Prabhupada Srila Saraswati Thakur

[Jahnava Nitai Das]

 

Apparently, he was on one occasion beaten up, his sikha cut off, his mala cut and thrown naked into the Ganges by the Mayapur faction. This probably when he entered the Mayapur compound.

 

 

What is so funny is how common rumors somehow are held as historical facts by those against Bhaktisiddhanta and the Gaudiya Matha. Apparently, on one unspecified occassion, this person claimed he was assaulted by unspecified individuals. This probably occured when he entered the Mayapur compound, but he never said that, so we will just add that to the rumor to make it fit together.

 

If someone from the Gaudiya Matha said Gopal Babu was assaulted by caste Goswami's while he was in Vrindavan, on an unspecified occassion, by an unspecified group, at an unspecified time, and that he was beaten up, had his shikha and mala cut, and was thrown into the Yamuna, you would take it as a made up story. Even if he had witnesses from other Gaudiya Matha people, and exact dates and times, you would say its just a lie started because they did not like the caste Goswamis. But when ever there is an unsubstantiated rumor against Bhaktisiddhanta, the Gaudiya Matha, or anyone in their path, it is a "historical occurrence". You are about as objective as Maharishi Mahesh Yogi in his analysis of TM.

[raga]

 

What is so funny is how common rumors somehow are held as historical facts by those against Bhaktisiddhanta and the Gaudiya Matha.

 

 

What did I say but "apparently"? I cannot see a claim to its being an established historical fact anywhere in my post nor in the excerpt from Jagadananda's article. The only bit of established fact is the following:

 

<font color="darkred">"I have myself seen the vitriolic literature written by Paramananda Brahmachari at around this time, accusing Vraja Mohan Dasji and his backers of all manner of licentiousness in an effort to discredit his efforts."</font color>

[Jahnava Nitai Das]

So in other words Jagat's article is based on rumors.

[raga]

 

So in other words Jagat's article is based on rumors.

 

 

If you wish to call an uncertified event "a rumor", then yes, that section is based on rumors. Most of the history of India is based on rumors. The initiation of Bhaktisiddhanta is a rumor. Some rumors appear more credible than others, and people tend to take them as factual historical events. How do we attain certainty? Hardly. For the most part, we are dealing with probabilities.

[raga]

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

[Guest guest]

Those of us who have come to the Krsna Conception in the western world must all count ourselves extremely fortunate. If it were not for the Grace of Srila Bhaktivinode Thakur whose vast and magnanimous vision we are all a part of meaning we are the very players in his spiritual revelation when he saw many thousands from the west joining in Sankirtan with their spiritual brethren in the east on the holy island of Sri Mayapur to glorify the holy names of the Lord and fullfill the divine prophecy of Sri Caitanya Mahaprabhu.

Try to see if you will that it was the direct inspiration and conviction of his son Srila Bhaktisiddanta Saraswati Thakur that was empowered to extend that great mesiahs vision into reality thru instructing his disciples first of all to spread the message of Gauranga all over the Indian continent and then thru his beloved disciple Srila Bhaktivedanta Swami Maharaj to the rest of this sleeping world.

Without this line of Grace and compassion for the fallen souls lost in a world of materialism, voidism and atheism, none of us would have a clue of the beautiful life of Nitai-Gauranga and Radha Govinda. And it is only thru giving credit where credit is due , not that we are anyone to give certificate to these spiritual giants, but thru such praise we might just receive a glint of the source of their empowerment.

If Srila Bhaktivinode could visualise all this coming to pass and more, I have no doubt he was also capable of divineing the holy motherload of Mahaprabhus janmasthan. We accept also the Goswamis revealing all the concealed places of pastime thru revelation in Sri Vrndavan, then why not the Thakurs glorious vision.

But I must agree with Muralidhara prabhu in as much as we don't go to the holy land even to sit at the appearance place of Sri Caitanya it matters little, rather we worship the living reality of Him in our Consciousness. This is what Prabhupad has planted and watered in our foreign and dried up parched hearts. He has given us faith and a song to sing, and a life that is infinitely sweeter than we had. From week to week I'm seeing new people coming to discover the wonder of Sri Caitanyas marvelous mission, like newly awakened babies and I'm amazed not at what they did, but what they are continuing to do.

Recently whilst travelling through Bali in Indonesia I shared this gift from Prabhupad with thousands of devotees who all attribute their life of devotion to the miracle that is Srila Prabhupad and his Prabhupad. Last night I saw them on the news under the cloud of extreme adversity, dancing and chanting in jubilation on the beach while their priests were pouring out heart felt prayers over the sea to purify the world of this horror of terror and hatred and mercy was beamed all around the world. When we see the joy and love of Krsna sparkling in hundreds of childrens eyes one can't help but think what need for any more proof than this.

Actually to argue over a bonafide rock is for the archeoligists, let us rejoice in the torrential showers of the living Name that continue to inundate the world with evernew wonders. This is the real evidence of our Acharyas, spreading their mercy thru multiple streams of nectar in all directions giving life to the dead. So let us bow our heads with genuine gratitude for but a moment of appreciation and feel the benediction rays spread thru our battle weary souls..

