891012 - Srila Raghunatha Bhatta Goswami Disappearance Day - Bhubaneswar

The Gosvāmis are very dear devotees of Śrīmān Mahāprabhu. One of them, of the six Gosvāmis, who were very famous, Raghunāth Bhaṭṭa Gosvāmi was one of them. First of all, we will sing the Saḍ-Gosvāmi aṣṭaka by Śrīnivāsa Ācārya then I will speak on Raghunāth Bhaṭṭa Gosvāmi in both languages.
In Caitanya-caritamṛta, there is mention about Raghunāth Bhaṭṭa Gosvāmi.

daṇḍa-paraṇāma kari' Bhaṭṭa paḍilā carane prabhu 'Raghunātha' jāni kailā ālingane
[CC Antya 13.101]

Raghunātha Bhaṭṭa fell straight as a rod at the lotus feet of Śrī Caitanya Mahāprabhu. Then the Lord embraced him, knowing well who he was.
This is mentioned in Caitanya-caritāmṛta.

daṇḍa-paraṇāma kari' Bhaṭṭa paḍilā caraṇe prabhu 'Raghunātha' jāni kailā ālingane

Raghunāth Bhaṭṭa Gosvāmi was coming to Nilāchal Purī dhām from Vṛndāvan, by walking. When he came to Purī, he met Śrīmān Mahāprabhu, he prostrated himself at the lotus feet of Śrīmān Mahāprabhu and Mahāprabhu at once picked him up from the ground and embraced him. He said, "Oh Raghunāth!" When he got the embrace of Śrīmān Mahāprabhu, he got ecstatic feelings. Very delighted he was, and all his pains he had faced during coming, walking, went away immediately, by the touch of Śrīmān Mahāprabhu. When Raghunāth Bhaṭṭa Gosvāmi was coming, on the way he was thinking, "I am going to meet Śrīmān Mahāprabhu after a long period of time. I cannot think of whether Śrīmān Mahāprabhu will recognize me or not."

He was thinking like that. But when Mahāprabhu, with a smiling face, uttered: "Oh Raghunāth!" and picked him up from the ground and embraced him, shedding tears of joy,  Raghunāth Bhaṭṭa Gosvāmi said, "Oh merciful Lord, You have still remembered me." Then Mahāprabhu said: "Raghunāth, I cannot forget the affection of your parents. What to speak of in this life, in many lives also I cannot forget. How can I forget you?"

Because when Mahāprabhu was in Kāśī, He was taking prasādam in the parent's house of Raghunāth Bhaṭṭa Gosvāmi, staying in Tapana Miśra's house. Then Mahāprabhu introduced Raghunāth Bhaṭṭa Gosvāmi to other Vaiṣṇavas there. All were very happy to see him. Then Raghunāth conveyed the dandavats of his parents. While coming, his mother had given him very nice preparations - some cakes, some laddus, some nice things, very sweet nice things, for Mahāprabhu.
She had prepared enough, just a very big bag of foodstuff. It's known as dhali, you understand, we say dhali, a big bag. So Mahāprabhu was very much happy and asked Govinda, "Please, take all these things and keep them in our room." You understand.

The father's name of Raghunāth Bhaṭṭa is Tapana Miśra. He was an inhabitant of East Bengal, Purva Bāngla. He was a great learned pandit; he knew śāstra very well. He was thinking seriously about sādhya-sādhana-tattva. You understand? sādhya-sādhana- tattva, specific words. Don't you know sādhya-sādhana-tattva? sādhya-sādhana-tattva - what is sādhana, and what is sādhya? sādhana means the process of cultivation of this devotional service or spiritual things. It is sādhana. And what is its result?

This is sādhya-tattva. This is known as sādhya-sādhana-tattva. These specific words, you must know all these things. These are specific words. Don't always expect to speak in English on this sādhya-sādhana-tattva. Some specific words you must know. You understand? Don't forget! You are Vaiṣṇavas. Vaiṣṇavas should know all these things. Alright. He was thinking very seriously about sādhya-sādhana-tattva. Do you understand? One night, he saw a dream one demigod came to him in the dream and told him, Oh Miśra, why are you thinking so seriously? And why are you so disturbed about that, sādhya-sādhana-tattva? You go and approach Nimāi Pandit. He will explain to you very nicely about sādhya-sādhana-tattva."

