MuralidharDas

For your interest, Madhava, I had a book by Prof. Nixon (Swami Krishna Prema). In his book he had a very interesting way of describing verse of Bhagavatam "Brahmeti Paramatmeti Bhagavan iti sabdyate etc.." Swami Krishna Prema said that Brahman realization is the highest, and that we progress towards Brahman by worshiping Bhagavan. By worhshiping Bhagavan Sri Krishna, we can attain Brahman realization. He even went so far as to say that Sri Jiva Goswami had got in wrong, and that Shankara was right. Reading this, I threw the book away, 20 years ago.

GHari, I appreciate your input and others do too, I'm sure.

Madhava, speaking to JNDas: <hr><blockquote> <font color="blue"> I think this point has been many times: The post-Caitanya paramparas are drawn according to diksa, they are diksa-paramparas, and this was the practice until Bhaktisiddhanta's innovation. I think you'll have to agree on this. Could you just give me an OK if you agree, so I know that this point has been duly considered and we have a common premise for further questions. </font color></blockquote> <hr> Yadunandana Acharya was the initiating guru of Srila Raghunath das Goswami. In Chaitanya Charitamrta, in the "Chaitanya Tree" listing for Yadunandana Acharya we see that the names of Yadunandana Acharya's diksa and siksa gurus are both mentioned: <blockquote> CC Adi.12.56-57 sri-yadunandanacarya--advaitera sakha tanra sakha-upasakhara nahi haya lekha vasude va dattera tenho krpara bhajana sarva-bhave asriyache caitanya-carana The fifth branch of Advaita Acarya was Sri Yadunandana Acarya, who had so many branches and sub-branches that it is impossible to write of them. Sri Yadunandana Acarya was a student of Vasudeva Datta, and he received all his mercy. Therefore he could accept Lord Caitanya's lotus feet, from all angles of vision, as the supreme shelter. </blockquote> This description of the Chaitanya Tree is in fact a description of the different branches of the Gaudiya Sampradaya. Srila Raghunath das Goswami is not listed as a sub-branch in the lineage of Sri Yadunandana Acharya. Srila Krishndas Kaviraj Goswami has linked the name of Srila Raghunatha dasa Gosvami with the name of his siksa-guru, Sri Swarup Damodar Goswami. <blockquote> CC Adi.11.91-92 mahaprabhura priya bhrtya--raghunatha-dasa sarva tyaji' kaila prabhura .-tale vasa prabhu samarpila tanre svarupera hate prabhura gupta-seva kaila svarupera sathe Srila Raghunatha dasa Gosvami, the forty-sixth branch of the tree, was one of the most dear servants of Lord Caitanya Mahaprabhu. He left all his material possessions to surrender completely unto the Lord and live at His lotus feet. When Raghunatha dasa Gosvami approached Sri Caitanya Mahaprabhu at Jagannatha Puri, the Lord entrusted him to the care of Svarupa Damodara, His secretary. Thus they both engaged in the confidential service of the Lord. </blockquote> So, you asked for evidence of a post-Chaitanya parampara where the link is through the siksa-guru. And here it is in Srila Krishnadas Kaviraj Goswami's Chaitanya Charitamrta : <font color="red"> Sri Swarupa Damodara => Srila Raghunath das Goswami </font color>

Madhava wrote: Biharidas Babaji was the personal servant of Srila Jagannatha das babaji and he lived with him for many years. He was with him in his final years in Nabadwip, and he personally carried Srila Jagannatha das babaji from place to place on his back. Biharidas Babaji associated with many devotees of the Gaudiya Math and was personally told by Jagannath Babaji "avoid the monkey-like babajis". Haridas das was simply an historian, as you have mentioned. Did he ever meet Srila Jagannatha das babaji?

