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Shrila Lochana Dasa Thakura

Post Author: Swami Gaurangapada    Date: 2008-01-10 10:09:58
Srila Locana Dasa Thakura appeared in this world in 1520 A.D., thirty-four
years after the appearance of Sri Caitanya Mahaprabhu. Locana Dasa wrote a
biography on Lord Caitanya, entitled Sri Caitanya Mangala, and he wrote
many devotional songs.

Sri Locana dasa Thakura took birth in a family of Rarhiya physicians who
resided in the village of Kogram, within the Mahakumar (Katna) district of
Barddhaman. His guru was Sri Narahari Sarkar Thakura.

"I am the servant of Thakura Sri Narahari, who is the master of my life.
The desire of all my desires, I place at his lotus feet; which is that
this vile creature (myself) might describe some-thing about the wonderful
qualities of Sri Gaurasundara. In this expectation, he is my only refuge.
[Caitanya-mangala, Satvakhan?da].

His father's name was Sri Kamalakara dasa and his mother's name, Sri
Sadananda. He was the only son of his parents. He was raised in his
maternal grandfather's home and his education was completed there. When he
was only a little boy, he enjoyed the good fortune of meeting the devotees
of Sri Gauranga.

He was married at a very young age. From his youth he was very attached to
Sri Gaursundara and consequently very disinterested in material life,
though he was surrounded by family, friends and society. In his youth he
spent the major part of his time at his guru's Sripat, Srikhanda, where he
learned how to do kirtana.

The book that he composed Caitanya-mangala was from the diary of Sri
Murari Gupta. "Murari Gupta, who resides at Nadia, composed many beautiful
verses about the life of Sri Gauranga. These include the youthful pastimes
of Nimai, which Murari Gupta personally took part in, and His later
pastime in Nilacala, after He accepted sannyasa, which were narrated by
Sri Damodara Pandita. Having heard these verses of Murari Gupta, composed
in sanskrit, I have become very attracted and so I have composed them in
the village folk poetry meter of Bengali."

In his Caitanya Mangala, Srila Locana Dasa Thakura has written: "My hope
of hopes is to be near the lotus feet of Sri Narahari Thakura, to serve
and worship him with my very life. The cherished desire of the fallen
Locana Dasa is to be allowed by the grace of Narahari to sing the glories
of Sri Gauranga. My Lord is Sri Narahari Thakura and I am his servant.
Bowing and praying before him I beg him to allow me his service. This is
my only aspiration."

Previously in Bengal (especially East Bengal, now Bangladesha) the poets
used to compose sacred songs and verses in different forms of classic
rhymes and rythmic meters called Panchali (such as Laxmir Panchali, Sanir
Panchali and Manasa Bhasan). The Panchali style of composition was
especially used for glorifying the Lord. Srila Locana Dasa Thakura used
the Panchali form of verse-meter in composing his famous work, Sri
Caitanya Mangala. The Panchali form employs five different kinds of song-
styles or meters.

The principle source material that was drawn upon by Sri Locana Dasa
Thakura in composing his Caitanya Mangala was a Sanskrit book by Murari
Gupta called Sri Caitanya Caritamritam.(see more books on Mahaprabhu here)

Locana Dasa Thakura explains this in his Caitanya Mangala as
follows: "That very Murari Gupta who lived in Nadiya composed many
Sanskrit verses about the life of Sri Gauranga, which he later arranged in
the form of a book. Having heard these verses from Murari Gupta, Damodara
Pandit taught them to me, and I memorized them with great delight. As
these Sanskrit verses, and the conception of Caitanya Mahaprabhu imparted
to me through Damodara Pandita, developed within my mind, it flowed forth
from me in the form of these Panchali verses in Bengali, which I write in
glorification of the life and pastimes of Sri Caitanya." (C.M. Sutra-
Khanda)
In his preface to the Caitanya Mangala, Srila Locana Dasa Thakura offers
his prayers to Vrindavan dasa Thakura before proceeding with the
narrative. He says, "I offer my prayers of submission to Vrindavana Dasa
Thakura with all my heart. The sweet song of his Caitanya Bhagavata has
enchanted the whole world." (C.M. Sutra-Khanda)

Vrindavan Dasa Thakura's Caitanya Bhagavata was originally called Caitanya
Mangala. It is said that Srila Locana Dasa Thakura and Srila Krishna Dasa
Kaviraja Goswami gave it the name Caitanya Bhagavata. Krishnadasa Kavriaja
Goswami writes:

krishna lila bhagavate kahe vedadvyasa,
chaitanya lilara vyasa-vrindavana dasa.

"Vedavyasa has described the pastimes of Krishna in his Bhagavata. The
Vyasa of Caitanya Lila is Vrindavan Dasa."

From this comparison between Vedavyasa and Vrindavana Dasa, it has been
concluded that Kaviraja Goswami is probably responsible for Vrindavan Dasa
Thakur's work becoming known as the Bhagavata of Caitanya Lila or
Chaitanya-Bhagavata.

There are many pastimes of Sri Caitanya that have only been touched on
briefly by Vrindvana Dasa Thakura. These are described in detail in the
Caitanya Mangala of Locana Dasa Thakura.

The Caitanya Mangala is divided into four parts: Sutra Khanda, Adi Khanda,
Madhyama Khanda and Shesha Khanda. The Sutra Khanda has two chapters, Adi
Khanda has seven chapters, the Madhyama Khanda twelve, and the Shesha
Khanda three. The contents of the Adi Khanda are as follows.

The first chapter in the Sutra Khanda is called Mangalaracharanam, or
auspicious invocation. It begins with a song of the glories of Sri
Caitanya and then praises the Vaishnavas who were personal associates of
Sri Caitanya. After this, Locana Dasa Thakura offers respects to his
gurudeva, Narahari Sarakara Thakura, and prays for his guru's mercy. He
offers his obeisances at the lotus feet of the countless devotees and
personal associates of Sri Caitanya Mahaprabhu, known and unknown. Having
prayed for the blessings of guru and vaishnavas, Locana Dasa explains that
Murari Gupta had written a book in Sanskrit called the Caitanya
Caritamritam, and that since that book is no longer available, he is
giving its essence in the form of Bengali verse called Panchali. He then
briefly describes the subjects found in the Adi, Madhya, and Shesha
Khandas.