*From the Ādi-khaṇḍa of Śrī Caitanya-Bhāgavata of Śrīla Vṛndāvana dāsa Ṭhākura

manusya nahena tenho nara-nārāyaṇa nara-rūpe līlā tā'ra jagat-kāraṇa
                  [CB Adi 14.123]

"That Nimāi Pandit is not an ordinary human being. He is Lord Nārāyaṇa. Now He has advented Himself here in this material world for the benefit of the whole world. You go and approach Him."

So in the morning, he finished all his morning duties - bathing, etc... Then he started for the meeting of Śrīmān Mahāprabhu. He saw Nimāi Pandit sitting, He looked very effulgent, and His eyes were like the blossomed petals of a lotus. and on His head were curling hairs, very nice looking, blossoming, and on the chest, a white sacred thread, Śubhra-upavīta and He had put on yellow garments, cloth.

Tapana Miśra prostrated himself at His lotus feet and with folded hands said, "Oh merciful Lord, I am very dīna, I am very dīna, low, distressed." Do you understand 'dīna'? He is dīna-bandhu, He is the friend of the distressed. "I am dīna. Please shower Your mercy on me." Mahāprabhu smiled and allowed him to sit there and inquired about his identity. Who is he? Then Tapana Miśra gave his own identification and asked about sādhya-sādhana-tattva.

Mahāprabhu said:
"In every yuga, age - yuga: age. Satya-yuga, Treta-yuga, Dvapara-yuga, Kali-yuga - four ages. We say yuga, age. You understand the word 'yuga'? You know? Yes.
In every yuga, for the benefit of the living entities, the Supreme Lord incarnates Himself here and He teaches Himself how to do bhajan of the Lord." You know the word 'bhajan'? Yes. Chanting, bhajan. Kṛṣṇa-bhajan, do you understand? Yes. In Satya-yuga, yuga-dharma is meditation, dhyāna. In Treta-yuga, yuga-dharma is yajña, fire sacrifice. In Dvapara, Deity worship - paricaryā. In Kali-yuga, it is nama-saṅkīrtana. You understand?

kali-yuga-dharma haya 
cāri yuge cāri dharma
 jīvera kāraṇa

[CB Adi 14.137]

“The yuga-dharma for the age of Kali is the congregational chanting of the holy names of the Lord. The four religious principles for the four ages are all meant for the deliverance of the conditioned souls.
Nimāi pandit says like that.
So, this is Kali-yuga, so yuga-dharma is nama-saṅkīrtana and all must follow it.

ataeva kali-yuge
nāma-yajña sāra
āra kona dharma kaile 
nāhi haya pāra
[CB Adi 14.139]

“Therefore the essence of all religious principles in the age of Kali is the sacrifice of chanting the holy names of the Lord. One cannot be delivered by following any other religious principles.

So Mahāprabhu said like that. This is mentioned in Caitanya-bhāgavata. In Kali-yuga, näma-yajña is yuga-dharma. So in this yuga, if you don't do ama-yajña, you cannot understand the sādhya-sādhana-tattva. This is most important. So, discarding all other desires, giving up all other desires, always chant this:

Hare Kṛṣṇa Hare Kṛṣṇa 
Kṛṣṇa Kṛṣṇa Hare Hare
 Hare Rāma Hare Rāma 
Rāma Rāma Hare Hare

[CB Adi 14.145]

He instructed like that. And the effect of this mantra, maha-mantra, is so that it will reveal to you this tattva, sādhya-sādhana-tattva. This harināma is sādhya and also sādhana. You understand? This is sādhya as well as ‘sādhana dharma’. Because nāma and nāmi, abheda, there is no difference between the Name of Lord Hari and Lord Hari Himself, it is non-different.

Then Tapana Miśra could understand everything; he prostrated himself at the lotus feet of Śrīmān Mahāprabhu, Nimāi Pandit. Nimāi Pandit was then preparing Himself to go to Navadvip. So Tapana Miśra expressed his desire to go with Him to Navadvip.  But Nimāi Pandit told him, 'You go to Kāśī, go back to Kāśī. Again, you will meet me there. will go to Kāśī afterwards. At that time, I will give you some more tattva-upadeśa. You understand? tattva-upadeśa, you understand? Some more instructions on it."

Then Tapana Miśra went back to Kāśī with his wife and stayed there, because he was the inhabitant of East Bengal. First I told this thing. You understand? So, according to the direction of Śrīmān Mahāprabhu, Nimāi Pandit, he went to Kāśī with his wife and stayed there.

