Everyone, check out this Babaji site!

[premananda]

http://web-image.at/babaji/

[Guest guest]

cyber-babajis' syndicate & CO

[premananda]

Originally posted by Satyaraja dasa:

cyber-babajis' syndicate & CO

You are missing something great if you don´t read the articles on this site.

 

[Guest guest]

Premananda,

 

Thanks so much for such a cool site!

 

 

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PEACE NOW

[Jahnava Nitai Das]

I visited the site, but I must admit I felt odd. I mean, being surrounded by babaji katha without all of your insults flying left and right. It was just a strange feeling - almost paranormal.

 

[Guest guest]

Originally posted by jndas:

I visited the site, but I must admit I felt odd. I mean, being surrounded by babaji katha without all of your insults flying left and right. It was just a strange feeling - almost paranormal.

I don't feel that sorry for you jndas..you see we have put up with slander and insults after we found out certain truths about Gaudiya Vaishnavism for years and years and years!

 

;^)

 

 

 

------------------

PEACE NOW

[premananda]

Originally posted by Satyaraja dasa:

cyber-babajis' syndicate & CO

You are missing something great if you don´t read the articles on this site.

 

[premananda]

Originally posted by jndas:

I visited the site, but I must admit I felt odd. I mean, being surrounded by babaji katha without all of your insults flying left and right. It was just a strange feeling - almost paranormal.

I haven´t insulted anybody, only pointed out some flaws in your conception of what a guru-parampara is. There is some hidden criticism of the GM on the website, but nobody is mentioned by name.

 

Personally I feel very inspired after reading the articles on the site.

 

PD

 

 

[Maitreya]

I was just there and spent some time looking around and reading a little.I, like jndas, notice a much different atmosphere. I was looking over my shoulder and just waaiting for the anti-GM rhetoric to come, pleasantly surprised none did as far as I could see.Nice example to follow.

 

On the teachings section I noticed this section describing the majari identity and some characteristics of the same for several gurus i the line going back.

 

This was the one describing Krishna dasa Babaji:

 

Sri Krishna dasa Babaji-Sri Krishna Manjari-colour of body:kunkuma[golden vermillion]; dress;citra vasana[mixed colors silk sari];service:chandana[sandlewood pulp]and pada samvahana[massaging the feet];age: 12 years 6 months and 5 days.

 

So perhaps someone could explain this a little further.How does the solar time conception of years months and days come about.I mean I can understand a general idea given for the age of manjaris to give us an idea but this is down to how many days.

[Guest guest]

MC...

 

Please see this wonderful article by my dear friend Premananda das on Ekadasa Bhava.

 

Jai Krishna Dasa Babaji

 

 

 

© 1998 VNN

EDITORIAL

10/14/1998 - 2357

 

Ekadasa-bhava and Raganuga Sadhana Bhakti

 

 

--

 

 

Editorial (VNN) - by Premananda Das

 

Sri Sri Guru-Gaurangau jayatah!

 

In the practice of Raganuga-Sadhana bhakti, the Ekadasa-bhava, or the eleven elements of the sadhaka´s siddha-deha, are essential.

 

Ekadasa-bhava means Gopi-bhava, the mood of the Gopis of Vraja. Sri Caitanya-caritamrita teaches us about Gopi-bhava as follows:

 

ataeva gopibhava kari angikara

 

ratri-dine cinte Radha-Krishnera vihara

 

siddha-deha cinti kare tahai sevana

 

sakhi-bhave paya Radha-Krishnera carana

 

"Therefore accept Gopi-bhava to contemplate Radha-Krishna´s pastimes throughout the day and night. By performing manasi-seva within your internally conceived siddha-deha you will attain Radha-Krishna´s feet."

 

The sadhaka who has intense lobha for attaining the service of Srimati Radhika and Sri Krishna in Vraja, will receive Ekadasa-bhava from the Diksha-Guru, who comes in a Siddha-Guru-parampara descending directly from one of the nitya-siddha associates of Sriman Mahaprabhu, Srila Nityananda Prabhu or Srila Advaita Acarya Prabhu.

 

Sri Srimad Bhaktivinod Thakur has written about how Ekadasa-bhava is received from Srila Gurudeva. The Thakur himself received it from his eternal Gurudeva Srila Vipina-vihari Gosvami Prabhupada.

 

Sadhakera yakhan raganuga-marga lobha haya takhan sadgurur nikata pararthana karile tini sadhakera ruci pariksa kariya tahar bhajana nirnoyer sange sange siddha-dehera paricaya kariya diben.

 

"When the sadhaka´s lobha is awakened for Raganuga-bhakti he will approach his Gurudeva with great humility. After testing the disciple´s sincerity, the bona fide Guru will instruct the disciple and adjust his bhajana according to the identity of his siddha-svarupa."

 

(Sri Caitanya-siksamrtam, part 6, chapter 5.)

