Establishing Deities at the Yogapitha (by Bhaktivinode)

[raga]

In chapter 29 of “The Life of Love” (by O.B.L. Kapoor), a biography of Sri Radha Raman Charan Das Babaji, an interesting discussion is narrated in regards to some sakhi-bhekhi disciples of Barha Baba on pages 473-474.

 

<hr>

<font color="darkred">

<center>MEETING WITH VIMALA PRASADA BABU</center>

One day Sri Vimala Prasada Dutt (Sri Bhaktisiddhanta Sarasvati Mahashaya), the son of Sri Kedarnath Dutt (Sri Bhaktivinoda Thakura Mahashaya) came to the Math. It is not known whether Babaji Mahashaya had met him before or not, but he received him cordially and gave him an asana to sit on. They talked for some time on various subjects, after which Vimala Prasada Babu asked, "How is it that among your disciples I see different kinds of bhava and vesh (dress)?"

 

Babaji: None of them is my disciple. I myself could not become a disciple. I have only been wandering about to earn name and fame. How can I make anyone my disciple?

 

Vimala Babu: But they all introduce themselves as your disciples.

 

Babaji: That is due to their humility. They are all servants of Nityananda. As willed by Him they live here as my siksha-gurus.

 

Vimala Babu: Some of them have adopted sakhi-vesh. Have you asked them to do so?

 

Babaji: No, they have done so of their own.

 

Vimala Babu: Why don't you prevent them?

 

Babaji: I do not see anything wrong in it. Some time ago, there was some criticism against it. I consulted my Gurudeva. He said, "The essence of the teachings of the Goswamis is that in order to make one's bhava permanent one should wear the dress suited to it, speak and behave in a manner suited to it, and think about, meditate upon and do kirtan of the lila, that suits it.

 

Vimala Babu: Can you prove the necessity of this kind of vesh with reference to the shastras and can you cite any instance in which the associates or followers of Mahaprabhu have in the past worn this kind of vesh?

 

Babaji: The importance of vesh has been asserted by all the shastras. It is according to the shastras that the Brahmins weir the sacred thread, which is a sign of Brahminhood and is helpful in sadhana. Similarly, the orange colored clothes and the tridanda of a sannyasi, the rudraksha and lion's skin of a Shaiva, and the tilaka and kanthi of a Vaishnava are enjoined by the shastras. As for the associates of Mahaprabhu, many of them have put on vesh according to their bhava. Nityananda Prabhu, who had the bhava of Balarama, used to put on vesh appropriate to that bhava. Almost all of His associates, who had sakhyabhava, used to put on gopa-vesh (the dress of cowherds). Gadadhara Prabhu used to put on gopi-vesh. Abhirama Thakura used to carry a flute, which was appropriate to his sakhya-bhava. Lochanananda Das Thakura, Narahari Sarkar Thakura and some other devotees of Srikhanda sometimes met Mahaprabhu in the vesh of nadiya-nagari, and sometimes went about in the vesh of the milkmaids of Vraja carrying pots of milk or curd.

 

Besides, have the shastras said anywhere that vesh according to bhava should not be adopted to convert bhava into svabhava? I think not.

 

In this way, after talking with Baba Mahashaya on subjects relating to the principles and practices of Vaishnavism Vimala Prasada Babu left.</font color>

 

<hr>

[muralidhar]

Madhava,

 

Who is this Barha Baba? Also, when was this meeting supposed to have happened. We know that prior to his receiving Diksa from Srila Gaurkishore Babaji in 1901, Sri Bhaktisiddhanta Sarasvati Goswami came into conflict with the persons following the sakhi-bekhi practices in Puri.

 

Also, what evidence is there that Gadadhara Prabhu used to put on gopi-vesh? I seem to remember there was a play at that home of Chandhrasekhara Acharya, and some devotees played different roles in that drama. I can't remember the details. But when he was practicing his devotion in Puri, Gadadhara Pandit wore the dress of a renunciate. Maybe a sannyasi. I will check.

