glories of 10 Nov 2012 ....Rama EKADASI,Sri Narasimha Stuti and some glories of Srila Narahari Sarkara Thakur

[Paramananda das]

  glories of 10 Nov 2012 ....Rama EKADASI,Sri Narasimha Stuti and some glories of Srila Narahari Sarkara Thakur

Dandavat pranams

Jaya Sri Guru and Gauranga,Jaya Gandarvika Giridhari ,Jaya Gaura Gadadhara

Jaya Srila Prabhupada

10 Nov 2012 Saturday

Dvadasi, K, 06:46    , U.Phalguni    +SUDDHA EKADASI VRATA: FASTING FOR Rama EKADASI    +Srila Narahari Sarkara Thakura ~ Disappearance

Since it is Saturday first lets offer this prayer to Lord Narasimha:

Sri  Shanishchara-krita Sri Narasimha Stuti

       Everyone is afraid of the malefic planet Shani (Saturn)  because generally he is associated with extreme sorrow and suffering. However,  Shanideva himself has devised a way of solving this problem by obtaining the  blessings of Lord Nrsimha.

        Shani made an agreement with the Lord that he would  never trouble those who recite his Nrsimha Stuti when they are facing troubles  related to dvädasa-añstama-païcama (a situation where Sani-käta lasts for 7 1/2  births)

        If one recites with devotion Sani’s Sri Nrsimha Stuti,  especially on Sanivära (Saturdays) and when Sani graha comes to 12-8-5 Janma Rsi  or 10th AL, one will please the Lord who is the Supersoul of Shanaishchara and  the Lord will remove all obstacles and suffering and bless His devotee.

sulabho bhakti  yuktänämà durdarso dusta cetasäm |

ananya gatikänäm ca  prabhu bhaktaika-vatsalah

Sanaishcara tatra  nrsimha-deva cakärämala-citta-vrtih |

pranamya sastangam  asesa-loka kirita niräjita päda-padmam || 1 |

Lord Nrsimàhadeva is easily accessible to the devotees and  punishes those who are evil-minded. He is the saviour for those who are helpless  who desire to seek refuge in Him. When the demigods of innumerable planets bow  down to His lotus feet, the bright jewels from their crowns are reflected on His  toenails which gives the impression that lamps are being waved in front of them.  Unto His lotus feet, Sanideva prostrated and prayed (in the court of  Brahmä).

Sri Sanir-uväca  -

yat  päda-pankaja-raja paramädharena

samsevitam sakala  kalmashs räsi-näsam |

kalyäna kärakam  asesanijänugänam |

sa tvam nrsimha mayi  dehi krpä-valokam ||2||

Sri Sani said -

By the mercy of the  dust of Your lotus feet which destroy a multitude of sins, grant infinite  auspiciousness to Your devotee who always worships Your lotus feet with  devotion. O Lord Nrsimha, please bestow upon me Your merciful side-long  glance.

sarvatra cancalatayä  sthitayäpi laksmyäh |

brahmädi-vandya-padayä stirayänya sevi ||

pädäravinda-yugalam  paramä-dharena |

sa tvam nrsimha mayi  dehi krpä valokam ||3||

Your lotus feet are worshipped by Goddess Lakshmi, even though  She is fickle by nature (chanchala [meaning that She, or wealth, easily moves  from one place to another, though She is ever-steady in Her devotion to the  Lord]) and by Lord Brahmä and Lord Siva whose feet are worthy of worship with  devotion. O Lord Nrsimha, please bestow upon me Your merciful side-long  glance.

yad rüpam  ägama-Sirah pratipädhyamädhya |

ädhyätmikädi  paritäpa haram vicintyam ||

yogésvarair  apathagäkhila dosa sanghaih |

sa tvam nrsimha mayi  dehi krpä-valokam ||4||

By contemplating or meditating upon Your appearance, which is  expounded in the Vedas extensively, the best of the saints are liberated from  the three-fold miseries and from all misfortunes. O Lord Nrsimha, please bestow  upon me Your merciful side-long glance.

prahläda bhakta  vacasä harir äviräsa |

stambhe  hiraëyakasipum ya udhärabhävah ||

urvau nidhäya  udharam nakhärai dadhära |

sa tvam nrsimha mayi  dehi krpä-valokam ||5||

By the word of His devotee named Prahläda, Lord Hari, who is  generous and kind, appeared from a pillar and by placing Hiranyakasipu on His  thighs split open his stomach with His nails. O Lord Nrsimha, please bestow upon  me Your merciful side-long glance.

yo naija bhaktam  analämbudhi bhüdharogra |

sringa-prapäta visa  dhamti sarisupebhyah |

sarvätmakaù  parama-käruniko raraksa |

sa tvam nrsimha mayi  dehi krpä-valokam ||6||

You protected your own devotee Prahläda from a raging fire, the  deep ocean, from falling from a tall mountain peak, poison, a mad elephant and  the fangs of poisonous serpents. You are omnipresent and supremely generous. O  Lord Nrsimha, please bestow upon me

Your merciful side-long glance.

yannirvikära  para-rüpa vicintanena |

yogisvarä visaya  sägara vita rägäh ||

visrämtim  äpura-vinäsa vatim paräkhyäm |

sa tvam nrsimha mayi  dehi krpä-valokam ||7||

By meditating upon He whose great form is devoid of  imperfections, the best of the saints attained liberation from the ocean of  materialistic attachments and obtained unmitigated salvation. O Lord Nrsimha,  please bestow upon me Your merciful side-long glance.

yad rüpam-ugra  parimardana bhäva säli |

samcintanena  sakalägha vinäsa käri |

bhüta jvara graha  samudbhava bhiti näsam |

sa tvam nrsimha mayi  dehi krpä-valokam ||8||

By meditating upon He whose form is fearsome, all peace,  happiness and prosperity can be obtained, all sins can be obliterated, the fear  arising from evil spirits, fevers and unfavorable planetary positions can be  removed, O Lord Nrsimha, please bestow upon me Your merciful side-long  glance.

yasyottamam yasa  umä-patim padma-janma |

sakrädi daivata  sabhäsu samasta-gitam ||

saktaiva  sarvasa-mala prasamaika daksam |

sa tvam nrsimha mayi  dehi krpä-valokam ||9||

Your transcendental fame is sung gloriously in all the divine  assemblies of Shiva, Brahmä and Indra, etc. and whose power is steadfast in  wiping out all impurities, O Lord Nrsimha, please bestow upon me Your merciful  side-long glance.

evam srutvä stutim  devah

saninäm kalpitämà  harih |

uväca brahma  vrndasta

sanim tam  bhakta-vatsalah ||10||

On listening to the heartfelt prayer composed by Sanideva in the  assembly of Lord Brahmä, Lord Hari who is ever compassionate to His devotees,  spoke to Sanideva as follows.

