raga

<center> SRI RADHA KUNDA</center> Sri Radha Kunda, the supreme lila-sthana of Vraja-mandala, Sri Radha's very own lake, appeared during the night between Soma Saptami and Mangalastami (Bahulastami). The nectarine mid-day pastimes (madhyahna-lila) of the Divine Couple take place on the banks and in the waters of this sacred lake. We will now spend two days immersed in thoughts of Sri Radha Kunda. This thread will present several narrations describing Sri Radha Kunda and pastimes taking place in and around it. Sri Madrasi Baba's website, which is currently being revised, also contains much nectar about Sri Radha Kunda. Don't forget to check it out. http://www.madrasibaba.org/NEW/radhakunda/ . On our "Meditations" - page, you will find a flash-presentation of the kunjas of the asta-sakhis surrounding Sri Radha Kunda. The descriptions are taken from the seventh chapter of Sri Krishnadas Kaviraja Gosvami's Govinda Lilamrita. You can download the entire chapter from here. Jai Sri Radhe!

Quite a few posts have been deleted from this thread without any explanation. Could the moderator present any general guidelines he follows to help us understand what kind of posts will be deleted without explanation?

I have no idea. The original translation appears in Shukavak Das's "Hindu Encounters with Modernity", the e-version I have was edited by "KDA", of whose identity I have no idea, but who apparently was not at all happy with Shukavak's edition. Considering the rant he wrote against Shukavak in the preface, it appears to me that he is an ISKCONite. You find the *** on several occasions in the text. <hr> 368. I stayed in Raniganga only a few days. During this time ****. On November the 25th, 1890, I was transferred to Dinajapur. However, at that time I was Deputy Magistrate and thus I was not able to collect funds, and I also began to anticipate my retirement after so much labour. *** The service [at the temple] was proceeding with my monthly quota [donation?]. <hr> I suspect that the texts inside [brackets] as well as the ***'s are unique to KDA's (whoever he is) edited version. Probably some things he didn't understand and chose to remove. If someone has the book of Shukavak Das, perhaps he can look it up.

Currently the board allowes signatures up to 100 characters only. This is rather annoying if one wishes to place an url in the signature, for instance to a current event such as Narottama Das Thakura's disappearance day today. Also I noted that Bio is restricted to 250 characters. How much can you write about anything at all in 250 characters? Hardly a couple of sentences. Consider having less strict settings there. By the way, why are Private Messages disabled and e-mail addresses unavailable, only stating "hidden" even when I choose from my profile for it to be shown?

<font face="Georgia" color=maroon><center> ENTERING INTO THE ETERNAL PASTIMES</center> Thus Srila Thakura Mahasaya’s pangs of separation increased more and more. The devotees became apprehensive that he would soon complete his manifest pastimes. First Srila Thakura Mahasaya appeared on the courtyard of Sri Gauranga and then he took leave and anxiously proceeded to the village of Budhari with his devotees, headed by Sri Govinda. There he spent day and night doing sri nama sankirtana, giving everyone devotional instructions before coming to the bank of the Ganga at Gambhila. Srila Thakura Mahasaya took a bath in the Ganga and then sat down in the water near the bank, ordering Sri Rama Krishna Acarya and Ganga Narayana Cakravarti to massage his body. As soon as they both touched the body of Srila Thakura Mahasaya this love-filled body melted with the Ganga-water, which had sprung from Lord Visnu’s lotusfeet, like milk. Everyone was greatly astonished to see Srila Thakura Mahasaya wind up his manifest pastimes in such an incredible way. Even stones melted by seeing this disappearance. All directions were filled with loud chanting of the holy names of Lord Hari and the demigods were showering flowers from heaven. <center>Thus ends the biography of Srila Narottama Das Thakura Mahasaya</center>