The second chapter of the Sutra Khanda is called Grantharambha, for here
the book actually begins. In this chapter Locana Dasa relates how he heard
from Damodara Pandita the story of Jaimini's Mahabharata recital, wherein
he describes a conversation between Narada and Uddhava. In that
conversation Narada explained the cause of Krishna's appearance in the
golden form of Sri Gauranga.
One time Narada saw that with the coming of the age of Kali the living
beings had fallen into great suffering. He began to worry about how they
could be delivered and the principles of dharma restored. Thinking in this
way, he decided that only Krishna's descent into this world would deliver
the fallen souls and restore the principles of religion. Wanting to appeal
to Krishna to descend as an avatara, he set out for Dwaraka dham. At that
time, Krishna was staying in the palace of Sri Rukmini devi.

Just then, upon learning that Sri Krishna would soon appear on earth in a
golden form, with the golden luster and devotional mood of Radharani,
Rukminidevi became deeply troubled. Feeling separation from the Lord, she
fell at the lotus feet of Krishna and began praising the qualities of Sri
Radha - whose devotion was so glorious that Krishna wanted to honor her by
assuming her luster and mood. At that time Narada entered the room. He
explained to Krishna the reason for his trip - that he wanted Krishna to
descend to the earth planet in order to deliver the fallen souls. At that
time, Krishna revealed to him how in the future he would appear as the son
of Sacidevi and Jagannatha Mishra in Nabadwipa dham: in a golden form with
all his transcendental associates.

Having seen that golden form revealed, Narada was overwhelmed with
ecstasy. Constantly thinking of this golden form and the Lord's plans to
appear in Navadwipa dhama as Sri Gauranga, Narada the best of munis went
to visit Naimisharanya, all the while singing the glories of the Lord.
There, in answer to Uddhava's inquiries about the welfare of the living
beings, he explained how in Kali-yuga - the best of all ages because of
Sri Gauranga's advent - Krishna would appear in a golden form as Sri
Gauranga and perform the kirtan of the holy name of Hari. Narada told
Uddhava how the Lord would come to establish the Sankirtana of the holy
name of Krishna as the yuga-dharma, the religious principle for the age of
Kali. Narada explained the glories of kirtana.

Thereafter, Narada Muni related to Uddhava the discussion that had
previously taken place when he had gone to Kailasa and visited Lord Shiva,
the best of Vaishnavas. There, Narada and Parvati discussed the glories of
Mahaprasada, having heard of the glories of Mahaprasada from Narada,
Parvati had performed 12 years of Lakshmi-seva. By her mercy, Parvati got
some of Laksmidevi's own mahaprasada and also gave shiva a small bit of
that prasada. Not able to tolerate the dancing of Lord Shiva upon
obtaining this Mahaprasada, the earth came before Parvati, begging her to
give the Mahaprasada of the Vaishanvas to all the jivas. With this
proposal, Parvati explained how the Gaura-avatara would come in kaliyuga
and distribute Mahaprasada to all the fallen souls.

After this, Narada went to Brahma and discussed the Gaura-avatara with
him. Brahma, the creator, at that time explained to him the essential
subject of the Shrimad Bhagavatam, and showed him how the version of the
Bhagavatam supported the gaura-avatara. After this, Narada began wandering
here and there. As he went from place to place he became concerned about
he sufferings of the jivas. As he was worrying about the living entities
in this way, he came near Jagannatha Puri. There he heard a divine voice
discussing the avatara of Jagannatha. On the order of the divine voice he
went to Puri. From there, the Lord ordered him to go to Goloka. First he
came to Vaikuntha. After this, he arrived in Goloka, where he saw many
pastimes of the Lord. There he saw the Lord in his golden form as Sri
Gaura, and fainted in ecstasy. After this, he went all over the universe,
informing all the gods of the news.

In Shwetadwipa he saw the supernatural pastimes of Balarama, the very
figure of service. After this, all the demigods began taking birth on
earth. As previously mentioned by Krishna in his conversation with
Rukmini, the Lord, along with Satyabhama, Rukmini, and all his eternal
associates from the spiritual world came with the luster and mood of
Radharani in a golden form as Sri Gauranga. He came to spread the
sankirtan of the holy name of Krishna.

Balarama came as Nityananda, Shiva came as Advaita Prabhu, and other great
souls descended as his other eternal associates like Murari, Mukunda,
Shrivasa, Raya Ramananda, Ishvara Puri, and Madhavendra Puri. Locana Dasa
Thakur concludes the chapter by praising the glories of his guru, Sri
Narahari Sarakara Thakura, and his nephew Raghunandana Thakura.

The first chapter of the Adi lila of Caitanya Mangala describes the Janma-
lila, or birth pastimes, of Sri Caitanya Mahaprabhu. The chapter first
describes the advent of the Lord's eternal associates, who appeared in
this world before Mahaprabhu Himself.
Locana Thakura describes the Lord as the remote and immediate cause of
creation, the Parabrahman, Sri Narayana Himself. That Supreme Personality
of Godhead descended within the womb of Sacidevi and advented Himself upon
this earth. In this way, gradually Saci's womb grew day by day, and her
body assumed a supernatural effulgence. Seeing her wonderful bodily
effulgence, everyone was astonished, and thought, "Surely a great
personality is about to take birth from the womb of Sri Sacidevi."

When her "pregnancy" was in its sixth month, one day Advaita Acharya
Prabhu went to the house of Sacidevi and Jagannatha Mishra. Arriving
there, he offered his obeisances to the child in the womb of Mother Saci
and then circumambulated her. Sacidevi and Jagannatha Mishra could not
understand the cause of Advaita's unusal behavior. In this way, Brahma,
Shiva, and the other gods came to offer their respects to that Supreme
Personality of Godhead who had hidden himself within the womb of Sacidevi,
knowing well that he would soon advent Himself in this world to deliver
the lowest of men with the highest nectar of Krishna prema. Detecting
their presence, Sacidevi felt great joy. When the heart of Sacidevi was
full of mercy for the whole world, that is to say, when the most merciful
Sri Caitanya Mahaprabhu had completely filled her heart, gradually the
tenth month came. After this, taking advantage of an auspicious moment on
the full moon day in the month of Phalguna, in the midst of Hari-
sankirtana, Sri Guarachandra appeared like a golden moon from the ocean of
the womb of Mother Saci. In this way, the Lord appeared on earth, and the
ten directions were jubilant. The gods and godesses, men and women, eager
to see the moonlike face of the son of Saci, hurried to the house of
Jagannatha Mishra and Sacidevi. In this way, their home was transformed
into Vaikuntha.