 

Also, in case you are interested, a sannyasi friend in South India has just emailed me to advise me that they have consulted with some Acharyas of the Madva Sampradaya and have been advised that in the Madva Maths the mantra "Klim Krishnaya Govindaya Gopijanaballabhaya Swaha" is given to disciples when they are initiated.

 

On another point, have you been able to find any direct evidence showing that Bipin Bihari Goswami was not a member of the Goswami/Smarta group who opposed Srila Saraswati Thakur in the meeting at Midnapore in 1911? You quoted from that book about the Baghnapara Brahmanas, but can someone provide the direct quotes and references. My sources tell me that Bipin Bihari Goswami was a member of the group opposing Srila Saraswati Thakur and Sripad Visvambharadevananda Goswami.

 

Murali

[raga]

Murali,

 

Barha Baba is the name with which Charan Das Baba was popularly addressed.

 

The aforementioned meeting took place in Charan Das Baba's matha in Puri. I believe this is prior to 1901, I couldn't locate a date for it.

 

For now, I do not know any further details on what Charan Das Baba argued in favor of sakhi-vesa. I hear there is more in the Bengali biography, but I don't have access to the title at the moment. Perhaps Jagat can fill us in with the details.

 

Interesting to hear of the Gopal Mantra in Madhva-sampradaya. The same was also taught by Madrasi Krishna Das Baba, he told that the Gopal-mantra descended through the Madhva-sampradaya (see www.madrasibaba.org => teachings).

 

In regards to the meeting at Midnapore, here's what I have on record for now from two friends:

 

<hr>

"I have the book by KB Goswami and I have found where it says that Bhaktivinoda Thakur was rejected by Vipin Bihari Goswami (p. 542). I don't see where there is a discussion of that meeting in Medinipur. It does not appear in the index and there is no place in the table of contents that looks like it might describe it. Interestingly, it mentions some period of time during which Bimalprasad and Vipin Bihari's son Bhagavat Kumar Sastri had some connection. That connection was broken off by Bimalprasad and it says that he took diksa from Gaur Kisora. I will keep looking for something about the Medinipur meeting."

 

<hr>

"I have photocopies of this section, but I believe that Bhaktarupa of

Bhubaneswar Iskcon has a copy. I'll look more closely at this material, but

I don't have any of the books named here."

 

<hr>

Jagat, when you find the time, could you present some excerpts with the original Bengali from this book?

 

As for your sources, can you present the sources of your sources? Is there any documented information from magazines published around 1911 and so, or is it a part of the spoken heritage of the Gaudiya Matha?

 

Madhava

[raga]

For the record, in the case of some of Charan Das Baba's disciples who accepted gopi-vesa, the adoption of such cloth involved a lila of Jagannatha Deva on one occasion, and a revelation and order of Sri Radha in a dream in the other, so we may wish to approach the subject matter with appropriate caution.

[muralidhar]

Madhava,

 

Am I reading this correctly:

"That connection was broken off by Bimalprasad and it says that he took diksa from Gaur Kisora."

 

Does it really say in that book that Srila Saraswati Thakur took Diksa from Srila Gaurkishore Babaji?

 

If this is so, I would really like to see the exact quote.

 

I don't think Bhaktarupa Prabhu has a copy of that book. I asked him about it.

 

Murali

[muralidhar]

Madhava,

 

What is the reference source which says that Bipin Bihari Goswami was not supporting the Smartas-Caste Goswamis at the meeting in Medinapore.

 

It is becoming increasingly clear to me that it is true Srila Bhaktivinode Thakur separated himself from Bipin Bihari Goswami in regard to the debate over Brahmanas and Vaishnavas.

 

What I am really looking for, is the name of the person, the representative of Bipin Bihari Goswami, who Saraswati Thakur had the dispute with at Radhakunda in 1932. I have heard a name, of some zamindari, but I don't know any details of his background. Evidently he was close to Bipin Bihari Goswami and I believe he must have been speaking the ideas of Bipin Bihari Goswami, since my own Guru Maharaja who was present there at Radhakunda in 1932 has said that it was Bipin Bihari Goswami himself who they were in conflict with over that issues of whether the brahmanas can offer blessings to Srila Das Goswami.