Sri nrsimha uväca  -

prasannoham sane  tubhyam |

varam varaya  sobhanam ||

yam vänchasi tameva  tvam |

sarva-loka hitävaham  ||11||

Sri Nrsimha said – O Sani, I am pleased with your devotion. What  ever you desire that will benefit the world, ask for that kind of boon and I  will grant it.

Sri Sanir uväca  -

nrsimha tvam mayi  krpäm

kuru deva dayä-nidhe  |

mad väsaras tava  priti-

kara syat  devatä-pate ||12||

mat krtam tvat param  stotram

srnvanti ca patanti  ca |

sarvän käman  pürayetäs

tesäm tvam  loka-bhävanah ||13||

SrI Sanideva replied – O Lord Nrsimha, O reservoir of  compassion, please be kind to me. O Lord of all gods, let my week-day (Saturday)  be Your favorite day. O Purifier of all the worlds, may You fulfill the desires  of all those who listen to or read this great prayer to You composed by me.”

Sri nrsimha uväca  -

tataivästu saneham  vai

rakso-bhuvana  samsthitah |

bhakta kämän  pürayisye

tvam mamaika vacah  srinu ||

tvat kritam mat  param stotram

yah patecchrinu  yäccha yah |

dvädasastama  janmastäd

bhayam mästu tasya  vai ||14||

Sri Nrsimha said – O Sani, let it be so! By virtue of My being  the universal protector (raksobhuvana), I fulfill the desires of all My  devotees. Please listen to My words - let there be no fear of the twelfth and  eighth birth positions (and implicitly any unfavorable birth positions) and  consequent troubles from you for any one who reads or listens to this prayer to  Me composed by you.

Sani naraharim  devam

tateti pratyuväca  ha

tatah  parama-samtusto

jayeti munayovadan  ||15||

Then Sanideva replied to Lord Narahari that he would follow the  Lord’s instructions. Then the joyful saints and sages present there (in Brahma’s  assembly) responded with cries of, ‘jaya, jaya!’”.

Sri krsna uväca  -

itam sanaiscarasyäta  nrsimha deva |

samvädam etat  stavanam ca mänavah ||

srinoti yahù  srävayate ca bhaktyä

sarvänyäbhistäni ca  vindate dhruvam ||16||

Sri Krishna told Dharmaräja (Yudhisthira maharaja), “Whoever listens to or recites this  conversation between Sanideva and Lord Nrisimha in the form of this prayer of  devotion will definitely have all desires fulfilled and will always  rejoice.”

iti Sri  bhavisyottara puräne raksobhuvana mahätme sri

Sanaiscara krta Sri  nrsimha stuti sampürnam

Thus ends the prayers offered from the Bhavisyoattara Purana to  the universal protector Sri Nrisimha by the great soul Sani.

Next is the glories of Rama Ekadasi :

Yudhisthira Maharaj said, "O Janardana, O protector of all beings, what is the name of the Ekadasi that comes during the dark fortnight (Krishna paksha) of the month of Karttika (October - November)? Please impart this sacred knowledge to me.
The Supreme Lord, Sri Krishna then spoke as follows, "O lion among kings, please listen as I narrate to you. The Ekadasi that occurs during the dark part of the month of Karttika is called Ramaa Ekadasi. It is most auspicious, for it at once eradicates the greatest sins and awards one the passage to the spiritual abode. I shall now narrate to you its history and glories.
"There once lived a famous king of the name Muchakunda, who was friendly to Lord Indra, the king of the heavenly planets, as well as with Yamaraj, Varuna, and Vibhishana, the pious brother of the demon Ravana. Muchukunda always spoke the truth and constantly rendered devotional service to Me. Because he ruled according to religious principles, there were no disturbances in his kingdom.
"Muchakunda's daughter was named Chandrabhaagaa, after a sacred river, and the king gave her in marriage to Shobhana, the son of Chandrasena. One day, Shobhana visited his father-in-law's palace on the auspicious Ekadasi day. This visit made Shobhana's wife Chandrabhaagaa quite anxious, for she knew that her husband was physically very weak and unable to bear the austerity of a day-long fast. She said to him, `My father is very strict about following Ekadasi. On Dasami, the day before Ekadasi, he strikes a large kettledrum and announces, "Nobody should eat on Ekadasi, the sacred day of Sri Hari!
"When Shobhana heard the sound of the kettledrum, he said to his wife, `O beautiful one, what am I to do now? Please tell me how I can save my life and obey your father's strictness and at the same time satisfy our guests!
"Chandrabhaagaa then spoke, `My dear husband, in my father's house nobody - not even the elephants or horses, what to speak of consenting human beings - eats on Ekadasi. Indeed, none of the animals are given their ration of grains, leaves, or straw - or even water ! - on Ekadasi, the sacred day of Sri Hari. So how can you escape fasting? My beloved husband, if you must eat something, then you should leave here at once. Now, with firm conviction decide on what you have to do.'
"Prince Shobhana then said, `I have decided to fast on the sacred Ekadasi day. Whatever my fate is, it will surely come to pass.' "Deciding thus, Shobhana attempted to fast on this Ekadasi, but he became unbearably disturbed with excessive hunger and thirst.

Eventually the sun set in the west, and the arrival of the auspicious night made all the Vaishnavas very happy. O Yudhisthira, all the devotees enjoyed worshipping Me (Sri Hari) and remaining awake all through night, but Prince Shobhana that night became absolutely unbearable.

Indeed, when the Sun rose on the Dwadasi, that Prince Shobhana was dead. "King Muchakunda observed his son-in-law's funeral, ordering a large stack of wood be assembled for the fire, but he instructed his daughter Chandrabhaagaa not to join her husband on the funeral pyre.

Thus Chandrabhaagaa, after performing all the purificatory processes and procedures for honouring her deceased husband, continued to live in her father's house. Lord Sri Krishna continued, "O best of the kings, Yudhisthira, even though Shobhana died because of observing Ramaa Ekadasi, the merit that he accrued enabled him, after his death, to become the ruler of a kingdom high on the peak of Mandarachala Mountain.

This kingdom was like a city of the demigods; very lustrous, with unlimited jewels set in the walls of its buildings that gave off light. The pillars were made of rubies, and gold inlaid with diamonds shone everywhere. As King Shobhana sat upon a throne beneath a pure white canopy, servants fanned him with yak-tail whisks.