<font face="Georgia" color=#014B34><center> HOW HE PREACHED DEVOTION AND FELT PANGS OF SEPARATION</Center> Srila Thakura Mahasaya redeemed many atheists and heretics. Seeing the symptoms of his extraordinary loving devotion and his special learning, and hearing his sweet singing, that incited feelings of ecstatic love, many rajas, maharajas, brahmanas, and pandits gave up their pride, money and family ties and became disciples of Srila Thakura Mahasaya. One day Srila Thakura Mahasaya and Sri Ramacandra Kaviraja went to bathe while the two brothers Sri Harirama and Sri Rama Krishna Acarya passed by. When these two brahmins entered a discussion with Srila Thakura Mahasaya and Sri Ramacandra Kaviraja they became captivated and surrendered unto their lotus feet. Considering the two brahmins to be qualified for worshipping Sri Krishna, they went home, and after taking their bath Sri Ramacandra Kaviraja gave initiation to Harirama Acarya and Srila Thakura Mahasaya gave initiation to Rama Krishna Acarya, and both men were instructed in the philosophy of devotion. Seeing the novel divine power and learning of Sri Harirama and Sri Rama Krishna, Pandit Sri Ganga Narayana Cakravarti, who was a resident of Gambhila, also surrendered unto the lotus feet of Srila Thakura Mahasaya. Srila Thakura Mahasaya, who was the embodiment of prema, gave Sri Ganga Narayana mantra diksa and empowered him by offering him unto the lotus feet of Sri Krishna Caitanya. When Pandit Sri Ganga Narayana Cakravarti thus attained the grace of Srila Thakura Mahasaya he became rich with the wealth of devotion and became famous as a scholar of the Gosvamis’ books as well. The fact that Srila Thakura Mahasaya had taken brahmana-disciples became a cause for consideration for many brahmins and pundits like Sakta-raja Narasimha Ray, who ruled the province of Pakkapalli (Paik pard), Rupa-Cand and others. However, they were defeated in argument by Sri Ramacandra Kaviraja and Sri Ganga Narayana Cakravarti. Then the offensive Raja Narasimha had a dream in which Devi-Bhagavati appeared to him, frightening him with a sword in her hand and ordering him to surrender at the lotus feet of Srila Narottama Thakura. The king then surrendered to the lotus feet of Srila Narottama Thakuraalong with the other brahmins and pundits, and was blessed by him with the attainment of devotional initiation and education. After this Srinivasacarya Prabhu took his disciple Sri Ramacandra Kaviraja along to Sri Vrindavana, which increased the pangs of separation suffered by Srila Thakura Mahasaya. He fell down in his place of worship named Prema Sthali and wept there day and night. A few days after that he went to the house of Sri Ganga Narayana in Gambhila, accompanied by his disciples. Suddenly fever appeared in his body and he ordered his disciples to build a pyre for him, before entering into samadhi. The disciples became deeply distressed. After staying in this condition for three days, Srila Thakura Mahasaya was placed on the pyre, decorated by garlands previously offered to the Lord, according to his order. Seeing this, some brahmin- pundits exclaimed: “Just see! Narottama was stifled and killed as a result of his giving initiation to brahmins while he himself is a sudra!” Then they also insulted Ganga Narayana in various manners. This caused the greatly merciful Srila Ganga Narayana Cakravarti Mahasaya to pray to the lotus feet of Srila Thakura Mahasaya, with the great wish to redeem them and wash the stain of the offences to the great souls they committed off them – ‘O Master! Please be so kind to redeem these heretics, otherwise they will fall into a foul hell!” Responding to his devotee’s anxious prayers, Srila Thakura Mahasaya exclaimed the holy names ‘Sri Krishna Caitanya’ and ‘Sri Radha-Krishna’, and rose from the pyre, bearing a halo that defeated the divine luster of the sun. Seeing this greatly amazing event, everyone chanted the names of Hari and the demigods showered flowers. The offensive brahmins shivered of fear as they thought of the insults they had uttered and fell at the lotus feet of Sri Ganga Narayana, all the time hitting themselves on the head. On the plea of Ganga Narayana, Srila Thakura Mahasaya embraced the brahmins and gave them the jewels of bhakti. Then, after ordering them to study the bhakti scriptures from Ganga Narayana, he returned to Kheturi. When Srila Thakura Mahasaya returned to Kheturi, the fire of his feelings of separation from Sri Gauranga and Sri Radha-Krishna was kindled. He constantly conversed about Krishna with the rasika bhaktas and rolled over the ground in great lamentation, sometimes exclaiming ‘Ha Krishna Caitanya’ and sometimes ‘Ha Radhe Krishna!’ The verses and songs he uttered and wept in great humility, eagerness and anxiety, and which showed the feelings in his heart, are now manifest in the world in the form of his songbooks Prema Bhakti Candrika and Prarthana Giti. These heart’s utterances are full of eagerness and anxiety and cause feelings of separation in the hearts of the great devotees, since they are so sweet and heartrending.

<font face="Georgia" color=maroon><center> THE GREAT FESTIVAL AT KHETURI AND THE ESTABLISHMENT OF SIX DEITIES</center> When Sri Narottama returned from Sri Vrindavana to Kheturi, Sri Lokanatha Gosvamipada had ordered him to preach the glorification of Sriman Mahaprabhu, to establish deity service and to serve the Vaisnavas there. Following Sri Gurudeva’s order Sri Narottama came to Kheturi and began to think of means to establish the deity service. In a dream Sri Gaurasundara told Srila Thakura Mahasaya: “In the past I assumed the metal form of a deity and it is right in your sight in the paddy barn of the householder named Sri Vipra das. No one dares to go there out of fear of snakes. Just go there and bring Me from there to reveal My service.” After saying this the Lord ordered him also to have five more deities manufactured and Their services revealed. Then he embraced Srila Thakura Mahasaya and vanished. Srila Thakura Mahasaya woke up and spent the rest of the night doing sankirtana in great ecstatic love. Then, after performing his morning duties, he took everyone along to the paddy barn. As soon as Thakura Mahasaya went there the snakes disappeared. Srila Thakura Mahasaya opened the gate of the paddy barn and when he saw the Supreme Lord there he stretched out his hand, and Sri Gaurasundara, along with His Priyaji (Visnupriya devi) jumped into his lap with the speed of lightning. Srila Thakura Mahasaya came to his own house, seated Sri Gaurasundara with His Priyaji on a throne and began to glorify Sri Gaura with his wonderful, self-composed songs. On Sri Gaurasundara’s order he had five more deities manufactured, along with Their consorts, and had set the date for the installation of the six deities on the next full moon in Phalguna (March). This installation became famous as the historical and unrivalled Kheturi Mahotsava. From the fifth day of the light quarter of Phalguna all directions were filled with the sarikirtana songs that invoked auspiciousness for the great Mahotsava. At that time all the great associates of Sri-Sri Gaura Nityananda and Advaita, along with all the other great Vaisnavas arrived from Bengal, on the invitation of Srinivasacarya and Srila Narottama, to attend the great Mahotsava. This is known from scriptures like Bhakti Ratnakara and Sri Narottama Vilasa. On the day preceding the full moon day, known as the ddhivasa day, Sri Sri Jahnava Mata Thakurani, the consort of Sri Sri Nityananda, made her auspicious arrival in Kheturl, in the company of all her associates. In allegiance to Sri Sri Mata the Sri Khola Mangala and a wonderful adhivasa kirtana were performed. On the full moon day of Phalguna Srinivasacarya Prabhu performed the great abhiseka of the six deities, on the order of Sri Sri Jahnava Mata, and conform the rules laid down in the Gosvamis’ books. The names that Sriman Mahaprabhu had given to the deities in Narottama’s dream were revealed during the abhiseka – <center>gaurAGaga, ballabhI kAnta, zrI vraja mohana | zrI kRSNa, zrI rAdhAkanta, zrI rAdhA ramana ||</center> At the end of the abhiseka the six deities with Their consorts were decorated with different ornaments and then placed on a throne. After the assembled associates of Sri Gaura were decorated with the prasadi garlands and sandalwood pulp, Srila Thakura Mahasaya began the sankirtana of his own compositions, with the permission of everyone. Thus a current of ambrosial sankirtana flavours was being showered with ragas and raginis played by Vaisnavas such as Devi dasa, Gokula, Gauranga and Govinda, and which inundated everyone’s hearts with a flood of rasa. The three Lords Sri Gauranga, Nityananda, Advaita, along with Srivasa, Gadadhara and others appeared before everyone and began to dance. Everyone’s hearts and minds were immersed in an ocean of prema rasa. After that Sriman Mahaprabhu and His associates vanished and everyone rolled over the ground, weeping and falling into a swoon. When their swoon broke, Srinivasacarya Prabhu, Srila Narottama and Sri Syamananda began to sing Holi songs and throw colored powder with everyone. In this way they passed the day until evening time when the abhiseka for Sri Gauranga’s advent was performed. They spent the night in the rapture of sankirtana and the following day Sri Sri Jahnava Mata personally began to cook for the newly installed deities and later distributed the prasada to the assembled Vaisnavas. The following day there was a great festival in the abode of each mahanta (Vaisnava group leader) and prasada was distributed to everyone, down to the dog eaters. Srila Narottama’s nephew and disciple raja Srila Santosa Datta bore the expenses for the entire festival upon himself. When the festival was over all the mahantas gradually took leave, while Sri Jahnava Thakurani informed Srinivasa, Narottama and the others of the fact that she was leaving on a pilgrimage to Sri Vrindavana. Srinivasacarya’s disciple Srila Ramacandra Kaviraja, who was nondifferent in heart with Srila Thakura Mahasaya, offered consolation to Srila Thakura Mahasaya, who had become very upset due to becoming separated from all these mahantas.

