

Sanatan Gosvami requested the boy to sit down while he transferred the milk into another container.

"Na Baba! I can't sit down now. It is almost sunset. I have to milk my cows now. I will come to get the pot tomorrow."

When when Sanatana looked up there was no one there. He could understand Sri Krsna Himself had brought him this milk. With tears of love streaming down his cheek, he drank the milk. From that day he gave up fasting and would go to beg some food-stuffs from the Brijabasis. The Brijabasis also built him a small hut.

One day Rupa Gosvami had a desire to cook some sweet rice for his elder brother, Sanatana, but he had none of the necessary ingredients, Sri Radha Thakurani, who fulfills the desires of her devotees, could understand everything. Dressing Herself as a cowherd girl, she came there carrying a basket containing rice and sugar with a pot of milk in her other hand. "Svamin! Svamin! Please accept this offering which I have brought".

Hearing someone calling in such a sweet voice, he opened the door of the kutir and saw an extremely beautiful cowherd girl standing there with a present of rice, sugar and milk in her hands.

"Lali! What brings you here so early this morning?"

"Svamin, I came to bring you this present."

"Oh! But you have gone to so much trouble."

"What trouble? I have come to serve the sadhus."

Sri Rupa requested her to sit down, but she replied that there was much work at home, so she couldn't sit down just now. And then she was gone. Sri Rupa looked up and saw that there was no one there and was a little startled. "Now where did she run off to so quickly?"

He prepared the sweet rice and after offering to Sri Giri-dhari, he gave the prasadam to Sri Sanatana. Sanatana was in total ecstasy while accepting this prasadam and inquired, "From where did you get the rice and milk?"

Sri Rupa replied, "One cowherd girl brought everything."

Sanatana asked, "Just like that? Suddenly she brought every thing?"

"Yes. This morning I was thinking to make some sweet rice for you. Just after that I saw one cowherd girl standing before our kutir with all the ingredients in her hands."

As Sanatana heard this, tears began to glide down his cheeks. "The taste of this sweet rice is from another world. Who else could have brought such ingredients but Srimati Radha Thakurani herself. Don't desire like this again." [B.R. 5.1322]

Everyday Sri Sanatana Gosvami would circumambulate the fourteen mile circumference of Govardhan hill. As he became advanced in years this became somewhat difficult, but he was not inclined to give up his vow. Krsna, however could understand that it was difficult for him, so He came to him one day dressed as a cowherd boy.

"Baba! You have become old now, so I think it isn't necessary for you to circumambulate Govardhan hill anymore."

"No. Lala! This is my regular vow, my worship."

"You can renounce this vow in your old age."

"No Lala. One should never renounce his vows."

"Baba. I have a very good idea, if you will accept it."

"If it is acceptable surely I will accept it."

Then Sri Krsna presented him a stone from Govardhan hill with the imprint of His foot, a calf's foot print and the impressions of a stick and flute in it.

"Baba! This is a Govardhan sila."

"What will I do with this?"

"You can circumambulate this sila, and that will be the same as circumambulating Giri Govardhan." Saying this much the cow herd boy disappeared. Then Sanatana could understand that Giriraja Himself had presented His worshippable form to him and from that day he would circumambulate this sila.

Sometimes Sri Sanatana used to stay at Mahaban. One day he saw some cowherd boys playing on the banks of the Yamuna, and amongst them was one boy whom he thought was Madana Gopala.

"Is that my Madana Gopala playing there? No it must be one of the local village boys."

Then on another day as he was passing by the Yamuna, there again he saw that same boy and thought, "This time let me wait and see where he goes." Finally as the evening approached the boys finished playing and set out for their respective homes.

Following behind that particular boy, sure enough, Sanatana saw him enter the temple. Then he could understand that Madana Gopala goes every day to the banks of the Jamuna to play with the other boys.

Wherever Sri Sanatana and Sri Rupa would go throughout Vraja, in all the various villages the two brothers were much adored by the Brajabasis, who would feed them milk and yogurt. They in turn would see the Vrajavasis as Krsna's own family members and respect them in that way. Though it was not their business to engage in ordinary gossip, with the Brajavasis they would inquire about their well-being, e.g. how many sons and daughters they had and who had been married where, what everyone's various names were, how their cows were giving milk, how the bulls wewre working in the fields, how the harvest was going on, who had fallen ill and if they were getting better or not.