In the meanwhile, Gaurahari took up sannyāsa, and by the request of His mother, Sacimātā, He stayed in Nilācala dhām, Purī dhām. He was going to Vṛndāvan but His mother said to stay here so He stayed here, in Purī dhām.

After staying a few months in Purī, He went to Vṛndāvan trough Jhārikhanda jungle, you understand, by walking, parivrāja, and on the way, He went to Kāśī, on the way to Vṛndāvan.

In Kāśī, there is a ghāṭ known as Maṇikarṇikā ghāṭa, in the river, you understand? In Kāśī there is a confluence of three rivers there Prayāga: Gaṅgā, Yamunā, Sarasvatī, and there is a ghāṭ named Maṇikarṇikā ghāṭa; you understand, a bathing ghāṭ, like that, a famous ghāṭ, Maṇikarṇikā ghāṭ and Śrīmān Mahāprabhu was taking His bath there. He was there chanting, 'Haribol! Haribol! Haribol!'

At that time, Tapana Miśra was taking his bath there in that ghāṭ. So immediately, all of a sudden, hearing this 'Haribol! Haribol!' he was startled, Tapana Miśra, because at that time, nobody in Kāśī was uttering this 'Haribol' or doing Kṛṣṇa-saṅkīrtana because that was the field of Māyāvādīs. And Prakāśānanda Sarasvatī was the guru of all Māyāvādī sannyāsīs there. When he heard 'Haribol Haribol', his sound, he saw a very beautiful looking young sannyāsī and he thought of, by the effulgent of that sannyāsī, all directions were effulgent. So he started thinking, 'Who is this sannyāsī? Is He the Nimāi Pandit of Navadvip? I have heard that He has taken up sannyasa.' Then, getting out of the water, he saw, yes, that is Nimāi Pandit now a sannyāsī. He could recognize Him.

Then he prostrated himself at the lotus feet of Śrīmān Mahāprabhu and cried. Śrīmān Mahāprabhu lifted him from the ground and embraced him. After a long period of time, this meeting was there. Then Tapana Miśra invited Him, Śrīmān Mahāprabhu, to his house. He washed His feet and the whole family drank that water, do you understand, feet washing water.

And the son of Tapana Miśra is this Raghunāth Bhaṭṭa. He was a very small child then. And that child, Raghunāth Bhaṭṭa, was sitting at the lotus feet of Śrīmān Mahāprabhu. You understand? Then Mahāprabhu took that baby, Raghunāth Bhaṭṭa, and put him on His lap. Then Tapan Miśra arranged for cooking then Balabhadra Bhaṭṭacharya cooked food for Mahāprabhu then Mahāprabhu took His bath. After bath, he took prasāda. The remnant was given to Tapana Miśra; he got the mercy.

The baby son of Tapana Miśra, this Raghunāth Bhaṭṭa, was massaging the legs of Śrīmān Mahāprabhu. So, after taking prasāda, Śrīmān Mahāprabhu took rest.
In Kāśī, Śrīmān Mahāprabhu was staying in Candraśekhar's house and eating in Tapana Miśra's house. I previously told that in Kāśī the Māyāvādīs were great in number. They say 'brahma', 'ātmā', 'caitanya', no 'Kṛṣṇa'. They never say 'Kṛṣṇa.' 'bramha', 'ātmā', 'caitanya', you understand.

When Mahāprabhu came to Kāśī, this nāma-saṅkīrtana began there. The Maharashtrian vipra, the Maharashtrian brahmin, requested Śrīmān Mahāprabhu, “Oh Lord, please deliver this Kāśī. These Māyāvādīs are there.

The guru, the spiritual master, of these sannyāsīs, Māyāvādī sannyāsīs, Prakāśānanda Sarasvatī, he never utters the Name of Kṛṣṇa. Three times I(Maharashtrian vipra) told Your Name - 'Sri Kṛṣṇa Chaitanya', but three times he said only 'Chaitanya', not 'Kṛṣṇa'." Then Mahāprabhu said, 'The Māyāvādīs are kṛṣṇe-aparādhi.' They have committed offence at the lotus feet of Kṛṣṇa so they cannot utter the Name of Kṛṣṇa. Do you understand?

The Name of Kṛṣṇa and the deity of Kṛṣṇa and Kṛṣṇa Himself, His form, all are spiritual ‘sac-cid-ānanda moy’. There is no difference between these three." Do you understand? He (Mahāprabhu) instructed like that, Śrīmān Mahāprabhu. Then the next day, Mahāprabhu started for Vṛndāvana. While going to Vṛndāvana, He said, "If Kṛṣṇa showers His mercy all the inhabitants here in this Kāśī, all the Māyāvādīs, will be delivered."