 

Murali

 

 

[muralidhar]

These details about sakhi-vesh and Jagannathadeva etc. are interesting. Thanks

 

Also, do you have any details about Sri Totaramadas Babaji who wrote that famous verse listing the 13 "sahajiya" sampradayas:

 

aula, baula, kartabhaja, neda, daravesa, sani

sahajiya, sakhibeki, smarta, jata-gosani

ativadi, cudadhari, gauranga-nagari

tato kahe, ei terara sanga nahi kari

 

...

 

Anyway, on another note. I have completed about 70 pages of that paper I am writing, which is an anthology of quotes of the Acharyas and quotes from different scriptures regarding Sri Guru Parampara. This is about half the content that the article will contain, I believe. I intend to have it completed within three weeks, and to print and publish it and present it to Srila Govinda Maharaj on the occasion of His Vyasa Puja on 21 December.

 

I can send you a copy of what I have done so far, but still it is under review at the moment.

 

[raga]

 

Am I reading this correctly:

"That connection was broken off by Bimalprasad and it says that he took diksa from Gaur Kisora."

 

Does it really say in that book that Srila Saraswati Thakur took Diksa from Srila Gaurkishore Babaji?

 

 

Let me shock you further: You are reading the words of Nitai Das. Drop an e-mail to him if you want the exact quote.

[muralidhar]

If it is true that Nitai has written this, Nitai should publicly say that he was wrong to say the things he wrote against Srila Saraswati Thakur.

 

[raga]

 

What is the reference source which says that Bipin Bihari Goswami was not supporting the Smartas-Caste Goswamis at the meeting in Medinapore.

 

 

It is this book by Kanan Bihari Gosvami of Bhaghnapada. I believe it was said earlier already. Jagat says he has a photocopy of this section, maybe he'll post in a sentence or two when he pops in for a visit.

 

 

 

It is becoming increasingly clear to me that it is true Srila Bhaktivinode Thakur separated himself from Bipin Bihari Goswami in regard to the debate over Brahmanas and Vaishnavas.

 

What I am really looking for, is the name of the person, the representative of Bipin Bihari Goswami, who Saraswati Thakur had the dispute with at Radhakunda in 1932. I have heard a name, of some zamindari, but I don't know any details of his background. Evidently he was close to Bipin Bihari Goswami and I believe he must have been speaking the ideas of Bipin Bihari Goswami, since my own Guru Maharaja who was present there at Radhakunda in 1932 has said that it was Bipin Bihari Goswami himself who they were in conflict with over that issues of whether the brahmanas can offer blessings to Srila Das Goswami.

 

 

According to Bhaktarupa (in an article on VNN), in assessing the claims of BG Narasingha:

 

 

"(7) Bhaktivinoda Thakura did for sometime show formal respect to Bipin Bihari Goswami. But when the Goswami disrespected Srila Raghunatha dasa Goswami by thinking that he can give blessings to Raghunatha dasa, the prayojana- acarya, because Raghunatha dasa was from a "lower caste", the Thakura distanced himself more from Bipin Bihari Goswami."

 

The evidence for this supposed statement by Bipin Bihari Goswami about Raghunath Das Goswami is also missing. There is evidence, however, for a statement of this type being made by one disciple of Bipin Bihari Goswami, a young zamindar by the name of Choudhary Jadabendranandan. Perhaps this got twisted into a rumor, which has now become a "fact" due to being put in writing. Since Bipin Bihari Goswami spoke strongly at the Midnapur debate that vaisnavas were superior than brahmanas, this supposed statement becomes even more doubtful.

 

 

You say that according to Sridhar Maharaja the incident took place in 1932 at Radha Kund. However, Vipin Vihari Gosvami disappeared in 1919. It is sad that such statements have now become historical "facts" in the oral tradition of the Gaudiya Math. God only knows how many other "historical facts" are "known" there.