Jagannatha Mishra and all the residents of Nadiya who had turned out to
see that divine child were all struck with wonder to see his beauty. He
had a neck like a lion, arms like the trunks of elephants, and a broad
chest. His lotus feet were marked with the auspicious symbols of Lord
Vishnu: a flag, a thunderbolt, a rod for driving elephants.

Seeing all these wonderful and superhuman manifestations of divinity in
the child, the people there were all astonished. Everyone speculated about
his supernatural origin, saying, "He is definitely not an ordinary human."
For eight days, the newborn child and its mother were quarantined, as is
traditional for childbirth in Bengal, and on the ninth day a great
festival was held. At that time, all the neighbors were filled with great
joy to see the boy, and their attraction for him increased.

The second chapter of the Adi Khanda describes the Lord's bala-lila
childhood pastimes. Here, Locana dasa Thakura describes how after six
months, the grain-eating ceremony of Sri Gaurasundara was held, and after
this the name-giving ceremony was performed. At the appearance of the
Lord, the whole world was delighted. Since the Lord gave pleasure to the
whole world, the brahmanas said his name should be Vishvambhara. Soon,
Vishvambara began to walk, by holding onto Jagannatha Mishra's finger with
his tiny hand. The different women in the village used to decorate him
with different ornaments, and they would wonder at the beautiful
effulgence that emanated from the child, which was as bright as millions
of moons.The moon outside can brighten the darkness of night only
slightly, but the moon of Sri Gaurachandra can eliminate all darkness,
both within and without.

Sacidevi would sing to her son while threshing wheat, and at that time,
all the demigods are offer prayers to her son. Seeing this, Sacidevi was
quite amazed. Sometimes she would see Gaurahari chanting the glories of
Radha-Krishna with the gods and would become astonished and faint. When
she heard ankle-bells ringing on the bare feet of her child, again she was
bewildered. Sometimes she was afraid that ghosts were causing a
disturbance, and sometimes she would look in the mouth of her child, and,
beholding the universal form, become completely astonished.

In this way, gradually Gaurahari grew old enough to play outside, where he
astounded his newfound childhood friends with his divine antics. His
playmates were quite attached to him. Sacidevi would carry the baby
Gaurahari in her arms and watch after him carefully as he ran about, to
keep him from smashing everything as he played. Once, he explained to
Mother Saci the nature of things pure and impure, instructing her on the
aprakrita nature of Krishna, who is master of everything.

While sitting on a heap of broken clay pots soiled with leftovers, he
instructed his mother on jnana. Seeing his mother bewildered, he brought
her some coconut fruit. In this way, he performed many childhood pranks.
He used to play with puppydogs. When Sacidevi chastised him for playing
with a dog, and Gaurahari had to give up his pet, he cried tears of anger
before Sacidevi. At that time, he bestowed a divine spiritual body upon
that dog while performing Harikirtana. The dog went to Vaikuntha, and as
Brahma, Shiva, and the other demigods saw the good fortune of the dog they
were all amazed. Sacidevi was astonished at the activities of her son, who
made her understand his Supreme Position as the Absolute Lord.

The fourth chapter of the Adi Lila of Caitanya Mangala describes the
Lord's pauganda, or boyhood lila. Having heard Murari Gupta reciting the
yogashastras, the Lord mimicked his gestures and speech, making fun of him
and then began to laugh uproariously. Thus Murari Gupta was enraged and
chastised the Lord with words of anger. In return, the boy, intending to
express his contempt for the conclusions of yogis went to Murari's
afternoon lunch and urinated on Murari Gupta's plate. After this, he
instructed Murari Gupta on the superiority of Krishna-bhakti.

Finally, the author discusses Mahaprabhu's boyhood performance of
sankirtana, and relates what he heard from Damodara Pandit of Murari
Gupta's notes on the sannyasa of Vishvarupa, the Lord's older brother. He
also relates the lamentation of Sacidevi and Jagannatha upon their son's
taking sannyasa. He also recounts many other pastimes performed by the
Lord as a boy.

At that time the Lord's hair-cutting ceremony took place. And soon
thereafter, the day of Hate-khare, or the first holding of chalk, came. On
that day, to signify the beginning of a child's formal education begins,
he is given a piece of chalk and a chalkboard, upon which he is to draw
the letters of the alphabet. Upon beginning his studies, the Lord was
overjoyed to meet many new classmates. On the day that his son's education
began, Jagannatha Mishra was very pleased. That night, however, he had a
dream in which a brahmana appeared to him and told him that his son
Vishvambhara was Bhagavan Himself. Who can educate the Supreme Lord, or
discipline him as a small boy? From this, Jagannatha Mishra could
understand the supreme position of his child. When his dream broke, he was
again overwhelmed with the sentiments of parental love and soonforgot the
dream.

At a particular time, the sacred thread ceremony of the boy was performed.
After this, there is a discussion of the four ages and the yuga-avatara.
In Dvapara-yuga, the Supreme Lord Himself, Sri Krishna the son of Nanda in
Vrindavana, makes his appearance on earth. In Kaliyuga, Sri Krishna,
appearing with the luster and mood of Sri Radha, advents himself as Sri
Gauranga. By performing Sankirtana, he establishes the religious principle
for the age of Kali: hari-nama-sankirtana. In order to establish the yuga-
dharma, he comes as a preacher. Maddened with Krishna-prema, he delivers
all souls with the ecstasy of love of God, by moving here and there and
distributing divine love. While in his grihastha-lila, he ordered his
mother to refrain from eating grains on Ekadashi, in this way instructed
everyone to follow this injunction.

Gradually, Jagannatha Mishra fell ill, and passed away, entering into the
Lord's unmanifest pastimes. At that time, the Lord instructed Sacidevi on
the fleeting nature of a man's short life within the material world. He
also explained many other important principles of divine reality to her.
With the passing of her husband, Sacidevi greatly lamented. Gaurahari
Himself also lamented the passing of his father. After this time, he began
paying close attention to his studies.

Chapter four describes the Lord's pastimes of youth and marriage. One day,
after school, the Lord was walking home from his teacher's house and at
that time he met Vanamali Acarya. As they talked, the Acharya made the
Lord understand that he had just been to see his mother Sacidevi, where he
had been making arrangements for the Lord's wedding. Sacidevi had rebuffed
him, and unable to secure her permission for the match, Vanamali was a
little unhappy. In this way, he was returning to his home, downcast. Sri
Gaurahari returned home. Without intimating anything of his conversation
with the matchmaker, the Lord informed her of his intentions to wed,
saying that she should seek out Vanamali and make the necessary
arrangements for the wedding of her son.

