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Posts posted by jijaji

  1. quote:


    Srila Bhaktiprajñana Kesava Goswami, as a guru nistha and naisthika-brahmacari, was the shadow of Srila Bhaktisiddhanta Prabhupada, and has clarified how the pañcaratrika-guru-parampara is included within the bhavagavata-parampara through the medium of a diagram, clearly demonstrating that Sarasvata Paribhar is included within Nityanada/Jahnava's Paribhar.


    > If this is true how come the line back to Ma Jahnavi is NEVER mentioned to new initiates?

    The disciplic succession back to Ma Jahnavi is NEVER acknowledged....as being the beginning of that Guru-Parampara.

    Also no Guru-Pranali is ever given.


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  2. My reason for posting the story of Tinkadi Gosvami started on VNN. I typed out the story (no copy & paste) for my personal friends who are diciples of Tinkadi Baba as they didn't have a copy of Dr. Kapoors detailed story of Babas life. I also was motivated to put the story out to the Vaishnava community in general as there are few copies of 'The Saints of Bengal' one of them being entrusted to me. I have other cool books as well...!

    I will post more and if in some way I am doing it to glorify myself may Sri Krishna dissolve my stubborn ego in the process!


    Bhakta Shakta...mmmmmm so you are a bhakta of the Ma Kali..? Because Shakta certainly denotes a devotee of the Devi.

    Me thinks you are someone else we all know pretty well on various forums under some thuggie kali disguise!


    Your attempt was weak to say the least!


    Jai Tinkadi Baba Mahasaya


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  3. Originally posted by animesh:

    But this is possible regarding all the messages posted on this forum. There are many posts in this forum that talk of Krishna's pastimes. How can anyone say if that message was meant to glorify Sri Krishna or the poster? When somebody posts something related to a great person's life, then ,by reading the post, how do we know if the intent was to glorify the person the article talks about or the person who posted them?

    Jai Tinkadi Babaji..


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  4. Refutation of Raganuga Misconceptions 2


    Siddha-pranali -

    as taught and practiced by Srila Bhaktivinod Thakur



    dina sadhaka

    Premananda Dasa


    Regarding siddha-pranali. It is known to all devotees who have studied

    Srila Thakur Bhaktivinod´s teachings that he has written about

    ekadasa-bhava, also popularly called siddha-pranali (see

    Harinama-cintamani´s fifteenth chapter 'Bhajana-pranali', Jaiva-dharma´s

    last chapters and Sri Caitanya Siksamrtam).

    Ekadasa-bhava refers to the eleven aspects of the raganuga practicioner´s

    siddha-deha. This topic deserves some attention. Siddha-pranali should be

    understood properly. It is not what most devotees in the West think it is.

    There are some careless persons in Vrndavan who give an imperfect version

    of siddha-pranali. These persons tell their disciples for example, 'You are

    a cowherd boy' or 'You are a gopi', and that disciple imagines that he has

    attained siddhi or perfection. He doesn´t need to perform sadhana anymore

    he imagines, because the guru gave him his eternal identity. This might be

    called 'apparent siddha-pranali', and is not supported by any genuine

    acarya in the Gaudiya tradition.

    But what is real siddha-pranali or ekadasa-bhava and how does it relate to

    raganuga-sadhana bhakti?


    In order to understand this topic we have to consult sadhu, guru and

    sastra. We will take a look at what Srila Bhaktivinod has to say about

    ekadasa-bhava (siddha-pranali) and its relationship to raganuga sadhana

    bhakti. First a little background information about the origins of


    It is referred to by Srila Jiva Gosvami in Bhakti-sandarbha:


    tathapi sri-naradadi-vartmanusaradbhih sri-bhagavata saha sambandha-visesam

    diksa-vidhanena sri-guru-carana-sampaditam cikirsadbhih krtayam diksayam

    arcanam avasyam kriyeteti.


    "Nevertheless those who follow in the path of Sri Narada, etc., and who

    wish to establish a particular relationship with the Lord bestowed by the

    guru through the process of initiation (diksa), should certainly engage in

    deity worship once they have thus been initiated."


    Here Sri Jiva clearly mentions the 'particular relationship with the Lord

    bestowed by the guru through the process of initiation'.

    It is a particular, not general, knowledge that is bestowed by the guru to

    the disciple, which is exactly what ekadasa-bhava is: a description of the

    particular identity the sadhaka desires to attain in relation to



    Sri Jiva continues:


    divyam jnanam yato dadyat kuryat papasya samksayam

    tasmaddikseti sa prokta desikaistattvakovidaih

    ato gurum pranamyaiva sarvasvam vinivedya ca

    ghrniyadvaisnavam mantram diksapurvam vidhanatah

    divyam jnanam hy atra srimati mantre bhagavat-svarupa-jnanam, tena

    bhagavata-sambandha-visesa-jnanam ca.


    "Because it bestows divine knowledge and destroys sin, it is called diksa

    by the learned scholars. Therefore one should humble oneself before the

    guru, offer him all one´s wealth and take the Vaisnava mantra from him

    through the authorized process of initiation.