 

"What rasa is suited to which jiva is determined by his inner relish. When he gets regard for particular form of bhajana, from that bhajana his ruci can be understood. Deciding that ruci, his spiritual master will initiate him accordingly.

 

(…)

 

"If anybody possesses greed for the path of Raganuga-sadhana, he will pray to his Guru, who after examining his ruci will determine the type of bhajana suited to him and give him acquaintance of his siddha-deha.

 

(…)

 

"The significance of this type of sadhana is to enter the transcendental Lila of Sri Radha-Krishna and remembering Their eternal Names, Form and Beauty, and Qualities by application of the sadhaka´s relationship with Them, in consonance with his own name and form etc., bestowed by the Guru."

 

In the book Sri Harinama-cintamani the Thakur explains the method of Raganuga-sadhana. It is important to know the authorized method to attain the supreme goal, if one is to make any progress in one´s sadhana-bhajana. Therefore Srila Bhaktivinod Thakur has mercifully explained it, through his parampara teachings, and in his books.

 

Let´s see how Srila Bhaktivinod Thakur describes the method of Raganuga-sadhana and how it relates to the sadhaka´s Ekadasa-bhava.

 

ei ekadasa-bhava sampura sadhane

 

panca dasa laksya haya sadhakajivane

 

sravana, varana ara smarana, apana

 

sampatti ei panca vidha dasaya ganana

 

"The sadhana relating to the eleven items of ekadasa-bhava is executed in five progressive stages:

 

1.. Sravana-dasa - the stage of hearing about Radha-Krishna-lila.

2.. Varana-dasa - the stage of accepting.

3.. Smarana-dasa - the stage of remembering.

4.. Apana-dasa - the mature stage

5.. Sampatti-dasa - the attainment of the goal."

 

Next, the Thakur will explain in detail about these five progressive stages.

 

Sravana-dasa - the stage of hearing

 

nijapeksa srestha suddha bhavuka ye jana

 

bhava-marge Gurudeva sei Mahajana

 

tahara srimukhe bhava tattvera sravana

 

haile sravana dasa haya prakatana

 

bhava-tattva dviprakara karaha vicara

 

nija ekadasa-bhava Krishna-lila ara

 

"The Ekadasa-bhava-tattva and Krishna´s astakala-lilas should be heard from a suddha-bhakta more advanced than oneself. This means one´s own Gurudeva, and preferably if he is a bhavuka."

 

He 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 Sravana-dasa. The principle of divine sentiments is to be considered from two angles: 1. one´s own eleven aspects of spiritual identity and 2. the Divine Lilas of Krishna."

 

Varana-dasa - the stage of acceptance

 

Radha-Krishna astakala yei lila kare

 

tahara sravane lobha haya antahpure

 

lobha haile Gurupade jijnasa udaya

 

kemane paibo lila kaha mahasaya

 

Gurudeva kripa kari karibe varnana

 

lila-tattva ekadasa-bhava sangatana

 

prasanna haiya prabhu karibe adesa

 

ei bhave lila madhye karaha pravesa

 

Gururupe siddha-bhava kariya sravana

 

sei bhava sviya citte karite varana

 

"When lobha arises upon hearing Radha-Krishna´s astakala-lilas, the disciple may ask:' Oh Gurudeva, how is it possible to attain such lilas?'

 

If pleased with the disciple, the Guru will relate the lila-tattva in context with the sadhaka´s Ekadasa-bhava saying: 'You may enter the lila in this way.' This stage of acceptance is called Varana-dasa."

 

Let us now take a look at what Ekadasa-bhava is, since it is given by the Guru at this stage of acceptance. (This process of giving Ekadasa-bhava is popularly called Siddha-pranali.)

 

To obtain authorized knowledge about this subject one has to consult with Sastra, Guru and Sadhu. According to the Thakur in Jaiva-dharma, Srila Gopala-Guru Gosvami, the eternal associate of Sriman Mahaprabhu and Sri Radha-Krishna was given the task of writing about the method of Raganuga-sadhana, by Sri Gauranga and His associates. The Sri Gaura-Govinda-arcana-smarana-paddhati, by Srila Gopala-Guru´s disciple Srila Dhyanacandra Gosvami, a book which is a copy of the original paddhati with some additional verses, has the following to say about Ekadasa-bhava:

 

a.. Nama (name)

SriRupamanjarityadi namakhyan anurupatah

 

cintaniyam yatayogyam svanama vrajasubhruvam

 

"As Sri Rupa Manjari and the other Vraja-devis have individual names, the sadhaka also has a manjari name which is to be meditated upon."

 

Srila Bhaktivinod explains further:

 

Sri Gurudeva ye manjari-nama diben, sei nami sadhakera nityanama baliya janibe. vrajalalanadikera madhye nama dvara manorama haibe.

 

"The manjari name that the Guru selects is the sadhaka´s eternal name which renders the sadhaka-manjari 'manorama' among the Vraja-sundaris."

