The Mystery of Gadadhara Pandita

Krishna Kshetra Swami: You mentioned the conversations that Sri Caitanya Mahaprabhu had with Gadadhara Pandit, and that their two favourite topics were the narrations about Prahlada Maharaja and Dhruva Maharaja. I have always been surprised by this. We know of Mahaprabhu with Swarupa Damodara and Ramananda Raya, relishing Krishna Lila, Vrindavana, gopis, rasa dance, etc. But Dhruva and Prahlada? With Gadadhara? Do you have any thoughts on it?

S.B. Keshava Swami: I have some speculations on that…

Krishna Kshetra Swami: Very good! Philosophical speculations are allowed.

S.B. Keshava Maharaja: Gadadhara Pandit… Some commentators say he is Srimati Radharani. Some of them say he is the beauty, the effulgence of Srimati Radharani. Whatever it may be, Gadadhara Pandita in one sense represents Sri Radha-tattva. And how is it that Caitanya Mahaprabhu did not discuss Vrindavana lilas with Gadadhara Pandit? Commentators also say that although Gadadhara Pandit represented Radha-tattva, he came in a subdued mood, more in the mood of Rukmini than Srimati Radharani. Therefore, to discuss Vraja and to discuss Srimati Radharani with Gadadhara Pandit, who came in that subdued mood, may not fit. That is my philosophical speculation.

And the second question: why these two pastimes? Why Dhruva and Prahlada? I also thought about it, and my philosophical speculation is that Dhruva Maharaja’s pastime represents determination, and Prahlada Maharaja’s pastime represents faith (Dhruva’s unflinching determination to achieve his goal and Prahlada’s unflinching faith, although he was challenged so much).

Before we can get to vraja bhava, vraja prema, we have to walk the journey of spiritual life—the journey that has to be activated by faith, and sustained by determination. Therefore, my philosophical speculation is that faith and determination are perhaps the two most essential ingredients in walking the path of sraddha, sadhu-sanga, bhajana-kriya and anartha-nivrtti, to get to nistha. Therefore, Mahaprabhu took these two pastimes as the foundation on which the higher emotions of love can be experienced.

Sadhana versus Bhajana

S.B. Keshava Swami: Maharaja, could I ask you a question? Bhajana and sadhana: would you share your understanding of those two?

Krishna Kshetra Swami: We often use the word bhajana in relation to singing. Or we often think of kirtana when we are standing up, and of bhajana when we are sitting down. Sadhana is what we usually do and try to get over with, so we can get on with life. As Srila Prabhupada said, “After finishing sixteen rounds one hangs up the bead bag and says: ‘Now I can do any damn thing!’” (Laughter)

Sadhana is of course related to sadhya. Sadhana is the practice that is aiming toward sadhya, that which is to be gained or attained. There is a teleological sense to it: aiming toward a goal. We want to go back home, back to Godhead—we want to attain Krishna-prema—we want to climb that ladder that you mentioned: from sraddha, to sadhu-sanga, to bhajana-kriya and anartha-nivrtti…

Bhajana—and this is just my free association—is not so goal-oriented, perhaps. I think you put it very nicely about the time in concentration on being alone with Krishna. Being alone with Krishna is something we tend to be afraid of, in our culture. To be alone—Oh my God! That means we have to face all that we don’t want to face in ourselves. Better to avoid that just by doing sadhana.

There is a difference between a practice and a culture. Sadhana is a practice. Sometimes I give an example of learning a musical instrument. Those who play a musical instrument know that there is practice involved—practice to improve. That is an aspect that we sometimes forget about sadhana. That element of improving. We think of it as something to get over with, to be able to go further with everything we have to do today. But culture, we can associate with growing, like a garden or a farm. In Chinese tradition, they have one saying about a foolish farmer, who is so impatient for his crops to grow that he pulls on the plants to accelerate their growth. As a result, they all die. There must be this delicate balance. We cannot artificially pull the plants of our devotional creeper. We have to cultivate and let it grow at its own pace. That is what I associate with bhajana. Caitanya Mahaprabhu talked to Rupa Goswami about such a garden, and the need to cultivate it carefully, to have a protective fence around it, to be selective of what we want to grow. That is the cultivation. That is where utsahan niscayad dhairyat comes in. Especially the dhairyat, the cultivating of patience….tat te ’nukampam su-samiksamano… That su-samiksamano—that anticipation with simultaneous patience, or anticipating the Lord’s mercy, but not demanding it. That I think is bhajana.

—From the evening katha during Mayapur Friends Retreat with S.B. Kesava Swami, hosted by Krishna Kshetra Swami, on February 21st, 2025, at Vaisnava Academy in Sri Mayapur Dhama