She did so, and on the orders of Sacimata, Vanamali Acharya went to
Vallabhacharya's house. There he informed Vallabhacarya of the Lord's
intent to wed Vallabhacarya's daughter Lakshmidevi.

Having made all the arrangements for the wedding, Sacidevi informed all
her friends and relatives of the auspicious event and invited them to the
occasion. Everyone floated in the waves of the joyful ocean. In this way,
Sacidevi made preparations for her son's wedding.

All the residents of Nadia turned out to see the wedding. The relatives
saw to it that all the old traditional Bengali wedding customs were
followed. The Hindu ceremony of besmearing the bridegroom and bride with a
paste of turmeric and then bathing them on the eve of the wedding was
performed, as were many other rituals. The place where the wedding was to
be performed was cleansed with sanctified water, and all the Vedic
purificatory rites were observed. All this took place at the house of
Vallabhacharya. At last, with great pomp and grandeur, in the midst of a
great assembly of devotees, relatives and friends, the wedding of Sri
Gaurahari and Lakshmidevi was performed in the house of Vallabhacarya.

The Acharya himself performed the Vedic wedding ceremony. He offered his
new son-in-law sanctified water and arghya to sweeten his lotus mouth.
After this, he brought Lakshmidevi up on the wedding stage and presented
her to Gaurahari. Finally, the scriptural sacrifice that is performed at
weddings took place. After this, the brahmanas were fed sumptuous prasadam
at the conclusion of the wedding, and Sri Lakshmidevi was escorted to her
new home as the bride of Sri Gaurahari.

The Fifth Chapter of the Adi Khanda of Caitanya Mangala describes more of
the Lord's pastimes of youth, including his tour of Bengal. After some
time the Lord journeyed down the banks of the Ganges, sanctifying that
holy river even further by the touch of his lotus footsteps. In order to
provide for his new family, the Lord set out for East Bengal, where he
took up the occupation of teaching. In this way he gave his mercy to the
residents of East Bengal who lived on the banks of the Padmavati river.
When he returned to Bengal, he found that Lakshmidevi had been unable to
tolerate the pain of his absence. She was bitten by the snake of
separation and passed away into the unmanifest pastimes of the Lord.
Sacidevi was heartbroken and was consoled in her lamentation by Gaurahari
who glorified the sublime qualities of Lakshmidevi.

The Sixth Chapter of the Adi Khanda of Caitanya Mangala describes the
arrangements made by Sacidevi for the Lord's second wedding. Through Dvija-
Kashishvara it was arranged that he was to be wed to the daughter of
Sanatana Pandita, Vishnupriya devi. Here, the wedding of Vishnupriya and
Gaurahari is elaborately described.

The seventh chapter of the Adi Khanda describes the Lord's journey to
Gaya. Some time after the wedding of Gaurahari and Vishnupriyadevi, the
Lord, having completed his education busied himself in his teaching work.
One day, he left for Gaya to offer respects to his departed father. As he
walked down the road, everywhere, the birds and animals who saw him were
stunned with ecstasy upon beholding his lotus feet. After instructing a
brahmana in Krishna-bhakti, the Lord allowed a brahmana to drink the water
of his lotus feet. That brahmana immediately became free from all his
bodily distress.

At that time, the Lord also instructed how the mysteries of Krishna-
bhajana cannot be understood simply on the basis of one's birth in a
brahmana family. At last arriving in Gaya, the Lord performed worship of
the devas and pitris, in order to do his duty regarding his departed
father. While so engaged, he went to see the lotus feet of the Vishnu
Deity. At that time, the Lord met that best of Vaishnavas, Sri Ishvara
Puri. He prayed for the mercy of Ishvara Puri Prabhu, who, soon
thereafter, initiated him in the Krishnamantra.

With this, the Lord's transcendental ecstasy became manifest. After this,
he went to take darshan of the lotus feet of Vishnu. Upon seeing the
Lord's holy feet, Sri Gaurahari was overwhelmed with prema and exhibited
his ecstasy by laughing, singing and dancing. Only a few days later, he
returned home.

From this point the first chapter of the Madhya Khanda begins.

In the first chapter of the Madhya Khanda the author describes the Lord's
pastimes as a teacher, and explains how he showed mercy to his students.
Praising her good fortune, the Lord showed his grace to Sachimata. Soon
after this he revealed symptoms of mahaprema at the home of Suklambara
Brahmacari. This was the first time that he publicly revealed his
absorption in Krishna-prema, by showing the symptoms of great ecstasy,
such as swooning, tears shooting from the eyes, hairs of the body standing
on end, choking up of the voice, laughing madly, and so on. Performing
sublime kirtan, Sri Gaurahari drowned everyone in the waves of bliss. In
this way the Supreme Lord appeared as his own devotee in order to glorify
the position of Bhakti. After this, the Lord began his pastimes of
preaching the glories of Sri Krishna prema, engaging many devotees in
preaching. He began organizing all the devotees, beginning with Gadadhara,
as well as many devotees from within and wihtout Bengal. One day the Lord
went to the house of Shrivasa and his brothers. At that time, the devotees
could hear the flute of Krishna. At that time the Lord became overwhelmed
by the mood of Shrimati Radhika. In the madness of separation, he began
laughing and crying. Sometimes he would fall completely silent and his
mood became grave. In this way he manifest differing divine moods. At that
time, a divine voice siad, "O Vishvambhara! You are the Lord Himself. For
the purpose of preaching Krishna-prema, you have descended within this
world."

Later, at the house of Murari Gupta, the Lord would reveal his form as the
Varaha avatara. At that time, Murari offered prayers before the Lord in
great ecstasy, and the Lord told him to serve Krishna the son of Nanda,
following in the footsteps of the residents of Vrindvana. Murari Gupta
wanted to see the form of Sri Ramachandra.

At that time the Lord instructed him on the glories of the holy name of
Krishna. At last, the devatas headed by Lord Brahma appeared before the
Lord, praying for Krishna-prema and attained Krishna-prema by the mercy of
Sri Gauranga. After this, the kirtan-performer Suklambhara Brahmachari
began chanting "Jai Radhe! Jai Govinda!" and attained the mercy of Sri
Caitanya. After this, Locana dasa Thakura describes the glories of Sri Sri
Gaura-Gadadhara.