Madhava wrote: <font color="blue"> Can you present any other Gaudiya branch who would present a siksa-parampara as their disciplic succession from the days of Mahaprabhu to their present guru? I'm not saying it's impossible, just that I've never heard of one, while I've heard of dozens of diksa-paramparas from various branches of our tradition in Vraja, Bengal and Orissa. </font color> <hr> You want me to provide evidence of an unbroken parampara, when in fact you know very well that my Guru Maharaj said that the zig-zag line of Guru Parampara can disappear and then reappear after a gap of a few generations. Here again is the very well known quote from Sri Guru and His Grace, chapter 10, published nearly 20 years ago: <hr> <blockquote> The Zigzag Line of Truth Baladeva Vidyabhusana was very akin to the Madhva sampradaya. But when he came in connection with Visvanatha Cakravarti Thakura, he showed great interest in Gaudiya Vaisnavism. He has also commented on the Srimad-Bhagavatam and Jiva Goswami's Sat Sandarbha. And that enlightened thought is a valuable contribution to our sampradaya. We cannot dismiss him. He is our guru. At the same time, if my own relatives do not give recognition to my guru or to the service of Mahaprabhu, I must eliminate them. Srila Bhaktisiddhanta Prabhupada has explained the siksa guru parampara in this way. Wherever we find the extraordinary line of the flow of love of God, and support for the same, we must bow down. That line may appear in a zigzag way, but still, that is the line of my gurudeva. In this way it is accepted. We want the substance, not the form. We have left all social concerns and so many other shackles. For what? For the Absolute Truth. And wherever I shall find that, I must bow down my head. And if a great soul shows us, "This is the path to where you will find your thirst quenched. The line is in this zigzag way," we must accept that for our own interest. We are worshipers not of form, but of substance. If the current of spiritual substance comes another way, but I think that I must try to go this way to reach my goal, it is only jealousy, blind tenacity to stick to the physical thing. We must free ourselves from this material contamination and try to understand the value of spiritual truth. </blockquote>

Madhava, speaking to JNDas: <hr><blockquote> I think this point has been many times: The post-Caitanya paramparas are drawn according to diksa, they are diksa-paramparas, and this was the practice until Bhaktisiddhanta's innovation. I think you'll have to agree on this. Could you just give me an OK if you agree, so I know that this point has been duly considered and we have a common premise for further questions.</blockquote> <hr> I am not being merely argumentative. But I really do dispute the proposition that from the time of Mahaprabhu up to Srila Bhakti Siddhanta Saraswati the Gaudiya Vaishnava lineages were always "diksa lines of succession". I don't see that Srila Saraswati Thakur made an innovation when he placed more emphasis on the siksa connections than on the diksa connections. A devotee must always worship his diksa guru. But sometimes the siksa guru is a more significant person in your life. Consider the cases of Syamananda Prabhu and Srila Raghunath das Goswami... The diksa guru is always to be shown honour, but in some cases we find that a devotee has become somewhat separated from his diksa guru and found another shelter. Syamananda Prabhu was violently beaten up by his initiating guru Hridaya Chaitanya Prabhu after Hridaya Chaitanya found that Syamananda Prabhu had received shelter from Sri Jiva Goswami. After that, Hridaya Chaitanya Prabhu left Vraja and returned to Bengal. Whereas in the case of Srila Raghunath Das Goswami, we read that Mahaprabhu himself told the devotees that Das Goswami was to be considered "Swarupera Raghu". That is the parampara: Mahaprabhu, Swarup Damodara, then Rupa and Sanatan, who advised and guided Srila Raghunath Das Goswami, then comes Sri Jiva Goswami, the diksa disciple of Sri Rupa. I realize that Madhava has a different interpretation of Mahaprabhu's saying "Swarupera Raghu", but for me the meaning is self evident.

Yes Madhava, Reading about Jayakrishnadas Babaji's ashram and pastimes reminded me of Jaiva Dharma immediatly; and I yes I am aware that the process of meditating on one's internal spiritual form is described in scriptures. I said his teachings were a concoction and I think I was wrong to say that. You also said: <hr> <blockquote> "In this meditation, before anything else, the sadhaka should perform smarana of the manjari forms of his own guru-pranali, beginning with his guru, then parama-guru, etc. Then he shall meditate on Sri Radhika, and after that Sri Nandanandana." Just how on earth are you supposed to teach this to someone who doesn't know his guru-pranali? This is what Dhyanacandra teaches, and this is what I was taught. The same method. </blockquote> <hr> I have a simple answer to this. Sri Bhakti Siddhanta Saraswati Goswami and his direct disciples such as Srila Sridhar Maharaj say that when the devotee is purified and receives Grace he will understand his own spiritual identity and the identity of his Guru. Syamananda Prabhu bathed in the pond when instructed to by his Guide, and emerged in a transcendental feminine form. Srila Bhaktivinode Thakur also wrote of emerging from the water in this transcendental form and going to render service to the Divine Couple. Madhusudana Das Babaji, apparently, also became a changed person after he entered the pool of water... Your question was, how do you teach someone to attain this. Srila Sridhar Maharaj said we don't need to learn or practice this mental imagining of ourselves entering the transcendental realm. Because, as you know, Raga come naturally, from within. The divine form, also, is already within us (though as I remember it, you don't accept that idea, do you Madhava?). By the way, my readings of the life story of Madhusudana Das Babaji and his contemporaries were not for the purposes of finding fault in them. In fact when I read the story a year ago I just felt so much empathy for Madhusudana Das Babaji when he was told to go away, and I found it interesting that Srila Jagannatha das Babaji Maharaj was a disciple of this devotee who did not know his guru-pranali.