In this way Rupa and Sanatana became the life of the villagers and the Brijabasis also became the life of Rupa and Sanatana.

Sri Sanatana would sometimes stay at Cakleswar, near Govardhan. At that place there were many mosquitos, which was a great disturbance. When he was one day being harassed by these insects, Sanatan remarked, "I won't stay here anymore. It is impossible to concentrate on anything. Neither can I write, nor chant."

That night, Lord Siva came to Sanatan and told him, "Sanatan! Please continue your service here in a happy frame of mind. From tomorrow there will be no more disturbance from mosquitos."

After that there were no more mosquitos and Sanatana continued his bhajan free from disturbance.

Sri Sanatana Gosvami compiled many scriptures. These include: Sri Brhat-bhagavatmrta, Sri Hari-bhakti-vilas and its Dig-darsani-tika, Sri Krsna-lilastava (dasam carit), Sri Bhagavata- tipani, (commentary on Srimad Bhagavatam) and Brihat-vaisnava-tosani.



Sri Sanatan Gosvami was born - 1488 (Christian) 1410 (Sakabda). At the age of 27 he came to live at Braja where he remained for 43 years. He thus lived to be 70 years old. His disappearance was on the full moon day of Asar in the year 1558 (Christian calendar). His name in Braja-lila is Rati-manjari.

His literary works include Haribhakti Vilasa, the Brihad-bhagavatamrita, Dashama-tippani, also known as the Brihad-Vaishnava-Toshani, and the Dashama-charita. His most important work is the Haribhakti Vilasa, which covers the code and conduct of Vaishnavas. The Brihad-bhagavtamrita expounds on the science of Sri Chaitanya Mahaprabhu's teachings. The Dashama-tipanni is a commentary on the tenth canto of the Srimad-Bhagavatam and the Dashama-charita covers Krishna's pastimes up to Mathura.

Sanatana Goswami established worship of the Madana Mohana deity. With the help of a wealthy merchant Krishna Dasa Kapoor, a lavish temple was built for Sri Madana Mohana. This temple is an important place of pilgrimage for all Gaudiya Vaishnavas even to this day.

Guru (Vyasa) Purnima

This event really is directed towards Srila Vyasadeva, thus in some sampradayas they refer to Guru Purnima as Vyasa Purnima. Traditionally it is the day when the guru is worshipped.

In the book Festivals, Fairs and Fasts of India (Shakti M Gupta. 1991. Clarion books. page 88-89.) It says: Guru Purnima "......is observed on the full moon day in the month of Ashadha in honour of the sage Vyasa, by keeping a fast, worshippig him for His blessings and to gain wisdom. Formerly on this day, gurus who were the traditional teachers, were honoured by their pupils.

The river Beas is believed to have been so named as Vyasa practiced penance on its banks and compiled the four Vedas, the Mahabharat and the Eighteen Purana there. Since it is not possible for one man to have compiled so much in his life-time, and oer a tim span of a hundred years, it is believed that the name Vyasa must have been applied to many sages. Generally speaking, the name Veda Vyasa is applied to Krishna Dwaipayana who was the son of Satyavati and the sage Parasa - this is before Satyavati married King Shantanu of Mahabharata fame."

Some Brief Information About Srila Vyasadeva.
"When the second millenium ('Dwarpa Yuga') overlapped the third ('Treta Yuga'), the great sage Srila Vyasadeva was born to Parasara Muni in the womb of Satyati, the daughter of Vasu (the fisherman)." (Srimad Bhagavatam 1:4:14.).
In Srila Vyasa's childhood he was called Krsna, because of his dark complexion, and because he was born on an island at the confluence of the Sati and Mati Rivers he was called Dwaipayana. After dividing the Vedas he got the name Veda Vyasa. There are some who say that Krsnadwaipayana Veda Vyasa took his birth at a place now known as Vyasa Goofer, the cave of Srila Vyasa in present day Nepal, on the road from Pokara to Kathmandu which was, in days of yore, part of the kingdom of King Janaka. There are local records that support this statement, which say this was the 'ashrama' of Parasara Muni and at this place Srila Vyasa was conceived. They also lay claim that later Srila Vyasa came back to that 'ashrama' and stayed there for some time, and this being why there is a small Deity of Him at the entrance of the cave. The Padma Purana however says that he was conceived on an island created by Parasara in the Yamuna river, (Padmalocana Prabhu's book entitled "Yamuna Devi, The Personification Of Prema Bhakti", Page 24.), in connection with the place known as Soma Tirtha ghat. Some also say that the birth place was at Damauli.
Anyway, everyone at least agrees that the date of Srila Vyasa's appearance was on the twelfth day of the light fortnight in the month of Vaisaka (April-May), called Vasant Dwadasi.