In the second chapter of the Madhya Khanda, the author describes the
beauty of Sri Gauranga's divine form. The Lord performed a miracle by
planting a mango seed that immediately became a mango tree with fully
ripened fruit for the satisfaction of the devotees. Whoever ate the fruit
of that tree was delivered from the tree of material existence. The Lord
instructed Mukunda Datta on the supremacy of Krishna bhakti, and how one
should give up thinking of the body and mind and think only of the
worshipable service of Krishna. The Lord gave his blessings to Murari
Gupta. The Lord's pastimes of kirtana at the house of Shrivasa Thakura are
described. When a foolish brahman remarked that the murti of Sri Krishna
is a product of Maya, the Lord jumped in the Ganges with his clothes on,
to purify himself from the offender.

The third chapter of the Madhya-Khanda describes the glories of Sri
Advaita. Here, the author describes the Lord's pastimes with Advaita, how
he performed kirtan in the house of Advaita, and how they embraced in
ecstasy. A brahman who tried to stop the kirtan of Mahaprabhu by
attempting to frighten Shrivasa Pandita was bewildered by the Lord's mayic
potency. Also described is how the Lord, in the house of Shrivasa,
performed the worship known as Gada-puja, wherein the club of Vishnu is
worshiped in order to invoke the Lord's power in smashing the atheists.

This chapter also explains the visit paid by Advaita to Nabadwipa, how
Advaita bowed before Sri Gauranga, and danced in ecstasy before him,
realizing that his prayers for Krishna's descent had been fulfilled. When
Shrivasa Thakura inquired into the glories of Advaita, Mahaprabhu
described Advaita-tattva, and advised everyone to worship Sri Hari.

In the fourth chapter of the Madhyama Khanda, Sri Gaurahari explains the
esoteric meaning of "Shrivasa." Murari Gupta's book, 3Raghubhirashtaka2 is
discussed. The Lord writes 3Ramdasa2 on Murari's forehead. He reveals
himself as Rama and orders Rama Pandita, the brother of Shrivasa Pandita
to serve Shrivasa. The devotees are sent to search for Nityananda. The
Lord meets Nityananda at the house of Nandana Acharya. The Lord explains
the glories of Sri Nityananda and how it is that by Nityananda's mercy one
may attain Krishna-prema. At that time, the Lord reveals his six-armed,
four-armed, and two-armed forms to Nityananda.

The fifth chapter of the Madhya-Khanda reveals how, late at night, the
Lord was weeping tears of ecstatic love for Krishna. He discussed his
dream with Sacidevi. The story of how Nityananda Prabhu spent two days at
the house of Advaita Acharya is recounted. Nityananda Prabhu's prema is
described. The worship by Advaita of Mahaprabhu in the house of Shrivasa
Pandita is described. The meeting of the Lord and Haridasa Thakura. The
author also tells how Nityananda's kaupin was saved by Mahaprabhu, who
later had the devotees wear it as a kavacha. Mahaprabhu's trance and the
devotees' separation from the Lord is also described. The ecstasy of the
devotees upon the Lord's reawakening is also described.

The sixth chapter of the Madhya-Khanda discusses the following subjects:
How Gaurahari enjoyed pastimes of prema in the midst of the devotees; his
meeting with Haridasa Thakura; His visit at the house of Advaita; his
order to Advaita to preach Krishna-prema without any consideration of
fitness and unfitness; His order to all the devotees to preach nama-prema
and thus deliver everyone; the effects of nama-bhasa; How the Lord would
wander through the streets of Nadiya performing Nama-kirtana; the story of
the deliverance of Jagai and Madhai.

After this, the author glorifies the mercy of Sri Nityananda and Sri
Gauranga.

The seventh chapter of the Madhyama-Khanda describes the following
subjects: How the Lord cast his merciful glance upon the son of an East
Bengal brahmana named Vanamali; the brahmana seeing the Shyamansundara
form of the Lord offered many prayers to Sri Gauranga. After this, the
Lord revealed his Nrishimha manifestation at the house of Shrivasa. He
bestowed mercy upon a follower of Shiva. After a brahman lady touched his
feet, he jumped into the Ganges. The Lord gave instructions regarding the
worship of Sri Hari. His mercy towards Shrivasa is described as are
Mukunda's prayers, the Lord's manifestation of His Godhead, and Shrivas
Pandit's abhishek of Mahaprabhu. The author's glorification of the
qualities of Sri Gauranga and his instructions on the worship of Sri
Gauranga conclude the chapter.

The eighth chapter of the Madhyama Khanda describes the following
subjects: How the envious brahmana who was stricken with leprosy prayed
for forgiveness in order to become freed from the sin of Vaishnava
aparadha and was delivered by the mercy of Shrivasa Thakura; how a
brahmana was forbidden to enter the Lord's nocturnal kirtan and how the
Lord danced in ecstasy when that brahmana then cursed the Lord never to
enjoy the pleasures of samsara. How the Lord in the mood of Balarama
demanded honey is described. The assembly of devotees at the house of
Advaita is described. The visit of the devotees headed by Acharyaratna is
recorded. How all of them saw the Lord's manifestation of Balarama and
bathed in the Ganges is also described.

The ninth chapter of the Madhyama Khanda of Sri Caitanya Mangala records
the following subjects: the Lord's manifestation of Varaha; How the
devotees headed by Advaita were ordered to preach and perform sankirtana;
how the mood and qualities of the gopis was glorified in kirtan; how
Shrivasa in the dress of Narada glorified Gadadhara Pandita; a discussion
of the divine correlation between Sri Gadadhara and Sri Radhika; Thakur
Haridas' visit; the ecstasy of Sankirtana; the Lord's mad manifestation of
the mood of Vaikuntha opulence; How the Lord, in the dress of Lakshmidevi
rendered service to the Lord in great ecstasy; How the Lord expressed the
inner moods of the personality of Godhead.

The tenth chapter of the Madhyama-Khanda of Caitanya Mangala describes the
following: The Lord tells Shrivasa of the different religious principles
for the different ages and how Sankirtan is the best religious principle
in the age of Kali. In the mood of Sri Radha the Lord began asking "Where
is Vrindavan? Where is Lalita?" in great anxiety. Murari Gupta consoled
him, and they all performed kirtana. In a dream Sacidevi sees Gaurahari
receive the sannyasa mantra from Keshava Bharati. The Lord's powerful
separation from Krishna is described. Worried that the Lord will take
sannyasa, the devotees are heartbroken. Mahaprabhu consoles the devotees.
The eleventh chapter of Madhyama Khanda describes the following: Upon
hearing of the Lord's sannyasa, Sacidevi's lamentation; Her entreaty to
Gaurahari to remain a grihastha; The Lord's advice to everyone to worship
Krishna; His different attempts to console his mother and his revelation
of the divine form of Krishna to her.