    The term 'divine knowledge' here refers to the knowledge of the specific

    form of the Lord contained in the holy syllables of the mantra and

    knowledge of a specific relationship with that Lord."

    (Bhakti Sandarbha)


    Here we find a particular, or 'specific relationship', mentioned again.

    But Sri Jiva doesn´t explain in detail what it is.

    The reason why may be found in Srila Bhaktivinod´s Jaiva Dharma, where he

    explains that Mahaprabhu´s different associates were given various tasks by

    Mahaprabhu. Srila Jiva Gosvami was given the task to write about the

    philosophy of Gaudiya Vaisnavism, not specifically about raganuga sadhana.

    This task was given to another associate of Mahaprabhu.


    In Jaiva Dharma, the Thakur writes about the Archana-paddhati of Srila

    Gopal Guru Goswami (an eternal associate of Sriman Mahaprabhu and Sri Sri

    Radha-Krishna). This paddhati is a guidebook for raganuga bhakti, and it

    was copied by Srila Gopal Guru´s disciple, Srila Dhyanachandra Goswami.

    (This book can be read online at: www.sanskrit.org)

    Srila Gopal Guru was given the knowledge contained in the paddhati by his

    own guru, Srila Vakresvar Gosvami, who had received it from Srila Raghunath

    das Gosvami, who in his turn got it from Srila Svarup Damodar Gosvami. And

    Sriman Mahaprabhu had given him the instruction to write a treatise on

    rasa-tattva and its method of practice. In this way we can understand that

    the process of raganuga sadhana and siddha-pranali is authorized and an

    essential part of Gaudiya Vaisnavism.


    This Arcana-paddhati (the title is 'Sri

    Gauragovinda-arcana-smarana-paddhati', but I simply call it arcana-paddhati

    here) contains the praman for the authenticity of ekadasabhava

    (siddha-pranali) and mentions that the spiritual identity is received from


    In Jaiva Dharma Srila Bhaktivinod also writes that ekadasa-bhava is given

    by the guru directly.

    This should be understood properly, though. Simply by receiving

    siddha-pranali one does not become a gopi, for example.

    No! The ekadasa-bhava is the seed of one´s siddha-deha. One is still on the

    stage of practice, Raganuga Sadhana Bhakti, when one receives


    Srila Bhaktivinod explains in Harinama-cintamani:




    "This Ujjvala Rasa then, is the supermost Sadhana, whereby the wealth

    of love, Krishna Prema, is undoubtedly gained. In the Sadhana of

    Ujjvala Rasa there are eleven aspects of one´s identity to be

    cultivated. They are:

    1. Sambandha - one´s particular relationship (with Radha-Krishna).

    2. Vayasa - one´s eternal age.

    3. Nama - name.

    4. Rupa - form or complexion.

    5. Yutha - group to which one belongs.

    6. Vesha - dress (and its colour)

    7. Ajna - order.

    8. Vasa - kunja of residence.

    9. Parakastha - cherished ambition.

    10. Seva - particular service.

    11. Palyadasi - fostered maidservant (under the loving care of a

    particular sakhi one becomes her palyadasi.)


    The Sadhana is fullfledged upon acquaintance of these eleven aspects of

    one´s identity. The life of a sadhaka is marked by five distinct phases:

    1. Shravan-dasha - the stage of hearing and assimilating.

    2. Varana-dasha - the stage of acceptance (with the capacity to

    apprehend the eleven aspects of one´s eternal identity).

    3. Smaran-dasha - the stage of recollection.

    4. Apan-dasha - the stage of maturity.

    5. Sampatti-dasha - the stage of accomplishment."


    It will become clear from Srila Bhaktivinod´s explanations that the

    raganuga sadhaka has not overcome all material desires, anarthas, as he

    begins to tread the raganuga marga. It is also explained by Srila Visvanath

    Cakravarti in Ragavartma-candrika that a raganuga sadhaka progresses to the

    stages of anartha-nivrtti, nistha, ruci, etc.


    Srila Bhaktivinod Thakur continues:



    That great personality who has no selfish interest, who is absorbed in

    the experience of pure and exalted sentiments, is the Gurudeva on the

    path of divine emotion. One should hear the details of divine emotions

    from his holy lips and this is referred to as Shravan-dasha.

    The principle of divine sentiments is to be considered from two


    1. one´s own eleven aspects of spiritual identity and

    2. the Divine Lilas of Krishna.



    When lobha (hankering) arises upon audition of Radha-Krishna´s

    Asta-kala-lilas, with earnestness the sadhaka may enquire from the


    "O Mahasay! Please relate to me how I may gain access into the Lila."

    Being kind, the Guru then explains the principles of the Divine Lila

    in context with the sadhaka´s ekadasa-bhava.

    Then, being satisfied with the disciple´s sincerity, he gives

    permission saying, "In this way you may enter the Lila."

    Having heard and assimilated the details of one´s pure form and

    accomplished nature and having accepted in one´s heart that identity

    is called Varana-dasha.

