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muralidhar

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  1. Dear Guest, this is very nice. Can you tell me what is the origin of this article? Murali
  2. Srila Bhakti Sundar Govinda Dev Goswami Maharaj: Gaurakishor das Babaji Maharaj was extremely renounced man. He never cooked for himself. He begged some rice, madhukari, and put it in a clay pot with some water. After about 12 hours he was taking that rice together with some salt and chili. He spent many days in this way. Sometimes he went to see Bhaktivinod Thakur in Godrumadwip for hearing the Srimad Bhagavatam from him. There he lived in a simple room. Prabhupad Saraswati Thakur also stayed together with Bhaktivinod Thakur some times. Then lastly Bhaktivinod Thakur said to his son, "You need now diksa and Babaji Maharaj is your guru. Then you beg from him diksa." Gaurakisor das Babaji Maharaj stayed in Koladwip, near to Ganges there is still this Dharamsala. There was public latrine and he took one public latrine from the proprietor of the Dharamsala and he was living in that latrine, because he was very renounced mentality and didn't want to meet with others. And latrine's smell is very bad and nobody would go to him and that's why he was staying there. Sometimes he was staying in a straw hut. Anyhow, this way Gaura Kisor das Babaji Maharaj was spending some time here and that time Mayapur was already discovered. And when Bhaktivinod Thakur said to Prabhupad Saraswati Thakur, "he is your guru", he went to Gaura Kisor das Babaji Maharaj to ask him for initiation. But Babajji Maharaj replied "O Saraswati Thakur you are so learned, you are rich man's son, then I am thinking, I am very poor and not perfect Vaishnava. You try to take initiation from someone else and leave me." But when he saw that Prabhupad was determined to take initiation from him, he said "O.k. I will ask Mahaprabhu." And every time when Saraswati Thakur went to Babaji Maharaj he said, "Oh, I forgot to ask Mahaprabhu." And Prabhupad Saraswati Thakur remembered Narottam Thakur's position with Lokanath das Goswami. Lokanath Das Goswami didn't want to take disciples. He was very renounced type, too much renounced type. But Narottam Thakur wanted to take initiation from him. Prabhupad Saraswati Thakur remembered that situation and he was also very determined to take initiation from Babaji Maharaj. When he expressed every day his wish to Gaurakishor Das Babaji Maharaj he always told, "O I forgot to tell Mahaprabhu", then Prabhupad was thinking, "What is this. I am a good boy and I have some qualification, why he is dishonouring me this way. But still I must take diksa from him." And when Babaji Maharaj saw his determination, he told "Yes, Mahaprabhu told me I shall accept you." Then Babaji Maharaj initiated Prabhupad Saraswati Thakur. Bhaktivinod Thakur spent his last time in Calcutta and Prabhupad Saraswati Thakur also went from time to time to Calcutta. Then Gaurakishor das Babaji Maharaj said to Saraswati Thakur, "Oh, Saraswati Thakur, Calcutta is the place of Kali. You don't go there. There is so much illusion and that place is Kalisthan. You are my disciple, and not to go there that is good." Then Prabhupad Saraswati Thakur said, "Oh Babaji Maharaj, oh Prabhu, now I understand what do you want to say. By your grace I won't be defeated by maya, illusion, I will not be defeated by Kali. And why you are telling that - now it comes in my mind, I shall start my preaching in Calcutta, because there is necessity." After that Prabhupad Saraswati Thakur went to Calcutta for preaching. When Gaurakishor das Babaji Maharaj disappeared that time Prabhupad was brahmachari, but all the sahajiya society, babaji society tried to take Babaji Maharaj's body for their business. He was very famous vaishnava, Siddha mahapurusha. And if they will make his samadhi mandir, then they can earn so much money. And they always wanted to stay with Babaji Maharaj and then some chaos came, who will get Babaji Maharaj's body. And Saraswati Thakur heard news from Kunja Babu, that Babaji Maharaj had disappeared and he came from Mayapur to Koladwip. And there he told to the sahajiyas, "You don't touch Babaji Maharaj's body. He is siddha mahapurusa." But the sahajiyas said, "You are only brahmachari, we are all babajis. We must claim his body. You have no right to claim it." Then Saraswati Thakur replied, "I am the only disciple of Gaura Kishor das Babaji Maharaj, I have right to take his body for samadhi." Then verbally fighting were going on. Then the police officer also came. Lastly Prabhupad Saraswati Thakur said, "You all the babajis are mixing with women, you have no character, you are eating fish, you cannot touch Babaji Maharaj's body. Anyone who will touch his body he will get that reaction. This is my curse. Anyone qualified can touch the body, otherwise not." Then he told, "who not mixed with women last one month he can touch", then 15 days, then 10 days, then 5 days, then he told, "last night", but after hearing all babajis left the place. The police officer was very suprised to see that and he asked Saraswati Thakur, "If they tell lie which way you will prove they didn't mix with women?" Saraswati Thakur said, "Yes, I believe if they will say,' No, I did not mix with woman.' If they have that type of brave character they can touch Babaji Maharaj." And Prabhupad took Babaji Maharaj's body. And the babajis were thinking, when Saraswati Thakur given the samadhi and went back to Mayapur they would take away Babaji Maharaj's body in the night. Then Prabhupad arranged for a few days some guards and went back to Mayapur. And later mother Ganges was disturbed to see the activites of the babajis she changed her course a little and took that samadhi. And when mother Ganges took the samadhi Saraswati Thakur sent some of his disciples and they took some remnants of the body and they made samadhi at hidden Radhakunda in Mayapur. And Prabhupad's realization was that Gaura Kishor das Babaji was an incarnation of Raghunath Das Goswami.