<font face="Georgia" color=#014B34><center> RETURNING TO KHETURI AFTER SEEING BENGAL AND PURI</center> Srila Narottama Thakura Mahasaya saw the playground of Sri Gaura, Sri Navadvipa Mandala and the playgrounds of Sri Gaura’s associates, circumambulated them and had the darsana of those associates of Sri Gaura who were still manifest at the time. After that he proceeded to Sri Nilacala where he saw Sri Gauranga’s playground in Sri Ksetra Mandala and the playgrounds of the Lord’s associates before returning to Kheturi. The return of Srila Thakura Mahasaya, who is the embodiment of prema, to Sripatha Kheturi sparked off a sweet and loud sankirtana with mridangas and karatalas. Srila Thakura Mahasaya then promulgated the musical mode named garana hati. His newly composed sankirtana songs had new ragas and raginis, the feelings they incited were new and the sweet sound of his voice, that was sweeter than the voices of the Gandharva-angels, caused a wonderful deluge of sweet rasa to flow. It was as if the flavors of Sri Sri Gaura-Krishna nama sankirtana arose in a personified form! Srila Thakura Mahasaya’s contemporary song writer Srila Govinda Das Kaviraja Mahasaya has sung: <center>jaya re jaya re jaya, ThAkura narottama, prema bhakati mahArAja yAkara mantrI, abhinna kalevara, rAmacandra kavirAja prema mukuTa maNi, bhUSaNa bhAvAvali, aGgahi aGga virAja nRpa Asana, kheturI mAha baiThato, saGgahi bhakata samAja</center> “All glories all glories to Thakura Narottama, the great king of loving devotion, whose counselor was Ramacandra Kaviraja, who was non different from him! His prema was the crown jewel of all the ornamental symptoms of ecstasy he showed on his body. He sat on the throne of the kingdom of Kheturi in the company of his assembled devotees.” <center>sanAtana rUpa kRta, grantha bhAgavata, anudina koroto vicAra rAdhA mAdhava, yugala ujjvala rasa, paramAnanda sukha sAra zrI saGkIrtana, viSaya rase unamata, dharmAdharma nAhi jAno yoga dAna vrata, Adi bhaye bhAgato, royato karama geyAna</center> “Every day he discussed the theistic scriptures compiled by Sri Sanatana and Rupa Gosvami, which contain the splendid amorous flavours of Sri Radha and Mddhava and that are the essence of topmost ecstasy. In the ecstasy of sri sankirtana he did not know what was pious and what was impious. Yoga, charity, vows and other kinds of piety fled far away, while fruitive activities and non-dualistic knowledge were weeping.” <center>bhAgavata zAstra gaNa, yo dei bhakati dhana, tAko gaurava koru Apa sAGkhya mImAMsaka, tarkAdika joto, kampita dekhi paratApa abhakata caura, dUrahi bhAgi rohu, niyaRe nAhi parakAza dIna hIna jane, deyalo bhakati dhane, vaJcita govinda dAsa</center> “He upheld the honour of those theistic scriptures that bestow the treasure of devotion and when they saw his might, sankhya, mimamsaka, tarka and other speculative philosophies trembled. The thief-like non devotees fled far away, unable to shine their light in his vicinity. He gave the treasure of devotion to lowly and fallen fellows, and Govinda dasa covets the same.”

<font face="Georgia" color=maroon><center> VRAJA PARIKRAMA, GOING TO BENGAL, THE THEFT OF THE BOOKS AND THE RECOVERY OF THE BOOKS</center> Following the order of Srimat Jiva Gosvamipada, Sri Narottama Thakura Mahasaya performed the 84 krosh parikrama (complete circumambulation) of Vraja Mandala with Srinivasacarya and Srila Raghava Pandita, the associate of Lord Gaura who lived in a cave in Govardhana Hill. This is described very elaborately in the Fifth Wave of the scripture Bhakti Ratnakara. Shortly after that Duhki Krishna das, who had taken initiation from Srila Hrdaya Caitanya, who had in turn taken shelter of the lotus feet of Sri Sri Gauri das Pandit, came to Sn Vrindavana from the village of Dandakesvara in Orissa. He had become most learned by studying Srimad Bhagavata from Srimat Jiva Gosvamipada. One day he was sweeping the groves of Sri Vrindavana when he found an anklebell of Sri Radharani, and by Sri Lalitaji’s grace he was allowed to personally put this anklebell on Sri Vrisabhanu-nandini’s lotus foot. Srimat Jiva Gosvamipada gave him the name Syamananda. Srinivasacarya, Sri Narottama and Sri Syamananda resided in Sri Vrindavana as the pupils in knowledge of Srimat Jiva Gosvamipada, and they were each other’s heart’s friends, as if they were one soul. The three were learned in the flavours of Vraja, expert in Vaisnava philosophy and in the art of music. The residents of Sri Vrindavana, headed by Srimat Jiva Gosvamipada, thought of having the many large jewel-like books written by Sri Rupa, Sanatana and Sri Jiva, preached in Bengal by Sri Rva’s qualified pupils Srinivasa, Narottama and Syamananda. By the desire of everyone, Srimat Jiva Gosvamipada had the huge treasury of jewel-like books packed in huge crates and loaded on four bullock carts, guarded by ten men of armed infantry. In this way he dispatched Srinivasa, Narottama and Syamananda to Bengal. The books reached Bengal safely, but at the journey’s end, when they reached Vana Visnupura, the soldiers of King Birhambir of Van Visnupura, who was then endowed with a bandit-mentality, were ordered to seize the cases at night, as lie thought they contained jewels. When Srinivasa, Narottama and Syamananda woke up the next morning and found the cases with the books had disappeared they rolled over the ground and wept of anguish. Finally they heard a divine voice saying: “You will get the books at the court of the king of Visnupura”. Meanwhile King Birhambir had been purified by seeing the books in the crates. Simply by seeing the wonderful books after emptying the crates in private, he became repentant and eager to meet the authors of the books. In a dream Sri Gaurasundara consoled the King. Srinivasacarya Prabhu bestowed his mercy on Sri Krishnaballabh of Visnupura and entered the royal assembly in his company. When King Birhambir heard the wonderful explanation of the Bhramara Gita from the mouth of Srila Acarya Prabhu he was overwhelmed and surrendered himself at his lotus feet. Sri Acarya Prabhu made the king his disciple, took the jewel-like books back and arrived in Yajigrama and sent the good news to Sri Vrindavana.