The twelfth chapter of the Madhyama Khanda discusses the following
subjects: The lamentation of Vishnupriyadevi; the Lord's sweet words of
pacification to her and his instructions regarding divine reality, as well
as his revelation of of his four-handed Narayana form; the visit by
Shrivasa and Murari, the Lord's attempt to pacify them.

The thirteenth chapter describes the following: The Lord's attemtp to
console the devotees, and his instructions on different truths; with the
aim to take sannyasa, he swims across the Ganges and meets Keshava Bharati
at Katwa; Sacimata and Vishnupriya faint; Nityananda Prabhu tries to
pacify them; Headed by Chandrashekhara Acharya and Damodara Pandit, all
the devotees follow Nityananda Prabhu to Katwa where the sannyasa is
taking place. The Lord asks for the sannyasa mantra from Keshava Bharati;
The Lord first gives the sannyasa mantra to Bharati and then hears it from
him; the lamentation of all the devotees at the sannyasa of Sri Caitanya
Mahaprabhu; The Lord's attempt to pacify them; the Lord's eagerness for
Krishna-bhakti; the giving of the name Sri Krishna Caitanya; At the
conclusion of sannyasa the Lord's wandering half-mad in the Radadesha.

The fourteenth chapter describes how Chandrashekara returns from Katwa to
Nadia bearing news to Sacimata and Vishnupriya; their lamentation;
Nityananda Prabhu causes Mahaprabhu to detour to Shantipura; the Lord's
vist there; Nityananda's conversation with Sacidevi; the devotees of
Nadiya go to the house of Advaita in Shantipur to see the Lord; the Lord's
reciprocation of affection with the residents of Nadiya, and their
separation.

The fifteenth chapter describes the Lord's deliverance of all souls
through the performance of nam-sankirtan, and how he bestowed upon all the
jivas the supreme goal of life. After this his journey to Jagannatha Puri
is described as well as the humility of Haridasa Thakura, the exodus of
devotees who went to Puri to be with the Lord, His sweet words of
consolation, how the Lord used to chant the shloka, "rama-raghava raksha
mam," on his way to Puri, how Nityananda Prabhu broke his sannyasa danda,
and how the Lord manifest his pastimes of anger with Nityananda after the
breaking of his danda.

The sixteenth chapter of the Madhyama Khanda describes how on the way to
Jagannatha Puri, the devotees bathed in a place called Brahma-kunda; how
they went to Remuna and had darshan of the Lord there; how the Lord danced
before the Gopal deity; how after bathing in the Vaitarani river they had
darshan of Varaha-deva; how the Lord went to Yajapura; How the Lord took
darshan of a Shiva-linga there; Then, from Brahma-kunda, he visited
Nabhigaya and Shivanagara; how he received the darshan of Kshirodakshayi
Vishnu; how in a grove of mangos he took up the question of Shiva Prasada
and prayers to Shiva; after this, how he went from Kapoteshwara and bathed
in the Bhargavi river; How the Lord fainted before the Jagannatha deities
while having darshan there; his visit to the house of Sarvabhauma; How the
Lord would go from the house of Sarvabhauma, take a position west of the
Garuda Stambha, and see the deity of Lord Jagannatha; how Sarvabhauma
Bhattacharya and the Lord discussed Vedanta; How Sarvabhauma was
converted; How the Lord revealed his six-armed form to Sarvabhauma
Bhattacharya.

From here, the Shesha Khanda begins.

The first chapter of the Shesha Khanda describes: the Lord's kirtan
pastimes in which Sarvabhauma took part; the Lord's tour of South India
and his journey to Setubandha; his mercy on Vasudeva Vipra, the brahmana
who had leprosy; the Lord's visit to Jiyada-Nrishimha and its ancient
history; the Lord's meeting with Ramananda Raya on the banks of the
Godavari; Ramananda's vision of Mahaprabhu's dual feature as Rasaraja and
Mahabhava; the Lord's visit to Panchavati and Sri Rangam; How he bestowed
mercy on Trimalla Bhatta; His four month stay in Sri Rangam during the
period of Chatur Masya; his meeting with Paramananda Puri; the prayers by
Paramananda Puri to Gaura Bhagavan.

The second chapter of the Shesha Khanda describes the following: How the
Lord continued on his South Indian tour and delivered the seven trees that
had been standing since the time of Lord Ram; How at Setubandha in great
ecstasy, the Lord chanted the names of Rama, Lakshman, Sita, and Hanuman;
how the Lord returned to Alalanatha by way of the Godavari; his return to
Jagannatha Puri; His visit to Mathura; His meeting with Rupa and Sanatana;
How with Balabhadra Bhattacharya, he wandered down the banks of the Yamuna
and through the twelve forests of Vrindavana.

The third and final chapter of the Shesha Khanda of Caitanya Mangala
records: How the Lord returned to Jagannatha Puri; the Lord's trip to
Gauda-desha; how he passed through in the Rada-desha; how he stopped in
Kuliya; How everyone in Navadwip turned out to see the Lord; How they
prayed for His mercy and he bestowed amnesty on all; How, to satisfy his
mother's desire, he went to Nabadwipa and instructed her on of Krishna-
bhajan; How the Lord went to Shantipura where he visited Sri Advaita; His
kirtan there; How the Lord left Shantipura; His return to Jagannatha Puri;
How he visited the deity of Jagannatha; How he performed kirtana day and
night; How King Prataparudra attained the Lord's mercy; His revelation of
the six-armed form to Prataparudra Raja; The Dravidian brahmana who came
to visit the Lord, how he was fasting for seven days, and how he was
delivered by the Lord's mercy.

In the Caitanya Mangala, Locana Dasa Thakura mentions the details of
certain pastimes not revealed by Vrindavana Dasa Thakura. For example,
Vrindavana Dasa Thakura does not record the conversation that took place
between Sri Caitanya Mahaprabhu and Vishnupriya Devi just before the Lord
left to take sannyasa. But Locana Dasa Thakura describes this as follows:
ęSeeing Mahaprabhu's eagerness to take sannyasa, the moon-faced
Vishnupirya-devi said, with her voice choked in emotion, "Tell me, O
Prananatha, Lord of my life, and I shall take your order upon my head.
Will you take sannyasa? I have heard this rumor being circulated among the
people in general. Hearing this, my heart is broken. If it is true, I
shall enter into fire. You are the treasure of my life. Your beautiful
form is always everfresh and newly youthful. Will you give up everything
and go away? If am deprived of your association, I might as well give up
my life by drinking poison."