 

b.. Rupa (form)

Arcana-smarana-paddhati:

 

rupam yuthesvari rupam bhavaniyam prayatnatah

 

trailokyamohanam kamoddipanam gopikapateh

 

"As the Yuthesvari, groupleader (Srimati Radhika), is captivating throughout the three worlds and able to invoke Krishna´s kama, so are Her maidservants. With care and attention one should fix the mind on one´s own form as such."

 

Jaiva-dharma:

 

sadhakera ruci anusare Sri Gurudeva rupayauvana sampanna ekti kisori siddha-rupa nirnaya kariben. Acintya cinmaya rupa visistha na haile Sri Radhikara paricarika ke haite pare?

 

"According to the sadhaka´s ruci, taste, the Guru will prescribe a lovely kisori siddha-svarupa (a manjari-svarupa). Without having an inconceivably beautiful form, could anyone possibly become Radha´s dasi?"

 

c.. Vayasa (age)

Arcana-smarana-paddhati:

 

vayo nanavidham tatra yatu tridasavatsaram

 

madhuryadbhutakaisoram vikyatam vrajasubhruvam

 

"The ages of the Vraja-sundaris are all different; the sadhaka-manjari will meditate upon herself as a kisori near about thirteen, the age whereupon youth blossoms."

 

Jaiva-dharma:

 

Kaisora vayasa vayasa - dasa vatsara haite solo vatsara paryanta kaisora. Ihakei vayasa-sandhi bale. Manjaridera vayasa dasa haite sevanotikrame caudda vatsra paryanta vridhi paibe. Balya, pauganda o vridha vayasa vrajalalanadikera hay na. Sadhaka nijeke kisori baliya abhiman karibe.

 

"The kisori age is from ten years up to sixteen and is also referred to as 'vayasa-sandhi' ( the time when a woman´s form develops). The manjaris´ ages start from ten and extend up to fourteen. Radha´s sakhis and manjaris are all kisori. Thus the sadhaka shall conceive of his eternal svarupa as a kisori."

 

d.. Vesha (dress)

Arcana-smarana-paddhati:

 

vesonilpatadyaisca vicitralankritaistatha

 

svadya dehanurupena svabhava rasa sundarah

 

"One´s manjari-svarupa is meditated upon as dressed in blue silken garments with gold and jewelled ornaments which are gorgeous to behold."

 

Jaiva-dharma:

 

sevara upayogi nana vidha silpa kalaya sakala manjargana abhighya tad anurupa guna o vesa sri gurudeva sadhakake nirdistha kariben.

 

"The manjaris are well qualified in all arts of seva. According to the sadhaka´s particular ruci, however, the Guru will select in which qualities and in which dress the sadhaka-manjari shall be adorned."

 

e.. Sambandha (relationship)

Arcana-smarana-paddhati:

 

sevya sevaka sambandhah svamanovrtti bhedatah

 

pranatyaghapi sambandham na kada parivarttayet

 

"Due to the particular desire of the sadhaka the relationship between the worshipper and the worshippable is adjusted. In life or death this sambandha can never be broken.

 

Jaiva-dharma:

 

sadhaka sambandha visaya niye eirupa bhavibena ami sri radhikara paricarikar paricarika, sri radha amar jivitesvari, krishna tahar jivitesvara; sutarang radhavallabhi amar pranesvara.

 

"The sadhaka´s sambandha with Radha-Krishna is to be meditated upon as follows:

 

Sri Radhika-devi is my Pranesvari; I am the maidservant of Her maidservants. Because Krishna is Radhika´s Pranesvara - Radha-Vallabha (Radha-Krishna) are my worshippable object."

 

f.. Yutha (group)

Arcana-smarana-paddhati:

 

yathayuthesvariyutha sada tisthiti tadvesa

 

tathaiva sarvatha tisthed bhutva tad vasavarttini

 

"The sadhaka-manjari belongs to Sri Radhika´s yutha, group; thus Radha is the yuthesvari, group leader. One should thus meditate:

 

I follow the requests of Radha and remain by Her side subjugated by Her numerous qualities."

 

Jaiva-dharma:

 

Srimati radhikai yuthesvari. Radhikara astasakhir madhye kaharo gane takite haibe sadhaker rucikrame sri gurudeva astasakhider ekti ganer ganer madhye avastan nirdesa kariben. Sei sakhira ajnakrame sri yuthesvari sahita lilamaya srikrishnake sadhaka-manjari seva kariben.

 

"In Radharani´s yutha each of the eight chief sakhis form subgroups called 'gana'. After testing the sadhaka´s ruci, the Gurudeva will select in which gana the sadhaka-manjari will serve."