<font face="Georgia" color=#014B34><center> BHAJANA SIDDHI, STUDYING THE SCRIPTURES AND ATTAINING A TITLE</center> While Srila Narottama thus studied the science of devotion from his Sri Gurudeva, he was once absorbed in bhajana in a grove in Sri Vrindavana, when Sri Vrisabhanu-nandini personally arrived and ordered him – “Narottama! Your eternal service will be to stir milk for My Pranavallabha when He comes in My kunja at midday. This service is also rendered by My dear sakhi Campakalata, hence I will call you Campaka Manjari.” Receiving this order to serve, Sri Narottama attained external consciousness, went to Sri Lokanatha Prabhu and told him with stuttering voice and a heart filled with ecstatic love what had happened. When Srila Gosvamipada heard of Sri Narottama’s fortune he became most ecstatic and gave his personal confirmation of this service. One day Narottama was mentally stirring milk and was at the same time in beholding the transcendental pastimes of the Divine Pair so that the hot milk boiled over and burned his hand, something which he could see and feel also in the external world! Srimat Jiva Gosvamipada was most happy when he saw Sri Narottama achieving bhajana siddhi and the other Gosvamis, headed by Sri Gopala Bhatta, bestowed great mercy upon Sri Narottama. For a while Sri Narottama studied Srimad Bhagavata from his Sri Gurudeva, and the Six Sandarbhas, Sri Rupa Gosvami’s dramas and other of his books, Sri Sanatana Gosvami’s Brhad Bhagavatamrta and other rasa- and siddhanta-scriptures from Srimat Jiva Gosvamipada. Seeing that the grave purports of the scriptures were easily understood by Sri Narottama, who was after all the object of the personal grace of Sriman Mahaprabhu and Sri Vrisabhanu-nandini, Srimat Jiva Gosvamipada was very happy and, after due deliberation with the Vaisnavas, granted Sri Narottama the title of Thakura Mahasaya.

<font face="Georgia" color=maroon><center> SRI GURU’S SERVICE AND INITIATION</center> To attain the special mercy of Sripada Lokanatha, Sri Narottama rendered one service to him at the end of the night. With a broom Sri Narottama would sweep the place where Sri Lokanatha Prabhu went to evacuate. Then he would embrace the broom and lovingly weep: ha prabhu lokanatha! kripa koro! – “O my master Lokanatha! Be merciful to me!” Before Sri Lokanatha went outside, Sri Narottama had completed his work of cleaning the place and had hidden the broom. Wondering who was rendering such menial service at the end of the night, and considering it a great offence on his part to accept such service from a resident of Vrindavana, Prabhu Lokanatha went out a little later at night on the other day and saw from a distance that Sri Narottama cleaned his place for evacuation with a broom. Standing silently behind Narottama, Prabhu Lokanatha saw how Narottama embraced the broom to his chest and anxiously wept. Then Sri Narottama saw Prabhu Lokanatha and offered prostrated obeisances in front of him. Due to the menial service of Sri Narottama, the heart of Sri Lokanatha melted and he told Sri Narottama to take a bath in the Yamuna and to come to him. Following Sri Gurudeva’s order, Sri Narottama took a bath in the Yamuna and Sri Lokanatha took Narottama inside a grove to give him initiation in the Sri Kisora Gopala mantra on the full moon day of the month of Sravana (August). Then he told Narottama to inform Sri Jiva Gosvamipada of the same. Sri Narottama thus went to Srimat Jiva Gosvamipada and told him the auspicious news. Sri Lokanatha Prabhu then gradually taught Srila Thakura Mahasaya the means of raganuga bhajana.

<font face="Georgia" color=#014B34><center> SEEING VRAJA MANDALA AND THE GOSVAMIS</center> At Mathura, Sri Narottama heard from a Vaisnava Brahmana that Sri-Sri Rupa Sanatana had passed away. This made him roll over the ground and weep “Ha Rupa! Ha Sanatana!” Sri Rupa and Sanatana then appeared to Thakura Mahasaya in a dream and consoled him. The next morning Sri Narottama proceeded to Sri Vrindavana with an anxious heart. At that time Srinivasacarya was already residing in Sri Vrindavana. In a dream Srimat Rupa Gosvamipada had informed Sri Jiva and Srinivasa of the imminent arrival of Sri Narottama. Sri Narottama entered Sri Vrindavana and went to see Sri Govinda Mandira. While he was having darsana of Sri Govinda in great ecstatic love, Srimat Jiva Gosvamipada and Srinivasacarya also arrived there. Srimat Jiva Gosvami took Srila Narottama along to the kutir of Sri Lokanatha Gosvami, an associate of Gaura who was renowned as the crown jewel of renunciants. He introduced Narottama to Lokanatha Gosvami and requested Lokanatha to bestow his mercy upon Narottama. Previously Sriman Mahaprabhu had told Srila Lokanatha Gosvami in a dream that ‘after a while a prince named Sri Narottama will become your disciple.” Remembering this, Srila Lokanatha Gosvami’s heart melted with compassionate affection and he instructed him in the 32-syllable Sri Harinama. After this Sri Jiva took Sri Narottama along to see Srila Gopala Bhatta Gosvami, Sri Madhu Pandita, Sri Bhugarbha Gosvami and others.