A stunning crown rested upon his head, beautiful earrings adorned his ears, a necklace graced his throat, and bejewelled armlets and bracelets encircled his arms. He was served by Gandharvas (the best of heavenly singers) and Apsaras (celestial dancers). Verily, he resembled a second Indra.
"One day, a brahmin named Somasharma, who lived in Muchakunda's kingdom, happened upon Shobhana's kingdom while travelling to various places of pilgrimage. The brahmin saw Shobhana in all his resplendent glory and thought he might be the son-in-law of his own king Muchakunda. When Shobhana saw the brahmin approaching, he immediately rose up from his seat and welcomed him. After Shobhana had paid his respectful obeisances he asked the brahmin about his well-being and about the health and welfare of his (Shobhana's) father-in-law, his wife and all the residents of the city. "Somasharma then said, `O king, all the residents and subjects are well in your father-in-law's kingdom, and Chandrabhaagaa and your other family members are also quite well. Peace and prosperity reign throughout the kingdom.

But there is one thing, I'm quite astonished to find you here! Please tell me about yourself. Nobody has ever seen such a beautiful city as this! Kindly tell me how you obtained it.'
"King Shobhana then began to tell his story, `Because I observed the Ramaa Ekadasi, I was given this splendid city to rule over. But for all of its grandeur, it is only temporary. I beg you to do something to correct this deficiency. You see, this is only an ephemeral city, a place of this material world. How may I make its beauties and glories permanent? Kindly reveal this to me by your instructions.
"The brahmin then asked, `Why is this kingdom unstable and how will it become stable? Please fully explain this to me, and I shall try to help you.'
"Shobhana then answered, `Because I fasted on the Ramaa Ekadasi without any faith, this kingdom is impermanent. Now hear how it can become permanent. Please return to Chandrabhaagaa, the beautiful daughter of king Muchukunda, and tell her what you have seen and understood about this place and about me.

Surely, if you, a pure hearted brahmin, tell her this, my city will soon become permanent. "Thus the brahmin returned to his city and related the entire episode to Chandrabhaagaa, who was both surprised and overjoyed to hear this news of her husband. She said, `O brahmana, is this a dream you have seen, or is it actually a factual thing?'
"Somasharma the brahmin replied, `O Princess, I have seen your late husband face to face in that wonderful kingdom, which resembles a realm of the denizens' of heavens playgrounds.

But you former husband has asked me to relate to you that he says that his kingdom is unstable and could vanish into thin air at any moment. Therefore he hope you can find a way to make it permanent.'
"Chandrabhaagaa then said, `O sage among the brahmins, please take me to that place where my husband resides at once, for I greatly desire to see him again! Surely I shall make his kingdom permanent with the merit that I have acquired by fasting on every Ekadasi throughout my life. Please reunite us at once, again. It is said that one who reunites separated persons also obtains very great merit.'
"The humble brahmin Somasharma then led Chandrabhaagaa to Shobhana's effulgent kingdom. Before reaching it, however, they stopped at the foot of Mount Mandaracala, at the sacred ashrama of Vamadeva. Upon hearing their story, Vamadeva chanted hymns from the Vedas and sprinkled holy water from his samanya arghya upon Chandrabhaagaa.

By the influence of that great Rishi's rites, the merit she had accrued by fasting for so many Ekadasis made her body transcendental. Ecstatic, her eyes beaming in wonder, Chandrabhaagaa continued on her journey.
"When Shobhana saw his wife approaching him high on Mount Mandarachala, he was overwhelmed with joy and called out to her in great happiness and jubilation.

After she arrived , he seated her on his left side and she said to him, `O dearest Patiguru, please listen as I tell you something that will benefit you greatly. Since I was eight years old I have fasted regularly and with full faith on every Ekadasi. If I transfer to you all the merit I have accumulated, your kingdom will surely become permanent, and its prosperity will grow and grow until the coming of the great inundation!'
Lord Sri Krishna then continued to address Yudhisthira as follows, "O Yudhisthira, in this way Chandrabhaagaa who was beautifully decorated with the finest ornaments and had an exquisitely transcendental body, at last enjoyed peace and happiness with her husband.

By the potency of Ramaa Ekadasi, Shobhana found his kingdom on the peaks of Mount Mandarachala able to fulfill all his desires and bestow upon him everlasting happiness, like that achieved from the transcendental Kaama-dhenu milch cow.
"O greatest of kings, I have thus narrated to you the glories of Ramaa Ekadasi that falls in the dark fortnight of the month of Kartika.

"Anyone who observes sacred Ekadasi during both the light and the dark fortnight of each month is undoubtedly freed from the reactions to the sin of killing a brahmin. One should not differentiate between the Ekadasis of the light and dark parts of the month.

As we have seen, both can award pleasure in this world and liberate even the most sinful and fallen souls. Just as black cows and white cows give equally good quality milk. So the Ekadasis of the dark fortnight (Krishna paksha) and the light fortnight (shukla or Gaura paksha) award the same high degree of merit and eventually liberate one from the repeated cycle of birth and death.

Anyone who simply hears this narration of the glories of the sacred day of Ramaa Ekadasi, is freed from all kinds of sin and attains the supreme abode of Lord Vishnu.
Thus ends the narration for the glories of the sacred Karttika-krishna Ekadasi, or Ramaa Ekadasi, from the Brahma-Vaivarta Purana of Srila Krishna Dwaipayana Veda Vyaasa.

next is :