[raga]

 

If it is true that Nitai has written this, Nitai should publicly say that he was wrong to say the things he wrote against Srila Saraswati Thakur.

 

 

No, the fact that it is said in some book does not make it true. As we have noted, there are many books which have completely wrong information. If you print something, it does not become a fact because of that.

[muralidhar]

Yes if Bipin Bihari had passed away in 1919 then how could he have been the person who there was trouble with at Radhakunda.

 

My Guru Maharaj was there, and he has spoken many times about events there. Not just this issue regarding Das Goswami, but other things. There is no doubt that some proud caste-Goswami did make that claim about Srila Raghunatha Das Goswami, as the entire parikrama group began fasting and did not stop until that gentleman offered a retraction for what he had said. My Guru Maharaj said it was "Bipin Bihari" and when Narasingha Maharaj wrote that article he was directly quoting my Guru Maharaj, so Narasingha Maharaj was not at fault.

 

By the way, we are not followers of the doctrine that "Sri Guru is Omniscient". It doens't bother or surprise me that Guru Maharaj may have made some sort of miscalculation when, at the age of 87, he was speaking about events that happened 50 years earlier.

 

I spent a lot of time with my Guru Maharaj and I saw him being forgetful at times. Indeed, just a few days before he passed away I was with him, and someone said, "here is Muralidhar from Australia", to which Guru Maharaj replied, "where is Australia", and "who is Muralidhar". But then I realized that he was now forgetful of the world of mundane experiences, and deeply absorbed in the child-like mood of an innocent soul. I have written about 20 pages of information about this consideration in the article I have been writing.

 

Guru Maharaj was present at Radhakunda, and he saw the resolution to that conflict with the proud brahmana. He identified the man as Bipin Bihari, and we have no doubt that someone of Bipin Bihari's community had said that. I will explore this matter more deeply.

 

Murali

 

 

[muralidhar]

Yes,

 

Srila Bhaktivinode Thakur said, "No book is without its errors", in his Bhagavat Lecture.

 

Something has just occurred to me.

 

If this book about the Baghna para brahmanas is the source of the story that Bipin Bihari Goswami cut his connection with Srila Bhaktivinode Thakur, maybe someone such as Premananda will just deny that this book is authentic, and try to assert that there is an unbroken diksa parampara from Bipin Bihari Goswami to Srila Bhaktivinode Thakur to Lalit Prashad.

 

[raga]

 

If this book about the Baghna para brahmanas is the source of the story that Bipin Bihari Goswami cut his connection with Srila Bhaktivinode Thakur, maybe someone such as Premananda will just deny that this book is authentic, and try to assert that there is an unbroken diksa parampara from Bipin Bihari Goswami to Srila Bhaktivinode Thakur to Lalit Prashad.

 

 

I wonder what he's up to these days after his colourful exit from Raganuga. At any rate, I believe the written word of Vipin Vihari Gosvami himself in his Patrika has enough credit to at least get this one historical fact straight. History of events in India is truly difficult to study. I believe the only factually reliable sources would be publications published at the time of the event. Something someone said may be repeated for generations until someone who knows better can straighten it out, whereas publications are commonly available and thus better subject to immediate critique.

[raga]

 

Also, do you have any details about Sri Totaramadas Babaji who wrote that famous verse listing the 13 "sahajiya" sampradayas:

 

aula, baula, kartabhaja, neda, daravesa, sani

sahajiya, sakhibeki, smarta, jata-gosani

ativadi, cudadhari, gauranga-nagari

tato kahe, ei terara sanga nahi kari

 

 

I don't think the list is of sahajiya sampradayas, because "sahajiya" is specifically listed as one of the thirteen. It is commonly given as a list of 13 apasampradayas. However, Tota Ramadas Baba merely says that with them he does not associate. There may be various reasons why one doesn't associate with certain groups of Vaishnavas, although they may not be deviant. Do you know where this shloka first appears, and in what context did the Baba himself write it?