    At the stage of acceptance one´s personal preference (ruchi) is to be

    considered, and with sincerity submitted and made known to the Guru,

    saying, "O Prabhu, be thou merciful and aquaint me with the identity

    most suited for me so that my love develops into fullness. With a

    nature that fits my taste I will follow your instructions carrying

    them upon my head."

    If, at the stage of acceptance, there is no ruci for the particular

    eleven aspects of identity, then with all sincerity one should

    approach the feet of Sri Guru and submit one´s personal preference.

    Deliberating on the matter the Guru may adjust the eleven items

    accordingly. When one is comfortable with the details, one´s innate

    sentiment can develop.

    In this way, by continued dialogue between the Guru and disciple, the

    disciple becomes firm in the conception of his siddha-svarupa. Then he

    falls at the Guru´s feet with humble prayers and anxiously begs for

    the perfection of his sentiment. Being kind, Gurudeva instructs the

    disciple telling him that with this sentiment he will gain entrance

    into the Lila.

    Falling at the Guru´s feet again, he vows, "I accept this

    ekadasha-bhava as my very own. I will never give it up even for a

    moment and in life or death I shall keep acquaintance with this bhava."


    Thus the disciple vows to uphold his own particular ekadasha-bhava and

    contemplates his nature and accomplished sentiment. The beauty of this

    method is that one need only cultivate one´s particular bhava. If

    there is cultivation of unrelated sentiments it will not bring about

    siddhi even by undergoing sadhana for many ages.

    Thus cultivating one´s particular sadhana with resolute determination,

    within a short time one attains the mature stage called Apana-dasha.

    One quickly becomes pure by developing one´s own unalloyed sentiment

    with constant contemplation and the mind becomes free from material


    The jiva bound by matter remains oblivious of his own pure existence.

    With the conception of material consciousness the jiva misidentifies

    with the transient material body. If the bound jiva has the

    opportunity to lend aural reception to Krishna´s Lila, lobha or greed

    is aroused, whereby he attains the wealth of his own accomplished

    state. Thereupon, with constant contemplation of his spiritual

    identity, that eternal accomplished nature develops, dispelling the

    illusory condition.

    Smarana or recollection may be performed in either Vaidhi or Raganuga

    Sadhana. Contemplation on the Raganuga Path does not depend on the

    reasonings of Shastra.

    Recollection on the path of Raganuga is founded upon an overriding

    attraction for sweetness and beauty, and is quick in bringing about

    the condition of maturity. Contemplation on the Vaidhi path is always

    accompanied with determination of the favourable reasonings of

    sastra. However, upon the appearance of bhava, sastric reasonings

    are abandoned as troublesome.

    Whoever graduates through the stages of shraddha, nishtha, ruchi and

    asakti comes to the stage of bhava. At the time of attaining maturity

    this same bhava becomes manifest. The Vedas and smritis declare that

    upon the manifestaion of bhava there remains no more distinction

    between Raganuga and Vaidhi devotees.

    Smarana, dharana, dhyana, anusmriti and samadhi are the five

    progressive stages of the practice of smarana (smarana-dasha).

    At the time of smarana of one´s svarupa during samadhi (trance) the

    bhavapana state (apana-dasha) is aroused. At this time the conception of


    spiritual identity becomes firmly established. One then overcomes

    material bodily identification. Thereupon one perceives one´s pure

    self as an eternal resident of Vraja. Thus with the attainment of

    bhavapana one sees Vraja-vana and one´s own eternal self.

    Whoever attains svarupa-siddhi (attainment of one´s own intrinsic

    self) is certainly fortunate, and with the subsequent dissolution of

    the subtle ego, the treasure of Vastu-siddhi (final accomplished

    state) is attained.

    The Sadhana-siddha then resides in the company of the Nitya-siddhas.

    Gaining equality with the Nitya-siddhas the heretofore sadhana-siddha

    is absorbed in the constant service of Krishna."


    Thus far Srila Bhaktivinod´s Harinama-cintamani.


    I hope the readers of Srila Bhaktivinod´s words don´t have any doubts about

    the authenticity of siddha-pranali and how it relates to the practice of

    raganuga-sadhana bhakti after reading this text.


    After receiving siddha-pranali, the sadhaka will meditate on the Lila

    (lila-smaranam) and perform service within the mind (manasi-seva) daily

    with a strong desire to attain the spiritual identity. By the mercy of Sri

    Guru and Sri Gauranga one will attain svarupa-siddhi, bhavapana or

    apana-dasha, after passing through the stages of sravana-dasha,

    varana-dasha and smarana dasha. At this stage one doesn´t identify with

    one´s material body anymore, but is firmly established in one´s eternal


    After the physical death one will be transferred to a material universe

    where the Lila is happening and take part in it (in one´s form of a

    manjari) and finally one will attain vastu-siddhi, attainment of the goal

    or premasampatti-dasha, and take birth in Goloka Vrindavan.


    From the following sentence it is clear that the raganuga sadhaka is not

    completely free from anarthas or material consciousness at the beginning

    stages, as mentioned by Srila Visvanath Cakravarti in Raga-vartma-candrika.