The following is the story that we just touched upon mentioning how Srila Vyasa came to make His appearance.
Once the hermit Parasara became attracted to a fisher girl of the name Matsya-Gandha who was found inside a fish. (The fish was actually a celestial maiden named Adrika who conceived two children by collecting the semen of the King of Chedi when his semen had fallen into the water of a river after seeing two animals engaged in coitus.) Parasara Muni asked the beautiful Matsya-Gandha, so named because of her fishy aroma, to take him in her boat from one side of the river to the other, but the beauty of this damsel, her bodily movements from the rowing, aroused lusty desires in Parasara. When he sat close to her she moved away, and asked him not to violate her chastity, but Parasara Muni being already too far carried away, created an artificial fog on the river and seduced her right there in the boat. He then created an island in the river and on that island the girl conceived a child in her womb. Parasara explained to her that even after the child was born she would remain a virgin and the son born to her would be a portion of Lord Visnu and would be famous throughout the three worlds. He would be a man of purity, the spiritual master of the entire world, and He would divide the Vedas.
Srila Vyasa soon grew into everything that Parasara had described, and had many disciples.

Later in life it is recorded that Srila Vyasa returned to this island in the river and there compiled the Srimad Bhagavatam. Recorded is another instance when Srila Vyasa called for Ganesa (the elephant-headed 'deva') to write the Mahabharata as he related it to him. He did so on the condition that Srila Vyasa continually recited, and Ganesa, having perfectly understood the meaning, wrote down the Mahabharata. The word "Vyasa" means one who describes elaborately.
"The great sage, Srila Vyasa who was fully equipped with knowledge, could see through his transcendental vision the deterioration of everything material, due to the influence of the age. He could also see that the faithless people in general would be reduced in duration of life and would be impatient due to lack of goodness. Then he contemplated for the welfare of men in all statuses and orders of life. He saw that the sacrifices mentioned in the Vedas were means by which people's occupations could be purified, and to simplify the process, he divided the one Veda into four, in order to expand them among men. The four divisions of the original sources of knowledge (the Vedas) were made separately, but historical facts and authentic stories mentioned in the Puranas are called the fifth Veda."(Srimad Bhagavatam 1:4:17-20.).
"Thus the great sage Srila Vyasadeva, who is very kind to the ignorant mass, edited the Vedas so they might be assimilated by less intellectual men. Still he was not satisfied, even though he was engaged in working for the total welfare of all people. Thus Srila Vyasa, being dissatisfied in heart, began to reflect within himself. 'I have, under strict disciplinary vows, unpretentiously worshipped the Vedas, the spiritual master and the altar of sacrifice. I also abided by the rulings and have shown the import of disciplic succession through the explanation of the Mahabharata, by which even women, shudras and others (friends of the twice born) can see the path of religion. I am feeling incomplete, though myself I am fully equipped with everything required by the Vedas. This may be because I did not specifically point out the devotional service of the Lord, which is dear both to perfect beings and to the infallible Lord'."
"Srila Narada Muni (who was another son of Prajapati Brahma) reached the cottage of Srila Krsna-dwaipayana Vyasa on the banks of the Sarasvati, where Srila Vyasa was staying at that time, just when Srila Vyasa was regretting his defects. At the auspicious arrival of Srila Narada, Srila Vyasadeva got up respectfully and worshipped him, giving him veneration equal to that given to Sri Brahmaji, the creator. Srila Narada then said: 'O Srila Vyasadeva, your vision is completely perfect. Your good fame is spotless. You are firm in vow and situated in truthfulness, and thus you can think of the pastimes of the Lord in trance for the liberation of the people in general from all material bondage. The people in general are naturally inclined to enjoy, and you have encouraged them in that way in the name of religion. This is verily condemned and is quite unreasonable. Because they are guided under your instructions, they will accept such activities in the name of religion and will hardly care for prohibitions.' And so Narada Muni, Srila Vyasadeva's spiritual master, instructed Srila Vyasa to compile the Maha-Bhagavat Purana (Srimad Bhagavatam) now in his maturity for the benefit of all mankind, to which Srila Vyasadeva agreed. He presented the glories of Krsna and His many incarnations just after the departure of Lord Krsna from this world. (Excerpts from Srimad Bhagavatam 1:4:24-33.).
"In this yuga the son of Parasara, who is glorified as a part of Visnu and who is known as Dvaipayana, the vanquisher of all enemies, became Srila Vyasa. Urged by Brahma, he undertook the task of classifying the Vedas. Srila Vyasa accepted four disciples to preserve and continue the Vedas. They were Jaimini who took care of the Sama Veda, Sumantu - the Atharva Veda, Vaisampayana - the Yajur Veda and Paila - the Rg Veda, and for the Itihasa and Puranas - Lomaharsana."(Sri Vayu Purana 60:10-16.).
According to Vayu Purana it says, "Previously there have been twenty-eight Vyasas, but when the twenty-eighth appears, Lord Visnu, the most Glorious, Great Father of the three worlds, becomes Dvaipayana Vyasa. Then Lord Sri Krsna, the best amongst the Yadus will be born of Vasudeva and will be known as Vasudeva. Then in due course I (Vayu) will come in the form of an ascetic and assuming the body of a religious student, will surprise the world by means of the Lord's 'yoga maya'." (Vayu Purana 23:206-208.) Actually, this is Vayudeva announcing his appearance as Sripad Madhwacarya.("The Life And Legacy of Ananda Tirtha Bhagavatpad - Madhwacarya, by Jaya Tirtha Charan dasa.)