<font face="Georgia" color=maroon><center> VISION IN A DREAM AND PILGRIMAGE TO VRINDAVANA</center> Srila Narottama’s heart broke because he had not been able to see Sri Gaurasundara’s manifest pastimes, so he wept day and night in great anguish. One day Sri Gaurasundara revealed Himself to Sri Narottama in a dream and told him in a voice sprinkled with compassion: “O Narottama! Quickly go to Sri Vrindavana and accept the discipleship of Sri Lokanatha there!” When the dream was over Narottama fainted, for the Lord had vanished from him. By the Lord’s wish Sri Narottama had another dream-vision, in which Sriman Mahaprabhu showed him His Navadvipa-pastimes with His associates. Seeing the wonderful pastimes of love of the Lord and His devotees, who were singing and dancing, Sri Narottama bathed in his own tears and fell at the Lord’s feet. Sri Gaurasundara then placed His lotus feet on Sri Narottama’s head, affectionately lifted him up from the ground and placed him in the hands of Sri Nityananda and Sri Advaita. Sriman Nityananda Prabhu stretched out His arms and embraced him, gave him His vast treasure of prema and then ordered him to go to Sri Vrindavana. Sri Advaita Prabhu also offered Sri Narottama at the lotus feet of Sri Gaura and ordered him to go to Sri Vrindavana. When Sri Narottama woke up he remembered the mercy the three Lords had bestowed upon him and floated in his own tears. Kheturi village was under the rule of a Muslim ruler called a Jay Girdar. Hearing of the qualities of Sri Krishnananda’s son this Jay Girdar wanted to see Sri Narottama. Narottama considered the invitation of the Jay Girdar to be Mahaprabhu’s mercy and took leave from his mother and father. Thus he responded to the Jay Girdar’s invitation, surrounded by his father’s guards. At a certain place, at night, the guards all fell asleep and Sri Narottama thus fled to Vraja over the forest path. After walking for fifteen days he became somewhat carefree. Thus he continued over the royal road and gradually he arrived at Mathura’s Visrama Ghat.

<font face="Georgia" color=#014B34><center> CHILDHOOD</center> Like the phases of the moon, Srila Narottama grew day by day. In a great festival Raja Krishnananda performed the anna prasana ceremony (when a child eats its first grains) for his son. However, when the grains were placed at his mouth, the child turned his face away. Everyone became worried, but an astrologer made calculations and said: “This child will never eat anything else but Sri Krishna’s prasada.” According to family tradition the deity of Sri Krishna was worshipped in the house of Raja Sri Krishnananda, and when prasada was brought from this deity Narottama blissfully began to eat it. From this day on Krishnananda forbade everyone to give his son anything else but Sri Krishna’s prasada. Sri Narottama’s extraordinary bodily luster, sharp intelligence and sweet words attracted everyone’s heart. At the age of five Sri Narottama received the chalk in the hand and began his studies. From his childhood Narottama showed an extraordinary capacity in learning Sanskrit scriptures like Vyakarana, and he mastered all these scriptures in a very short time. From his very childhood the princely Narottama had an extraordinary love for Sri Harinama, Srimad Bhagavata, the devotees of the Lord and the deity of the Lord, and, seeing his disinterest in sense gratification, his loving father Krishnananda and his dedicated mother Narayani became worried, while the devotees became astonished and ecstatic. There was a very saintly brahmana in Kheturi named Sri Krishna das, from whom Sri Narottama heard about Sri Gaurahari and His loving associates every day. This made him weep and cry out ‘Ha Gauranga!’ One day Narottama had a dream in which he saw Sri Nityananda Prabhu telling him to go and bathe in the Padmavati river to accept the jewel of prema that Sriman Mahaprabhu had deposited there. Sri Narottama got up early in the morning and when he began to go down into the water of the Padmavati river her waves began to swell. Recognizing Narottama, Padmavati gave him the jewels of prema that Sriman Mahaprabhu had deposited in her. When Narottama received this prema his complexion changed and he became overwhelmed with great feelings of ecstatic love. Bathing in his own tears he danced around frantically. When they saw their son seized by the disease of madness his mother and father became worried.