 

7) Ajna (order)

 

Arcana-smarana-paddhati:

 

yuthesvarya sivasyajnamadaya hariradhayo

 

yathocitanca susrasam kuryadananda samyuta

 

"The sadha-manjari honours the yuthesvari´s order as her life and soul. Thus all types of appropriate seva are performed to increase the pleasure of Radha-Govinda."

 

Jaiva-dharma:

 

Ajna dui prakara arthat nitya o naimittika. Karunamaya sakhi ye nitya seva sadhaka manjarike ajna kariben taha mirapeksa haiya astakalera madhye yakhana yaha kartavya taha kariben. Abar upastita anya kona seva prayojana mota ajna karile taha naimittika ajna; tahao visesa yatnera sahita palan karite haibe.

 

"Orders are of two types: nitya (regular) and and naimittika (occasional). The daily seva which the merciful Prana-prestha-sakhi imparts is the nitya-ajna. Without consideration the sadhaka-manjari executes them at the prescribed moments during the course of the astakala. On special occasions namittika orders are given. They must also be looked after with due care and attention."

 

a.. Seva (service)

Arcana-smarana-paddhati:

 

camara vyajanadinam sarvajna pratipalanam

 

itiseva parijneya yathamati vibhagasah

 

"With expertise the sadhaka-manjari will execute two categories of seva: verbal orders, and relative services, beginning with camara fanning."

 

b.. Parakastha (one´s supreme ambition)

Arcana-smarana-paddhati:

 

sri radhakrishnoryad tad rupamanjarikadya

 

prapta nityasakhitanca tatha syamiti bhavayet

 

"I shall become a nitya-sakhi (manjari) and serve Radha and Krishna in the footsteps of Sri Rupa Manjari - this is my parakastha."

 

c.. Palyadasi (the mood of being a fostered maidservant)

Arcana-smarana-paddhati:

 

palyadasi sa ca prokta paripalya priyamvada

 

svamanovrtti rupena ya nitya paricarika

 

"By remaining under the care and protection of a senior Vraja-gopi, the sadhaka-manjari is referred to as her palyadasi."

 

d.. Nivasa (kunja of residence)

Arcana-smarana-paddhati:

 

nivaso vraja madhye tu radhakrishna sthali mata

 

vamsivatasca sri nandisvarasca apyati kautukah

 

"Within Vraja-mandala at Vamsi-vata, Nandisvara, etc., Radha-Krishna enact their nitya-vihara; those lila-sthalis are the residence for my siddha-deha."

 

Jaiva-dharma:

 

Vraje nityavasi vasa. Vrajera madhye ksana grame sadhaka gopi haiya janama haya, abar gramantare ksana gopera sahita sadhaka-manjari vivaha hay, kintu krishnera murali rabe akristha haiya radhikara anugatya tahara radha-kundastha kunje ekti kutira vasa kariben - ei abhimane siddha vasi sadhaka manjari nivasa.

 

"To eternally reside in Vrindavan is the meaning of nivasa. The sadhaka takes birth as a gopi in a particular village in Vraja. Then, after marriage, she resides in her father-in-law´s house. When the sound of Krishna´s melodious flute enters the ears however, the allurement for Radha´s seva brings the sadhaka-manjari to Radha-kunda. It is here that she has a kunja and kutira for residence."

 

Now, let us return to the description of the five progressive stages of Raganuga-sadhana.

 

Smarana-dasa - the stage of remembrance

 

Harinama-cintamani:

 

nija siddha ekadasa-bhave vrati haye

 

smaribe sudridha citte nija-bhava caye

 

smarane vicara eka ache to sundara

 

apanarera yogyasmrti koto nirantara

 

apanarera ayogya smarana yadi haya

 

bahu yuga sadhileo siddhi kabu naya

 

"One should regularly practice ekadasa-bhava-smarana with special attention on the lilas corresponding to one´s mood. Fortunately, only the lilas in which the sadhaka finds interest need to be contemplated, for otherwise siddhi (perfection) may not take place even after many lifetimes of devotional practice."

 

When the mature sadhaka has become aware of his sthayi-bhava in relation to Radha-Krishna, only sravanam, kirtanam and smaranam in relation to one´s particular mood should be performed. If a devotee´s sthayi-bhava is manjari-bhava, he will attain siddhi through hearing, reciting and remembering Radha-Krishna´s amorous pastimes. The Gosvamis have written many books about these pastimes, such as Govinda-lilamrta and Krishna-bhavanamrita, so that we may know about and obtain the desire to take part in the pastimes of Radha-Krishna.

 

Apana-dasa - the mature stage

 

apana sadhane smrti yabe haoye vrati

 

acire apana-dasa haya suddha ati

 

nija suddha bhavera ye nirantara smrti

 

tahe dura haya sighri yara bandha mati

 

"In the course of time as the sadhaka becomes adept in the art of smarana-sadhana his mind shall become free from material bondage due to its fixation on the goal."

 

smarane ei panca-dasa atikrama karite anipuna lokera pakse bahuyuga yaite pare; nipunabyaktidera pakse alpadine apanadasa upastita haya.