Madhava, In regard to Brhadbhagavatamrtam, my point is quite simple. At every place Gopakumara went to the devotees would advise and assist him according to their capacity. Whereas in the case of Madhusudana Das Babaji it seems that Jayakrishnadas babaji refused to give him spiritual guidance because the list of Madhusudana das Babaji's predecessor Gurus was not known. Yes a Guru might give a devotee a test. But this is not a simple case of testing a devotee to determine his sincerity. In the case of Madhusudana das Babaji, and in the case of the young (unnamed) babaji, Jayakrishnadas babaji wouldn't teach them bhajan unless they could provide their Parampara list. But Sri Jiva gave shelter to Syamananda, and it wasn't simply an "exception". Rather, that event shows that a devotee can go from one group of servitors to another, and that a devotee can sometimes depart from the association of his diksa guru and attain shelter with another spiritual master. In the case of Jayakrishnadas babaji, he wouldn't depart from the particular type of orthodoxy he followed. But in the case of Srila Raghunath Das Babaji, for instance, he also departed from the his diksa-guru and then became known as Swarupera Raghu. Yes, Madhava, I did read your comments about that issue when it was discussed a few pages ago. I disagreed with your view, but didn't comment then because it is so time consuming doing all this typing. But even while it is a fact that Srila Raghunath Das Babaji always offered countless obeisances to his diksa-guru, it was Sri Swarup, Rupa, Sanatan, and of course Mahaprabhu, who he connected with most closely.

I wrote <hr> Where, in the writings of the sad-Goswamis is the any statement saying that in order to perform Raganuga Bhakti one must follow this sort of practice taught by Jayakrsnadas Babaji? <hr> Madhava replied <blockquote> Well, there are clear statements to the effect that one must meditate on a siddha-deha suitable for the service of Radha and Krishna during the practice of raganuga-sadhana, and Jiva Gosvami declares that siddha-deha to be an internally envisioned form which one desires to attain. The practice of Jayakrishnadas Babaji is the natural extension of this concept. I trust you are acquainted with the paddhatis of Gopal Guru and Dhyanacandra which advise one to meditate on one's guru-pranali in their manjari-forms prior to envisioning onself serving Radha and Krishna. This succession of gurus in siddha-forms is what is meant by the term "siddha-pranali". If you care to browse around the Raganuga forums, you'll find the references. Otherwise I can post them here, too, though preferably into a separate thread. </blockquote> <hr> This method of devotional service here labelled as "raganuga bhakti" is altogether different from Srila Rupa Goswami's description of raganuga bhakti in Bhaktirasamrtasindhu. Again, it says in this biography of Jayakrsnadas Babaji that he introduced a particular method of worhip: <hr><blockquote> The tradition of raganuga bhakti presently in practice among the virakta Vaisnavas and householder devotees of Vrajamandala can be traced to Siddha Jayakrsna dasa Babaji of Kamyavana who first introduced it. </blockquote> <hr> Srila Bhakti Siddhanta Saraswati is often criticized for making innovations. But it is interesting to note that many of the "traditions" of the so-called "mainstream tradition" of Gaudiya Vaishnavism arose in the early 18th century. The taking of "vesa", the ritual acceptance of the kaupina and the name "babaji", for instance, only started about 250 years ago. What is more, these stories wherein it is said that a devotee needs to mentally imagine the siddha forms of the devotees in his Guru-parampara, while imagining oneself rendering service to Radha-Govinda, are not at all like the process of raganuga bhakti described in Bhaktirasamrtasindhu. Srila Prabhupada writes in the Nectar of Devotion, chapter 15: <hr><blockquote> Srila Rupa Goswami has definded Raganuga bhakti as spontaneous attraction for something while completely absorbed in it, with an intense desire of love. Devotional service executed with such feelings of spontaneous love is called raganuga bhakti. Devotional feelings under the heading of raganuga can be further divided into two categories: one category is called sensuous attraction, and the other is called relationship.</blockquote> <hr> In consequence of this, my Guru Maharaj said that we need not try and imagine ourselves as direct associates or servitors in the intimate circle of Radha Govinda. Better that we make ourselves busy with washing the pots in the temple. For Radha Govinda are there in the temple and when we develop a surrendered mood of service for the Deities, natural raga will arise within. -- Muralidhar

That was brilliant, Jahnava Nitai das Prabhu.