  3. Today is the disappearance day of Om Vishnupada Paramahamsa Sri Srila Gaura Kisora das Babaji Maharaj
  4. For what it's worth... VNN was started by Krparama das (ACBSP), an associate of Paramadvaiti Swami, who now is very close to B.V. Narayana Maharaja. VNN wants us to believe VNN is providing a neutral and unbiased News Site. A place where devotees from different Sanghas publish news stories and philosophical articles about Vaishnavism. But the agenda of the VNN editor is very clearly to publish criticisms of the ISKCON GBC's policies and direction. As a result of this VNN agenda, Chakra was born. More generally, I think it is better to have many small Vaishnava web sites each openly representing a particular school of thought, instead of having a single big site (VNN) or hub where devotees go to find out news and views about different Vaishnava communities. One of the things that I loved about the internet when it first started was that it allows small businesses and small groups to publish information (for low cost) about their offerings in a global market. Capitalist media conglomerates and government sponsored media outlets employ spin doctors who use the mass media as a means of control over their constituencies - consumers and citizens. But the internet revolution made marketing much easier for the little people -- small businesses that make products which they want to promote in a global marketplace, environmental groups who want to spread the word, etc.. I see VNN as a marketing tool that is being used to generate customers and business for one particular organization. Discerning consumers will go to a different marketplace when they want to purchase some sweet juice. Murali
  5. Pictured below are the family deities of Sri Nitai Pada Das Adhikari of Bamanpara village near Nabadwip Sri Sri Radha Gopinathjiu
  6. Dear Syama, I find when I am unsettled I just read Srila Bhaktivinode Thakur's writings again and again. Not the deep philosophical stuff, just the easy to read things like The Bhagavat lecture and his poems and songs in Saranagati etc. Sweetness, and beauty. Simple stuff. The philosophy is only there for answering questions we have in our head, but the Krsna Book of Prabhupada is for our hearts.
  7. Faith is the basis of spiritual life. The faithful servant of Sri Bhakti Siddhanta Saraswati Goswami, the leading sanyasi Srila Bhakti Rakshak Sridhar Maharaj had implicit faith in one of his disciples, and chose that disciple to be his successor Acharya, by name, Sri Bhakti Sundar Govinda Dev Goswami Maharaj. The father of Srila Govinda Maharaj is Sri Nitai Pada Das Adhikari of Brahmanpara village, District Burdwan, West Bengal, which is approximately 40km from the present city of Nabadwip Dham. The forefathers were of the "parivar" or disciplic succession of Lord Sri Nityananda Prabhu, though not of His 'blood descendents.' The family of Sri Nitai Pada Das Adhikari is originally from the UP area (though not necessarilly exactly UP) from long ago. The understanding is that Nityananda Himself gave the name Das Adhikari to the family. The photo above is of the gateway of the temple at Bamanpara village, the ancestral village of Srila Govinda Maharaj. Above is a picture of prasadam distribution at Bamapara village by the devotees of Sri Chaitanya Saraswat Math. Recognizing the honourable status of Srila Bhakti Sundar Govinda Maharaj, many leading Brajabasis including the well known member of the Syamananda Parivar, Sri Krishna Vallabha Brajabasi of Seva Kunja, have given Srila Govinda Maharaj a great deal of assistance in recent years. Through the help of the Brajabasis the land immediately adjoining Sri Radha Damodar Mandir in Seva Kunja was obtained by Srila Govinda Maharaj, and a new temple of Chaitanya Saraswat Math has been built there. Additionally, Srila Govinda Maharaj has also obtained the land next to Sri Radha Syamasundar Mandir where Srila Krishnadas Kaviraj Goswami lived while writing Sri Chaitanya Charitamrta. My wife and I have had the great fortune of being able to give a donation to pay for the first building work that is being done for the new shrine being built at that place of Kaviraj Gosani in Seva Kunja. Murali
  8. Sydney Morning Herald, November 8 2002 http://www.smh.com.au/articles/2002/11/07/1036308427650.html Whether for religious or secular reasons, in a world awash with sex, celibacy is a growing trend. A Love Brother born again Jason Stevens, the Cronulla Sharks rugby league player, gained a lot of publicity when he announced he had given up sex and had dedicated himself to chastity until his wedding day. He is one of the True Love Waits pin-up boys, his story an example to the 12,000 young Australians who have joined the organisation since 1995 with its philosophy of embracing public celibacy as a lifestyle choice. In a world where footballers tend to be given bad boy roles, Stevens developed a latent pure streak. He wrote a book, Worth the Wait, to assist others on the rocky road to abstinence. Stevens lost his virginity so long ago that he cannot remember where. On the True Love Waits website, Stevens, 29, says that until three years ago he was living in the fast lane. "I was at a point where I literally couldn't stop flirting with loads of girls, then going to bed with them." Stevens and his brother Paul, a former Shark, were notorious playboys. "It was so bad that my brother and I were nicknamed The Love Brothers," he says. But his older brother says he was going to hand his life over to Christ - and that meant waiting until marriage. Stevens followed his brother's example. "It was weird at first. To be totally honest with you, I really struggled. Sex had really consumed my life and I found it hard to adjust," he says on the website. "When you have sex with all these different girls, you can send back all the photos and you can send back the ring when you've broken up. But you can't send back the memories that are fixed in your mind. Those memories take away from your next relationship. "Basically, what I'm saying is, I want to respect my future wife. I don't know her yet and I haven't met her. But I am going to save myself for her."