    It should be understood in this connection though, that a raganuga-sadhaka

    follows the rules and regulations of vaidhi-bhakti in combination with his

    raganuga-sadhana. Raganuga-sadhana doesn´t mean that one can start to take

    drugs, eat meat, have illicit sex and gamble. The rules of vaidhi must be

    followed strictly.


    "One quickly becomes pure by developing one´s own unalloyed sentiment

    with constant contemplation and the mind becomes free from material



    The word sadhaka means 'practicioner', a devotee who is not liberated from

    the material energy. If he would have been liberated he would be called a

    siddha, not sadhaka, and raganuga-sadhana would be unnecessary.

    By constant contemplation of one´s desired spiritual identity and

    meditation on Radha-Krsna-lila one becomes free from all material influence

    very quickly and factually attains the specific siddha-deha one desired

    during sadhana.

    Srila Narottam das Thakur confirms:


    sadhane bhavibe jaha siddha dehe pabe taha

    ragamarge ei sei upaya

    sadhane je dhana cai siddha-dehe taha pai

    pakkapakka matra sei vicara

    pakile se prema-bhakti apakke sadhana gati

    bhakti laksane tattva-sara


    "The siddha-deha is formed by what we contemplate during sadhana - for this

    is the method on the raga-marga.

    The goal that we hanker for during sadhana will be attained with the

    suitable siddha-deha, the only consideration is the ripening. When one´s

    sadhana matures, prema will bring about one´s supreme destination. This is

    the essence of the bhakti-tattva."

    (Prema-bhakti-candrika 54-55)


    Gaudiya Vaisnav Samaj


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  5. "The Eternal Religion, the religion of the rishis, has been in existence from time out of mind and will exist eternally. There exists in this Sanatana Dharma all forms of worship - worship of God with form and worship of the Impersonal Deity as well. It contains all paths - the path of knowledge, the path of devotion, and so on. Other forms of religion, the modern cults, will remain for a short time and then disappear."

    - Sri Ramakrishna


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  6. From the “Saints of Bengal” by O.B.L. Kapoor

    Chapter XXV entitled “ Sri Tinkadi Gosvami”


    Sri Tinkadi Gosvami (Sri Kisori-Kisorananda Baba) was born in 1906 in Manoharapur, a village in district Medinipur of West Bengal. His father was Sri Harimohana Gosvami and mother Srimati Suradhuni Devi. The family had a large number of ancestral disciples. The number of Harimohana Gosvami’s own disciples also was not small. The income from donations made by disciples was plentiful. Therefore Tinkadi Gosvami was brought up in luxury. He did not have much interest in studies. So his father stopped his education and began to introduce him to his disciples so that he might adopt gurugiri (the profession of guru)as his profession. He also married him to a girl named Sitalasundari, from whom he had a son. Sri Tinkadi Gosvami lived luxuriously. He wore spotlessly white clothes made of the finest linen and smoked hukka. The long tube of the hukka with a silver mouth-piece was always attached to his mouth. The smoke of the sweet-scented tobacco, specially got from Visnupur, was seen curling round him. He went to the homes of the disciples on palanquin. The hukka and a Brahman cook went with him. The cook followed the palanquin on foot. There was, however, a spark of bhakti in his heart, which often disturbed him and made him think of the futility of worldly life. The spark was smoldering slowly. It developed into flames, when his father died only a year after his marriage. A wave of vairagya shook his entire frame. He said to himself, “I must no more waste my life in the trivialities of life. I must wake up and work for a higher destiny. I must renounce the world and go to Vrndavana. No doubt, after the death of my father, the responsibility of running the family has fallen upon me. Perhaps I should wait till my son grows up. But who knows, I may not live till then. Death may sweep down upon me any moment and foil all my plans. No, I cannot wait for better times. If, sitting on the bank, I begin to think that I shall bathe, when the waves subside, I shall never be able to bathe, because the waves will never subside. I must jump into the sea right now.” So one day he sneaked out of home without letting anyone know. He went straight to Govardhana and fell at the feet of Siddha Manohara Dasa Baba of Govindakunda. He expressed his resolve to live in Vrndavana and do bhajana under his guidance. Manohara Dasa Baba said, “Gosain! The time has not come for you to live in Vrndavana. You must wait till the time comes. Go back and attend to the affairs of the family.”


    “But I have not come to go back,” said Tinkadi Gosvami. “I have no money for going back.”