 

"For the unadept, it could take many yugas to progress from Smarana-dasa to Sampatti-dasa. For the expert sadhaka, however, Apana-dasa may awaken in a short time only."

 

Sampatti-dasa - the attainment of siddhi

 

samadhi svarupa smrti ye samaye haya

 

bhavapana dasa asi haibe udaya

 

sei kale nija siddha-deha abhiman

 

parajiya jada-deha habe adhisthan

 

takhana svarupe vraja-vasa ksane ksana

 

bhavapane sva-svarupe here vraja-vana

 

"Through unwavering svarupa-smrti (remembrance of one´s siddha-svarupa) samadhi shall be invoked causing one´s material identity to lose precedence. Then, from moment to moment, darsana of Krishna-lila in one´s siddha-svarupa becomes possible."

 

A jiva who has reached this stage, Svarupa-siddhi, will upon leaving the material body be transferred to a material universe where Radha-Krishna-lila takes place. When Krishna and His associates leave that material universe, the jiva also goes to Goloka Vrindavan, and thus attains the final goal, which is termed Vastu-siddhi.

 

From a fallen servant of the servants of Srila Bhaktivinod Thakura (Srimati Kamala Manjari),

 

Premananda Dasa

 

 

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PEACE NOW

[Guest guest]

Some of the cyber-babajis are always arguing; 'Oh, you aren't in a bona fide line, you didn't get siddha-pranali. One should at first receive instructions on siddha-pranali, and thereafter he will progress in raganuga-bhakti!"

 

But let's consider what So, let us see what Srila Kuñja Bihari dasa Babaji Maharaja from Radha-kunda, and the guru of Sri Ananta dasa Babaji says about these precocious siddha-pranalis (quote; Mañjari-svarupa-nirupana):

 

"The system of spiritual practices followed by the Gauòiya Vaisnava school call for the practitioner to receive siddha-pranali from his spiritual master. From this siddha-pranali, the disciple becomes aware of the nature of his spiritual body. Dhyana-candra Gosvamin writes in his Paddhati that the siddha-pranali has eleven aspects (ekadasa-bhava). These consist of the devotee's (mañjari's) (1) name, (2) her bodily colour, (3) dress, (4) age, (5) relation, (6) the particular group to which she belongs, (7) orders, (8) service, (9) highest attainment, (10) situation as a protected handmaid, and finally (11) residence.

"No one should think that this is nothing more than imagination; the spiritual body is eternal and true. The spiritual master knows his disciple's transcendental identification through the power of his meditation and then reveals it to him as the form in which he will be accepted by the Lord. When the disciple meditates on the transcendental activities of the Lord through a sense of identification with that spiritual body, mentally serving the Holy Couple in that body, then gradually, his absorption in identification with the material body is correspondingly reduced.

"Until the disciple comes to the point of prema, he does not actually attain this siddha-deha, but has to take repeated births in the material world. Visvanatha Cakravartin explains in his commentary on the Ujjvala-nilamani, "Those persons who are practicing raganuga-bhakti at the present time are on various stages of advancement such as nistha, ruci, asakti, etc. If they should at any future lifetime attain to pure love (prema) then they will become fully qualified to serve the Lord. It is only then that they will receive a body appropriate for rendering such service and will become actual associates of the Lord."

"The process for achievement is as follows according to Visvanatha: "Such a practitioner of raganuga bhakti, when he finally attains prema due to his dedicated performance of sadhana and is completely absorbed in the anxiety of desire, even though he has not attained the higher stages of love of God, such as sneha, etc. (which are actually impossibe to attain in a material body), then the Lord himself appears along with his eternal associates and gives a direct vision of himself as well as the opportunity to engage in direct service-even if only once in a dream. Then he gives a spiritual body (in this case, the body of a gopi) just in the way one was given to Narada Muni at the time of his death. After that, when the Lord makes his appearance in some material universe, his internal potency, Yogamaya, causes that very body to be born in the womb of some gopi in the Vrndavana of that world. Then in that body, the higher stages of prema are realizable by the devotee."

Therefore, are these precocious siddha-dehas real siddha-dehas, or only a mere abhasa of them? What is the real gain when one gets such kind of siddha-deha?

 

Dhyana-candra Gosvamin writes in his Paddhati that the siddha-pranali has eleven aspects (ekadasa-bhava), but Srila Raghunatha dasa Goswami states that the real siddha-deha is made of 250 (two hundred fifty) bhavas, not only eleven.

 

That's to say that one is only receiving by this method 4.4% of his siddha-deha; that's means something like a knee, or a kidney of his material body.

 

Can one realize his identity with this scanty information?

 

They also argue the in Sarasvata Paribhar one never receives any info on siddha-deha. But this is a misconception, as those who are fit for it use to receive at least 25 bhavas of his siddha-deha as a first instruction on dhyana.