  9. Sydney Morning Herald, November 8 2002 http://www.smh.com.au/articles/2002/11/07/1036308427650.html Whether for religious or secular reasons, in a world awash with sex, celibacy is a growing trend. A Love Brother born again Jason Stevens, the Cronulla Sharks rugby league player, gained a lot of publicity when he announced he had given up sex and had dedicated himself to chastity until his wedding day. He is one of the True Love Waits pin-up boys, his story an example to the 12,000 young Australians who have joined the organisation since 1995 with its philosophy of embracing public celibacy as a lifestyle choice. In a world where footballers tend to be given bad boy roles, Stevens developed a latent pure streak. He wrote a book, Worth the Wait, to assist others on the rocky road to abstinence. Stevens lost his virginity so long ago that he cannot remember where. On the True Love Waits website, Stevens, 29, says that until three years ago he was living in the fast lane. "I was at a point where I literally couldn't stop flirting with loads of girls, then going to bed with them." Stevens and his brother Paul, a former Shark, were notorious playboys. "It was so bad that my brother and I were nicknamed The Love Brothers," he says. But his older brother says he was going to hand his life over to Christ - and that meant waiting until marriage. Stevens followed his brother's example. "It was weird at first. To be totally honest with you, I really struggled. Sex had really consumed my life and I found it hard to adjust," he says on the website. "When you have sex with all these different girls, you can send back all the photos and you can send back the ring when you've broken up. But you can't send back the memories that are fixed in your mind. Those memories take away from your next relationship. "Basically, what I'm saying is, I want to respect my future wife. I don't know her yet and I haven't met her. But I am going to save myself for her."
  10. I look out the window and remember some words of the gentle sadhu Bob Marley Sun is shining, the weather is sweet, Makes me want to move, my dancing feet....
  11. I look out the window and remember some words of the gentle sadhu Bob Marley Sun is shining, the weather is sweet, Makes me want to move, my dancing feet....
  12. Sripad Bhakti Vikasa Swami: <hr> Accusations Against Sarasvati Thakura As a revolutionary determined to restore the dignity of the Gaudiya sampradaya and fulfill its purpose, Srila Bhaktisiddhanta Sarasvati Thakura made many apparent innovations and unreservedly criticized perpetrators of the antiquated status quo. Inevitably those he attacked responded with salvos of counter-accusations. Especially caste brahmanas considered him an upstart for so boldly challenging their sacrosanct hereditary rights. They viewed Bhaktisiddhanta Sarasvati's unwillingness to compromise-with standards he appeared to have initiated himself-as total arrogance. Although Sarasvati Thakura's character was impeccable and thus not subject to blame, he was assailed, particularly by caste Goswamis and by Lalita Prasada Thakura and his cohorts, on several doctrinal and ecclesiastic issues, for example: his denying exclusivity for born brahmanas and thus awarding brahminical initiation to men from all castes; his acceptance of sannyasa from a photo of the then departed Srila Gaura Kisora dasa Babaji; his claims to a bhagavata-parampara, or siksa-parampara, rather than adherence to established family lineages; that his aggressive preaching not only transgressed the Vaisnava principle of humility but made innumerable offenses to respected devotees; and that he and his renunciate disciples wore saffron cloth rather than white. Some opponents even averred that Sarasvati Thakura was never actually initiated! Such calumny was thoroughly rebutted during Bhaktisiddhanta Sarasvati's manifest presence, and has continued to be answered by his disciplic descendants, who by massive promotion of Caitanya Mahaprabhu's teachings in the modern world have fully eclipsed the previous orthodoxy. Yet even today a handful of vocal scholars affiliated with the old and spiritually all-but-dead schools of Gaudiya Vaisnavism continue to make inordinate propaganda against Bhaktisiddhanta Sarasvati and the movement he began. Paradoxically, those petty-minded pedants who in present times are adamant to undermine Sarasvati Thakura and his line were all accepted into the Gaudiya sampradaya through the ministration of A. C. Bhaktivedanta Swami Prabhupada, the foremost disciple of Srila Bhaktisiddhanta Sarasvati Thakura. Indeed, without the mercy of Bhaktisiddhanta Sarasvati and his followers, most of these self appointed spokesmen of the old oligarchy would never have heard of Krsna at all, other than perhaps via the academic system which they flopped into after failing in attempts to practice a "higher,more authorized" process of bhakti. These ingrates foolishly dare to accuse Sarasvati Thakura and his disciples of misleading others and being materially motivated-as if they themselves were more saintly, learned, and capable of giving guidance. Yet despite having acquired considerable book knowledge, most of these hellish pedagogues have not been able even to maintain