 

Here's what I have on record on Totaram Baba. The text is from the archives of veda.harekrsna.cz, most likely drawn from Haridas Dasji's Gaudiya Vaishnava Abhidhana, which was their main source. Unfortunately the text doesn't have any information on Tota Ramadas Baba's guru-pranali, something which would have been interesting in establishing his authority. The text also does not mention this famous "shloka" of his. It says that he was "the head of the Vaishnavas of Navadvipa", and presumably was influential on the later decades of the second half of 18th century.

 

Perhaps GVA has something more on him. Could anyone with a copy look it up please?

 

<hr><font color="darkred">

TOTA RAMDASA BABA

 

He was a Dravidian brahmana and the head of the Vaisnavas in Navadvipa. His name was originally Ramdasa Misra. He went to Navadvipa to study the philosophical system called Nyaya. However, before he could finish his studies he was drawn to the ascetic way of life, thus he gave up his studies and went to Sri Vrndavana. There he performed bhajan at the thaura on the southern side of the temple of Sri Sri Gopinatha. He stayed there for a long period of time until he received an order from Sriman Mahaprabhu to come to Navadvipa to supervise His seva. At that time there was a great deal of chaos in regards to the seva of the Deity of Lord Caitanya because the Gosvamis were very poor and there was no permanent temple established. Thus the Deity of Mahaprabhu was taken in rotation to the houses of various sevakas. In this way His service was being cared on. From time to time, due to the threats of evil persons, the Deity had to be kept hidden.

 

Following the Lord's order, Ramdasa went to Navadvipa and fixed his asana under the ten Ashata (peepal) trees near the Ganges. With tilak on his forehead, tulasi beads around his neck and dressed as a mendicant, he was considered to be a mad man by many of the residents of Navadvipa, who enjoyed poking fun at him, but he tolerated their abusive language with composure and equanimity. Once, out of curiosity, he asked one of the taunters a few questions regarding the problems of Nyaya. Unable to give an answer, the man later conveyed the questions to his teacher. Guessing that the man who had asked the questions must be a great scholar, the teacher went to Ramdasa and discussed philosophy with him.

 

It is said that one morning two philosophers were arguing back and forth while bathing in the Ganges and thus spent the entire day immersed in discussion. In the evening Ramdasa Babaji came to the Ganges and immediately settled the argument between the two men. The philosophers were very surprised and pleased by the presentation of the ascetic who stood before them with begging bowl in hand. After this incident Ramdasa's fame as a great scholar was broadcast far and wide.

 

Once while Ramdasa was absorbed in meditation, a wicked fellow placed a string of shoes around his neck. At that time Dewan Ganga Govinda Singh happened to be passing by in a boat. Shocked and aggrieved to see a Vaisnava insulted in such a way, He asked Ramdasa who the culprit was. But Ramdasa, who was in profound meditation, did not answer. Gangagovinda then went straight to the King of Navadvipa, Maharaja Krsnacandra and explained what he had seen. Upset about the incident, the king immediately went to see Sri Ramdasa to beg forgiveness for this offensive act which took place within his kingdom. Thereafter Sri Ramdasa and the king discussed at length the different systems of Indian philosophy. The king was deeply impressed with the profound and scholarly presentation of Sri Ramdasa and thus bestowed upon him the title of "Tota". From that time onwards, Sri Ramdasa became known as Tota Ramdasa.

 

Ramdasa used to perform the seva to Sri Giridhari, keeping the Deity with him under the trees. But later, after the king had several philosophical discussions with Ramdasa, he decided to donate six acres of land, free of tax, to set up an asrama for the Deity. The house which was built on that land became famous as Bada Akhda. Even now it is being managed by the descendants of Ramdasa's disciples.

 

Influenced by the sincere efforts and infinite concern exhibited by Sri Ramdasa, the present site of the compound and courtyard for the Deity of Mahaprabhu was chosen and improved, the old temple rebuilt and the arrangements for the daily puja were made.