 

So, why to put a blind faith in a fake like this siddha-pranali. Even those who give this instruction are stating that this is only a fake!!!

 

dasa dasanudasa

Satyaraja dasa

 

[Guest guest]

Some people JUST don't get it!

 

OI GAVALD...!

 

 

------------------

PEACE NOW

[Guest guest]

 

Srila Bhaktivinoda Thakura has given another conception on ekadasa-bhavas as follows: sravana-dasa , varana-dasa , smarana-dasa , apana-dasa, sampatti-dasa, and so on, according the maturation of one's bhajana.

 

His instructions on bhajana are limited to those who already have adhikara for that kind of practice, specially lobhamaiy-sraddha as he instructs in his Bhakti-tattva-viveka.

 

This is the same method of bhajana followed in Sarasvata Paribhar, there is no difference from the method instructed by Srila Bhaktivinoda Thakura.

 

But that is not the method of siddha-pranali instructed by Dhyana-candra Gosvamin in his Paddhati and followed by many babajis nowadays.

 

dasa dasanudasa

Satyaraja dasa

 

[Ananga]

That was quite a nasty comment Mr. Satyaraj. Wasn't it Madras Krsnadas Baba that put up so many ISKCON/GM folks with nightly accommodations over the years at Radha Kund?

 

[This message has been edited by Ananga (edited 05-15-2001).]

[Guest guest]

as you can see anangaji he has gotten worse..damm sweetrice!

 

jijaji

 

------------------

PEACE NOW

[gtam]

Hi,

I have adored all the postings on Srimathi Radhadevi.Truly even blessed to be in association with you all in the forum.The wealth of knowledge,the expressive language,detailed postings,the apt interpretations definitely express the love in your hearts about narrating the worship of Radhadevi.

I am so happy to read the core concepts you reveal like a blessing in this forum.

Thank you,thank you as always.

[amanpeter]

For your info:

 

Is It Ok for Us To Read The Books Of _______ das Babaji Maharaj From Radha Kunda?

 

Dear , I do not want to give any criticism and make an offence to any Vaisnava. But, you are asking, so I am replying. All Vaisnavas please forgive me if there is any offense.

 

Our guru varga tells us that those who are sahajiya, sakhi, bekhi, smarta, jata goswami, atti vari, chudadhari, gauranga nagari, owlbaul krtha bhaja, nira, sai, etc. We should never associate with them.

 

In Radha Kunda there are many babajis. Many persons there are doing bhajana sadhana with a pure mood. But many more persons there have an impure mood. This is like introducing a slow poison into a culture, and all it's bad activities. They are writing about and translating all the

Goswamis books with nice quotations and with sweet words. But, we do not know if there is

some activity they are performing which is a weakness on their part.

 

I have been to many places, and know them, having spoken to them. They think that sex enjoyment is part of our sadhana-bhajana. They say we should take sex enjoyment and simultaneously remember Radha-Govinda lila!

 

Their books, their writings and their disciples are based upon illicit “parakiya” relationships. If they obtain a “parakiya” lady friend they give diksa mantras to her and then think they are asting parakiya rasa. So, there was one disciple of a Radha Kunda babaji, who was rich, and was given the order to do bhajana in parakiya rasa, to find some lady friend to have this parakiya relationship with. So, when he went back to his home in _____ he called his young niece to come to his house and stay with him while he was doing his sadhana bhajan. While she was there he would make her engage in illicit activities. He called her everyday. Finally she complained to her husband not understanding why her uncle was doing this. Her husband came to this disciples home with a group of hoodlums who beat him severly sending him to hospital. The husband told him to do his sadhan-bhajan in the hospital. There are many things like this going on in Vrndavan, Navadwipa, Calcutta, everywhere. There are many apasampradayas doing only

bad, bhogus activites and sex enjoyment.

 

They are giving guru pranali, manjari bhava, sakhi bhav, but not having any good behaviour. So they do not know what is the difference between body and soul. They are absorbed in material existence. The Srimad

Bhagavatam tells us: yasyapma buddhi kucpi tridatuke swadi calatradisu vomaijadi yatitha budhi salila swayu soukora

 

He is an ass among cows. So, offences, anarthas, are not leaving the heart

by performing such bad activities. But they are thinking siddha dasa varamdasa; giving to new people, who are completely unqualified, this secret esoteric knowledge.

 

 

What is The Remedy For Chronic Nama-Aparadha?

 

When an ecstatic mood comes in our chanting of Hari-nama then all offences will be finished. So we should always serve, be fully engaged, Guru and Vaisnavas, doing bhajana-sadhana. Then offences will not come.

By the mercy of Guru and Vaisnavas a pure mood will come into our hearts when our lives

are fully dedicated to them only.

 

Jaya Sri Radhe!