He just told and started for Vṛndāvana. In Vṛndāvana, Mahāprabhu spent some days with much delight, then again He came back to Kāśī. So once, there was a meeting between Mahāprabhu and all the Māyāvādī sannyāsīs, headed by Prakāśānanda Sarasvatī. The description is given in Caitanya-caritāmṛta. I might not describe all these things.

Anyhow, by Mahāprabhu's mercy, all the Māyāvādī sannyāsīs with their spiritual master, Prakāśānanda, were delivered, became Vaiṣṇavas. You understand. They saw that Mahāprabhu was looking very effulgent, very beautiful and He was very, very humble. So all the sannyāsīs worshipped His feet and all glorified Him, They chanted the glories of Sri Kṛṣṇa Chaitanya, Mahāprabhu. This time, there was a very tumultuous harinama-saṅkīrtana. You understand?

It was an inundation, like an inundation, inundation of harināma, you understand, hereby all Māyāvāda philosophy disappeared from Kāśīpur. You understand? This time, Mahāprabhu stayed ten days in Kāśī. Tapana Miśra, Candraśekhara, Maharashtra vipra, Maharastra Brahmin, and other devotees served Śrīmān Mahāprabhu nicely, and Raghunāth Bhaṭṭa Gosvāmi, the son of Tapana Miśra, also served Śrīmān Mahāprabhu for ten days. Then Mahāprabhu took leave from the devotees and started for Purī.

All the devotees there felt very sorry, pangs of separation from Mahāprabhu, and this Tapana Miśra's son, Raghunāth, cried loudly, catching the lotus feet of Śrīmān Mahāprabhu.

Śrīmān Mahāprabhu picked his son up and just consoled him, and said: "You serve your Vaiṣṇava parents. At intervals, you will go to Purī. There we will meet.' Then Mahāprabhu embraced Tapana Miśra, Candraśekhar and other devotees there and gave many instructions. Then He took leave and started for Purī. In the meanwhile, Raghunāth Bhaṭṭa grew up, had his education. Within a very short time, he became a great pandit in grammar, alankara, śāstra, you understand, in alaṃkāra śāstra, means in literature. kāvya, you understand?

He became a great pandit on these literatures, śāstra, and served his old parents. Then after a few years, when Raghunāth had grown up, Tapana Miśra told him, "Go to Purī and meet Gaurasundara." Raghunāth became very glad, excessively glad. Then Raghunāth's mother prepared very nice preparations, a full bag. That I have told you.

Taking the blessings of his parents and with that bag, Raghunāth started for Purī with a servant. The servant carried the bag. On the way, a devotee of Lord Rama met them. His name was Rāmadas, you understand. He was a Government servant and also he was a professor. That Rāmadas took the dust from the feet of Raghunāth Bhaṭṭa and took away that bag from the servant and he himself carried. He put it on his head, that of Rāmadas.

Raghunāth said, "You are a pandit, why are you doing this thing?" Rāmadas said, "Babaji, I am a shudra, a lowest shudra. You understand? st I am serving a brahmana thereby earning some good fortune, Sukṛti."

Do you understand? You understand? Then Raghunāth said, "Panditji, I request you, please give that bag to my servant. Please don't carry it." But he didn't listen to him, he carried himself. You understand? So on the way, both Raghunāth Bhaṭṭa Gosvāmi and that Rāmadas discussed many topics of śāstra. At last, they reached Purī.

Then Raghunāth Bhaṭṭa came and met Śrīmān Mahāprabhu, prostrate himself at the lotus feet of Śrīmān Mahāprabhu. Mahāprabhu picked him up from the ground, and embraced him. Then He asked about his parents, how are they doing, asked about Candraśekhara and other Vaiṣṇavas in Kāśī. And Raghunāth gave detailed information about them.

Then Raghunāth took that Rāmadasa before Śrīmān Mahāprabhu. That Rāmadas paid dandavat at the lotus feet of Śrīmān Mahāprabhu, but Mahāprabhu is the Supreme Lord, He knows the heart.

That Rāmadas had mukti-kāmana. Mukti, do you know? What is mukti? Desire for liberation, yes. Mahāprabhu could understand that he had a desire for liberation so Mahāprabhu didn't like him so much. You understand?