Narayana Panditacarya has completed this seventh canto of Madhwa Vijay with a copulate of two verses called 'Antya-Yugma'. These verses introduce one to the miniature Vaikuntha realm, glorifying the killer of the Mura demon, Lord Murari, Krsna, Who is adorned with shining golden ornaments encrusted with the best of all kinds of previous gems. Sripad Madhwacarya remembered that same Lord lying down on Ananta Sesa, having His lotus feet embraced by the Goddess of Fortune, Laxmi devi, Who eternally remains with the Lord, smiling sweetly. This is the same Lord Visnu Who, for the 'caturmasya' (four months of the rainy season) takes rest, lying for two months on one side and then two months on the other side of His lotus body. He is Narayana, who according to Manu (Manu Smrti), Sri Narayana lives in the Naram ocean, and Who is also the localised Paramatma seated within the hearts of all His separated tiny living entities.
High in the Himalayan, beyond where any mere mortal can go, is to be found this Vaikuntha paradise. It is surrounded by ponds of full blown lotuses. The lotuses in these ponds are innumerable, nay unlimited, the most fragrant and indestructible. The sages and rshis who reside there make them into garlands for the Lord. Around these lakes are trees that constantly bear flowers, blossoming, sweet fragrant branches with fragrant flowers and fruits. These forest flowers adorn the captivating beauty of the Lord.
Sripad Madhwacarya could see all this from where he was standing looking to the north to the abode of Srila Vyasadeva. After his journey had neared it's end, and after crossing the Himalayas, Sripad Madhwacarya could see quite clearly the 'ashram' of Vedavyasa surrounded by jujube trees. That place is definitely not of this world; the whole 'ashram' was effulgent. Though up in the Himalayas, there was no biting cold or rain or snow. The trees and bushes there, which are way above the normal 'tree line', were none less than forests. As there was no unpleasant wind, rain or cold, also the sun was warm and comfortable. In the trees that touched the sky, innumerable beautiful birds nested and sung. Under those shade trees all the renowned 'brahmins', who were famous for performing huge sacrifices, sat, transfixed in meditation on the lotus feet of the Lord, Who resides in that place. In the surrounding areas, one could see pure white swans, whose necks entwined with the stems of blue, white and pink lotuses.
Madhwa could recognise many great and famous Vaisnavas sitting around in the ashram of Srila Vyasadeva. When those pure Vaisnavas saw Sripad Madhwacarya approach the 'ashram', they enquired as to who this saintly person was. "Marked with thirty two auspicious markings, lotus eyed, moon-like face, long arms and a golden complexion, no doubt this man enhances even Vaikuntha. There is no sign of exertion, and his face shows that his mind is fearless." "Is this person coming to this 'ashram' in the guise of a 'sannyasi', the four faced Lord Brahma, or is it Mukhyaprana?"
Madhwa walked quickly due to his intense devotion. Seated under a jujube tree was Srila Vyasadeva. The 'jujube' tree was a representation of Lord Ananta Sesa, with wide branches forming an umbrella which had jewels in the form of bright and fragrant flowers, and hoods in the form of branches. It exactly resembled Lord Ananta Sesa with His hoods encrusted with jewels jutting out in all directions forming branch-like hoods. The branches of this tree support the six 'sattvic' Puranas, the Upanishad's, and Mahabharata, and fruits that are sweet and full of nectar that drive away all known miseries like birth, death, old age and disease. These fruits cannot be obtained by those who are not devotees of the Supreme Personality of Godhead, Lord Visnu - Krsna and Their numerous forms.
Sripad Madhwacarya approached closely the sages, who, with matted locks of hair on their heads and various Vaisnava 'tilaka' on their foreheads and bodies, sat with clean white sacred threads draped over their left shoulders. They had all transcended lust, anger, greed, false pride, the pushing's of the senses, and thoughts of trying to enjoy in the material world separately from the supreme enjoyer, Sri Krsna. All natural opulence was there. They were all adorned with garlands and saffron coloured sandalwood paste was auspiciously there on their bodies.
On a raised seat sat the preceptor of the three worlds, the son of Satyavati, Srila Krsna Dwaipayana Veda Vyasa. Sripad Madhwacarya had always been meditating on the Lord of his life, his preceptor 'guru' within his heart seated on a white lotus. Now, with brimming eyes, wonder-struck as though he had just seen him for the very first time, Madhwa drank the nectar of the vision of Vyasadeva through his eyes.