[muralidhar]

Madhava said:

How do we attain certainty? Hardly. For the most part, we are dealing with probabilities.

<hr>

 

Yes I fully agree.

 

We are all on this forum because we are interested in the Divine understanding that we have found out about through the merciful saints of India. Archeology is interesting, sometimes, but there is no sweetness in studies of archeology unless the studies reveal sweet truths about the Divine Name, Lila, Guna, Parikaras and Rupa of Sri Hari.

 

Murali

[stonehearted]

I believe it's well for us to acknowledge the subjective nature of Krishna consciousness. That may make it easier for us to coexist, if not cooperate.

[muralidhar]

Quote from Jagat:

<font color="blue">

Here is some more information, based on Carita-sudhA, volume 4, pp. 65-71. The original temple on Mahaprabhu's birthplace was built by Bir Hambir of Vishnupur, who ruled from approximately 1586-1621. This small shrine was claimed by the Ganges. Gaur Govinda Singh, the diwan of the East India Company temple, was an important Vaishnava. He built a second temple on the site in 1780-5, a sixty foot high building with nine pinnacles in red sandstone. This building was submerged in floods in 1876. Clearly, then, Bhaktivinoda Thakur must have been exaggerating somewhat when he said that nobody had any idea where the birthplace had been.

</font>

<font color="blue">

As a result, a few years after Bhaktivinoda established the Mayapur site, in 1304 Bangabda (1897), Sashibhushan Bandyopadhyaya wrote in Pallivasi Patrika the first article claiming that the Janmasthan was somewhere in Ramchandrapur. This started the Janmasthan wars. The Mayapur faction started a court case, which ultimately refused to reject the Mayapur claim, but did conclude that Gaura Govidna (sic) Singh's temple had indeed been built on the site of Mahaprabhu's birthplace and if anyone could find the ruins of that temple, that would be the deciding factor in establishing the birthsite.

</font>

<hr>

 

I hadn't noticed the dates when I first read this. I thought the old temple was submerged over 100 years earlier since I remember Srila Bhaktivinoda Thakur said nobody knew where the birthplace of Mahaprabhup was. But these things Jagat says don't change anything. In fact, I feel Jagat has committed a great error of judgement here.

 

According to Jagat, the temple of Gaur Govinda Singh was submerged in floods in 1876. The site at Mayapur was discovered by Srila Bhaktivinode Thakur in 1887. Eleven years later. Clearly, the location of the temple of Gaur Govinda Singh was well known, and clearly, again, Srila Bhaktivinode Thakur did not consider that temple to have been built at the real birthplace of Mahaprabhu. We know Srila Bhaktivinode Thakur was thinking that nobody knew where the real birthplace was, so it seems reasonable to assume there was a popular rumour that the temple of Gaur Govinda Singh was not built at the real Janmasthan.

 

According to Jagat's quote, the judgement in the court case regarding the Janmasthan was that if someone could find the remains of the red sandstone temple of Gaur Govinda Singh then "that would be the deciding factor in establishing the birthsite". It appears the judge had taken the view that the temple of Gaur Govinda Singh was "unquestionably" built on the site of the birthplace of Mahaprabhu. Maybe if he had been a Vaishnava and had taken some instruction from Sarvabhauma Srila Jagannath das Babaji Maharaj then he would have had a different view of things. It is a pity that Jagat has disregarded the well known fact that Srila Jagannath das Babaji expressed his vision that Sri Mayapur was the birthsite of Mahaprabhu.

 

We know Vaishnava Sarvabhauma Srila Jagannath das Babaji Maharaj regarded the Mayapur Janmastam as the real birthplace of Mahaprabhu Sri Chaitanyadev. Indeed it is highly likely that Srila Jagannath das Babaji had seen the temple of Gaur Govinda Singh and maybe he had even visited that temple. He was a very, very old devotee, and in all likelihood he had visited Nabadwip prior to 1876 when the temple of Gaur Govinda Singh was submerged. There is no doubt, however, that Srila Jagannath das Babaji Maharaj felt the birthplace of Mahaprabhu was in Mayapur, across the river.

 

The "Mayapur faction" were faithful to the vision of Vaishnava Sarvabhauma Srila Jagannath das Babaji Maharaj, the Siksa-Guru of Srila Bhaktivinode Thakur. The opposing group didn't have any faith in the inspirational guidance given by Srila Jagannath das Babaji Maharaj. What is more, Bipin Bihari, the diksa guru of Srila Bhaktivinode Thakur, eventually sided with the "red sandstone" faction and rejected Srila Bhaktivinode Thakur as his disciple. But Srila Bhaktivinode Thakur was following the inspirational guidance he received from his siksa-guru, Srila Jagannath das Babaji Maharaj. And the disciples of Srila Saraswati Thakur and his successors continue to worship Mahaprabhu Sri Chaitanyadev following that chain of disciplic succession.