Then He ordered Raghunāth to go and take bath in the sea, ocean, and do Jagannāth darshan. So with the devotees, Raghunāth Bhaṭṭa, went to the ocean, took bath then went to Jagannātha temple and saw Lord Jagannātha, then came back to Mahāprabhu.

In the meanwhile, Mahāprabhu had taken His prasāda. The remnants were given to Raghunāth Bhaṭṭa. That is the mercy of Govinda, Mahāprabhu's servant, gave that remnants to Raghunāth Bhaṭṭa, Mahāprabhu's remnants.

And Mahāprabhu made all arrangements for the staying and taking prasad of Raghunāth Bhaṭṭa in Purī. At intervals, in some days, Raghunāth Bhaṭṭa himself was cooking for Mahāprabhu and he was inviting Him for prasādam.

Raghunāth Bhaṭṭa this time stayed in Purī for eight months. He stayed very happily in the association of Śrīmān Mahāprabhu. Raghunāth Bhaṭṭa saw the dancing and chanting for Śrīmān Mahāprabhu before Lord Jagannātha. It was so transcendental and extraordinary. Then Mahāprabhu ordered Raghunāth Bhaṭṭa to go back to his parents and serve them. When Raghunāth Bhaṭṭa thought of the separation from Śrīmān Mahāprabhu, he was very distressed.

But Mahāprabhu gave him nice instructions and said: "Don't marry! Don't accept a wife. Don't marry. Serve your old parents and again come here and we will meet here again. Then you will have darśan of Lord Jagannātha." Then He, taking off His own mālā from His neck and put it on the neck of Raghunāth Bhaṭṭa. Do you understand? Then Mahāprabhu sent some Jagannātha prasāda to Raghunāth Bhaṭṭa for the devotees there, in Kāśī. Then Raghunāth Bhaṭṭa paid his prostrations, fell flat at the lotus feet of Śrīmān Mahāprabhu. While taking leave from him, Mahāprabhu took him up from the ground and embraced him. Feeling the pangs of separation from Śrīmān Mahāprabhu, Raghunāth Bhaṭṭa started for Kāśī So, coming to Kāśī, Raghunāth Bhaṭṭa did serve his old parents according to the instruction of Śrīmān Mahāprabhu, and also studied Śrīmad-Bhāgavatam in the association of Vaiṣṇavas.

When his old parents disappeared, Raghunāth Bhaṭṭa, according to the instruction of Śrīmān Mahāprabhu, didn't take a wife, meaning (didn't) marry. He went to Purī dhām, to the lotus feet of Śrīmān Mahāprabhu..

Mahāprabhu became very glad to see Raghunāth, and Mahāprabhu also glorified the qualities, good qualities, noble qualities of his parents. Then Raghunāth Bhaṭṭa spent his days, glad to be there in the association of Śrīmān Mahāprabhu; eight months spent, gone. He spent eight months there. Once, Mahāprabhu called Raghunāth Bhaṭṭa and said, "You go to Vṛndāvan. There is much to do in Vrajabhūmi. My mother (Saci Mātā) ordered Me to stay here so I couldn't do anything in Vrajabhūmi. But I will do that work through you in Vrajabhūmi. Go back, go to Vrajabhūmi, to Vṛndāvan."

When Raghunāth Bhaṭṭa thought that he will go to Vṛndāvan, leaving Śrīmān Mahāprabhu here, he felt the pangs of separation and was very much distressed. Mahāprabhu could understand this so He said, "Don't be distressed. You will meet there Rupa Gosvāmi and Sanātana Gosvāmi and stay with them, and have their association and discuss and study Bhāgavatam from them. And you will enjoy it."

So according to the direction and order from Śrīmān Mahāprabhu, Raghunāth Bhaṭṭa started for Vṛndāvan. He prepared himself to stay there. He took leave from other Vaiṣṇavas then at last, he came to the lotus feet of Śrīmān Mahāprabhu to take leave. At the time of leaving, Śrīmān Mahāprabhu gave Raghunāth Bhaṭṭa Sri Jagannāth, Lord Jagannāth's very big garland; very long, 14 cubits long. A very big garland He gave. And also tāmbūla mahāprasād tāmbūla you know? Pān, and embraced Raghunāth Bhaṭṭa. Then Raghunāth Bhaṭṭa went to Vṛndāvana through that path which Mahāprabhu had gone, through Jhārikhanda. You understand?