Srila Narahari Sarkara Thakura ~ Disappearance

NARAHARI SARKARA THAKURA:
"Before meeting Mahaprabhu Narahari had written many Sanskrit and Bengali songs about the vraja rasa of Radha-Giridhari. Later, he and Gadadhara Pandit always stayed with Lord Caitanya. Narahari used to please the Lord by waving a camara of peacock fan. Thakura Bhaktivinoda's Gaura-aroti son, glorifies this, narahari adi kori camara dhulaya.
Narahari Sarkara's family was the pride of the Vaisnavas. By their influence all the people in Sri Khanda became Vaisnavas. The entire village turned into a "branch of the desire tree of love of God." Since the time of Lord Gauracandra, Sri Khanda has been a preaching center for Gaudiya Vaisnavism. One day Sri Nityananda Prabhu came to Sri Khanda and asked Narahari, "All right, we know who you are. So where's the honey?" By his mystic power Narahari turned a pot of water into supersweet honey for the Lord's pleasure. Narahari serves Lord Syamasundara in Vraja lila as Madhumati, a prana-sakhi who supplies mouth-watering honey for Radha-Damodara and Their dear ones.
"Sri Narahari Sarakara's very being was saturated with Radha-Krishna prema. No one can fathom the depth of his devotion and pure love for Radha and Krishna. In Vraja he is Radha's dear sakhi, Madhumati (a storehoue of sweetness). And in Gauranga lila he is Narahari, a storehouse of Radha-Krishna prema." (Sri Caitanya Mangala)
Narahari Sarakara books Padakalpataru and Krishna-bhajanamrta include wonderful intimate songs praising Lord Gauranga and Sri Nityananda Prabhu.  Narahari composed many ambrosial nectarean songs that overflow with the sweetest devotion."
In Sri Krishna Bhajanamrta, Narahari teaches how to worship Sri Krishna and Sri Caitanya Mahaprabhu. and the guru.
Sri Locana Dasa Thakura and many others were disciples of Narahari Sarakara Thakura. Though not accessible, his samadhi is in Radha-kunda.
Srila Narahari Sarkara Thakura was born in Srikhanda, four miles west of Katwa in the district of Burdwan. He had two brothers, Sri Mukunda dasa and Sri Madhava dasa. Sri Raghunandana Thakura was the son of Sri Mukunda dasa. (CC. 1.10.78)
Sri Krsnadasa Kaviraja Gosvami described the devotees of Srikhanda as a big branch of the tree of Mahaprabhu.  Sri Narahari Thakura participated in all the pastimes of Sri Caitanya.  Sri Narahari Cakravarti has praised Narahari Sarkara in his Bhakti ratnakara (9.513).
Locana dasa was Narahari's disciple and has written about his guru in Caitanyamangala:  "I offer my respects to my spiritual master, Narahari dasa Thakura, who had immense influence upon the Vaidya community.  He is always absorbed  in ecstatic love for Krsna, and is constantly preaching the glories of the Lord......Madhumati, the favorite sakhi of Sri Radha in Vrndavana, took birth in Kali yuga as Narahari, the associate of Sri Gaurahari."
Srila Bhaktivinoda Thakura mentioned Narahari in his description of the sankirtana lila of Sri Gaurasundara, "Narahari fans the Lord with a camara, as Sanjaya, Mukunda, and Vasu Ghosh sing the glories of the Lord."
Sri Narahari Sarkara Thakura was a singer as well as a poet.  He composed many songs about the activities of Sri Gaura and Nityananda.  He wrote the Sanskrit book Sri Bhajanamrta.  Many songs dealing with the pangs of separation written by Narahari can be found in Padakalpataru and other books.
The songs about Gauranga's pastimes composed by Sri Narahari Sarkara Thakura and the songs of Sri Narahari Cakravarti are very similar, thus it is difficult to distinguish which songs were written by who.  Before composing the songs about Sri Gauranga, Narahari Sarkara wrote many songs about the divine activities of Lord Krsna.
Narahari Sarkara disappeared on the eleventh day of the dark fort-night in the month of Agrahayana (Nov.-Dec.).  He composed the following works:
1.Bhakticandrika Patal 2.Sri Krsnabhajanamrta 3.Sri Caitanyasahasranama 4.Sri Sacinandanastaka 5.Sri Radhastaka

 
Padavali's composed by him are uniquely beautiful.

Parishads: Srila Narahari Sarkar Thakura

by Srila Bhakti Ballabh Tirtha Maharaja

pura madhumati prana-sakhi vrindavane sthita adhuna  narahary-akhyah sarakarah prabhoh priyah

She who was  previously Radha’s intimate girlfriend named Madhumati is today Narahari Sarkar,  the Lord’s dear . (Gaura-ganoddesha-dipika 117)

Srila Narahari Sarkar Thakur is counted as one of Chaitanya’s branches on the  desire tree of pure devotional service. By Mahaprabhu’s desire, he took birth in  a physician (vaidya) family, blessing his family by so doing. He was the Lord’s  chief associate amongst the residents of the village of Srikhanda. The Srikhanda  railway station is in Burdwan district four miles west of Katwa. Narahari’s home  is about one mile from the station.

Some of the other residents of Srikhanda who were devotees of Lord Chaitanya  were: Sri Mukunda, Sri Raghunandan, Sri Chiranjiva, Sri Sulocana, Sri Damodar  Kaviraj, Sri Ramachandra Kaviraj, Sri Govinda Kaviraj, Sri Balaram Das, Sri  Ratikanta, Sri Ramagopala Das, Sri Pitambara Das, Sri Sachinandana, Sri  Jagadananda, etc. Krishnadas Kaviraj Goswami mentions many of these names as  Chaitanya’s branches that generously distributed the fruits of love of  God. (Chaitanya Charitamrita 1.10.78-9)

The scholar Bharat Mallik has written the following Sanskrit verses about  Narahari’s appearance in a vaidya family in his book Candra-prabha:

shrikhanda-nama-nagari radhe bangeshu vishruta sarvesham eva  vaidyanam ashrayo yatra vidyate yatra goshthi-bhuta vaidya yah khando’bhud  bhishak-priyah visheshatah kulinanam sarvesham eva  vasa-bhuh

In Bengal, in the area known as Rarha (Burdwan,  Birbhum), there is a famous town known as Srikhanda that gave shelter to all the  physician clans. Since vaidyas gathered there, it became a favored residence for  them, especially those who were of the most noble birth.

In the Gaudiya Vaishnava Abhidhana, it is stated that Narahari Sarkar Thakur  appeared in either the Shaka year 1401 or 1402 (1479-80 AD). His father’s name  was Sri Narayan Das, his mother Sri Goyi. Sri Goyi was the daughter of Murari  Sena. Narayan Das had three sons, Mukunda, Madhava and Narahari. Raghunandan  Thakur was Mukunda’s son. (Bhakti-ratnakara 11.730-1)

The author of Chaitanya Mangala, Locana Das, who came from the village of  Kogram, near Jhamatpur, was Narahari’s disciple. For this reason, Locana Das  writes that Srila Gadadhara Pandit Goswami and Narahari Sarkar Thakur were  Mahaprabhu’s dearest associates. On the other hand, in Chaitanya Bhagavat,  Vrindavan Das Thakur has not spoken at any length about the devotees of  Srikhanda.

Srila Locana Das Thakur has written the following about his guru in Chaitanya  Mangala:

Narahari Das Thakur is my worshipable master. He possessed the power of the  pure lineage of a family of . His body was permeated by love for Krishna, and  other than Krishna-prema, he taught nothing to those who were his disciples. He  was previously known as Madhumati, one of Radha’s dearest sakhis in Vrindavan, a  storehouse of sweetness. Now in the Age of Kali, with the appearance of  Gauranga, he has become the keeper of the storehouse of love for Radha and  Krishna.

After the death of his father Narayan, Narahari’s older brother Mukunda  arranged for him to study in Nabadwip. It is said that Mukunda sometimes worked  as the Shah’s family physician. Narahari quickly became very learned as well as  a connoisseur of the flavors of devotional. Even before becoming Mahaprabhu’s  associate, he composed songs glorifying Radha and Govinda’s pastimes. When Srila  Gadadhara Pandit Goswami was constantly by the Lord’s side, engaged in his  service, Narahari had the good fortune to enter into his association. Narahari  Sarkar Thakur’s personal service was to fan the Lord with the yaktail whisk.  Srila Bhaktivinoda Thakur, Mahaprabhu’s personal representative, this in his  Gaura-arati:

narahari adi kare camara dhulay saïjaya, mukunda, vasu ghosha  adi gay

Narahari and the other residents of Srikhanda fanned  with the camara, while Saïjaya, Mukunda and Vasu Ghosh sang.