    “You need not bother about that. Your people have already sent a money order for your return passage to one of your relatives in Vrndavana. You go and take the money from him.” Tinkadi Gosvami had to obey. He returned home after seeing the temples and other holy places in Vraja. Soon after he returned home his wife died. He was at that time 28 years old. His relations began to insist that he should marry again. To avoid them he went out on long pilgrimage. He visited all the holy places from Badrinarayana in the North to Kanyakumari in the South. In every temple, to which he went, he prayed to the deity to grant him siddha-bhakti and fulfill his desire to live in Vrndavana. After pilgrimage, instead of returning home, he again went to Manohara Dasa Baba in Govardhana and asked permission to live in Vrndavana. Baba again said, “Gosain! Even now the time has not come for your living in Vrndavana. Go home and marry. You still have much karma to do. When the time comes, Radharani will herself draw you to Vrndavana. You need not worry.” He returned home and married Sarasvati Devi, the daughter of Asutosa Hada of a village near Manoharapur. He had two daughters from her. But this did not make any difference to his vairagya. It went on increasing. He hardly lived at home. He travelled from village to village preaching Harinama. In every village he arranged akhanda (non-stop) Harinama Kirtana either at the house of one of his disciples, or at some other place. But he did not live with his disciples. He built a thatced cottage at some distance from the village. He lived in that cottage and did bhajana from 3 o’clock in the morning till late at night. Only in the evening he came out of the cottage, when he listened to Srimad Bhagavatam or some other Bhakti-sastra read to him by someone and participated in the kirtan in which he also danced at times. While dancing he sometimes shouted so loudly in bhava that it seemed the shout would rend the sky. At this time there was no considerable change in his outward appearance. Instead of fine linen he wore clothes made of coarse cloth and his constant companion was Harinam and the bag of beads for counting Harinam instead of hukka. Tinkadi Gosvami now shifted to Navadvipa. In Navadvipa there lived Phalahari Baba, who had his asrama on Manipur Ghata. He donated the asrama to Tinkadi Gosvami and went to Vrndavana to pass the rest of his life there in bhajana. Tinkadi Gosvami began to live with family in that asrama.


    A Gosvami of Telipada in Nanadvipa had the Sri Vigrahas Radha-Madhava, Whom he worshipped. After his death one day the Sri Vigrahas said to his wife in a dream, “Give us away to Tinkadi Gosvami.” The lady went and told Tinkadi about the dream. Tears began to flow from the eyes of Tinkadi Gosvami to hear what she said and horripilation appeared all over his body. He said. “Ma! I am not eligible for the service of Sr Radha-Madhava. But since They have expressed the desire to receive my service, I shall certainly bring and serve Them as best I can.” He brought and re-installed Them in his asrama and renamed Them Radha-Vallabha. Tinkadi Gosvami was now so much absorbed in bhajana that it was not possible for him to live at home with family. His home began to appear to him like a dark well without water and relations like trees devoid of fruits and full of thorns. He began to pass most of his time under trees on the bank of Ganga. Soon his reputation as a saint spread all around Navadvipa and people began to come to him for darsana. It became impossible for him to do bhajana in loneliness anywhere in Navadvipa. He, therefore, began to do bhajana in Balavana, a forest at some distance from Navadvipa. Ar this time he again became restless for Vrndavana. It began to appear to him that he had a call from Radharani,which he could not resist. Therefore he rushed to Govardhana and fell at the feet of Manohara Dasa Baba. He said to him with folded hands and tears in his eyes, “Maharaja! Kindly do not turn me away this time. Give me vesa (bhek) and shelter under your feet.”


    This time Baba gave him permission to live in Vrndavana but said, “Gosain! How can I give you vesa. You belong to the family of acaryas, with whose help and blessings people cross the ocean of Maya. You do not need vesa.” Tinkadi Gosvami then tried to take vesa from some other saint. But no one gave him vesa, because he was an acarya. Therefore, one day he took vesa of a renunciant Babaji by putting on an old kaupina of Baba Manohara Dasa and taking a vow never to return home. He did not need initiation, because he was already initiated by his father. After taking vesa Tinkadi Gosvami began to do bhajana with great austetity. He wore kaupina and uttariya (a sheet of cloth to cover the upper part of body) made of gunny. He did not live long at one place. He sometimes lived in Premasarovara, sometimes in Varsana, Pavana-sorovara, Kamyavana, Adibadri, Resauli, Camelivana, Tapovana, Panighata, Akruraghata. or Durvasakunda. Everyday he got up at 1 a.m., took bath and sat down for bhajana. Sometimes if he could not get up until 2 a.m. some spiritual power woke him up. Twice he felt as if Mahaprabhu Himself had awakened him.



    Once a Vrajavasi lady came to Baba with her eight year old son, named Mathura Dasa and said, “Baba, I deliver this child to you. Kindly accept him. He will render all kinds of service to you.” Baba accepted him. He asked him to go and bathe in Radhakunda. When he had bathed he gave him mantra. The boy did not know the importance of a Guru. He regarded Baba as his Baba (grandfather) and loved and served him accordingly. Baba also loved him, because he was a Vrajavasi. His presence reminded him of Krsna and his lila. He gave him to eat all the good things which people offered him. He was so free with him that he often told him the most secret things of his heart. Once Tinkadi Gosvami was circumambulating Radhakunda with Mathura Dasa, he proceeded towards the bhajana-kuti of Gopala Bhatta Gosvami, he said to Mathura Dasa, “Mathura,look, I tell you one thing. In Caitanya Caritamrta what Kaviraja Gosvami has written about Sri Radhakunda is false.” “What has Kaviraja Gosvami written Baba?” asked Mathura Dasa. “He has written: sei kunde jei eka bara kare snana tare radha-sama prema Krsna kare dana (anyone,who bathes in Radhakunda but once, is blessed by Krsna with prema like that of Radha.) I have bathed in the kunda so many times. But neither has Krsna given me prema nor darsana. I shall now go to Bengal and preach that no one should go to Radhakunda and no one should believe Krsna, Because what Kaviraja has written about them is false.”