On the way, he could see Mahāprabhu's footprints or something, places related to Mahāprabhu's līlā, and also he was hearing some glories from the people there on the way. So at last he came to Vṛndāvan. Sri Rupa Gosvāmi and Sanātana Gosvāmi were very much glad to see him and they embraced him with love. They were coming. All the Gosvāmis were very happy and they loved Raghunāth Bhaṭṭa as if he was their brother. Raghunāth Bhaṭṭa had many good qualities; very humble, many Vaiṣṇava qualities. He was a pakkā Vaiṣṇava so all were very much pleased with his behaviour.

And he was studying Śrīmad-Bhāgavatam and also reciting the verses of Śrīmad-Bhāgavatam in the association of Rupa Gosvāmi and Sanātana Gosvāmi.
While studying Śrīmad-Bhāgavatam, he was feeling ecstasy and all the symptoms - shedding tears, erection of the hair on the body, he aṣṭa-sāttvika bhāva: aśru kampa, gadgada, choking of the voice
**        sveda, kampa, romāñcāśru, gadgada, vaivarṇya
         unmāda, viṣāda, dhairya, garva, harṣa, dainya
     eta bhāve premā bhaktagaṇere nācāya
     kṛṣṇera ānandāmṛta-sāgare bhāsāya
[CC Adi 7.89-90]

“ ‘Perspiration, trembling, standing on end of one’s bodily hairs, tears, faltering voice, fading complexion, madness, melancholy, patience, pride, joy and humility — these are various natural symptoms of ecstatic love of Godhead, which causes a devotee to dance and float in an ocean of transcendental bliss while chanting the Hare Kṛṣṇa mantra.**

He couldn't speak. You understand? And when tears were rolling down from his eyes, he could not read. When tears were in the eyes. This is bhāv, mood.
Raghunāth Bhaṭṭa had a very sweet voice, like cuckoo's voice, very sweet, cuckoo's voice, and he was chanting the verses of Śrīmad-Bhāgavatam very sweetly, nicely.

**It is said that He used to sing Śrīmad-Bhāgavatam in three different rāgas, Raghunath Bhatta Goswami used to sing the complicated Bhagavatam verses in three or four different melodies. At other times he recited the Hare Krishna maha-mantra. He and his listeners would swoon with love of God whenever he began such recitations. It is said that sometimes the singing would abruptly stop, especially when Raghunath Bhatta, in a state of trance, started to exhibit ecstatic symptoms. Devotees would marvel at this display-tears, trembling, and faltering of the voice. The hairs of Raghunath Bhatta's body would stand on end ( horripilation) and he would faint while experiencing the intensity of transcendental emotions. **

Raghunāth Bhaṭṭa then was engaged in the service of Govinda Dev, Lord Govinda dev, Rupa Gosvāmi's Deity, Govinda Dev, and he built a very nice temple, this mandir for Govinda Dev by the help of one of his wealthy disciples (Raja Man Singh I).
And also, he made the mukuṭa (crown), the vaṁśī flute, the kuṇḍalas, earnings, all these ornaments of the deities.
At intervals, while he was remembering Śrīmān Mahāprabhu, he used to put on that mālā, on his neck, that one that Mahāprabhu had given him.
He was always engaged in the service of Govinda Dev and always engaged in the recitation of Śrīmad-Bhāgavatam, kṛṣṇa-kathā.
He never listened to any politics, political things, grāmya-vārtā, never speaks (Here speaks has been used to denote that the qualities of vaiṣṇavas are eternal and ever existing). All the time was spent on kṛṣṇa-kathā, do you understand?
In Gaura-gaṇoddeśa-dīpikā (185), it is mentioned about him.

Raghunāthākhyako Bhaṭṭaḥ pura yā rāga-mañjarī 
[GGD 185]

That means: In Vraja-līlā…(Raghunāth Bhaṭṭa was śrī Rāga-mañjarī) and he disappeared on this date, Āśvina (Padmanābha) Māsa Śukla Dvādaśi. Yesterday was Ekādaśi, so today is Dvādaśi. You understand? The 12th day of the bright fortnight of (september-october, Aśvayuja), 1579 AD.*
You understand? And he stayed, in this living period, on this planet, he lived 75 years.
This is all about his divine life.
Jaya! śrī Raghunāth Bhaṭṭa Gosvāmi Prabhu ki jay!!!

vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca 
patitānāṁ pāvanebhyo vaiṣṇavebhyo namo nāmaḥ

**I offer my respectful obeisances unto all the Vaishnava devotees of the Lord. They are just like desire trees who can fulfill the desires of  everyone, and they are full of compassion for the fallen conditioned souls.**