Narahari wrote several books, including Bhakti-candrika-patala,  Shri-Krishna-bhajanamrita, Shri-caitanya-sahasranama, Shri-Sachinandanashtaka,  Shri-Radhashtaka, etc. All of these are well known and thought of highly by the  devotees.

The following story is told about Narahari: Once when Mahaprabhu and  Nityananda Prabhu came to his house in Srikhanda, they suddenly expressed a  desire for honey. Narahari demonstrated his miraculous powers by transforming  the water in a pond near his house into honey. He quenched the Lords’ desire for  honey with water from this pond, which has ever since been called  Madhu-pushkarini. The Lord gave Narahari the order in a dream to install three  deities of himself, which are currently worshipped in Srikhanda, Katwa and  Ganganagara.

Narahari Sarkar Thakur also participated in the Lord’s activities in Puri. He  and the other residents of Srikhanda would come every year with Shivananda Sena  (Chaitanya Charitamrita 2.1.132). After his pilgrimage to South India, when he  had saved so many people by giving them love for Krishna, Mahaprabhu returned to  Puri whence Nityananda sent his servant Kala Krishna Das back to Bengal to tell  everyone of the Lord’s arrival. All the devotees immediately made arrangements  to go to Jagannath Puri to see the Lord. The Khanda-vasis were amongst their  number.

Mukunda, Narahari, and Raghunandan from Srikhanda arrived at Advaita  Acharya’s house to go to Nilachala. (Chaitanya Charitamrita 2.10.90)

After Jagannath’s Snana Yatra, Jagannath would be unavailable for darshan.  Mahaprabhu would go to Alalanath during this time in search of relief from the  feelings of separation do to not being able to see Jagannath. When Sarvabhauma  Bhattacharya asked Gopinath Acharya to identify the Lord’s devotees, he  mentioned the names of Narahari, Mukunda Das, Raghunandan, Chiranjiva and  Sulochan. (Chaitanya Charitamrita 2.11.92)

During the Rathayatra festival, the Lord formed seven kirtan groups with the  devotees from Bengal. One of these was composed uniquely of the devotees from  Srikhanda. Krishnadas Kaviraj Goswami writes that Narahari and Raghunandan were  the dancers for this group, which sang separately from the others. (Chaitanya  Charitamrita 2.13.46)

When the Lord gave all the devotees directions for service, he told Narahari  to remain in the association of devotees. (Chaitanya Charitamrita 2.15.132)

Many people confuse the author of Bhakti-ratnakara, Narahari Chakravarti,  with Narahari Sarkar Thakur. The former, who is also known as Ghanashyama Das,  is a different person who was born in the district of Murshidabad. His father’s  name was Jagannath Chakravarti and he was a disciple of Vishvanath Chakravarti.  On Govindaji’s order, he was engaged as the cook for the Govinda temple and was  known as the “cooking pujari” (rasuiya pujari) in Braj.

The following song was written by Narahari Sarkar Thakur:

aola gaura puna hi nadiya pura hoyata manahi ullasa aiche  ananda kanda kiye heraba karabahi kirtana vilasa

hari hari, kaba hama heraba so mukha-cada viraha payodhi kabahu dina  pan raba tutaba hridayaka bandha

kundana kanaka panti keba heraba yajïa ki sutra viraja bahu-jugala tuli  hari hari bolaba natana bhakata-gana majha

eta kahi nayana mudi bahu saba jana gaura prema bhela bhora narahari  dasa asha kaba puraba heraba gaura-kishora

If Gaura came  back to Nadia town, my mind would be filled with joy. Then I would see him, the  source of all joy, performing his kirtan pastimes.

Hari Hari! When will I again gaze upon that moon-like face? When will that  day come when the dam holding the ocean of separation in my heart breaks?

When will I see the golden form of the Lord, wrapped in his yajïa-sutra?  Lifting my arms in the air, I will shout “Hari! Hari!” and dance in the midst of  the devotees.

Saying such things, many of Gaura’s devotees close their eyes and merge into  love for him. When will Narahari’s desires be filled? When will he gaze again  upon the form of the young Gaura?

Narahari disappeared in around 1540 AÒ. [Not according to his descendants,  who say that he lived 100 years until 1578 or so.] in the month of Agrahayan on  the krishna ekadashi day. Srinivas Acharya officiated at his funeral ceremony.  Nityananda Prabhu’s son Virachandra Goswami and many other important Vaishnavas  were in Srikhanda to celebrate Narahari’s disappearance feast, which is  described in Bhakti-ratnakara:

Some people said, “Brothers! Do not leave right away. An ocean of prema will  flood over in Srikhanda in a few days. On the thirteenth day of the waning moon  of Agrahayan, when Narahari Thakur disappeared, a great festival will be held  here.” (Bhakti-ratnakara 9.512-4)

[Excerpted from "Sri Chaitanya: His Life & Associates" by Srila Bhakti  Ballabh Tirtha Maharaj]

Comment: I like to add this Krsna Bhajanamrta is a very important book to understand in relation to Guru and diksa tattva:

http://www.krishnascience.info/Vaisnava%20Library/Devotion%20-%20sh...

SRI KRSNA  BHAJANAMRTA

by Srila Narahari Sarkara  Thakur

Translated by:Sri Jayapataka  Swami

Sanskrit/Bengali editing by:  Sri Subhag swami

“Narahari was the fortieth  (branch of the Caitanya tree).”

Purport by Srila  Prabhupada

“Narahari dasa Sarkara was a  very famous devotee. Locan das Thakur, the celebrated author of Caitanya-mangal,  was his disciple. In Caitanya-mangala it is stated that Sri Gadadhara das and  narahari Sarkara were extremely dear to Sri Caitanya  Mahaprabhu...”

Sri Caitanya Caritamrta  Adi-Lila Chapter 10

INTRODUCTION

The Sri Krsna Bhajanamrta is  the original work of Sri Narahari Sarakara Thakur, the famous devotee who  offered Lord Caitanya the personal service of fanning with camara. The Sri Krsna  Bhajanamrtam is possibly the only known book which deals with practical aspects  of dealings between the disciple and guru including when the guru falls down.  Therefore Sri Krsna Bhajanamrtam is very timely for better understanding the  authorized manner in which to deal with sensitive issues regarding initiating  gurus and siksa gurus. HH Bhakti Caru Swami informed me of the existence of this  book and without his encouragement we would not have endeavored to locate  it.