the basic regulative principles of devotional service, and are hence hardly in a position to criticize personages recognized by seemingly the entire world, except themselves, as empowered acaryas. For clearly, Sarasvati Thakura's achievements could not have been possible unless he was imbued with krsna-sakti, the Supreme Lord's special potency for spreading Krsna consciousness. As stated in Caitanya-caritamrta: kali-kalera dharma--krsna-nama-saìkirtana krsna-sakti vina nahe tara pravartana The fundamental religious system in the Age of Kali is the chanting of the holy name of Krsna. Unless empowered by Krsna, one cannot propagate the saìkirtana movement. Bhaktisiddhanta Sarasvati's unprecedented accomplishments in spreading the message of Lord Caitanya-his profuse writing and publishing, establishment of numerous temples and monasteries, convincing of thousands to radically alter their lives in serious pursuit of spiritual values; the high quality of religious practice which he gave, his revival of a Gaudiya tradition almost lost in sensuality and irrelevance; his natural indifference to sense gratification, forceful proclamation of truth without regard for cheap popularity, and philosophical depth and realization which he communicated-clearly establish him as an extraordinarily empowered transcendental personality. To pronounce him an offender to Vaisnavas, not properly initiated, or mistaken in his methods or teachings is flagrantly inconsistent with his superlative achievements. As stated in Caitanya-caritamrta: Lord Caitanya's divinity is clear from His uncommon deeds and Krsna conscious realization; yet faithless persons do not see what is clearly evident, just as owls do not see the sunlight. The biographies of Caitanya Mahaprabhu explicitly declare the Lord's desire that His name be preached all over the world, but myopically traditional Vaisnavas are not interested in this, nor have they any inclination or clue as to how it might transpire, remaining apparently blind to the fact that it is actually happening all around them. They have nothing to say about this transcendental phenomenon, except to criticize devotees favored by Lord Caitanya to fulfill His wishes. Undoubtedly only a person with no true connection with Mahaprabhu could fault great personages engaged in widespread preaching of His name and message, for a true follower should be delighted at the wonderful perfusion of His glories throughout the planet. Those self-appointed spokesmen of the "traditional school," who as either born or converted mlecchas could never have been accepted as disciples by strictly traditional caste conscious brahmanas and Vaisnavas, loudly tout brahmanism by birth-a position utterly meaningless in today's world, wherein the family name is usually the only difference between supposed brahmanas and the plebian masses they presume themselves superior to. These unreasonable faultfinders profusely quote sastra without comprehending that since sastra gives innumerable varied injunctions applicable to different times, places, and circumstances, it is the duty and prerogative of an acarya to select those instructions suitable for the specific situation in which he has appeared; thus his teachings are to be understood according to the context in which he ministers. Particularly, his absolute teachings should not be confused with his functional ones, a basic point which the scholarly critics wholly fail to grasp. The criticism will continue. The movement inaugurated by Sarasvati Thakura to deliver conditioned souls will also continue, regardless. Dogs may bark but the caravan marches on.
  13. Below is a document I received from Sripad Bhakti Vikasa Swami Sripad Bhakti Vikasa Swami advises: <hr> THE FOLLOWING IS MOSTLY EXCERPTED FROM JAYASREE (MY TRANSLATIONS) Bhakti Pradipa Tirtha Maharaja Born in 1877, Jagadish Basu was the first of five sons. (The youngest was later initiated by Bhaktisiddhanta Sarasvati as Ananta Vasudeva.) After graduating from Calcutta University, Jagadish worked as a teacher, living in Calcutta with his wife. On 25 March 1910, Gaura-purrima day, Jagadish went to Mayapur with his friend Vaikunthanath Ghosal Bhakti-tattva Vachaspati-a court paròita of the maharaja of Tripura and a follower of Bhaktivinoda Thakura-who had first glorified the Thakura and his son Siddhanta Sarasvati to Jagadish. There at the Yogapitha, Jagadish saw Bhaktivinoda Thakura for the first time, lecturing in the presence of Siddhanta Sarasvati and other devotees. After being introduced by Vaikuntha Ghosal, Jagadish fell prostrate on the ground and tearfully requested the shelter of Bhaktivinoda, who said, "You are an educated and respectable person. If you take up the responsibility of preaching on Lord Caitanya's behalf, certainly many people will be attracted to His message." Then asked by Bhaktivinoda Thakura to speak some hari-katha, Jagadish discoursed on brahmacarya, especially the incomparable current manifestation of brahmacarya in the personage of Siddhanta Sarasvati. Inspired from within, Jagadish also declared that from this place of atma-nivedana would come the fulfillment of Mahaprabhu's prophecy that His name would be spread throughout the world. That same afternoon