Madhwa Vijay (7:18-59.), describes Vedavyasa as follows: Satyavati gave birth to that Vedavyasa after praying to Lord Brahma, and Vyasa was conceived by the sage Parasara. Srila Vyasadeva, who has an ocean of wonderful attributes, is Lord Narayana Himself. Vyasadeva's mind is compared to the milk ocean and his qualities of compassion and respect are like the Mandara mountain. By his churning appeared three mothers who were the three Vedas - Rg, Yajur and Sama. By Vyasa the father and Veda the mother, the demoniac qualities of Kali Yuga are checked. From Vyasadeva the white rayed cooling moon of the Puranas and the 'parijata' tree of the Mahabharata were given. Later, born from it's own nectar, appeared the Brahmasutras, and Srimad Bhagavatam.
From the time of the Kuruksetra / Mahabharata war, during which Vyasa bestowed his blessings on the Pandavas, and even before this time, Vyasa walked this earth to protect knowledge of the Vedas, helping those devotees who have knowledge of that person who the Vedas are centred around. That is Lord Sri Krsna, Who is known as 'Vedanta Krt', the compiler of 'Vedanta', and 'Veda Vit', the knower of the Vedas. In Bhagavad-Gita 10:37., Krsna Himself says, "Of sages I am Vyasa."
Vyasa, still living in Badrikasrama to this day for eternity with his pure devotees, it says, gave up this Kali Yuga for his Vaikuntha realm just as the sun gives up the sky for the coming of night. Vyasa is seated on an excellent blackish Krsna deer skin Madhwa recalls, as he prostrated himself at the lotus feet of Vyasa. Taking the dust from Vyasadeva's feet he placed the sacred dust upon his own head. Sripad Madhwacarya was in ecstasy, standing offering respects to Vyasa, the best of sages, whose feet are adorned with the marks of the flag, thunderbolt, goad for driving elephants, and lotus, they are naturally auspiciously tinged with red and have the repute to be red due to evaporating any material desires that may come to the minds of Vyasadeva's devotees.