 

Your servant,

 

Tridandi Swami Bhaktivedanta Tirtha Maharaja

 

 

send questions to gourgovinda@hotmail.com

 

------------------

Radhe Radhe ALWAYS Radhe!

 

[premananda]

If the "babaji" really performed those activities he wasn´t doing sadhan-bhajan. I hope we all agree on that.

Those guys are fringe groups.

The ones who are true Gaudiya Vaishnava babajis don´t perform any "rasa-lila" with females.

One of those true babas is Srila Ananta das Babaji of Sri Radhakunda. It is probably him they are referring to in the text. Because he is the most famous in Vraja, and he has published many books, with commentaries. If your tridanda Swami refers to Srila Babaji Maharaj with his dramatic description of sahajiya activities among Gaudiya babajis he is being very offensive. This is how I interpreted his little speech.

 

This again proves my thesis that many of the GM gurus like to slander and gossip. It is so tragic and pathetic.

 

P D

 

Originally posted by amanpeter:

For your info:

 

Is It Ok for Us To Read The Books Of _______ das Babaji Maharaj From Radha Kunda?

 

Dear , I do not want to give any criticism and make an offence to any Vaisnava. But, you are asking, so I am replying. All Vaisnavas please forgive me if there is any offense.

 

Our guru varga tells us that those who are sahajiya, sakhi, bekhi, smarta, jata goswami, atti vari, chudadhari, gauranga nagari, owlbaul krtha bhaja, nira, sai, etc. We should never associate with them.

 

In Radha Kunda there are many babajis. Many persons there are doing bhajana sadhana with a pure mood. But many more persons there have an impure mood. This is like introducing a slow poison into a culture, and all it's bad activities. They are writing about and translating all the

Goswamis books with nice quotations and with sweet words. But, we do not know if there is

some activity they are performing which is a weakness on their part.

 

I have been to many places, and know them, having spoken to them. They think that sex enjoyment is part of our sadhana-bhajana. They say we should take sex enjoyment and simultaneously remember Radha-Govinda lila!

 

Their books, their writings and their disciples are based upon illicit “parakiya” relationships. If they obtain a “parakiya” lady friend they give diksa mantras to her and then think they are asting parakiya rasa. So, there was one disciple of a Radha Kunda babaji, who was rich, and was given the order to do bhajana in parakiya rasa, to find some lady friend to have this parakiya relationship with. So, when he went back to his home in _____ he called his young niece to come to his house and stay with him while he was doing his sadhana bhajan. While she was there he would make her engage in illicit activities. He called her everyday. Finally she complained to her husband not understanding why her uncle was doing this. Her husband came to this disciples home with a group of hoodlums who beat him severly sending him to hospital. The husband told him to do his sadhan-bhajan in the hospital. There are many things like this going on in Vrndavan, Navadwipa, Calcutta, everywhere. There are many apasampradayas doing only

bad, bhogus activites and sex enjoyment.

 

They are giving guru pranali, manjari bhava, sakhi bhav, but not having any good behaviour. So they do not know what is the difference between body and soul. They are absorbed in material existence. The Srimad

Bhagavatam tells us: yasyapma buddhi kucpi tridatuke swadi calatradisu vomaijadi yatitha budhi salila swayu soukora

 

He is an ass among cows. So, offences, anarthas, are not leaving the heart

by performing such bad activities. But they are thinking siddha dasa varamdasa; giving to new people, who are completely unqualified, this secret esoteric knowledge.

 

 

What is The Remedy For Chronic Nama-Aparadha?

 

When an ecstatic mood comes in our chanting of Hari-nama then all offences will be finished. So we should always serve, be fully engaged, Guru and Vaisnavas, doing bhajana-sadhana. Then offences will not come.

By the mercy of Guru and Vaisnavas a pure mood will come into our hearts when our lives

are fully dedicated to them only.

 

Jaya Sri Radhe!

 

Your servant,

 

Tridandi Swami Bhaktivedanta Tirtha Maharaja

 

 

send questions to gourgovinda@hotmail.com

 

 

 

[Maitreya]

 

Is It Ok for Us To Read The Books Of _______ das Babaji Maharaj From Radha Kunda?

 

Dear , I do not want to give any criticism and make an offence to any Vaisnava. But, you are asking, so I am replying. All Vaisnavas please forgive me if there is any offense.

 

 

In Radha Kunda there are many babajis. Many persons there are doing bhajana sadhana with a pure mood. But many more persons there have an impure mood. This is like introducing a slow poison into a culture, and all it's bad activities. They are writing about and translating all the

Goswamis books with nice quotations and with sweet words. But, we do not know if there is

some activity they are performing which is a weakness on their part.

This again proves my thesis that many of the GM gurus like to slander and gossip.It is so tragic and pathetic.

PD

Publicly accusing someone of being slanderous when they aren't may be slanderous in itself.

 

[This message has been edited by Maitreya (edited 05-25-2001).]