<font face="Georgia" color=maroon><center> SRI SRI NAROTTAMA CARITA A concise biography of Srila Narottama das Thakura Mahasaya (Presented in the Prema Bhakti Candrika published by Sri Ananta Das Pandita) HIS ADVENT</center> In the Garer Hat subdivision of the district of Raja sahi, about 12 miles from Rampura Voyaliya, is the village of Kheturi. In the book Prema Vilasa the following is narrated: One day Sriman Mahaprabhu performed kirtana in the village of Kanai Natasala when He turned His face towards the Kheturi village and exclaimed the name Narottama again and again. The Lord’s mind became unsteady of ecstasy. When Sri Nityananda Prabhu, Haridasa, Vakresvara and other associates saw Sriman Mahaprabhu’s ecstatic feelings, they thought with hearts shivering of ecstasy: “There a person named Narottama, whom Mahaprabhu greatly loves, will manifest, and the Lord will accomplish many things through him!” Sriman Mahaprabhu told Sri Nityananda: <center>prabhu kohe - zrIpAda bujhi koroho bhAvAna | ApanAra guNa tumi nA jAno ApAna || nIlAcala jAite yoto kAndiyAcho tumi | sei prema dine dine bAndhiyAchi Ami || se prema rAkhibo ami padmAvatI tire | narottama nAme pAtra dibo Ami tAre || preme janma hobe tAra AmA vidyamAne | ekhone rAkhiyA jAbo padmAvatI sthAne ||</center> “The Lord said: ‘Sripada! Listen and consider duly: “You don’t know Your own glories! You have wept so much back in Nilacala, and every day I have saved that love of Yours. Now I am placing that love of Yours on the bank of the Padmavati in a receptacle named Narottama. He will take birth in prema in My presence. For now I will keep this prema in the Padmavati.’ ” (Prema Vilasa) After that Sriman Mahaprabhu came to the village of Kutub Pura and took a bath in the Padmavati while His associates commenced a kirtana on the bank. The Lord then roared loudly and His body began to shiver vehemently out of ecstatic love. After that the Lord called the Padmavati river and said: <center>prabhu kohe - padmAvati! dhoro prema loho | narottama nAme patra prema tAre diho || nityAnanda saha prema rAkhilo tomA sthAne | yatna kori ihA tumi rAkhibA gopane ||</center> “The Lord said: ‘Padmavati! Take this prema and keep it for Me. Give it later to the receptacle named Narottama! I have placed this prema in you and in Nityananda. Keep it with care and discretion!’ Then Padmavati replied: <center>padmAvati bole prabhu koroG nivedana | kemone jAnibo kAra nAma narottama? ||</center> “Padmavati replied: ‘Master, I pray to You: How will I know who is named Narottama?’ Sriman Mahaprabhu replied: <center>yAhAra paraze tumi adhika uchalibA | sei narottama, prema tare tumi dibA ||</center> “‘He whose touch will make higher waves on you- that is Narottama! Give this prema to him!’” Almost at the same time as Sri Gauranga Mahaprabhu’s disappearance, around the years 1531-1532, on the full moon day of the month of Magha (February) in the afternoon (called godhali, which is considered an auspicious time) Srila Narottama Thakura appeared from the womb of Narayani Devi, the wife of Raja Krishnananda Datta, in the village of Kheturi.

You can hear narrations about the life of Sri Nikunja Gopala Gosvami on his disappearance day, narrated by Advaitadas, at the following address. http://www.raganuga.com/lectures/

<font face="Georgia" color=maroon> <center> SRI NIKUNJA GOPALA GOSVAMI (1934-1986) </center> Nitya lila pravista Om Vishnupada Paramahamsa 108 Sitanatha Kula Kaustubha Sri Srila Nikunja Gopal Goswami was born in the holy town of Navadvipa dhama in the 13th generation of direct descendants of Sri Advaita Acharya Prabhu, the joint incarnation of Mahavishnu and Sadashiva, who invoked the advent of Sri Chaitanya Mahaprabhu into the profane world. Prabhupada appeared in the world on the night of Durga Shasthi, a festival day in Bengal, the 14th of October, 1934 on the western calendar, as the youngest son of the renowned scholar and lecturer on raganuga bhakti, Prabhupada Srila Ananda Gopal Goswami. His two elder brothers, Sri Kishora Gopal Goswami and Sri Govinda Gopal Goswami, also became greatly renowned scholars, lecturers and temple worshippers. In his youth Prabhupada was more charmed by the paths of Yoga and Tantra and initially wanted to take shelter of a Siddha Yogi, but nevertheless, seeing the great devotional prowess of his mother, Smt. Pratibha Sundari Goswamini, he took initiation in Krishna Mantra from her in the month of Magha (January) of 1944. He was was self-educated in music and devotional knowledge, meaning that he learned the science of bhakti yoga entirely by hearing the lectures of his erudite father. One day, when his middle brother fell ill he had to give his first Bhagavata lecture, with astounding success. This was due to the fact that his father planted his footdust on his head. From early days onwards Prabhupada had been a great advocate of abstinence, and hence he remained celibate in an exemplary way throughout his life. When Srila Ananda Gopala Goswami passed away from this world in 1961, he was so immersed in ecstatic feelings of separation from Smt. Radharani that he did not speak a word about the division of his heritage. Prabhupada Sri Nikunja Gopal Goswami renounced whatever share was his and went to the Himalayas to perform penances there. During his 8-year stay in the Himalayas Prabhupada performed many miracles. After a divine personality encouraged him to return to Navadvipa to take up his chore as a descendant of Sri Advaita Acharya to enlighten the people, Prabhupada returned to Navadvipa on January 17, 1970. Although he was initially found under a tree in Navadvipa’s suburb of Prachina Mayapura as a near-naked sadhu, he soon began to attract more and more admirers and later made his re-entry into the lecture circuit of Navadvipa. However, because he could often not control his ecstatic feelings during the lectures he gave, he felt compelled to give up this status, since he always abhorred fame and reputation. Nikunja Gopal Gosvami set up the biggest festival in commemoration of Advaita Prabhu’s appearance day in the whole world, the annual Sitanath Utsava. He did it without endeavouring for any money collection, depending totally on the Lord’s providings. The final ten years of his glorious, but unfortunately rather short life, Sri Prabhupada spent in seclusion in his ashram in the sylvan surroundings of Prachin Mayapura. Although his health was very bad and he should have been suffering greatly, he was wholly undisturbed by the bodily tribulations and he left his mortal frame amidst blissful Krishna Kirtan on the 20th of October, 1986. Apart from being a great musician, lecturer, teacher, cook, astrologer and temple priest, Prabhupada was also like a loving and compassionate father, guide and guardian to the many men, women, children and even animals who took shelter of his lotus feet. According to our propensity and level he enlightened us with his teachings, that were simple but sublime.

I believe the rest of the comments were not exclusively targeted to this group, though, speaking of mayavadis.

Where is this stated in the Brahma Vaivarta Purana? I don't think so. Quote the exact text please.