The Bhaktivedanta Charity  Trust, which Srila Prabhupada founded for preserving the Gaudiya Vaisnava  Sampradaya culture and heritage, in addition to promoting it’s unity and mutual  cooperation, has been researching lost shrines and holy places for nearly a  decade. The newest project is to locate lost or out of literatures in original  language and to publish reference copies for use of sadhus and scholars around  the world. The Sri Krsna Bhajanamrtam is the first book located in this new  project..

The Sri Krsna Bhajanamrtam  was only printed once as far as is known, in the Bengali year 1309, which brings  it to the late 19th century. Only 95 copies were printed and has therefore been  out of and  unavailable for quite some time, but with research the last known copy was  located at Sri Khanda, the birthplace of Sri Narahari Thakur, in torn and  blackened condition; even the threads in the binding had turned to dust. By Lord  Caitanya’s mercy the book was loaned to the B.S.C.T. for re-publishing and  translation.

The Sri Krsna Bhajanamrtam  is 64 pages long, but only the first 16 pages deal with guru-tattva. The  remaining part of the book deals with Sambandha-tattva in regard to Lord  Krishna’s expansions, energies, demigods, etc. Since ISKCON, at present,  specifically needs sastric direction in regard to some aspects of guru-tattva  the verses 27-67, which deal specifically with the matter of guru-tattva and Vaisnava  relationships, are being presented.

Although the first 19 verses  simply form the introduction to the book, they are also included, since they  help the reader to get a clearer understanding of the background to it and Sri  Narahari Thakur’s purpose in writing Sri Krsna Bhajanamrtam. Verses 19-26 give  the explanation of topics which the book covers, other than guru-tattva, so they  are not included.

SRI KRSNA  BHAJANAMRTA

by Srila Narahari Sarkara  Thakur

Verse  1

I offer my respectful  obeisances to that incarnation of Godhead who has distributed more unlimited  causeless mercy than any other Avatar. He is the total Lord of my life-Sri  Krishna Caitanya Mahaprabhu

Verse  2

I offer my respectful  obeisances to Sri Sukadeva Goswami who is like the ripened fruit of the tree of  devotional service.

Verses  3&4

During this Kali Yuga, when  the time of Lord Sri Krsna Caitanya Mahaprabhu and Lord Nityananda Prabhu’s  transcendental pastimes had become unmanifest, Their Lordships became the object  of transcendental research and discussion. At that time all level of devotees  including utttama adhikari, madhyamam adhikary and kanistha adhikari shall  always be in it will be at all times. They shall almost feeluncertainty in their hearts regarding the  correct understanding of the eternal truths of devotional  service.

Verses  5&6

I offer my humble obeisances  in full surrender to the thousands and thousands of previous Vaisnavas and  particularly to those paramahamsas, perfect souls, who meditate constantly in  pure loving devotion on the lotus feet of Lord Sri Caitanya Mahaprabhu and by  His mercy are studying all of the Vedic literature in regard to devotional  service. Following in the footsteps of these great spiritual authorities I shall  explain theclear, transparent  conclusions of the scriptures in their concise, condensed form, with some  detailed explanation.

Verse  7

I, Narahari das, consider  myself to be a fool. Therefore, how will I be able to explain this most  difficult subject matter on the absolute conclusions of the sastra? Will the  learned Vaisnavas bless my deliberations that they may not be false or deviate  from the authorized conclusions of the sastra in any  respect.

Verse  8

In any case, whether someone  has all good qualities or whether one has no good qualities, whether on is a  fool or whether one is a great pandit; who is there in this material world who  is able to completely understand pure devotional service to  Krishna?

Verse  9

In my sleep while dreaming I  said the above words. While dreaming I was Meditating on the words of the  previous authorities and great Vaisnava acaryas and their conclusions on the  authorized sastra in regard to pure devotional service. While thus engaged in my  dream suddenly my heart became filled with spiritual bliss as if I had entered  and taken shelter of an ocean of transcendental nectar.

Verses  10&11

Just at that time Lord Sri  Krishna Caitanya Mahaprabhu appeared holding the hand of Sarvabhauma  Bhattacarya. Lord Caitanya said “sadhu, sadhu.” As Lord Caitanya said those  words He was laughing and He came and stood before me saying, “What you have  said is certainly true. Now awaken and rise.” Saying these words again and again  Lord Caitanya disappeared from my vision.

Verse  12

Thereafter, meditating on  the lotus feet of Lord Sri Krsna Caitanya Mahaprabhu who is known as Gaurahari,  I got up from my bed and I was feeling great separation being deprived of His  transcendental association, I considered my unqualified self blessed by Lord  Caitanya’s causeless mercy upon me.

Verse  13

Feeling myself blessed by  the mercy of Lord Krsna Caitanya Mahaprabhu and remembering His merciful words,  while being absorbed in the remembrance ofHis transcendental glories I was immersed in am ocean of transcendental  bliss. At that time I could not understand my actual  position.

Verse  14

On the strength of the mercy  of Lord Sri Krsna Caitanya Mahaprabhu I have decided to write something. Using  my intelligence I have considered the truth of devotional service and although  considering myself a fool I have written in my own hand, sometimes in verse and  sometimes in prose, this supremely auspicious “Bhajanamrta.”

Verse  15

In this Kali Yuga the great  paramahamsa perfect devotees who have descended to this universe in order to  purify it have blessed me with the remnants which I have accepted. As I am  strictly following in the footsteps of these liberated souls this work is  completely purified with their blessings.

Verse16

At the outset of this work  my humble prayer is that all pure, nonenvious devotees of Lord Krishna, the  Supreme Personality of Godhead, may listen to these authorized words as I have  described them from the great Vaisnava authorities of the disciplic  succession.

Verse  17

It is well known from the  authorized Vedic literatures that in this Kali Yuga, through the power of the  holy name of Lord Krishna, all Vaisnavas are equal and quantitatively  non-different from Lord Krishna. However it is seen that amongst the Vaisnavas  that sometimes in some places some Vaisnavas appear greater or lesser. In such  cases how is it to be understood?

Verse  18

Amongst all of the assembled  Vaisnavas there is the initiating guru and the instructing guru. In regard to  them what behavior is authorized?

Verses  19-27

not included (see  introduction)

Verse  28

Now listen to the authorized  conclusion of the previous authorities.

Verse  29

It is certainly true that  all Vaisnavas are on the same transcendental platform. However, although amongst  Vaisnavas there may be a difference in spiritual strength, how will the less  intelligent materially attached sense-gratifiers, who become afraid justly by  seeing the horrifying appearance of beggar mendicants, ascertain the actual  strength of a saintly person? Since they cannot distinguish between a lesser  spiritual force and a greater spiritual force, they do not know how to deal  appropriately with different saintly persons. Therefore, they treat everyone the  same. Since they don’t know how to distinguish the specific character of greater  spiritual personalities from lesser spiritual personalities, rather than risk  their destruction for neglecting a potentially spiritual personality, they treat  everyone on the same level.