Siddhanta Sarasvati preached to Jagadish for several hours and advised him to ask permission from Bhaktivinoda Thakura to meet Gaura Kisora dasa Babaji at Kuliya. Early the next morning Jagadish went to Kuliya, paid his obeisances, and offered a watermelon to Gaura Kisora. Although Babaji Maharaja did not usually accept anything from outsiders, when he understood that Jagadish was sent by Thakura Bhaktivinoda, he graciously received this gift. After speaking to Jagadish for some time he told him to sing a selection from Narottama dasa Thakura's "Prarthana." Jagadish sang "Lalasamayi," the song beginning, gauranga balite habe pulaka sarira. Babaji Maharaja instructed Jagadish to have full faith in guru and Vaisravas, to become as humble as a blade of grass and more tolerant than a tree, to avoid the association of dishonest persons, and to chant the holy name of the Lord ceaselessly. When Jagadish said that he had not yet taken initiation, Babaji Maharaja asked him that since Mayapur was the place of self-surrender and he had now surrendered to Srila Bhaktivinoda there, then in what other way would he obtain the shelter of a guru? "Go!" he told Jagadish. "The Thakura is waiting for you." Gaura Kisora also blessed him that he would take sannyasa and preach the name of Mahaprabhu throughout the world. Jagadish touched the feet of Babaji Maharaja, which the latter normally forbade others to do, angrily promising their destruction if they were to try. Following the advice of Babaji Maharaja, Jagadish returned to Mayapur. At midday on the fifth day following Gaura-purrima, having shaved his head and bathed in the Ganga, along with three other devotees he was given kama-gayatri and kama-bija mantras by Bhaktivinoda Thakura at his cottage in Godruma. Afterward he relished his spiritual master's prasada remnants. Later that afternoon Bhaktivinoda read from Siksastaka and explained it to the devotees. Thereafter he asked Krsna dasa Babaji to recite the verses of the Sanatana-siksa section of Caitanya-caritamrta, during which the Thakura interspersed comments. Jagadish spent much of the following summer at Godruma serving Bhaktivinoda Thakura. On the Thakura's order, every morning Jagadisa and Krsna dasa Babaji would perform sankirtana throughout Godruma, chanting the first song of Bhaktivinoda Thakura's "Nagara-kirtana," which begins nadiya-godrume nityananda mahajana, and preaching to the local inhabitants. Every afternoon from one to four there would be recitation of Caitanya-caritamåta followed by kirtana of sri-Krsna-caitanya prabhu-nityananda, jayadvaita sri-gadadhara srivasadi-gaura-bhakta-vånda, to which Bhaktivinoda Thakura would dance and gyrate in transcendental bliss. Jagadisa noted how Bhaktivinoda Thakura would never allow ordinary worldly topics to be discussed at Svananda-sukhada-kuïja, and would immediately prohibit anyone who started talking them, stressing repeatedly that chanting of the holy names is the dharma for Kali-yuga. On his occasional visits to Godruma, Siddhanta Sarasvati would enthrall Jagadisa by effusively speaking to him on multifarious devotional topics. Bhaktivinoda Thakura would direct Jagadisa and other disciples to emulate the exemplar of devotional service that was Siddhanta Sarasvati. He often told Jagadisa that Sri Gaurasundara had sent Siddhanta Sarasvati to this world with two tasks: to introduce daiva-varrasrama-dharma, and to preach the pure chanting of the holy names in the society of Vaisravas by establishing a sodality of pure devotees. Bhaktivinoda Thakura often read to Jagadisa his own teachings on varrasrama as detailed in his Caitanya-siksamåta, but Jagadisa could not fathom what was meant by all of that until when Bhaktisiddhanta Sarasvati later inaugurated his preaching mission and practically implemented those instructions. One day Bhaktivinoda Thakura sent Jagadisa with Krsna dasa Babaji to have darsana of Gaura Kisora dasa Babaji at Kuliya. Srila Gaura Kisora was very happy to know that Jagadisa had been initiated by Bhaktivinoda Thakura, and directed him to also regularly associate with and serve Siddhanta Sarasvati, whom he referred to as "my gurudeva." As did Bhaktivinoda Thakura, Srila Gaura Kisora particularly praised Siddhanta Sarasvati for his strictness in giving up the asat-sanga (unholy association) of pseudo-Vaisnavas and others. When Bhaktivinoda Thakura returned to Calcutta, Jagadisa went with him. After some days Bhaktivinoda Thakura called Siddhanta Sarasvati to Bhakti Bhavan and ordered him to award brahminical initiation to Jagadisa and to two of Jagadisa's former fellow students who were also disciples of Srila Bhaktivinoda. Accordingly Siddhanta Sarasvati bestowed upon them Brahma-gayatri, guru-gayatri and gauranga-gayatri mantras and brahmanas' threads, according to the rites of Sat-kriya-sara-dipika. On that day Bhaktivinoda Thakura gave Jagadisa varied directions on varnasrama-dharma and directed him to accept the many more instructions he would receive on this topic in the future from Siddhanta Sarasvati. Bhaktivinoda Thakura repeatedly told Jagadisa to follow Siddhanta Sarasvati and stated that eventually Siddhanta Sarasvati would perform multifarious wonderful activities and guide numerous devotees.