The nails of those lotus feet gleam and remove darkness, both of an internal nature by their purifying association and remembrance, and externally by their bright lustre. If, by material comparison of age one would think that the old hands of the sage Vyasa would be knotted, no, they are smooth and soft, with long delicate fingers completely free from stress and diseases, such as knots coming from arthritis.
Vyasadeva's two knees, which are large, round and joined to his long shins, are free from fault. These legs of Vyasa, which are free from fault, account for a basis of good conduct even to those who are inferior in knowledge and devotion. Srila Vyasadeva's yoga-pattika waist band, aid his firm sitting posture. The lotus waist of Vyasa maintains and fulfils all the devotees, it is amazing that all the pure spiritual desires of the devotees are fulfilled by taking shelter at the waist of Vyasa. This waist is covered by a sacred Krsna deer skin, hiding his deep and delicate navel. Vyasa's broad chest and broad mind support the pure white sacred thread, and Brahmasutras respectively. Madhwa Vijay (7:34.), states that it has been well substantiated by Vedavyasa that Caturmukha Brahma is the son of Garbhadaksayi Visnu, being born from a lotus sprouting from the Lord's lotus navel. This world has no equal or superior in all the three worlds. Brahma gave his 'Kaustubhamani', gem to Vedavyasa and that acts like a victory flag hanging around the neck of Vyasa.
The story in brief follows that once when Prajapati Brahma was in the association of Vedavyasa and one thousand sages, Srila Vyasa made a statement saying that he would always prove the superiority of Visnu Tattva at all times. The thousand sages took up the challenge and threw at Vedavyasa thousands of questio6ns simultaneously. Vyasadeva answered each question one by one perfectly all at the same time. Amazed at the victory of the literary incarnation of Lord Visnu, Brahma presented the Kaustubha gem to Srila Vyasa.
In Srila Vyasadeva's hands he holds a conchshell and a disc, his hands are again soft pinkish red, his arms are robust, round and powerful. There is no comparison to the broadness of these limbs. By the tip of Vyasadeva's right hand he bestows 'divya jnana' - transcendental knowledge to his devotees, and with the same tip of the same hand removes the darkness borne of ignorance simultaneously just like thunder and lightning. His left hand is placed on his knee. By this 'mudra', gesture all fear for the dangerous struggle for material existence is destroyed. Vyasadeva's neck is marked with the three lines of a conchshell from which only 'sabda brahman' or transcendental sound vibration, in the form of the main three Vedas and it's limbs, are coming. Seeing his moon-like face is the sweetest benediction to the eyes. Actually the moon-like face of the best of sages is compared to groups of full moons, each being completely free form even the smallest blemish. Srila Vyasadeva's lotus mouth and teeth are compared to a new row of pearls which shine forth from inside of a perfect ruby. These pearl-like teeth are seen decorated by a gentle smile surrounded by soft ruby red lips. To hear the speech of the literary incarnation of the Lord at once fills one's heart with transcendental knowledge, just as when the thousand wells in the form of sages became flooded with answers as the River Sarasvati replenishes the best of wells during the rainy season.
As Srila Vyasadeva approached Sripad Madhwacarya with a smile on his face, his wide lotus eyes looked unblinking at him, and Vyasa embraced the powerful Sripad Madhwacarya and picked him up off the floor, clean as one would one's small son. The powerful partial expansion of Mukhyaprana who previously played the mighty Hanuman and Bhima, felt blessed as his 'guru', Srila Vyasadeva, lovingly embraced him, and the sages smiled affectionately.
Sripad Madhwacarya prayed to his Lord after seeing the sprig of Tulasi leaf and 'manjari' tucked behind the right ear of Vyasa, "Please don't let me become jealous of this Tulasi sprig and garland of lotus flowers that adorn your body. They are supremely fortunate. Please don't let them rob me of my position of being so close to you. Wherever I am, always allow me to remain this close to you by always being absorbed in you."
Sripad Madhwacarya could now fully appreciate standing there in the shadow of his 'guru', that actually Srila Vyasadeva was looking after the welfare of the entire world. Just by a movement of his eyebrows everything was taking place. The creation, maintenance and destruction of all the three worlds in fact is going on by his design. He is the same Visnu Tattva Lord who maintains as Gunavataras along with Lord Brahma, the creator, who was born from a lotus, and Lord Shiva, the destroyer of these material worlds. Coming in contact with the material mode of passion, Prajapati creates under the direction of Lord Visnu. Lord Visnu Himself maintains the three worlds, the unlimited universes, in one form sleeping as Karanadakasayi Visnu, in another form as Garbhadaksayi Visnu lying down on His serpent couch Anantasesa, and as the localised form of Paramatma seated within the region of the heart of every living being as the witness. Effortlessly Lord Visnu is the Supreme Enjoyer, and not a blade of grass moves without His knowing or sanction.