Now comes the exciting part of it... <hr> <font color="darkblue">tac ca janma kadA kim-arthaM ca ? ity ucyate — "For what reason, then, do You take birth?" To this it is said:</font color> <hr> Then Gita 4.7 and 4.8, the famous reasons for the Lord's descent yuga after yuga, are given. Sankara doesn't make any noteworthy statements in commenting on the reasons for the Lord's incarnation, merely elaborating on the reasons given in the verse. Sankara doesn't specify any reasons aside this for the non-dual Brahman's becoming embodied. Of course the reasons listed in the Gita are vyavahArika and arise out of a perception of duality, as in truth perception of saints and rogues, deliverance and destruction, religion and irreligion, decline and establishment, etc. are born out of avidya only. Sankara's Bhasya on Gita 4.9 states "taj-janma mAyA-rUpaM" -- that birth is a form of mAyA. Additionally he notes "me mama divyam aprAkRtam aizvaram evaM yathoktaM", therafter declaring that one who knows the nature of that divine janma will not take another birth. Since the birth and deeds of Krishna in particular are mentioned, they are of special significance. They are declared aprAkRta, not of prAkRtI, in Sankara's commentary.

Excerpts from Sankara's Gita Bhasya. <hr> "I am eternally pure, enlightened and liberated in My nature." <font color="darkblue">bahUni me vyatItAni janmAni tava cArjuna | tAny ahaM veda sarvANi na tvaM vettha parantapa ||5|| bahUni me mama vyatItAni atikrAntAni janmAni tava ca he arjuna tAny ahaM veda jAne sarvANi na tvaM vettha jAnISe | dharmAdharmAdi-pratibaddha-jJAna-zaktitvAt | ahaM punar nitya-zuddha-buddha-mukta-svabhAvatvAd anAvaraNa-jJAna-zaktir iti vedAham | he parantapa ||4.5||</font color> <hr> "Why do you take birth, then?" <font color="darkblue">kathaM tarhi tava nityezvarasya dharmAdharmAbhAve’pi janma ? ity ucyate -- ajo’pi sann avyayAtmA bhUtAnAm Izvaro’pi san | prakRtiM svAm adhiSThAya saMbhavAmy Atma-mAyayA ||6|| ajo’pi janma-rahito’pi san, tathAvyayAtmAkSINa-jJAna-zakti-svabhAvo’pi san, tathA bhUtAnAM brahmAdi-stamba-paryantAnAm Izvara Izana-zIlo’pi san | prakRtiM svAM mama vaiSNavIM mAyAM triguNAtmikAM yasyA vaze sarvam idaM jagad vartate | yayA mohitaM jagat sat svam AtmAnaM vAsudevaM na jAnAti | tAM prakRtiM svAm adhiSThAya vazIkRtya saMbhavAmi dehavAn iva bhavAmi jAta ivAtma-mAyayAtmano mAyayA, na paramArthato lokavat ||4.6|| </font color> "I take birth under the three-fold maya of Vishnu which bewilders the world. Subordinate to My own prakriti, I become embodied." <hr>

Some more words from Swami in regards to "ahaM brahmAsmi": <hr> <font color="blue">Aham brahmasmi. “I have become now Brahman — stop work. Eat and make your belly…” You see how Mayavadi sannyasi… Ah. (Prabhupada gestures; devotees laugh) They think that “Now I have become Brahman, I have nothing to do. (Prabhupada laughs) I have become Narayana.” “If you’ve got nothing to do, then why you are eating?” And for one capati you’ll find there are many Mayavadis. They’re busy simply collecting capatis. (devotees laugh) Vrindavana, March 14, 1974 <hr> Aham brahmasmi, “I am spirit soul.” That is real identification. And when the spirit soul is active, sometimes the Mayavadi philosophers, they think, “Now I’ve realized that I am not this body, I am not matter, I am spirit soul, so now I have become Narayana. I have become the Supreme.” But no, that is also mistake. When you realize that “Supreme is the Supreme Brahman, Parabrahman, I am part and parcel of the Supreme, I am also Brahman, but I am not the Supreme Brahman, therefore my business is to serve Parabrahman.” Lecture on Bhagavad-gita 4.9 -- Bombay, March 29, 1974 <hr> Our, the Vedic injunction is just try to understand yourself, aham brahmasmi. That is a fact. But if I simply try to become aham brahmasmi without knowing the full philosophy, then I shall be fallen again, that “I am equal to God.” Aham brahmasmi means “I am the Supreme God,” as the Mayavadis, they think that liberation means “I become one with God.” No. That is not your position. You cannot become... That is another maya. That is the last dictation of maya: “Why you shall become the servant of gopi-bhartuh? You become God.” Lecture on Srimad-Bhagavatam 1.7.41-42 -- Vrndavana, October 2, 1976 <hr> So I, as aham brahmasmi, because Krsna is absolute, in that sense, I, the energy of Krsna, and Krsna, we are one. Aham brahmasmi means that, or “I belong to Krsna.” The Mayavadi thinks that “I have become Krsna.” No. The Vaisnava philosophy is that “I am Krsna’s property, not that I become Krsna.” Just like the part and parcel of my body, this finger. The finger can claim that “I am part and parcel of the body,” but the finger cannot claim that “I am the whole body.” That is not possible. Lecture on Srimad-Bhagavatam 1.8.48 -- Mayapura, October 28, 1974 <hr> This Mayavadi philosophy, they are thinking of Brahman, aham brahmasmi, aham brahmasmi, “I have become Narayana.” So how long they will think like that? Therefore they fall down. Artificially he is Brahman. Lecture on Srimad-Bhagavatam 2.9.2 -- Melbourne, April 5, 1972 <hr> The Mayavadi philosophy, they are also trying to do that, but they’re another false ego: aham brahmasmi. Aham brahmasmi—“I am Brahman”—that is a fact, but I am not Supreme Brahman, Parabrahman. The Mayavadi, they take it: “Because I am Brahman, I am Supreme Brahman.” Lecture on Srimad-Bhagavatam 7.9.33 -- Mayapur, March 11, 1976 <hr> And when one realizes aham brahmasmi, “I am Brahman…” But unfortunately Mayavadi philosophers, they take it aham brahmasmi means “I am the Supreme Brahman.” No. Brahmasmi means “I am spirit soul.” Spirit soul is Brahman, and the Supreme Brahman is different. Supreme Brahman, param brahma param dhama pavitram paramam bhavan [bg. 10.12], that is Krsna, Visnu-tattva. So unfortunately these Mayavadi philosophers, they accept brahmasmi means “I am the Supreme.” We are not the Supreme. Lecture on Srimad-Bhagavatam 7th Canto -- Calcutta, March 7, 1972, (new98) <hr> The Mayavadi philosophers, as soon as they realize that aham brahmasmi, they think that they are liberated. But no. That liberation is theoretical. That is not practical. Practical liberation is when you are situated in devotional service. Then there is no chance of falling down. If you simply think that “I have become Narayana,” or Narayana position, that is falldown. There are innumerable examples. Lecture on Sri Caitanya-caritamrta, Madhya-lila 6.151-154 -- Gorakhpur, February 14, 1971 <hr> The Mayavadis, they say, “We are the same.” So ’ham: “I am the same.” Aham brahmasmi: “I am the Supreme Brahman.” But the Vedic literature says, aham brahmasmi, but Krsna, or God, is Param Brahman. In the Vedas there is no such thing as aham param brahmasmi. No. They are misusing. Lecture on Sri Caitanya-caritamrta, Madhya-lila 20.108-109 -- New York, July 15, 1976 </font color> <hr>