  14. Disciples of Sarasvati Thakura The information below has come to me from Sripad Bhakti Vikasa Maharaj. <hr> <H2> A few disciples initiated by Sarasvati Thakura before the disappearance of his gurudeva</H2> Early and Prominent Non-Sannyasi Disciples Beni Madhava and Rohini Kumar Prabhus Several young men approached Siddhanta Sarasvati while he was performing bhajana in Vrajapattana in the years prior to his sannyasa. The first was Beni Madhava dasa in 1906. Another was Rohini Kumar Ghosh, an educated youth who left his home in East Bengal to come to Navadvipa in search of spiritual guidance. But he fell into the hands of a baula guru and his mistress, whom he was taught to address as Father and Mother, even though they were actually sinful rascals and cheaters. One day he went to Mayapur to see Lord Caitanya's birthplace and was fortunate enough to arrive when Bhaktisiddhanta Sarasvati was lecturing in front of the Gaura-Visnupriya temple. The young seeker listened intently for a long time, enthralled by the words and ideas of Sarasvati Thakura. On returning to the baulas he feigned illness and lay down to rest without eating, meditating upon Bhaktisiddhanta Sarasvati's instructions until he fell asleep. Then in a dream the baula and his consort came as a tiger and tigress to devour him. In distress he remembered the lotus feet of Lord Caitanya. At that moment Sarasvati Thakura appeared in the dream, chased the tigers away, and led him toward Mayapur. The dream broke, and Rohini Kumar awoke to see that it was morning. Thereupon he immediately proceeded to Mayapur and took shelter of Bhaktisiddhanta Sarasvati. After some days a relative came and took him back to his family home, where he continued his newfound practice of Krsna consciousness as a householder. Eventually he became a Calcutta high court justice. Vaisnava Prabhu Ashvini Haldar of Ballal Dighi, adjacent to Mayapur, also came shortly after Sarasvati Thakura began performing bhajana in Mayapur, and became his second disciple, Vaisnava dasa. Although illiterate, simply by hearing from Bhaktisiddhanta Sarasvati he became learned in Vaisnava philosophy and respected for his sagacity. He performed personal services to Sarasvati Thakura and was known for his bhajana singing and joyful nature. Paramananda Vidyaratna Prabhu During the late 1870s Srila Bhaktivinoda Thakura had been posted as Deputy Magistrate at Narail, Jessore District, and would occasionally venture out by houseboat and horseback to inspect the surrounding areas. In the evenings he would have impromptu kirtana and lecture programs, and the young Tarini Charan Samaddar, a classmate of Srila Bhaktivinoda's first son, Annada Prasada, was among the many listeners when the Thakura had discoursed in Vinodanagara village. Like almost all respectable families, that of Tarini Charan sent gifts of home-prepared sweets to this great Vaisnava who had appeared in their midst. The people of Vinodanagara never forgot Bhaktivinoda Thakura and continued to associate with him through his writings. Certain members of the village would visit nearby Navadvipa and return with news of the great Vaisnava revival transpiring there: of Srila Bhaktivinoda's having discovered the true birthplace of Sriman Mahaprabhu at Mayapur; of the extraordinary renunciate Srila Gaura Kisora dasa Babaji, who shunned other babajis but associated with the householder Bhaktivinoda; and of a special son of Bhaktivinoda Thakura, the both materially and spiritually exceptionally qualified Siddhanta Sarasvati, who had left all prospects of worldly progress to sit in the jungle of Mayapur to simply chant over and again: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Panchanana, son of Tarini Charan, grew up hearing this talk, and in 1910 at age twelve he ran away from home one night, desiring to visit Navadvipa and Rishikesh. Journeying by foot, boat, and rail-seeing a railroad for the first time in his life-he reached Navadvipa at the end of the next night and immediately searched out the famous temple advertised as Mahaprabhu's birthplace. But as he eagerly rushed to enter he was halted by a harsh voice: "Three annas donation to be given." Distraught, the lad turned back and sat in the veranda of a nearby Siva temple, wondering what to do. "The all-merciful Lord Gauranga would go door to door distributing love of God to one and all," he mused, "so how is it He has not let me in His door today?" Just then he overheard two gentlemen returning from bathing in the Ganga, discussing that the real birthplace of Sri Caitanya was in Mayapur. This jogged Panchanana's memory-he had heard such talk before-so he immediately inquired as to the whereabouts of and then set out for Mayapur. There he attained a boon rarely achieved in thousands of pilgrimages: shelter at the lotus feet of a self-realized acarya. Some months later a female devotee named Vidyullata-devi came to Vrajapattana and served Siddhanta Sarasvati with the affection of an elder sister. She engaged Panchanan to help as she expertly prepared many varieties of sumptuous foodstuffs, and thus Panchanana learned the cooking art from her. Vidyullata-devi would call him Paramananda, and in 1913 he was initiated by Siddhanta Sarasvati with that name. Kunja Bihari Vidyabhusana Prabhu Kunja Bihari, a young man from Jessore District living in Calcutta, had been visiting various