[amanpeter]

Originally posted by premananda:

If the "babaji" really performed those activities he wasn´t doing sadhan-bhajan. I hope we all agree on that.

Those guys are fringe groups.

The ones who are true Gaudiya Vaishnava babajis don´t perform any "rasa-lila" with females.

One of those true babas is Srila Ananta das Babaji of Sri Radhakunda. It is probably him they are referring to in the text. Because he is the most famous in Vraja, and he has published many books, with commentaries. If your tridanda Swami refers to Srila Babaji Maharaj with his dramatic description of sahajiya activities among Gaudiya babajis he is being very offensive. This is how I interpreted his little speech.

 

This again proves my thesis that many of the GM gurus like to slander and gossip. It is so tragic and pathetic.

 

P D

 

Just for the record, prabhu, he is NOT my guru nor do I accept any other jiva soul, to the exclusion of others, in that role. My guru/God is Sri Radha ONLY, though I try to see Her in ALL others. I understand how important diksa and parampara are to you, but I believe as Divine Grace personified, in fact it's very source, She is beyond all that and nothing is impossible for Her. All necessary arrangements will be made in this or some future lifetime. At this point, thanks in no small part to my involvement with ISKCON, I am unable to see clearly who is who or what is what, let alone commit myself to anyone eternally but Her.

 

 

------------------

Radhe Radhe ALWAYS Radhe!

[premananda]

I wonder if you have read the text at all. First the question is asked if it is OK to read the books of Srila ____Babaji Maharaj.

 

Then the Swami replies by telling a story about a babaji who has ritual sex.

 

What do you make of that?

 

P D

 

 

Originally posted by Maitreya:

Publicly accusing someone of being slanderous when they aren't may be slanderous in itself.

 

[This message has been edited by Maitreya (edited 05-25-2001).]

[This message has been edited by premananda (edited 05-25-2001).]

 

[This message has been edited by premananda (edited 05-25-2001).]

[Maitreya]

 

Dear , I do not want to give any criticism and make an offence to any Vaisnava. But, you are asking, so I am replying. All Vaisnavas please forgive me if there is any offense.

 

 

In Radha Kunda there are many babajis. Many persons there are doing bhajana sadhana with a pure mood. But many more persons there have an impure mood.

 

 

 

I don't see any slander or gossip.He acknowledges some are at Radha Kunda with a pure mood.Others with an inpure mood.

 

The name of who is speaking about is left blank in the post.

 

I just don't get your crusade PD.The GM side seems willing to acknowledge deviations among their own group.But some seem to consider anyone with babaji after his name to be genuine.All that is being cautioned in the article is that one be discriminating between the pure and impure at Radha Kunda and not a wholesale condemnation as you seem to imply.

 

 

[This message has been edited by Maitreya (edited 05-25-2001).]

[premananda]

I didn´t say that GM condemns all Babajis, neither do I believe that all persons in the world calling themselves "Babaji" are authentic. That would be foolish.

 

But the fact is that the Swami replies to the question (whether it´s ok to read Srila _ _ _ _ _ _ Babaji Maharaja´s books; and it is obvious that it is Srila Ananta das Babaji!) by telling a story about a sahajiya babaji. This is what I object to.

 

P D

 

Originally posted by Maitreya:

I don't see any slander or gossip.He acknowledges some are at Radha Kunda with a pure mood.Others with an inpure mood.

 

The name of who is speaking about is left blank in the post.

 

I just don't get your crusade PD.The GM side seems willing to acknowledge deviations among their own group.But some seem to consider anyone with babaji after his name to be genuine.All that is being cautioned in the article is that one be discriminating between the pure and impure at Radha Kunda and not a wholesale condemnation as you seem to imply.

 

 

[This message has been edited by premananda (edited 05-25-2001).]

[amanpeter]

Is it not possible for us to erase our posts, like on VNN?

 

[This message has been edited by amanpeter (edited 05-25-2001).]

[premananda]

Originally posted by jndas:

Finding a sat-guru has nothing to do with institutions or non-institutions. One needs to go where there is a liberated soul. If that liberated soul likes to chant Krishna's name near the latrine, thats where you have to go. If he likes to chant in a temple, then thats where you have to go. If he likes to chant in an institution, thats where we should go. Just find the liberated soul.

It is true that there are siddha mahatmas who are active in some spiritual institution. And there are those who are not.

 

The real issue here is whether there are any truly liberated souls who can teach the authentic method of performing raganuga-sadhana, as taught via a continuous guru-parampara, in GM/ISKCON.

 

Then you first of all have to show what your guru-parampara is. From the time of Sri Caitanya, through what line did the mantras come to Srila Bhaktisiddhanta Sarasvati?Because practically all traditional Gaudiyas doubt that there is a true parampara in GM/ISKCON.

 

It is not a challenge, just a simple question.

If you tell me, I won´t bring up the question of your guru pranali again.

 

P D