Hearing the pitiful words of lamentation spoken by Vishnupriya devi, Sri
Caitanya Mahaprabhu smiled a little, and spoke as follows: "Listen, O you
who are dear as life itself: Please don't be in any anxiety. There is no
need to worry at all. What I am about to say is for your own benefit.
Please hear me attentively, with your whole mind. Whatever you see in this
world is all false; the only truth is Bhagavan and theVaishnavas, without
that whatever you see is all illusion. Know this for a fact. Sons, wives,
husbands, ladies, fathers, mothers, and everything else?all these
relationships are illusory. They are temporary and transitional. In one
lifetime we have one set of sons, wives, husbands, mothers and fathers,
and in our next life this changes. Other than the lotus feet of Krishna,
we have no real family. Everything else that we see as our family is an
illusion of maya. What we see as man and woman is unreal.

Beneath the surface all souls are spiritual energy; the relationship
between men and women is an illusory connection of maya. Sri Krishna is
the real husband of everyone; he is the master. Everything else is
material, but unfortunately this is not understood by the people in
general. The souls is embedded in a mixture of semen and blood from which
it is born into a body composed of stool and urine. In this way the soul
moves upon this earth in ignorance. From boyhood to youth to old age, we
suffer different miseries, all the while mistaking the housing of this
body as our real self. Absorbed in false ego, we make friends, maintain
attachments, suffering abuse, and are gradually cheated by old age. Even
hearing the truth, however, still our eyes are blind, and while our
suffering in the material world brings us to tears, we never worship
Govinda.

Forsaking Krishna's service, we maintain these bodies in the material
world of birth and death, trapped in the bondage of maya. Mad with false
ego we have forgotten our Lord, and so we insure our passage to hell. Your
name is Vishnupriya, however. Fulfill the real purport of Vishnupriya, and
do not lament for what is false. Remembering what I have said here, cast
your worries at a distance, and always think of Krishna within your heart,
day and night."

Having conveyed all these divine instructions to Vishnupriya devi, the
Supreme Lord, Sri Gaurasundara revealed to her His four-armed form, thus
making her understand his absolute position. At that time, he told
Vishnupriya devi, "You see before you the Supreme Lord, cast your mayik
lamentaion away." At this, Vishnupriya devi became joyful within. Her
grief and pain vanished, and her heart became blissful upon suddenly
seeing the Lord's four-armed form.

After hearing the instructions of the Lord and seeing his absolute form,
Vishnupriya cast off her bewilderment, but her mentality of taking the
Lord as her husband was intact. At that point, she fell at the feet of the
Lord and said: "O Lord, please listen to my entreaty. Falling at your feet
again and again, I implore you to accept my humble submission. I am
certainly the lowest, having taken birth in this world of samsara; but you
are my most dear Lord of life. This is my only wealth; without you I have
nothing. Without your service, I will certainly go down."

Saying this, Vishnupriya devi began loudly weeping, sobbing and sobbing
again and again in ever-increasing frenzy of sorrow. Seeing the affliction
of someone so dear, the Lord bestowed his merciful glance upon Vishnupriya
devi, embracing her with his eyes and so giving her his mercy.

At that time, the Lord said, "Listen O Vishnupriya devi, and give close
attention to my answer to your words. I shall go there and there, but
wherever I go, I shall still remain at your place: This truth I have
spoken with great determination."

Upon hearing the order of the Lord, Vishnupriya devi could understand that
the Lord is supremely independent. At that time she said, "You must do
what makes you happy. Let no one be an obstacle to your divine mission."

Addressing the Lord in this way, Vishnupriya tearfully averted her eyes
from the Lord's glance and fell silent. Thus went the conversation between
the Lord and Vishnupriya, which is painful to hear.?
This is reported by Locana Dasa.

Locana Dasa Thakura also sings the glories of Sri Gauranga and Nityananda
in the following beautiful song:

parama karuna pahun dui jana
nitai gaurachandra

saba avatara, sara shiromani
kevala ananda kanda

bhaja bhaja bhai, chaitanya nitai
sudhrida visvasa kori

vishaya chariya se rase majiya
mukha bolo hari hari

dekho ore bhai, tribhuvane nai
emona doyala data

pashu-pakhi jhure, pashana vidore
shuni yar guna gantha

samsare majiya, rahile pariya
se pade nahilo asha

apana koroma, bhunjaye shamana,
kohoye locana dasa

This song was especially dear to His Divine Grace A.C. Bhaktivedanta Swami
Prabhupada who translates it as follows:
""This is a song by Locana dasa Thakura. Locana dasa declares that the two
Lords, Nitai-Gauracandra?Lord Nitai and Lord Caitanya?are very merciful.
They are the essence of all incarnations. The specific significance of
these incarnations is that prosecuting their way of self-realization is
simply joyful, for they introduced chanting and dancing. There are many
incarnations, like Lord Rama and even Krishna, who taught Bhagavad-gita,
which requires knowledge and understanding. But Lord Caitanya introduced a
process which is simply joyful? simply chant and dance.

Therefore Locana Das requests everyone: "My dear brother, I request that
you just worship Lord Caitanya and Nityananda with firm conviction and
faith." Don't think that this chanting and dancing will not lead to the
desired goal. It will. It is the assurance of Lord Caitanya Mahaprabhu
that one will get all perfection by this process. Therefore one must chant
with firm faith and conviction.
But what is the process? If one wants to be Krishna conscious by this
process, one has to give up his engagement in sense gratification. That is
the only restriction. If one gives up sense gratification, it is sure that
he will reach the desired goal. One simply has to chant "Hari Hari!"
without any motive of sense gratification.

Locana das says, "My dear brother, you just try and examine this. Within
the three worlds there is no one like Lord Caitanya or Lord Nityananda,
because Their merciful qualities are so great that They make even birds
and beasts cry, what to speak of human beings."
Actually, when Lord Caitanya passed through the forest known as
Jharikhanda, the tigers, elephants, snakes, deer, and all other animals
joined Him in chanting Hare Krishna. It is so nice that anyone can join.
Even the animals can join, what to speak of human beings. Of course, it is
not possible for ordinary men to induce animals to chant, but if Caitanya
Mahaprabhu could inspire animals to chant, at least we can encourage human
beings to adopt this path of Hare Krishna mantra chanting. It is so nice
that even the most stonehearted man will be melted. It is so nice that
even stone will melt.