sadhus in his search for a systematic, cogent understanding of spiritual knowledge. His friends advised him that since he was already initiated by a jata-gosani, he should simply stick with him and not wander here and there. But from early on Kunja had never believed in the insipid Vaisnavism into which circumstantially he had been formally inducted. On the insistence of his friends, and also out of personal curiosity, on Gaura-purnima of 1914 he journeyed to Navadvipa to see its sights and the gosanis living there. He was taken by Sakhi Carana Raya, an acquaintance accompanying him, to the home of a gosani whom the latter knew. But as a vegetarian, Kunja became disgusted when he noticed fish in the meal offered to them by the gosani. Pushing the fish to one side and eating just a morsel of rice, Kunja quickly got up. The young men then went for darsana of Srila Gaura Kisora dasa Babaji Maharaja, who explained to them the verse krsna-bhakta niskama, ataeva 'santa'/ bhukti-mukti-siddhi-kami sakali 'asanta': Because a devotee of Lord Krsna is desireless, he is peaceful. Fruitive workers desire material enjoyment, jnanis desire liberation, and yogis desire material opulence; therefore they are all lusty and cannot be peaceful. With Babaji Maharaja's blessings, the two young men then proceeded to Mayapur, where that evening they heard Siddhanta Sarasvati discoursing to a group of devotees on several slokas beginning from the famous brahmanda bhramite kona bhagyavan jiva, guru-krsna-prasade paya bhakti-lata-bija: According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is highly fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Krsna. By the mercy of both Krsna and the spiritual master, such a person receives the seed of the creeper of devotional service. Kunja Bihari was enthralled by Sarasvati Thakura's lucid exposition of Vaisnava philosophy. Like many educated young Bengalis, he had surmised Vaisnavas to be a class of uneducated scoundrels. He returned to his post office job in Calcutta a thoughtful man. In November 1915 he again came to Navadvipa seeking darsana of Gaura Kisora dasa Babaji; it happened to be the very day that Babaji Maharaja departed from this world. Two days later he was sent to Mayapur to invite Siddhanta Sarasvati to a festival in Navadvipa in honor of Babaji Maharaja. Siddhanta Sarasvati told him, "I am an animal sold out to the lotus feet of my gurudeva. I have no independence. I don't know where I will take prasada. Simply wherever Krsna arranges that I get His remnants, I am fortunate enough to partake of them." Siddhanta Sarasvati continued to speak for two hours, during which an excited Kunja realized that even without asking, he was now getting solutions to philosophical doubts that had vexed him for months, for despite much inquiry he had hitherto received only unsatisfactory answers. Not content to hear Siddhanta Sarasvati for merely two hours, Kunja rushed back to Calcutta, arranged a two-month leave from his post office job, and returned to Mayapur to hear regularly from Siddhanta Sarasvati. But still admiring the Ramakrishna Mission, he was disturbed to hear Siddhanta Sarasvati describe as rascals people he venerated as saints. He was about to leave, although at Paramananda Prabhu's urging he agreed to stay a few days more, during which time he came to realize that Siddhanta Sarasvati was indeed divine, and so begged him for initiation. Siddhanta Sarasvati accepted him as a disciple, and recognizing Kunja Bihari's competence in management, engaged him in that capacity.
  15. Am I biased? Yes, absolutely. <hr> On another topic, Madhava, Do you know the chapter and verse of this verse supposedly from Padma Purana mentioned in Hari-bhakti-vilas, 8.2: naham vasami vaikunthe, yoginam hrdayesu va mad baktah yatra gayanti, tatra tisthami narada Srila Sridhar Maharaj said: The Lord Himself says, "0, Narada, wherever My devotees sing my praises I cannot but be present there." "Naham vasami vaikunthe - I do not live in the transcendental plane; yoginam hrdayesu va - nor in the heart of a yogi; mad bhaktah yatra gayanti - but wherever My devotees sing with most earnest heart; tatra tisthami - I present Myself there. I take My seat and hear their hearty song. Their singing and chanting carries Me from the heart of the yogi and even from the throne of My Vaikuntha. I run towards the place where the devotees chant with hearty devotion about Me: that is what really attracts Me most."
  16. Am I biased? Yes, absolutely. <hr> On another topic, Madhava, Do you know the chapter and verse of this verse supposedly from Padma Purana mentioned in Hari-bhakti-vilas, 8.2: naham vasami vaikunthe, yoginam hrdayesu va mad baktah yatra gayanti, tatra tisthami narada Srila Sridhar Maharaj said: The Lord Himself says, "0, Narada, wherever My devotees sing my praises I cannot but be present there." "Naham vasami vaikunthe - I do not live in the transcendental plane; yoginam hrdayesu va - nor in the heart of a yogi; mad bhaktah yatra gayanti - but wherever My devotees sing with most earnest heart; tatra tisthami - I present Myself there. I take My seat and hear their hearty song. Their singing and chanting carries Me from the heart of the yogi and even from the throne of My Vaikuntha. I run towards the place where the devotees chant with hearty devotion about Me: that is what really attracts Me most."