srsti-hetu yei murti prapance avatare sei isvara murti 'avatara' nama dhare mayatita paravyome savara avasthana visve 'avatari' dhare 'avatara' nama
"The 'avatara' of incarnation of Godhead, descends from the kingdom of God for material manifestations. And the particular form of the Personality of Godhead who so descends is called an incarnation, or 'avatara'. Such incarnations are situated in the spiritual world, the kingdom of God. When they descend to the material creation, They assume the name 'avatara'." As such, there are various kinds of 'avataras', such as 'purusavataras', 'gunavataras', 'lilavataras', 'shaktyaveshavataras', 'manvantara-avataras' and 'yugavataras' all appearing on schedule all over the universe.

eko devo nitya-lilanurakto bhakta vyapi hrdy antaratma

"The one Supreme Personality of Godhead is eternally engaged in many, many transcendental forms in relationship with His unalloyed devotees."
Sripad Madhwacarya again drank the nectar of seeing this 'shaktyavesha avatara' of Lord Visnu with a resplendent blue hue like that of the Indranila gem, personally before him, standing on a mountain resembling an emerald, lush and green, above the natural barrier of the Himalayas. Srila Vyasadeva was wearing tilak of 'urdhva pundra' on the twelve places of His body, which are glorified throughout the Vedic literatures as being "Two straight lines of Lord Hari's abode are drawn at the root of the nose and reach to the top of the forehead, the space between which is Lord Vishnu's abode, and is more than a finger's breadth between and slightly wider at the top. Each of these two straight lines is only the thickness of a grain of rice and the breadth of four fingers. That is the abode or temple of Lord Visnu. Sadaishiva and Brahma reside on either side of the central space and Laxmi stays with Narayan in the middle." Seeing this and the red mark made of the ash of plantain flowers and turmeric mixed together resembling rubies, between the two lines, Madhwa relished again and again the sight of Vyasa. "My Lord, I am so much blessed by seeing You, Your red matted locks of hair and Your hue which resembles a new monsoon cloud, full of depth, with illumination like lightning. Oh my Lord, though I have recorded many of Your auspicious features and qualities, actually to describe You, though counting incessantly the endless good qualities that are emanating from even the nail of the little toe of Your lotus feet, such is my frustration. Though You are situated far beyond this material world and it's covering, by Your mercy You have allowed me to approach You. Completely transcending all known boundaries, You have appeared to me and allowed me to come here to take 'darshan' of You, just to fulfil the plan chalked out by You. In obeisances, my body is bent in devotion to You. With folded hands I offer my humble prayers."
With His loving outstretched arms, Vedavyasa, the son of Parasara Muni, gently lifted Madhwa up from his prostrated obeisances and again, with a smiling face, embraced him.
Madhva Vijay (8:5.). says that Madhwacarya belongs to a class of devotees calle Rju which are the best of the 'devas'. These Rjus are even superior to the Rudras, who, by the grace of Vyasa, were bestowed with knowledge of the Absolute. The Rjus are one hundred in number, and after being given the post of Vayu, they become eligible for the post of Brahma. All of the Rjus are equally great, but they all are superior to Rudra and others.

Madhwa Vijay (7:53.), notes that Vyasadeva and Sripad Madhwacarya - Visnu and Vayu - are here compared with the powerful current of the sister of Yamaraja, Yamuna devi, whose mighty but gentle waters join the water of a golden river. The mighty waters of the Yamuna are compared to the dark blue lustre of Vedavyasa, while Sripad Madhwacarya is compared to a golden river who is being embraced by the dark blue waters of Vyasa. Previously these two great personalities embraced before. At that time they were dressed in royal clothing as Krsna and Bhimasena.
All the great sages in the assembly at Vyasadeva's 'ashram' honoured Madhwa with great respect. Vyasadeva gave Madhwa a special seat of honour next to Himself and in a very warm way, the two saviours of degradation of Vaisnava philosophy started to speak of Sripad Madhwacarya's urgent mission. Sri Krsna Dwaipayana Vyasa and Sripad Madhwacarya discussed all kinds of Vedic literatures, Vedas, Mahabharata, the 'Sattvic Puranas', Brahma Sutras, and the Pancaratras, which are all very dear to Vaisnava.