But Locana dasa Thakura regrets that he is entrapped by sense
gratification. He addresses himself, "My dear mind, you are entrapped in
this sense gratification process, and you have no attraction for chanting
Hare Krishna. Since you have no attraction for the lotus feet of Lord
Caitanya and Lord Nityananda, what can I say? I can simply think of my
misfortune. Yamaraja, the superintendent of death, is punishing me by not
allowing me to be attracted by this movement.""

Sri Locana Dasa Thakura was born in Shakabda 1445 and disappeared in 1540.

Songs by Locan dasa Thakur:

Nitai Guna Mani by Lochan Das Thakur
Nitai - the jewel of all good qualities

nitai guna-mani amar nitai guna-mani
aniya premer vanya bhasailo avani

premer vanya loiya nitai aila gauda-dese
dubilo bhakata-gana dina hina bhase

dina hina patita pamara nahi bache
brahmar durlabha prema sabakare jace

abaddha karuna-sindhu nitai katiya muhan
ghare ghare bule prema-amiyar ban

locan bole mor nitai jeba na bhajilo
janiya suniya sei atma-ghati hoilo

Translation:
1) My Lord Nityananda, the jewel of all good qualities. My Lord
Nityananda, the jewel of all good qualities, has brought the flood of
ecstatic love of God that drowned the entire world.
2) Bringing this overwhelming deluge of prema when he returned fron Bengal
fron Jagannnath Puri onLord Chaitanya's order, Nitai inundated the
assembley of devotees. The fallen non-devotees did not drown, however, but
remained floating on that ecstatic ocean.
3) Lord Nityananda freely offered this exalted prema, which is difficult
for Lord Brahma to attain, even to the fallen and wretched souls who had
no desire to recieve it.
4) The ocean of mercy had formerly been tightly sealed, but Nitai cut a
channel in it's boundary to allow the great flooding waves of nectarian
prema to splash from house to house.
5) Lochan Das sings, "Whoever has not worshipped my Nitai or taken
advantage of this excellent opportunity offered by Him, knowingly commits
suicide".

Akrodha Paramananda by Lochana Das Thakur

akrodha paramananda nityananda ray
abhimana shunya nitai nagare beday

adhama patita jiver dvare dvare giya
hari-nama maha-mantra deno bilaiya

jare dekhe tare kohe dante trna dhori
amare kiniya loho bhajo gaura-hari

eto boli' nityananda bhume gadi jay
sonara parvata jeno dhulate lotay

heno avatarejar rati na janmilo
locan bole sei papi elo ar gelo

Translation:
The noble Lord Nityananda Ray is never angry, for He is the
personification of supreme transcendental bliss. Devoid of any concept of
false ego, Nitai wanders about the town.
Going from door to door in the residences of the most fallen and wretched
souls, He freely distributes the gift of the
Hari-nama maha mantra.
He exclaims to whomever he sees while holding straw between his
teeth, "please purchase me by worshipping GauraHari"!
Saying this, Nityananda Prabhu rolls about on the ground, appearing like a
golden mountain tumbling in the dust.
Lochan das says, "whoever has not experienced the awakening of affection
for such an avatar as this, that sinful person simply comes and goes
uselessly in the cycle of birth and death".

Parama Karuna
Locana Dasa Thakura also sings the glories of Sri Gauranga and Nityananda
in the following beautiful song:

parama karuna pahun dui jana
nitai gaurachandra

saba avatara, sara shiromani
kevala ananda kanda

bhaja bhaja bhai, chaitanya nitai
sudhrida visvasa kori

vishaya chariya se rase majiya
mukha bolo hari hari

dekho ore bhai, tribhuvane nai
emona doyala data

pashu-pakhi jhure, pashana vidore
shuni yar guna gantha

samsare majiya, rahile pariya
se pade nahilo asha

apana koroma, bhunjaye shamana,
kohoye locana dasa

This song was especially dear to His Divine Grace A.C. Bhaktivedanta Swami
Prabhupada who translates it as follows:
""This is a song by Locana dasa Thakura. Locana dasa declares that the two
Lords, Nitai-Gauracandra?Lord Nitai and Lord Caitanya?are very merciful.
They are the essence of all incarnations. The specific significance of
these incarnations is that prosecuting their way of self-realization is
simply joyful, for they introduced chanting and dancing. There are many
incarnations, like Lord Rama and even Krishna, who taught Bhagavad-gita,
which requires knowledge and understanding. But Lord Caitanya introduced a
process which is simply joyful? simply chant and dance.

Therefore Locana Das requests everyone: "My dear brother, I request that
you just worship Lord Caitanya and Nityananda with firm conviction and
faith." Don't think that this chanting and dancing will not lead to the
desired goal. It will. It is the assurance of Lord Caitanya Mahaprabhu
that one will get all perfection by this process. Therefore one must chant
with firm faith and conviction.
But what is the process? If one wants to be Krishna conscious by this
process, one has to give up his engagement in sense gratification. That is
the only restriction. If one gives up sense gratification, it is sure that
he will reach the desired goal. One simply has to chant "Hari Hari!"
without any motive of sense gratification.

Locana das says, "My dear brother, you just try and examine this. Within
the three worlds there is no one like Lord Caitanya or Lord Nityananda,
because Their merciful qualities are so great that They make even birds
and beasts cry, what to speak of human beings."
Actually, when Lord Caitanya passed through the forest known as
Jharikhanda, the tigers, elephants, snakes, deer, and all other animals
joined Him in chanting Hare Krishna. It is so nice that anyone can join.
Even the animals can join, what to speak of human beings. Of course, it is
not possible for ordinary men to induce animals to chant, but if Caitanya
Mahaprabhu could inspire animals to chant, at least we can encourage human
beings to adopt this path of Hare Krishna mantra chanting. It is so nice
that even the most stonehearted man will be melted. It is so nice that
even stone will melt.

But Locana dasa Thakura regrets that he is entrapped by sense
gratification. He addresses himself, "My dear mind, you are entrapped in
this sense gratification process, and you have no attraction for chanting
Hare Krishna. Since you have no attraction for the lotus feet of Lord
Caitanya and Lord Nityananda, what can I say? I can simply think of my
misfortune. Yamaraja, the superintendent of death, is punishing me by not
allowing me to be attracted by this movement.""

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