 

The day of Sri Ramdasa's disappearance is the tenth day of the full moon in the month of Pausa (Dec.-Jan.). There is a deed in Bengali written in 1785 A.D. (1202 Bengali year), stating that the land granted to Tota Ramdasa babaji for the service of the Deity of Sri Caitanya Mahaprabhu should be exempt from tax.</font color>

 

<hr>

 

[muralidhar]

Thank you for the information about Totaramadas Babaji

 

Is there any information about his Guru?

 

I do agree with your conclusions regarding the fact that Totaramadas Babaji Maharaj simply says he doesn't associate with them. I don't know where or when he wrote this verse, but it is listed in various books of the Gaudiya Math, so whatever its origins it was taken as a valid list of apasampradayas by Srila Saraswati Thakur and his disciples.

 

Murli

[raga]

No, unfortunately that's all I know of him. It is surprising in a sense that a verse so frequently presented is coming from an author of whom we know next to nothing. Mystical Tota Baba. I would also be very interested in knowing his guru and his lineage.

 

It appears that he is among the first who were officially called "Babaji", having babaji as an actual title. He was influential in the later half of 1700's. Other early known Babaji is Vaishnava Carana Das Babaji, a siksa-guru of Siddha Krishadas Babaji, and the compiler of Pada Kalpataru. Siddha Baba was the vesa-guru of Jagannatha Das Babaji, and also instructed Madhusudana Das Babaji. He was influential sometime around the early 1800's, making the siksa-guru of his youth roughly a contemporary of Vaishnava Carana Das Babaji.

[muralidhar]

Madhava,

 

You presented this quote of Radharaman Charan Das Babaji:

 

"Gadadhara Prabhu used to put on gopi-vesh."

 

I do not find any reference to this anywhere. Do you know of any references? I have my doubts about whether this statement is true.

 

Sri Gadadhar Pandit took kshetra sannyasa and lived in Puri with the Lord. Presumably, he wore the red cloth of a sannyasi as was worn by Mahaprabhu himself. All these other associates of the Lord were also red cloth sannyasis: Swarup Damodar Goswami, Paramananda Puri, Ranga Puri, Visnu Puri, Brahmananda Bharati, Kesava Puri, Govinda Puri, Sukhananda Puri, Brahmananda Puri, Nrsingha Puri, Nrsingha Tirtha.

 

Mahaprabhu’s own diksa-guru Sripada Isvara Puri Gosvami was a red cloth sannyasi.

 

Also, what is the origin of the Babaji tradition? Didn't the word babaji originally mean "uncle", or honourable uncle. Wasn't the development of the Babaji tradition an innovation during the seventeenth and eithteenth century?

 

Murali

 

[raga]

 

You presented this quote of Radharaman Charan Das Babaji:

 

"Gadadhara Prabhu used to put on gopi-vesh."

 

I do not find any reference to this anywhere. Do you know of any references? I have my doubts about whether this statement is true.

 

 

I really have no idea. I believe the original Bengali biography would shed more light, as I've heard there is ample support of the sakhi-bheki idea there.

 

 

 

Also, what is the origin of the Babaji tradition? Didn't the word babaji originally mean "uncle", or honourable uncle. Wasn't the development of the Babaji tradition an innovation during the seventeenth and eithteenth century?

 

 

I believe the Babaji-tradition was formalized sometime in the beginning of 1700's to establish the fact that a person had left the society and his family life behind, to have a sort of "confirmation" of renunciation for both the renunciate and the society left behind. Of course the clothing and the mode of practice of renunciates had existed as such since the time of the Gosvamis, just that the acceptance of vesa was turned into a ceremony, and the address babaji, a common affectionate address for sadhus, was made into a title for the renunciates.

[Guest guest]

Thanks for that info Madhava.

 

I would be interested to see if anyone can find any support for the sakhi-bekhi doctrine in the writings of the acharyas in the line of gurus listed in the front of Srila Prabhupadas gita "as it is".