Gaurasundar wrote: <hr> I don't know who Totaramadas Babaji is, perhaps Ragaji can provide explanation. Haridas Thakura received diksa from Advaita Acharya. Krsnadasa Kaviraja's guru is also unknown though some say he received diksa from Raghunatha das Gosvami. <hr> Totaramadas Babaji was a very important preacher in Nabadwip in the early 18th century. The story that Haridas Thakur was initiated by Advaita Acharya is unsubstantiated. It is written in just one place, the apocryphal book Advaita Prakash. This book is full of statements that are contrary to the facts presented in authentic literature from the era of the Goswamis. In this article by Giri Maharaj http://www.gosai.com/krishna-talk/advaita-prakasa.html he quite conclusively establishes that Advaita Prakash is a not genuine. Sri Bhaktisiddhanta Saraswati Goswami and others have suggested that Haridas Thakur either was initiatd by some unknown person, or that he felt a natural attraction for Harinama and took a vow to chant constantly without receiving diksa. It is to be noted that in Chaitanya Bhagavat there is a story of Haridas initiating Mayadevi, a prostitute who tried to seduce him. He gave the lady Harinama, but he definately did not give her mantra diksa with Gopala mantra etc. The guru-disciple relationship in that case was not a diksa-guru and disciple relationship, if we accept the definition of diksa given by the "traditionalist babajis". There is no authentic evidence anywhere about the any diksa guru of Srila Krishnadas Kaviraj Goswami. My own siksa-guru, Srila Bhakti Sundar Govinda Maharaj, is building a new temple at Seva Kunja in Vrindaban, at the place where Kaviraj Gosai wrote most of Chaitanya Charitamrta. My wife and I donated the first money to start construction of the new temple at that place. The diksa-guru of Krishnadas Kaviraj, in my humble opinion, is Sri Nityananda Prabhu, who appeared to Kaviraj Gosai in a dream. This is my reading of Kaviraj's statements in CC Adi Chapter 5. Additionally, Srila AC Bhaktivedanta Swami Prabhupada has made the direct statement there that Kaviraja was initiated by Nitai. -- Muralidhar

In reply to: Could you kindly list the discrepancies that you have in mind, so that your point will be made clearer? <hr> You should read Brhadbhagavatamrtam. If you knew what was written in that book, what I was saying would be perfectly clear.

Why am I speaking about Delmonico? Actually I hardly ever think of him. But when I read this thread you started and saw that his idiotic ideas are still influencing people's beliefs I came in and spoke about what I know about this topic. Muralidhar PS, no need to call me Muralidharji. I don't spend much time in the Hindi speaking places of this world. Bangla forms of address are more my style, Bhai.

Yes I have a downloaded version of GVA, which I got on a large database of texts I received from Sripad Vishnu Maharaj, the asssociate of Sripad Narasingha Maharaj of Mysore. In fact, I am cautious about what I have read in GVA. <hr> Madhava wrote: How exactly was it in need of reform? <hr> There are discrepencies between the teachings of Mahaprabhu, Rupa and Sanatan and the teachings of these Mahants of the mid-17th century. In Brhad Bhagavatamrtam we read that Gopakumar received the diksa mantra from his Guru and that the Guru and Gopakumara both fell in to ecstasy, then the Guru wandered away and did not meet Gopakumara again for a long, long time. Gopakumara followed his heart-felt feelings and went here and there, seeking good guidance. Siksa. Nowhere in that book can I remember any world that Gopakumara went to where any Guru or Vaishnava refused to give Gopakumara instruction because he didn't know his Guru pranali. Yet in the case of Madhusudana das babaji from GVA: <hr> <blockquote> After receiving the mantra Madhusudana went into a trance. When he regained external consciousness the Mahatma had vanished before he could even ask his identity. </blockquote> <hr> After which Madhusudanadas Babaji went to Jayakrsnadas Babaji, and according to the translation I have, he was told: <hr> <blockquote> "You know that our method of performing raganuga bhajan must have its hereditary link, that link is established by knowing the lineage of your guru, but you know nothing about your guru's identity or his family. Thus you have no right to do raganuga bhajan. Yet you have been given a mantra, therefore you should not be initiated again. For these reasons I cannot teach you bhajan." </blockquote> <hr> Indeed the translation may be faulty. But nevertheless the story seems to suggest that he was told to go away. He could not be instructed Raganuga bhajan because his Guru's identity was not known. How does this stand up to other well known facts, for example the life story of Syamananda Prabhu who attained a connection with Srimate Lalitadevi quite independent of the mood and parivar of his initiating Guru. The Guru of Totaramadas Babaji is unknown, as are the Gurus of Haridas Thakur, Krishnadas Kaviraj and many others. Is there any mention in the books of the Goswamis of an incident where a sincere seeker was turned away because his Guru was unknown? I think not. When Mahaprabhu met that brahmana in South India who was reciting the gita every day, the brahmana who was saying the sanskrit words incorrectly because he was uneducated, did Mahaprabhu inquire about the lineage of the man's Guru? Of course not. Mahaprabhu's magnanmimous mood doesn't involve these kinds of considerations. The original Sampradaya of Mahaprabhu spread through an altogether different process than the "Guru Pranali" method of the 17th century which, it seems, has come from Jayakrsnadas Babaji Maharaj. Jayakrsnadas Babaji may have been a great devotee but his method of bhajan which became the "orthodox tradition" in the 17th century is different from the magnanimous preaching style of Narottama, Srinivasacharya, Nityananda Prabhu etc. -- Muralidhar