Verse  30

However all those practicing  Vaisnavas progressing on the path of devotional service, who have heard and  understood the conclusion of the revealed sastras and are therefore endowed with  special intelligence, are able to recognize who is more spiritually powerful and  who is less spiritually powerful. Those who are expert in the science of  devotional service can understand in whose body what quantity of Krsna’s  spiritual potency is present. Being able to understand who has less spiritual  potency and who has more spiritual potency, they offer special treatment  considering the scriptural injunctions in this regard.

Verse  31

If one can distinguish  between the greater or lesser spiritual strength of a person but does not  accordingly offer respect, then that person shall be held guilty for that  offense.

Verse  32

For the reason mentioned  before, if two Vaisnavas come at the same time, one of greater strength, one of  less spiritual strength, first one has to offer respect to the Vaisnava of  greater strength then offer to the Vaisnava of lesser  strength.

Verse33

Should the respect due to a  Vaisnava of greater strength or to a Vaisnava of lesser strength be offered at  the same level if they come at a different time? Equal respect should not be  offered to both even if they are not present at the same  time.

Verse34

If a volcano type of fire is  burning , the wise man will not first put out....first one has to be able to  extinguish the volcano fire then a candle of deep light can easily be  extinguished. Similarly if one is able to appropriately receive and respectVaisnavas possessed of great spiritual force  to their satisfaction, then one shall easily be able to satisfy those Vaisnavas  of lesser potency.

Verse  35

If a person of small  spiritual advancement sees a great devotee endowed with considerable spiritual  potency being worshipped and given respect, should the less advanced devotee  become angry upon seeing this? For this offense against the more advanced  person’s spiritual position the foolish offender will ruin whatever spiritual  potency he possesses. Subsequently, in the future, such angry persons simply  plan how they can punish those who have participated in the  worship.

Verse  36

Those who are well-versed in  all of these matters, having heard properly from authorities, those Vaisnavas  who are enthusiastically engaged in worshipping the Supreme Personality of  Godhead and all those transcendentalists who are practicing the spiritual path,  know the truths in regard to these matters. However, in spite ofknowing these truths, if they do not  appropriately offer worship to a greater or lesser degree, according to the  person’s spiritual potency, then they will be spiritually ruined. However, if  they consider the respective spiritual strength or lack of strength and  accordingly offer respect then they will certainly advance in Krsna  Consciousness.

Verse  37

For those who take shelter  of the great Sumeru Mountain what can others do to harm them? Others should  offer them worship as devotees with respect and service.

Verse  38

One should never engage in  criticizing a Vaisnava or neglecting a Vaisnava even in joking. For Vaisnava are  so glorious that there is nothing to regret even if one sacrifices one’s life  for their benefit.

Verse  39

No one should find fault  with a Vaisnava for his activities or behavior. What person is free from the  influence of Kali Yuga or has pure behavior and action?

Verse  40

Because the Vaisnava  devotees of the Lord are always meditating on Lord Sri Krishna the contamination  of sinful activities cannot come upon them. Because a Vaisnava’s body has the  fire of Krishna Consciousness within it, even if they are fallen, the fire of  Krishna Consciousness will burn up to ashes any material  contamination.

Verse  41

However, those who are not  able to understand the respective levels of spiritual potency may take shelter  of this example. As in the Ganges there are many waves, and some of these waves  are larger than the other waves but all of the waves are considered to be  sacred, one wave not considered more holy than another wave, similarly, all  types of Vaisnavas, those who are spiritually strong and those who are not so  strong, can be offered equal worship. Considering this perspective in such  circumstances that can be accepted as perfect worship.

Here completes the  conclusion in this regard.

Verse  42

All Vaisnavas are considered  as guru or spiritual master.

Verse  43

Amongst all the Vaisnavas  the initiating guru (diksa-guru) and instructing guru (siksa-guru) are  special.

Verse  44

It is proper to offer these  two special respect.

Verse  45

Amongst all of the other  spiritual masters these two (diksa-guru and siksa-guru) spiritual masters’ orders are to be followed.

Verse  46

If one’s initiating  spiritual master and instructing spiritual master are of small spiritual  potency, or in other words, if they do not posses a special power to give  spiritual instruction on worship for devotional service, then one may listen  from the mouth of other great advanced Vaisnavas and understand the special  instructions. However, thereafter, the disciple must go to his spiritual master  for his confirmation or instructions.

Verse  47

One should not disobey the  order of the spiritual master.

Verse  48

Just as a faithful son may  go out for earning money and subsequently brings to his father the wealth  gained, later the son may ask for some allowance from the father and whatever he  receives from the father he is entitled to spend for his own enjoyment.  Similarly, a disciple may hear some instructions from another advanced Vaisnava  but after gaining that good instruction he must bring it and present it to his  own spiritual master. After presenting them he should hear the same teachings  again from his spiritual master with appropriate  instructions.

Verse  49

If the son earns money but  does not give it to the father and instead, directly enjoys the wealth, he is  considered to be a fallen son and a sinful person. Similarly, a disciple who  listens to the words of other Vaisnavas, even if their instructions are proper  and true, but does not reconfirm these teachings with his own spiritual master  and instead directly personally accepts these instructions, is considered a bad  disciple and a sinner.

Verse  50

For this reason, in all  circumstances all Vaisnavas are offered respect like one offers respect to one’s  spiritual master. However with body, mind and words one serves one’s own  spiritual master.

Verse  51

Even if in the performance  of one’s devotional activities one has disobeyed the spiritual master, still one  should not give him up, but should remain faithfully with him, because all  authorities say that the shelter of one’s own spiritual master is best and  perfect (even if another spiritual master is more  powerful).

Verse  52

Kindly understand this  example:

Just as one respects one’s  father as guru, his (the father’s) older and younger brothers are also  respected, but nonetheless, the father is worthy of the most respect. Not  withstanding the above, if the father’s guru, even if he is family related,  comes, one should double the respect, as he is the spiritual father of the  father, or the guru of the guru. He is offered twice the puja or  respect.

This behavior is recognized  as appropriate by all authorities.

Verse53

Just as if, during daily  life, the brothers (older or younger) of the father criticize him, still one  takes shelter of one’s father, similarly, one remains under the shelter of one’s  own spiritual master, even if he is criticized by his older or younger  Godbrothers. Just as one depends upon one’s father for one’s livelihood, one  must depend upon the strength and shelter of the spiritual master for advancing  in devotional service.

Verse  54

If a father or spiritual  master or husband are not possessed of outstanding qualities even then they are  always worshipable.