Given that we agree on JNDasji's idea of what Swami intended to express, there is another question we must face: "Where is the rascaldom in that?" If indeed they faithfully repeated a phrase from Brihad Aranyaka, why should they be called rascals? Thus the use of the word "rascal" appears very unjustified, whereas the anger would to be well justified if the Swami would consider the Mayavadis to declare themselves as the Supreme Brahman, the Supreme Enjoyer, Personality of Godhead. We find that Swami himself quoted the stanza "ahaM brahmAsmi" on several occasions in his writings: <hr> <font color="red">Aham brahmasmi: I am spirit. It is said that one should understand that he is Brahman, spirit soul. Bg 7.29 <hr> In the Vedic literature (Brhad-aranyaka Upanisad 1.4.10) it is said, aham brahmasmi: I am Brahman, I am spirit. Bg 13.8-12 <hr> The word brahma-siddhaye means to understand oneself to be different from matter, to understand oneself to be Brahman. The Vedic words are aham brahmasmi. Brahma-siddhi means that one should know that he is not matter; he is pure soul. SB 3.25.19 <hr> Aham brahmasmi: “I am not this body.” SB 3.29.14 <hr> Aham brahmasmi means “I am in full knowledge.” The Vedic assertion is that one should think that he is Brahman, for actually he is Brahman. If brahma, or the Vedic spiritual science, is condemned, and the masters of the spiritual science, the brahmanas, are condemned, then where does human civilization stand? SB 4.2.30 <hr> Aham brahmasmi: “I am Brahman.” SB 4.4.14 <hr> The Vedas therefore enjoin that one should factually understand that he is not material but is actually Brahman (aham brahmasmi). SB 4.29.35 </font color> <hr> There is a question we must now consider: Having said this, is the Swami then, by his own definition, a rascal? The answer is "no", for Swami has elsewhere presented the misconception of the Mayavadis: <hr><font color="red"> There is a class of men akin to Mayavadi philosophers who misinterpret the aham brahmasmi and so’ham Vedic mantras to mean, “I am the Supreme Brahman” and “I am identical with the Lord.” This kind of false conception, in which one thinks himself the supreme enjoyer, is a kind of illusion. SB 5.25.1 <hr> Here the statement of self-realization aham brahmasmi, which is interpreted by the Mayavada philosophy to mean “I am the Supreme Lord,” is explained. SB 7.9.35</font color> <hr> Interestingly, Swami states: "There is a class of men akin to Mayavadi philosophers..." Go figure. At any rate, you'll find more in the following post on Mayavadis and ahaM brahmAsmi.

The answer is given in the excerpt from Brihad Aranyaka I quoted earlier (1.4.2-3). According to Shankara, this is a description of Supreme Brahman (according to Shvu). <hr> <font color="darkred">so.abibhet sas abibhet tasmAdekAkI bibheti | tasmAd ekAkI bibheti sa hAyamIkshAM chakre sa ha ayam IkshAm chakre yanmadanyannAsti yad mad anyad na asti kasmAnnu bibhemIti | kasmAd nu bibhemi iti tata evAsya bhayaM vIyAya | tatas eva asya bhayam vIyAya kasmAddhyabheshhyat kasmAd dhi abheshhyat dvitIyAdvai bhayaM bhavati || 2 || dvitIyAd vai bhayam bhavati sa vai naiva reme sa vai na eva reme tasmAdekAkI na ramate | tasmAd ekAkI na ramate sa dvitIyamaichchhat sa dvitIyam aichchhat sa haitAvAnAsa yathA strIpumA{\m+}sau samparishhvaktau | sa ha etAvAn Asa yathA strIpumA{\m+}sau samparishhvaktau sa imamevA.a.atmAnaM dvedhA.apAtayat| sa imam eva AtmAnam dvedhA apAtayat tataH patishcha patnI chAbhavatAm | tatas patis cha patnI cha abhavatAm tasmAdidamardhabR^igalamiva sva iti ha smA.a.aha yAGYavalkyas tasmAd idam ardhabR^igalam iva svas iti ha sma aha yAGYavalkyaH tasmAdayamAkAshaH striyA pUryata eva | tasmAd ayam AkAshas striyA pUryate eva tAsamabhavat tAm samabhavat tato manushhyA ajAyanta || 3 || tatas manushhyAs ajAyanta</font color> <font color="darkblue">2. He feared, and therefore any one who is lonely fears. He thought, 'As there is nothing but myself, why should I fear?' Thence his fear passed away. For what should he have feared? Verily fear arises from a second only. 3. But he felt no delight. Therefore a man who is lonely feels no delight. He wished for a second. He was so large as man and wife together. He then made this his Self to fall in two (pat), and thence arose husband (pati) and wife (patni). Therefore Yagnavalkya said: 'We two are thus (each of us) like half a shell. ' Therefore the void which was there, is filled by the wife. He embraced her, and men were born.</font color> <hr>

What makes up a hard, established fact? A sruti-vakya is a fact, given that it is not interpolated. Aside this, how do we understand and recognize a fact separate from a rumor? Witnesses? No, because witnesses are biased, no matter how many of them there be or how recognized they be. We must invoke the eternal, unchanging Brahman as our witness. But alas! It has no eyes to see, no ears to hear, and no legs to come and bear witness in our assembly.