In regard to JAYAKRSNADASA BABAJI, some more info from the same source: <hr><blockquote> Both Siddha Krsnadasa Babaji of Govardhana and Siddha Madhusudana dasa Babaji of Suryakunda were loyal to Jayakrsna dasa. After Jayakrsna received the Madanamohana Deities one young Babaji came to assist him with the service of the Deities. This young Babaji, by dint of his modesty, attachment to service, and devotion to Jayakrsna, soon received the grace of Siddha Jayakrsna. Out of deep affection Jayakrsna desired to teach this young Babaji raganuga bhajan and asked him whether he had any guru-pranali. The young Babaji answered, "I am not aware what guru-pranali is, nor did I inquire from my gurudeva about it." Siddha Jayakrsna then explained that raganuga bhajan meant serving in utter loyalty to siddha gurus through the body of a siddha-gopi. He explained that this was the only way to attain the loving service of Sri Radha Govinda. For this purpose, Jayakrsna instructed the young Babaji to return to his homeland and bring back information from his gurudeva and his guru-pranali, thereafter Jayakrsna would initiate him into raganuga bhajan. No doubt the young Babaji was anxious to know about raganuga bhajan but he was so deeply absorbed in serving Madanamohana and Siddha Jayakrsna that at the thought of parting with them he burst into tears. Jayakrsna comforted him and eventually convinced him to bring his gurupranali from Gaudamandala. Thus the young Babaji tearfully set out one night walking to Hathras to catch the train. In those days there was no railway route connecting Mathura and Bengal. Passengers going to Bengal had to catch the train at Hathras. As he approached Hathras the Babaji desperately prayed to Sri Radharani and Vrndadevi that he may die before boarding the train. Radharani responded to the young Babaji's prayer and the train departed, leaving him standing on the platform. Meanwhile, Vrndadevi admonished Siddha Jayakrsna in a dream saying, "Why did you send away that young Babaji? His gurupranali is lying on the throne where your Deities stand." Siddha Jayakrsna awoke startled and though he did not see Vrndadevi, he apologized to Her quietly in his mind. Early in the morning after finishing his bath, he entered into the temple and found the gurupranali on the throne of Madanamohana. Holding it carefully clasped to his chest and remembering the grace showered upon him by Vrndadevi, Siddha Jayakrsna went to the temple of Govindaji and tearfully apologized to the Lord, praying that the young Babaji would return safely. Returning to his bhajan kutir, Siddha Jayakrsna awaited the arrival of the Babaji, frequently looking at the road in anticipation as he attended to his daily Deity service. Shortly before evening the young Babaji arrived completely exhausted with thirst and hunger. Because he had disobeyed the order of Jayakrsna, the Baba approached fearfully with tears in his eyes and fell at the feet of Jayakrsna. Siddha Baba was ecstatic and held the young Babaji in his embrace, bathing him with his tears. The young Baba explained how he had returned and apologized for disobeying his command. Being in anxiety about the young Baba, Jayakrsna had not taken any prasada for two days. Now they sat together happily and Siddha Baba explained how Vrndadevi had showered her grace upon the young Babaji. After this episode Jayakrsna came to be known as "Siddha" in Vraja. </blockquote> <hr> Madhava: Where, in the writings of the sad-Goswamis is the any statement saying that in order to perform Raganuga Bhakti one must follow this sort of practice taught by Jayakrsnadas Babaji? Moreover, in my post I did not say that Srila Jagannathadas Babaji Maharaj criticized Jayakrsna Babaji. No doubt Jayakrsnadas Babaji was a high type of Vaishnava. But what I am saying is that this method of devotion which was the orthodoxy in 17th century Vraja was in need of reform. It is not the method of devotional practice taught by Rupa, Sanatan or Mahaprabhu. Another quote from this biography: <hr><blockquote> The tradition of raganuga bhakti presently in practice among the virakta Vaisnavas and householder devotees of Vrajamandala can be traced to Siddha Jayakrsna dasa Babaji of Kamyavana who first introduced it. </blockquote> <hr> PS, this is from Haridas das's Gaudiya Vaishnava Abhidana, isn't it?? Oh, and I also agree to stop saying "Bubba".