    “Do not do that Baba, because that will hit us Vrajavasis, who depend on the donations made by the pilgrims.”


    “Then why don’t you pray to Radha-Krsna for me? You are a Vrajavasi. They will grant your prayer.”


    “Very well Baba. I shall pray.”


    At that time the Manipuri ladies were doing arati of Giriraja at the spot where Radhakunda and Syamakunda meet. As Baba was proceeding in that direction, he stopped suddenly and said, “Oh! How beautiful! Mathura look, Radha-Krsna sitting on an altar, bedecked with jewels! The sakhis performing arati! Oh! How beautiful the kunda filled with milk and how beautiful it’s jeweled ghatas! Mathura, hold me or I shall fall.” Mathura said, “Oh Baba! They are the Manipuri ladies, doing arati of Giriraja. Where are Radha-Krsna?” But as soon as he held Baba, he saw the kunda filled with milk, though he did not see Radha-Krsna. Mathura told Baba about this when he came to his own. Baba said, “You will see . You will see when the time comes. You do not yet have the eyes to see Rasaraja Krsna and Mahabhavavati Radha.” But how is it, one may ask, that Baba got the eyes to see immediately after he had threatened to preach against Krsna? The fact is that this son of Nanda is also too simple. He is scared even when a devotee gives Him a false threat and is compelled to do what he wants.


    It is obvious from the above that Tinkadi Gosvami Had attained prema. It was through the eyes of prema that he could have the darsana of Radha-Krsna with the sakhis. But prema is dynamic. It is never satisfied with itself. The more prema, the more the feeling that one is devoid of prema. Therefore the more the prema, the more the yearning for it. Baba had only had a glimpse of Radha-Krsna. After Their darsana Their separation became unbearable. He wept day and night on account of Their separation. He lost sleep and hunger and life became burdensome to him. One day, when he was sitting in meditation with his eyes closed his inside and outside seemed to have suddenly brightened with the glow of a transcendental light. As he opened his eyes, he saw that Radharani stood before smiling and shedding round her the light of a thousand moons. She said to him, "You have realized the end you had desired. But you have a lot of work to do. You will come to Me and be always with Me when the time comes." She said this and disappeared (Tinkadi Gosvami had himself disclosed this to Sri Priyacarana Dasa Baba of Govardhana). As soon as She disappeared Tinkadi Gosvami became unconscious. On regaining consciousness he felt his heart and soul and every inch of his body was filled with nectar, which was overflowing through his eyes in the form of tears. After this throughout his life he remained in a state of bhava, which was unearthly and unprecedented. Once the father of Mathura Das had gone to Bengal, Mathura was with Baba and his mother was alone at home. At about nine in the morning, when Baba was meditating, he suddenly cried, "Oh! Ma has fallen!" Mathura became anxious about his mother. He gave him a jolt and asked, "What has happened Baba?" Baba was at that time seeing some lila in smarana. His smarana stopped. He felt very bad. But he only said, "Oh! Nothing, nothing." In the evening he called Mathura and said, "Why did you jolt me this morning, when I was having lila-darsana?" Mathura said, "How could I know what you were doing? You said that Ma had fallen. I got anxious about her. So I jolted you."


    "Never do that again."


    "But why did you say that mother had fallen?"


    "I did not mean your mother"


    "Then whose mother?"


    "You do not know. I saw that Nandalala was going with his friends to pasture cows. Yasoda Ma asked Rohini Ma to give Him some hot milk. Rohini Ma went to bring milk. The boys were restive. They asked her to hurry. In haste, while she was bringing the milk, she fell down. The boys cried, "Oh! Ma has fallen." I also said. "Ma has fallen."