Verse  55

Taking shelter of the  above-mentioned persons one may even disagree with those senior to  oneself.

Verse  56

In this world, what kind of  person is there who can remain alive at the expense of his father’s or guru’s  defamation or disgrace?

Verse  57

Everyone considers that if  their spiritual master is very powerful then he himself is powerful but that if  his spiritual master is less powerful, then he is, therefore, weaker, and  according to the attitude of the spiritual master the disciple gains the same  attributes. Those disciples who are intelligent can understand the desires the  spiritual master directly through their intelligence. Other disciples, who are  less intelligent, understand by directly hearing instructions from the spiritual  master. These activities are being practiced since time  immemorial.

Verse  58

Learned Vaisnavas say that  these instructions are the perfection of religiosity.

Verse  59

If the spiritual master  commits a wrongful act breaking Vaisnava regulative principles then in that case  one should, in a solitary place, confront him for his rectification using logic  and appropriate conclusions from sadhu, shastra and guru references, but one is  not to give him up.

Verse  60

One should not be hesitant  or fearful because one is confronting or challenging a spiritual  master.

“For it has been prescribed  that one must appropriately discipline even a spiritual master who  is:

-bewildered about what he  should or shouldn’t do;

-who is inexperienced or  ignorant;

-who has deviated from the  Krsna conscious path;

-or if he is bewildered by  false pride.”

Verse61

This statement of the  revealed scriptures is applicable at a all times and under all  circumstances.

Verse  62

The natural behavior of the  Vaisnava devotees is to take complete refuge of Lord Sri Krishna, the Supreme  Personality of Godhead, accepting Him as their principle and real shelter. The  very life of the Vaisnava devotees of the Lord is singing the glories of Lord  Sri Krishna, describing and expending the fame of Lord Sri Krishna, and  discussing the nectar of His transcendental pastimes.

Verse  63

The authorized course of  action is to continue, as before, with one’s prescribed devotional service. One  may take guidance through instructions from the Vaisnavas, as all Vaisnavas are  consider guru or “spiritual master”, or one may use one’s own intelligence, duly  considering the relevant instructions from sadhu, shastra and guru. In all cases  one should continue in one’s devotional service.

Verse  64

However if the spiritual  master:

-acts enviously towards ‘isvarebrantah’, that which is connected with the Supreme;

-is bewildered regarding the  Supreme Personality of Godhead;

-is averse to expanding the  fame of Lord Krsna;

-personally refuses to  accept hearing or chanting about the glorious pastimes of Lord Sri  Krsna;

-has become totally  bewildered, listening to the false praise of ignorant persons and day by day is  more materially contaminated and fallen,

then the spiritual master  must be renounced.

Verse  65

Under those circumstances  one should not doubt, “How can I give up my spiritual master?” With a strong  desire for achieving spontaneous devotional service and attaining the lotus feet  of Lord Krsna, the Supreme Personality of Godhead, a devotee accepts the shelter  of a spiritual master as the via media to Lord Sri Krishna. However, after  accepting the responsibility of serving the spiritual master, if that spiritual  master takes on “asuric” qualities or demoniac mentality then it is one’s duty  to reject such a demon “asura” guru and in his place accept a Krsna conscious  spiritual master and worship him.

Verse  66

By taking shelter of the  strength of the Krsna conscious spiritual master’s devotional service the ill  effects or contamination of the demoniac previous spiritual master is  counteracted and destroyed. These activities are recommended by all Vaisnava  authorities as the authorized conclusion of the sastra.

Verse  67

During the pastimes of Lord  Sri Krishna Caitanya Mahaprabhu there have been many practical examples of the  above.

This concludes the  deliberation and final conclusions of sadhu, shastra and guru on the spiritual  master and related matters.

Srila Narahari Sakara Thakura writes:

During this Kali Yuga, when  the time of Lord Sri Krsna Caitanya Mahaprabhu and Lord Nityananda Prabhu’s  transcendental pastimes had become unmanifest, Their Lordships became the object  of transcendental research and discussion. At that time all level of devotees  including utttama adhikari, madhyamam adhikary and kanistha adhikari shall  always be in it will be at all times. They shall almost feeluncertainty in their hearts regarding the  correct understanding of the eternal truths of devotional  service.

  If we want to become free from such anxiety we should take the order of Lord Caitanya on our head and daily chant at least 64 rounds of the Maha mantra avoiding the 10 offences to the Holy name.

http://www.worldholyname.com/profiles/blogs/gbc-proposal-to-chant-6...

Srila Bhaktisiddhanta Prabhupada was very strict on this and stated:

pratyah laksha-nama grahana na karile patita vyaktiganera visaya-bhoga pravritti vriddhi paya, takhana ara tahara shri gaurasunderarera seva karite pare na.
"Those who don't accept this vow of chanting 100,000 names daily, fall down even more although they were fallen in the first place (due to the contamination of Kali-yuga). Thus their propensity for enjoying the senses and sense-objects continually and steadily increases and ultimately they are not able to render any kind of service even to the most merciful Lord Gaurasundera.
lakshesvara vyatita gaura-bhaktira adarsa gaudiyajana kehai svikara karena na.
"This is the precise reason why the real Gaudiya-bhaktas do not accept any other ideal (adarsa) in Gaura-bhakti or Krishna-bhakti except the process of chanting 100,000 names of the maha-mantra daily.
Shrila Bhaktisiddhanta Sarasvati Thakura Prabhupada:
adhapatita va adhapete gana eka-matra bhajana-sabda-vacya shri-nama-bhajane vimukhata-vasata laksha-nama grahana karibara parivarte anya bhajanera chalana korena, taddvara tahadera kona mangala haya na.
"Those spiritual aspirants who are already fallen or will fall down from spiritual life in the future are averse to this sole means of deliverance called nama-bhajana, which is the worship of the sound incarnation of God in the form of chanting 100,000 names of the the Holy Names daily. Coming under the sway of their averseness to chant laksha-nama daily, they duplicitously invent (chalana) other means of devotional service (bhajana) to justify their not chanting 100,000 names daily but it is to be clearly understood that by this action they will not achieve anything auspicious (mangala) in their spiritual life."

All the assocaites of Lord Gauranga including Narahari Sarkara Thakura daily chanted not less than 64 rounds.

He also has written the 1000 names of Lord Caitanya that was revealed to him. Kavi Karnapure also gave Caitanya Sahasranama , there is difference to them

As far as I know this is the 1000 names of Caitanya by Narahari Sarkara Thakura:

http://nitaaiveda.com/All_Scriptures_By_Acharyas/Sahasra_Naam/Chait...

and this one is by Kavi Karnapure:

http://www.salagram.net/1000SKCM.html

vaisnava das anu das

Paramananda das