 

Kaviraj Gosai, Narottama, Vishvanatha, Baladeva, what would their view be? We know Srila Chakravarti Thakur spoke out against Rupa Vilasa and sakhi-bekhi.

 

Also, this doctrine brings disrepute to the sampradaya of Mahaprabhu, which Mahaprabhu himself established in order to fulfil the yugadhaarma that sankirtana yajna would be spread around the world. In India, there is a long tradition of eunuchs who dress as women, and these sakhi-bekhi types create an impression somewhat similar to the impression we have when we see eunuchs. Perhaps in our gay-tolerant age this is OK. But this is not helpful for spreading sankirtan to all corners of India and beyond. Will the honourable Vaishnavas of Sri Sampradaya of South India be comfortable with a Gaudiya sampradaya that thinks cross-dressing and externally imitating various "emotional feelings" is a type of sadhana? I will leave it to the reader to make his own mind up.

 

Murali

[Guest guest]

Yes Madhava,

what you have said in regard to the genuine Babaji tradition is pretty much how I understand it also.

 

What then of those persons who dress as Babajis but sleep with a woman?

 

Murali

[raga]

 

What then of those persons who dress as Babajis but sleep with a woman?

 

 

Some of those babajis will become the monkeys and some of them the pigs of Vraja, depending on their inclination. They can then conveniently continue their quarrel with those sannyasis who have incarnated as the dogs of Vraja, who cannot abstain from biting and barking at people even in the holy dham.

[raga]

 

I would be interested to see if anyone can find any support for the sakhi-bekhi doctrine in the writings of the acharyas in the line of gurus listed in the front of Srila Prabhupadas gita "as it is".

 

 

While I don't personally agree with the idea of sakhi-bhekhi as a part of sadhana, I must nevertheless recognize the tremendous sacrifice those people adopting the bhekh of a sakhi are making in forsaking their past identity altogether, dressing in the garments of a gopi.

 

In the matha of Charan Das Baba in Puri, his sakhi-bhekhi disciples used to be the ones who were engaged in the seva of Sri Radha Krishna. I do not recall reading them ever participate in nagar sankirtan and so.

 

Also, in this case I did not read of an external imitation of emotional feelings, which you suggested in your text. I am certain there are many brands of sakhi-bhekhi. I recall reading some Radha-Vallabhis are also sakhi-bhekhis. Many Nimbarkis, though I don't think in their line anyone adopts sakhi-bhekh, have great respect for sincere sakhi-bhekhi sadhakas. They call them "Sakhi Maharaj".

 

I would be interested to know the exact thesis of Rupa Kaviraja which was refuted, as well as the exact refutation. It is Rupa Kaviraja, for the record, not Rupa Vilasa.

[muralidhar]

Ha Ha!

Yes, they sometimes do lots of barking and biting! And I think I will be a dog next time too! Our Srila Govinda Maharaj has always had many dogs for pets, since he was a child. One of the dogs, Jimmy, was my friend. Then one day Jimmy walked up onto the main platform where the pujari stands right in front of the deities, and some devotees went across to chase him away. Jimmy just stretched out and did full dandabats, then he walked slowly away and down the steps. He walked a little distance further, then he laid down and died. Ketu, another dog, died while fighting a big cobra and protecting devotees at the Math in Nabadwip. They built a samadhi for him on the bank of the Kunda in front of the temple. I am also one of Govinda Maharaj's dogs. Srila Yajabar Maharaj cursed Srila Govinda Maharaj because his dogs were always barking. Yajabar Maharaj said, "All your dogs will die young". But I am nearly 50 years old now. How strange, the curse hasn't killed me yet. Maybe I'm not really one of Govinda Maharaj's dogs, just a dog in the street.

 

Murli

[muralidhar]

Yes, Madhava, it was Rupa Kaviraj.

 

Do you have any info where I can get more details of that? I have read something Sripad Narasingha Maharaj wrote about Rupa Kaviraj, but don't know much.