  17. I posted the link, then removed it, because innocent devotee should not have to ever come in contact with a piece of slime like Jagat's friend "Nitai". Actually, my youngest son's name is Nitai and I particularly love that Name; I really do think it is ironic that this slime Neal is labelled as a servant (das) of Nityananda Prabhu. If you want it, the quote is in Nitai's web zine issue four. Nitai tells a story he attributes to Haridas Das, about someone hiding out in a whorehouse. If this story is really in Haridas Das's book then as far as I am concerned that will be proof positive that this Haridas Das was not the "unbiased historian" you would have us believe he is.
  18. I posted the link, then removed it, because innocent devotee should not have to ever come in contact with a piece of slime like Jagat's friend "Nitai". Actually, my youngest son's name is Nitai and I particularly love that Name; I really do think it is ironic that this slime Neal is labelled as a servant (das) of Nityananda Prabhu. If you want it, the quote is in Nitai's web zine issue four. Nitai tells a story he attributes to Haridas Das, about someone hiding out in a whorehouse. If this story is really in Haridas Das's book then as far as I am concerned that will be proof positive that this Haridas Das was not the "unbiased historian" you would have us believe he is.
  19. I have been looking for some biographical information about Totarama Das Babaji who wrote the well known verse listing thirteen false sampradayas: Aula, Baula, Kartabhaja, Neda, Daravesa, Sani, Sahajiya, Sakhibheki, Smarta, Jata-gosani, Ativadi, Cudadhari and Gauranga-nagari Murali
  20. I have been looking for some biographical information about Totarama Das Babaji who wrote the well known verse listing thirteen false sampradayas: Aula, Baula, Kartabhaja, Neda, Daravesa, Sani, Sahajiya, Sakhibheki, Smarta, Jata-gosani, Ativadi, Cudadhari and Gauranga-nagari Murali
  21. Madhava, Take another look at what Nitai says on his website. He is the one who talks about babjis, whorehouses and sodomy. Murali
  22. Madhava, Take another look at what Nitai says on his website. He is the one who talks about babjis, whorehouses and sodomy. Murali
  23. Madhava, In regard to Haridas Das and his writings, I understand from your friend Nitai that he told some stories about babajis and whorehouses and sodomy, but I haven't yet read Haridas Das's writings and I doubt I ever will. Jagat spoke about "Charan Das's sakhibhekhi disciple Radhavinodini Dasi" So you are saying that Radha Raman Charan Das babaji received vesha from Gaurhari Das Babaji, a disciple of Jagannatha Das Babaji. I understand Srila Jagannatha Das Babaji rejected Radha Raman Charan Das babaji and the sakhibekhi misconception. I have this from one source, and I am checking elsewhere. This Pracin Mayapur place, it was a place of these sakhi-bhekhi persons? Is it right? Some "Goswamis" have criticized Srila Bhakti Siddhanta Saraswati Goswami for putting on the saffron robes as Mahaprabhu had done. Yet they are happy to give this supposed birthplace of Mahaprabhu to a sampradaya of men who dress as women. Is it not so? These men criticize Siddhanta Saraswati Goswami for wearing saffron, but they are on very friendly terms with a group of men who wear saris! I remember the first time I ever encountered these sakhi-bhekhi persons at Seva Kunja, while I was doing parikrama. I knew very little at that time, but from looking at their faces I had no doubt that those men were not austere or pious. The monkeys on the walls of Seva Kunja are real Brajabasis, not those imitation gopis of Vrindavana. Murali
  24. Madhava, In regard to Haridas Das and his writings, I understand from your friend Nitai that he told some stories about babajis and whorehouses and sodomy, but I haven't yet read Haridas Das's writings and I doubt I ever will. Jagat spoke about "Charan Das's sakhibhekhi disciple Radhavinodini Dasi" So you are saying that Radha Raman Charan Das babaji received vesha from Gaurhari Das Babaji, a disciple of Jagannatha Das Babaji. I understand Srila Jagannatha Das Babaji rejected Radha Raman Charan Das babaji and the sakhibekhi misconception. I have this from one source, and I am checking elsewhere. This Pracin Mayapur place, it was a place of these sakhi-bhekhi persons? Is it right? Some "Goswamis" have criticized Srila Bhakti Siddhanta Saraswati Goswami for putting on the saffron robes as Mahaprabhu had done. Yet they are happy to give this supposed birthplace of Mahaprabhu to a sampradaya of men who dress as women. Is it not so? These men criticize Siddhanta Saraswati Goswami for wearing saffron, but they are on very friendly terms with a group of men who wear saris! I remember the first time I ever encountered these sakhi-bhekhi persons at Seva Kunja, while I was doing parikrama. I knew very little at that time, but from looking at their faces I had no doubt that those men were not austere or pious. The monkeys on the walls of Seva Kunja are real Brajabasis, not those imitation gopis of Vrindavana. Murali
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