Madhwa Vijay (8:6.), agrees that Lord Narayana Himself directed Madhwa to come to the hermitage of Srila Vyasa.
Vedavyasa then took Sripad Madhwacarya to meet with the other form of the Lord residing there. Madhwa Vijay (8:7.), describes how the humble Purna Prajna Tirtha - Madhwa saw Lord Narayan, the original person, dressed in tree bark with a 'munja' grass belt. His effulgence that surround His beautiful matted locks is compared to being like the best of 'yajnic' fires, pure, bright and free from smoke.

That Lord, Who is always Dhira (self controlled and sober), and Who is Atmarama (self satisfied), Who is Acyuta (infallible and free from the allurements of the sense objects), He is free from all defects, yet with all these opulence's is happy to reside in the hermitage as a recluse and perform penance. "O Adhoksaja Krsna, Who is unobtainable to those of demerit, now I stand before You. You are the same Lord of Brahma born of Your lotus navel. By Your potency of Abhimani You made the Mahatattva, impregnated it by Your energy and placed there goodness, passion and ignorance. Along with this He created Rudra from Brahma and the tattva of Ahamkara which is threefold - the Vaikarika - Deities, the Taijasa - entities born of semen, and the 'tamasa' - the five gross elements (earth, eater, fire, air and sky). From this He made the 'jagad anda', the cosmic egg in which reside the fourteen worlds. Lord Narayan, You create, maintain and destroy everything, then effortlessly inhabit those fourteen worlds with varieties of entities - the demigods, 'gandharvas' - servants of the 'devas', humans, demons who have such masters as Prajapati Brahma, Mukhyaprana (Vayudeva), Garuda, Rudra and Devendra. Those living entities are given, according to their natures, places of residence. There are the 'uttama jivas' or 'nitya siddhas', Your pure devotees who only have thoughts for you. The 'nitya samsarins', who wander in the cycle of birth and death, are basically innocent, but just foolishly follow their lusty desires. And the 'tamoyogyas', who are hell bent, mischievous, wicked and best avoided, for their destination is to practically stay in hell for time immemorial."
In Sri Madhwa Vijay (8:14.), whilst standing directly in front of Srila Vyasadeva and Lord Narayana at Uttara Badri, Sripad Madhwacarya pondered over the many forms that Lord Narayana had taken. This is the mystic potency of the Lord for He can be both in the past in one's memory, and present before one at the same instant, in full. At any moment with all His retinue around Him acting out the pastimes, of previous lilas in the eternally present.
Madhwa realising this then prostrated himself at the lotus feet of Lord Narayana, as in his mind went over the endless pastimes of the Lord. He was directly in the association of his 'guru' (Srila Vyasadeva), and now had the honour of seeing Lord Narayana face to face. Lord Narayana's affection poured to the pure hearted Madhwa who was sitting, looking and relishing. He was so honoured to sit near these two whilst offering respectful prostrations, sitting and standing, Madhwa dwelt on His Lords.

In the Srimad Bhagavatam (6:9:26-27.), it says, "By His inconceivable internal potency, the Supreme Personality of Godhead expands into various transcendental bodies as Vamanadeva, the incarnation of strength among the demigods; Parasurama, the incarnation among saints; Nrsimhadeva and Varaha, incarnations among animals; Matsya and Kurma, incarnations among aquatics. He accepts various transcendental bodies among all types of living entities, and among human beings, He especially appears as Lord Krsna and Lord Rama. By His causeless mercy He protects the demigods, who are always harassed by the demons. He is the Supreme worshipable Deity of all living entities. He is the supreme cause, represented as the male and female creative energies. Although different from this universe, He exists in His universal form ('virat-rupa'). In our fearful condition, let us take shelter of Him, for we are sure that the Supreme Soul will give us His protection."