    For some time another Vrajavasi, named Ayodhya Dasa had also been living with Baba, and serving him. He had wholly dedicated his life to the service of Baba and served him with all his heart and soul. By serving him day and night, sincerely and selflessly, he had so identified himself with him that he could read his mind. He could know without his telling him what kind of service he needed at a particular time and started making preparations for the same even before he said anything. He also brought madukari for him. Suddenly he died of cholera. Baba became anxious about his condition after death. He wished that sincere, selfless and dedicated soul as he was, he got his rightful place in the spiritual world. One night, when he was thus worrying about him, he had a nap. In the nap he heard Radharani saying "Why do you worry about him? He has come to Me even before you." No wonder, because Radha-Krsna are pleased more by the service rendered to Their devotee than by service rendered to Them. Several other devotees came from Bengal after renouncing the world and began to live with Baba and serve him after taking diksa from him. He started going with them from village to village to preach Harinama. In every village he arranged Bhagavata-saptaha (A week-long reading of Srimad Bhagavatam) and samkirtana. His disciples got up at three o'clock in the morning and did bhajana. They also attended the Bhagavata-saptaha and participated in kirtana, while Baba sat throughout the day under some tree in a lonely place and did japa and smarana. After the Bhagavata-saptaha he arranged a feast with the help of the Vrajavasis. The Vrajavasis brought provisions for the feast from their homes. The Vrajavasis and the people, who came to attend the patha [reading of scripture] and kirtana all participated in the feast, while Baba and his disciples ate madukari. The number of Tinkadi Gosvami's householder and renunciant disciples went on increasing. The renunciant disciples wanted to live with him. Therefore he built asramas for them in Radhakunda, Tapovana, Govardhana and Vrndavana. The asrama in Vrndavana was built near Kesighata and was named Murarimohana Kunja after the name of the deities installed in it. Once, when Tinkadi Gosvami was living in Tapovana, several rich persons came to him for darsana. The dacoits came to know about this. They thought that the rich men had given him lots of money. Therefore they came to him at twelve o'clock in the night. He remained undisturbed. He gave them asana to sit upon and asked them to eat something. The dacoits were hungry. They agreed to eat. Tinkadi Gosvami asked a disciple to cook for them. While he was cooking Tinkadi Gosvami was chanting aloud Harinama. His loving behavior and Harinama made the dacoits forget the purpose for which they had come. After they had eaten the food cooked for them, they offered one hundred rupees to Tinkadi Gosvami and said, "Baba! We are not good men. The purpose for which we came was also not good. But your company has brought about an unprecedented change in us. You can now live here and do bhajana under our protection. No harm will ever come to you."


    Tinkadi Gosvami saw his Ista in every living being. His heart was full of love and respect for all. He could not think of violence against anyone. Therefore even the violent creatures, who came in contact with, became non-violent. Several times, when he did bhajana in some forest, lions and tigers appeared before him, but went away without doing any harm to him. Once during winter he lived in the forest, called Rantankunda with some disciples. One day while he was sitting in meditation and his body was covered with a shawl, a disciple saw that a poisonous snake had entered the shawl and was staying there. Only its tail was out of the shawl. Tinkadi Gosvami was absorbed in lila-smarana. He was not at all aware of the snake. The disciple was deeply worried to see this. But he did not raise a cry or do anything else to turn it away. After some time the snake crawled away, without doing any harm to Tinkadi Gosvami.


    Once some disciples of Tinkadi Gosvami took him to Nilacala. Mathura Dasa went with him. In Nilacala he always thought of Vrndavana. On seeing Cataka Parvata he felt that he saw Govardhana. On seeing the sea he thought he saw the Yamuna and said to Mathura Dasa,"Look Mathura, how Yamuna is in spate." One day some devotees offered him cheese to eat. But he did not eat. When Mathura asked him to eat, he said, "Mathura, I have no appetite. Only a short while ago I took roti in Radhakunda." Mathura said, "Baba! You are lying. You are here in Nilacala. How could you go to Radhakunda to eat roti?"


    "No, you ask your mother. She was circumambulating Radhakunda. I saw her near Lalitakunda. She was wearing a green sari and carrying milk in a small pot. I said, "Ma! I am hungry. Give me roti." She said, "Come to my home after I have done parikrama." I went to her home. She gave me a roti and some vegtable. If you think I am lying, you can write her a letter and inquire." Mathura wrote to his mother. She confirmed all that Tinkadi Gosvami had said. The fact is even if he lived in Nilacala or Navadvipa physically, in his subtle body he lived always in Radhakunda.


    Once when Tinkadi Gosvami was living in Vrndavana he again expressed his desire to go to Nilacala. His attendents wrote to his disciple Sushila Bhaumika of Navadvipa and Dilipa Kumara Mitra of Calcutta, asking them to arrange for his visit to Nilacala. After two or three days he dropped the idea of going to Nilacala at the insistence of the devotees of Vrndavana and sent telegrams to the aforementioned disciples asking them not to arrange for his visit to Nilacala. At the same time he started Bhagavata-saptaha in the Radha-Murarimohana Kunja in Vrndavana. Unfortunately the telegrams did not reach Navadvipa and Calcutta in time. Sushila Bhaumika and Dilipa Kumara booked four seats in the plane for going from Delhi to Bhuvanesvara and reached Vrndavana on the third day of the Bhagavata-saptaha. Tinkadi Gosvami did not want to go to Nilacala during the Bhagavata-saptaha. But circumstances compelled him to go. From Bhuvanesvara he went to Nilacala and stayed in Thakura Haridasa Matha. For three months during his stay in the Math, patha, kirtana, and bharidaras (feasts) continued to enliven the environment. After three months devotees came from Navadvipa to take him to Navadvipa and he had to go. The devotees brought him to Navadvipa. But as usual he lived in Navadvipa only in body. His soul was in Vrndavana. He was always absorbed in Vrndavana-lila that day and night made no difference to him. For him the day was night and night was day. Once, when absorbed in lila he kept on sitting till 12 o'clock at night. A devotee said, "Baba! It is now 12 o'clock. Kindly lie down and sleep." He replied, "Do I ever sleep during the day?"


    Perhaps it was not possible for Tinkadi Gosvami now to live out of Vrndavana and he wanted to go there never to return. So one day, when his disciple Vrndavana Dasa was going from Navadvipa to Vrndavana, he said to him, "You go. I shall soon follow."