In regard to Nitai's mentors, who told him lies... The extract below was written by Sri Bhakti Pradip Tirtha Maharaj in his book Sri Sri Bhagabat Samlapa, which he wrote in English while preaching in London in 1933. <hr> <blockquote> The Supreme Lord Sri Krishna, the Fountainhead of all, manifests Himself at the end of Dvapara Yuga of twentyeight-four-Yugas in Vaivasvata Manvantara when Kalpa begins during the Day of Brahma. The Leelas of Sri Krishna are of two kinds, viz., (i) Eternal, and (ii) Causal. (i) He enacts His Leela in Goloka and is divided into eight distinct periods for His eternal loving devotees; (ii) His Causal Leela, the indirect reflection of His Eternal Goloka Leela, is enacted in Gokula-Vrindavana, Mathura and Dvaraka and is indispensable for the "Sadhakas" who are aspirant after "Vraja-bhajan". The Sadhakas must be bereft of the obstacles that stand in the way of their Vraja-bhajan by invoking the causeless Grace of Sri Krishna and Sri Balarama. His "Naimittik" (causal) Leelas are as follows: (1) His killing of Putana. Putana is the veritable embodiment of hypocricy. She represents psuedo-Gurus or psuedo-Sadhus who are advocates of enjoyment and renunciation. Baby Krishna kills this witch in order to preserve the neophyte of devotional love from the hands of psuedo-Gurus or psuedo-Sadhus. (2) His Breaking of Cart represents bearing the burdens of superstition, inertness and pride with high lineage, wealth and erudition. Baby Krishna kills this burden of superstition etc., for the good of the neophyte, out of His Infinite Grace. (3) His killing of Trinavartasura represents the pedantry, logomachy in consequence, dry reasonings, false logic and the company of those who resort to such practices. Baby Krishna kills this obstacle of Vraja-bhajan being graciously pleased with the humility of the neophyte. </blockquote> <hr> There is a clear message here. Don't get involved in debates with people who are haunted by Trinavarta, Sakatasura, Putana etc.. That kind of association will only drag us down and it will never lead us to the stage of proper Vraja-bhajan. And be careful about who you listen to. -- Muralidhar

Below is the biography of Sri Madhusudana Das Babaji, the vesa (sannyasa) guru of Srila Jagannatha das Babaji Maharaj. This biography, I believe, is written by Haridas das. I personally don't believe a lot of things that Haridas Das wrote. But I present this story about Madhusudan Babaji as it shows, quite clearly, that the concocted method of teaching "raganuga bhajan" taught in Vraja in the 17th century by leading authorities such as Siddha Jaykrsnadas Babaji was in need of serious reform. Note the statement by Siddha Jaykrsnadas Babaji to Madhusudan Babaji: "It is clear that in the present situation you have no right to do raganuga bhajan." <hr> 44. MADHUSUDANA DASA BABA: He was born in a Kulina family, he was a lover of Krsna and full of the spirit of renunciation from his early childhood. Against his wishes his parents arranged his marriage when he was a boy. On the night of his wedding he ran away from the bridal room and went to Sri Vrndavana. Not wanting to be detected by anyone he stayed secluded places. Sometimes he spent many days on the bank of the Jamuna without taking any food. One day he was sitting on the bank of the Jamuna contemplating the idea of taking initiation from some Vaisnava Mahanta. Suddenly a scion of the lineage of Gangamata came there to take his bath in the river. That Mahanta instructed Madhusudana to take bath in the Jamuna and afterwards he would initiate him. Filled with joy, Madhusudana immediately did as directed and the Mahatma initiated him into the Dasakshara (ten-lettered) mantra, explaining to him the import of the mantra. After receiving the mantra Madhusudana went into a trance. When he regained external consciousness the Mahatma had vanished before he could even ask his identity. Madhusudana began chanting the mantra and roamed from one place to another, eventually arriving at Manasi Ganga. There he took shelter at the lotus feet of Krsnadasa Babaji saying, "I am an uneducated boy, please be merciful to me and instruct me about performing bhajan. Seeing the boy's spiritual effulgence, Siddha Baba asked his identity and Madhusudana told him everything. After hearing his story Siddha Baba said, "You know that our method of performing raganuga bhajan must have its hereditary link, that link is established by knowing the lineage of your guru, but you know nothing about your guru's identity or his family. Thus you have no right to do raganuga bhajan. Yet you have been given a mantra, therefore you should not be initiated again. For these reasons I cannot teach you bhajan." At that time strict observance of the customs of the different sects was followed and no one deviated from it. Hearing Siddha Baba's words Madhusudana burst out crying. This touched the heart of Siddha Baba, who then instructed him to go to Siddha Jaykrsna Dasa Babaji of Kamyavana, who had the power to tell him about his Gurudeva's identity and lineage. Madhusudana hurried to Kamyavana and Siddha Baba listened to his story. Although he understood everything, Siddha Baba did not want to deviate from the custom of the sect and thus he said, "Brother, I am unable to understand from your account. But you should not disregard the factor of your diksa. It is clear that in the present situation you have no right to do raganuga bhajan. Go and do Harinama alone and whatever is the desire of Sri Mahaprabhu and Srimati Radharani, that will come to pass. It may be that your guru, who is the representative of God, has given you the initiation you desired, it is he who will fulfill the rest of your desire." Feeling extremely depressed Sri Madhusudana went to Radha kunda. He began to think, "If I am not entitled to do bhajan then what is the use of keeping this body alive. Tonight I will drown myself in the waters of Sri Kunda." That evening at midnight he tied a Govardhana sila around his neck and dove into the water of Sri Kunda and sank deep into the water. Suddenly, someone took off the stone from around his neck, put a piece of palm leaf in his hand and threw him on the bank of the kunda. When the morning came Madhusudana was disappointed that he had not died, but was happy to find the palm leaf in his hand. He then went to Siddha Baba of Govardhana and told him everything, except about the palm leaf. Siddha baba sent him to Siddha baba Jaykrsna of Kamyavana. Siddha Jaykrsna saw the palm leaf and said, "You have attained the extraordinary mercy of Sri Radha. Go back to Sri Kunda and pray to Sri Radha and she will not doubt fulfil you desire by bestowing her mercy upon you." Madhusudana did as instructed and, by the grace of Siddha Baba that night, Sri Radha appeared and instructed him, "Go and stay at Surya kunda and practice bhajan there, you will attain siddhi there. Do not give diksa in the mantra which has been given by me, keep it a secret throughout your life." Later in his life Madhusudana taught many disciples bhajan but he never gave mantra diksa. At a fairly advanced age Madhusudana heard that his wife was coming to meet him. Immediately he left for Govardhana and foiled his wife's attempts to meet him. Shortly afterwards Madhusudana developed a serious sore on his leg. Thinking that his death was certain he tied a piece of cloth around the sore and went to a deserted spot in the forest. When the Vaisnavas from the area realized that Madhusudana had disappeared they were all greatly distressed. As Madhusudana's affliction grew he simply chanted the name of Radharani, awaiting death. For two days he remained in that state without having a drop of water. Because he did not want to be found he chanted quietly with tears rolling down his face. Seeing his pitiful state Sri Radha, the goddess of mercy, could no longer restrain herself. She took the form of a young Vraja girl, who Madhusudana was acquainted with, and came before him in the afternoon of the third day carrying some capatis and water. Seeing him she said, "Why do you remain here in this pitiful state? I had to search everywhere to find you. You did not come for madhukari yesterday, nor the day before, thus my mother sent some for you-please take it." Madhusudana had known this girl for a long time and he replied teasingly with mock-anger, "Why do you come here? How did you know I was lying here?" The girl replied, "I keep track of everything. Now you please eat and let me go, I have some work to do." Madhusudana answered, "I won't eat these so you better take them back." Comforting Madhusudana the girl said, "My mother has instructed me to see that you finish eating everything I have brought. Everyone has to undergo one type of physical suffering or another, come and fill yourself." Hearing the soothing words of the young girl Madhusudana felt impelled to eat everything. He then warned the girl not to come again. The girl looked at him with a soft smile, then left. Sometime later Madhusudana realized that there was no pain in his body. He removed the cloth and to his amazement found that the sore was completely healed. Slowly he raised himself up and went to the house of the girl who had brought him the food. He asked the Vrajmayi of the house where her daughter was. She replied that she has been at her father-inA law's house for the last three months. Madhusudana then clearly understood the mystery and tearfully went back to his kutir. Although Madhusudana did not want this story to become known, he could not hide what had happened and thus he became known as `Siddha.' After this incident large numbers of Vaisnavas approached him for spiritual guidance. Early one morning one Babaji requested Madhusudana to explain the glories of Yogapitha. Madhusudana began explaining and gradually became so absorbed that he went into samadhi. The Vaisnavas present tried to bring him back to consciousness by performing kirtana but were unsuccessful. To this day the death anniversary of Madhusudana is celebrated at his burial site in Suryakunda. This episode, however, is narrated in a different way by Vrajvasi Vihari das Babaji (the personal servant of Srila Jagannatha das Babaji): In the month of Kartika (Oct-Nov) the Baba of Suryakunda, Madhusudana, once announced that he was going to recite from Bhagavatam. Hearing this the ladies of Vraja requested that he recite in Bengali and then translate into Vrajbhasa. He then began reciting from Rasapancadhyayi. The son of a low-caste man residing at Suryakunda attended the discourses given by Madhusudana daily. Seeing this several of the listeners began to criticize. On the final day of the recital that boy sat on the lap of Madhusudana and listened to the class. After some time this boy asked, "Babaji! Where did Lord Krsna take rest after Rasa? Was it at Sevakunja or at Sanket-vana?" Suddenly the sound of an explosion was heard and Madhusudana passed away. His burial coti is still found in Suryakunda. <hr> Note by Muralidhar: A point to notice here is that Srila Jagannatha das Babaji received his instructions in performing bhajan from Madhusudana Das Babaji, and Madhusudana Das Babaji did not know his official "guru-pranali". Indeed, Sri Radha Herself gave him guidance, and his life story shows the beginnings of a departure from the orthodoxy promoted by Siddha Jaykrsnadas Babaji and his associates.