    Since Tinkadi Gosvami desired to go to Vrndavana, Murarimohana, the deity in his asrama in Vrndavana also became restless for his company. Tinkadi Gosvami received a letter from Kisori Das Baba of Kesighata Thaura, in Vrndavana. He wrote, "Baba! I saw in a dream this morning a black boy saying to me ‘You people sent Gosain away from here in the midst of Bhagavata-saptaha. Now go and bring him here at once.’ I said to the boy, ‘Who are you?’ He replied, ‘I am Murarimohana.’ Therefore, Baba you come here at once."


    The letter was read to Baba. On hearing the letter he became silent. His eyes closed. Two days later, on Phalgun Krsna Navami of the year 1984, he suddenly shouted, "Jai Nityananda Rama! Jai Nityananda Rama!” and left the body to go and meet Murarimohana in Vrndavana. At that time Mathura Dasa was in Radhakunda. The next morning at 5:00 a.m. he saw Tinkadi Goswami in a dream. He said to him, "Mathura! Look, I have come to Radhakunda. Let us go bathe." Mathura told his mother about the dream. She said, "Probably Baba has left the body and come to Vrndavana in his siddha-deha." The next day Mathura dasa received a telegram which confirmed what she had said.


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  7. quote:


    We read that his opinion on Gaudiya-Vaisnavas was that they are a sex religion, as that was the main stream of Gaudiya-vaisnavism at his time; i.e., sahajyism and sahajyias sects linked with Gaudiya-Vaisnavism.


    > That is interesting because Sri Ramakrishna himself practiced Raganuga to Sri Krishna and visited with the Gaudiya Vaishnavs of Braja when he went there. In the intro to 'The Gospel of Sri Ramakrishna' there is description of Sri Ramakrishna even dressing in sari to have mood of gopi when going through his Krishna sadhana stage.

    I would like to see the Vivekananda quote regarding his equating Gaudiya Vaishnavism with Sex Religion...if he did he differed with his Guru Sri Ramakrishna in this regard.


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    [This message has been edited by jijaji (edited 05-08-2001).]

  8. shvu says;


    "If a person knows that a particular Guru had flaws, I dont see anything wrong in pointing it out to others who may not be aware of it. I only see it as beneficial. Just my thoughts."




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  9. Dear Jijaji

    I fully agree with you. It is a big waste of time to discuss with you since you have no adhikara to discuss anything seriously. Your are only interested in slander Srila Bhaktisiddhanta Prabhupada and nothing else.


    As a bona fide member of babajis's syndicate you are following their foot steps: 3rd class people, 3rd class Gaudiya-vaisnavism and 3rd class arguments.



    >> OI Gavald...sorry Satya go find someone else to play with!





  10. Satya..


    My responce is none at all. I regret getting emeshed in useless debating with you! Best of luck and you bet I will throw in an opinion now and then, but I am done directly debating with you Satya. I debated these very same topics with you before on VNN and got nothing from it but a BIG WASTE OF TIME.


    I Gotta move on...


    Hope you see through the missionary mind-set one day..




    So best of luck homeboy!


    I think I'll go check out shvu on advaita!


    Jai Radhe





  11. jndas ...


    I accept your plea for me not to be so in the attack mode. Perhaps a bit of bend up anger on my part in regards to this...






    Sorry if my temper got the best of me, please it's not that I do not accept the contribution of Bhaktivedanta or Bhaktisiddhanta. They both worked hard in the name of Gaudiya Vaishnavism. My disagreement is with the across the board discrimination of other Gaudiya Vaishnavs outside Gaudiya Math or Iskcon. There is always a word of contempt inplying because they do not belong to the newly formed Saraswata Parivar, they are sahajiya women mongers with loose morals. But can't those types exist ANYWHERE?

    Within ANY group...I think so.

    So My interest in this is not to associate with lowly types but to improve my raganuga bhajana in an authentic manner with the real McCoy (and they are out there!).

    After belonging to one of the branches of Gaudiya Math (iskcon)for many years and not wanting to be a part of ANY missionary organization EVER again I choose a different path within the Gaudiya tradition. I am sorry if that upsets many here ...it shouldn't!

    How many times in India do we meet people in Braja or orther locations who belong to other sampradayas..other Gaudiyas other Nimbarkites, Vallabites..etc.

    You get the point.


    Anyway..sorry on my part for any rudeness..

    I will debate..but try and keep it clean!




  12. Satya,

    I have been down this road with you before..your just mastubating your EGO...and will post any stupid lie to support your fanatical conclusions. You accuse other Gaudiya Vaishnavas outside your missionary camp as this or that, but in reality have never witnessed them in their daily lives. You are just a plain RELIGIOUS BIGOT.

    You post all kind of lies and crap about Shankara, rather than admit perhaps that shvu knows a bit more about advaita than you do! BUT NOOOOOOO...you have to have the inside scoop on every other religion or system outside your own! This is typical of missionary fanatical one-sided doomsday only we can save the world types!




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