Madhava wrote: I would be curious to read the document in its entirety. It is a historically important publication, since it is the first "official position paper" of the Gaudiya Math in regards to the controversies, if I am not mistaken. Is it available online, or otherwise in an e-format anywhere? <hr> I only have fragements of the book. I will write to Narasingha Maharaj and ask him if he can forward the full document. However, he hasn't been responding to my emails for a while. Madhava, this Narasingha Maharaj is Russian. Maybe you know of him yourself. My other Russian friends such as our Bharati Maharaj see him in Russia sometimes, but Russia is a big place. I expect Narasingha Maharaj of Mysore will have a copy of this book, too. I spoke with Narasingha Maharaj about these "controversies" when I met him in Puri a few months ago. He has always been friendly to me. Narashingha Maharaj of Mysore also has a copy of "Saraswati Jayasree". - Muralidhar

Madhava said: I hate to point this out, but this passage seems to be mainly concerned with dismissing the persons who make the objection. A plain statement of facts would prove much more effective. <hr> I cut and pasted the translation of Gaur-Govinda Dasadhikari's words in his book of 1924. Would you have preferred that I changed the words? Or that the translator (a sannyasi disciple of Sripad Bhakti Pramode Puri Goswami) should have sanitised or altered the translation? Anyway, what Gaur-Govinda Dasadhikari said makes a mockery of Nitai's fake story that Srila Saraswati Gosai went to Vraja in the 1930's and told Ramakrshna bubba "I was initiated in a dream". I don't think Nitai made up that story himself, I think it originated from some "babajis" in Vraja. In my opinion, those lying snake baba associates of Ramakrshna Baba are perfect examples of the hypocrite "Putana" type spiritual mentor. The fake spiritual guide. The pratistha-loving hypocrite babajis that Srila Saraswati Thakur and Srila Bhaktivinode Thakur were struggling and preaching against. They certainly filled Nitai with the poison of their vampire kisses, didn't they? In regard to what Keshava Maharaj said to that Ramakrshna Baba: Keshava Maharaj was a resident of Nabadwip and he had a lifetime of experience about genuine Vaishnavism and the fake Vaishnavism of the imitationists. I offer Keshava Maharaj my eternal respects because Keshava Maharaj risked his life to save Prabhupada when the anti-party in Nabadwip tried to murder Srila Saraswati Thakur by stoning him with bricks. Madhava, it doesn't impress me when you play this game that your saintly babas are victims of unjustified abuse and that Saraswati Thakur and his disciples are aggressors. None of these topics would have been dredged up again if Nitai had removed the false lies he posted on his web site. Google links to Nitai, and unknowing people such as Gaurasundara get misled when they read his lies. Lies. Nothing but. Come to think of it, Jagat's writings are also "highly controversial". He disputed Srila Bhaktivinode Thakur's finding of the Yogapitha in Mayapura and sided with the group who think that Ramchandrapura was the site of Mahaprabhu's birthplace. But in Bhakti-ratnakara it specifically states that when Ishana took Narottama Mahasaya to visit Koladwip they crossed the Ganga and toured the holy places there, then went on to Ramchandrapura, then crossed the Ganga and returned to Mayapura on the eastern shore. Bhakti-ratnakara also says that the Yogapith is near to the old temple of Jagannatha, and that places Mayapura just exactly where Bhaktivinode Thakur said it was. Near the Kazi's tomb. You call Bhaktivinode Thakur controversial. I call him a divine visionary, a seer of truth. And it is only by his causeless grace that a white dog like me has come to know about Guru-Gauranga-Radha-Govinda. -- Muralidhar.