 

Murali

[muralidhar]

In the quote above from Jagat he says that in 1897, <font color="blue">Sashibhushan Bandyopadhyaya wrote in Pallivasi Patrika the first article claiming that the Janmasthan was somewhere in Ramchandrapur. This started the Janmasthan wars. </font>

<hr> However, prior to this, in 1893, Sri Jagannatha Dasa Babaji had taken a large number of Vaishnavas to have darshan at Sri Mayapura:

 

Bhaktivinode Thakur says to Lalit Prashad:

375. On returning to the house [in Calcutta] I preached and lectured here and there. At times I was in Godrum and at times in Calcutta. From time to time I lectured in Krishnanagar. The year 1893 arrived, and that year, bringing a large number of Vaisnavas [with him], Sri Jagannatha Dasa Babaji Mahasaya went to Sri Mayapura for a festival of darsan and to Sri Godrum for a festival of congregational chanting.

- quote from "SVALIKHITA JIVANI [Autobiography] of Bhaktivinoda Thakura", by Lalit Prashad.

<hr>

I don't expect this visit to Mayapur by Srila Jagannatha Dasa Babaji was his first visit to the Mayapur Janmasthan. He is said to have been coming for darshan in the association of a large number of Vaishnavas, which would seem to imply that he already considered Mayapur to be a sacred place. Indeed Srila Bhaktivinode Thakur doesn't say he was present at Mayapura when Srila Babaji Maharaj went there for darshan.

 

[muralidhar]

VAISNAVA SARVABHAUMA SRILA JAGANNATHA DASA BABAJI

 

The following article appears in the sixth year of the monthly publications of the Gaudiya magazine under the direct guidance of Srila Bhaktisiddhanta Sarasvati Thakura. It is written by the head school master of Satrujit High School, Sri Yanunandana Adhikari, a disciple of Srila Bhaktisiddhanta Sarasvati Thakura.

<hr>

It was the second year after the opening of the Sri Caitanya Matha in Vrndavana. The resident devotees had left for Delhi to preach the glories of the Supreme Personality of Godhead, Sri Krsna. I had remained behind the others because I often become ill at the festivals. Three or four days had passed since the devotees had departed. My mind was feeling somewhat restless and uncomfortable. I was sitting alone upstairs on the veranda in front of the door to my room. I was gazing here and there empty minded. It was now about 10:00 AM when the old Vaisnava Vrndavana resident arrived. He entered into the temple grounds from the front entrance and gradually made his way up the flight of stairs. As the old figure climbed the stairs he stopped for a few moments to gain his balance. He had stumped his foot. I paid my obeisances unto the old Vaisnava and offered him a sitting place on a nearby large rug. As he gasped in short drawn breaths it was apparent that he was exhausted from his travels abroad. The mood in which he humbly introduced himself would be recognized by many Vaisnavas. I had met this venerable Vaisnava on a previous occasion. Following a short exchange of reception he said, "I personally served Srila Jagannatha dasa Babaji for nearly forty years. At the present age of 86 I feel very weary. I find it somewhat difficult to come and go these days. Previously my body was very strong. Often I would carry Srila Babaji Maharaja eight to ten miles on my back. I witnessed a host of transcendental pastimes. During that time I was discouraged by Babaji Maharaja from living in Vrndavana. He would frequently say, "Look Bihari, don't ever go and live with those false monkey-like renunciates." For this reason I never associated with persons outside other than when it was absolutely necessary. Srila Jagannatha Babaji was especially close to Srila Bhaktivinode Thakura. I have firm faith in your spiritual master. I often saw him in Calcutta at Manikatala as a boy when I would visit there with Srila Babaji Maharaja. Your spiritual master (Srila Bhaktsiddhanta Saraswati Goswami) would only be clothed with a pullover shirt. He struck me as always having a serious nature. I was attracted by his efflugence and his learning. He was always attached to the Holy Name. In his earlier years his frame was very lean and Srila Babaji Maharaja loved him very much."

 

The old Vaisnava in this manner described many topics about Srila Jagannatha dasa Babaji Maharaja and also his own life. I was deeply moved by the realization that this old respectable Vaisnava had undergone innumerable difficulties in his service to Srila Jagannatha das Babaji Maharaja. As a neophyte devotee my curiosity was stimulated to no bounds. There he sat before me, the actual servant of Srila Jagannatha dasa Babaji. Numerous questions came to my mind. Indicating that he had anticipated my questions he delivered their answers by recounting his past. He himself was born in the family of milkmen in West Bengal. As a youth he had very little academic training. He had spent much of his time in Bangladesh. His speech was marked by Bengali spoken in an indistinct, broken fashion. Even so he was characterized by a very simple, easy going natue. In this disposition Bihari das Babaji would depict his relationship with Jagannatha dasa Babaji. In view of our Vaisnava cultural heritage today these topics are certainly priceless.

 

Srila Bihari dasa Babaji began to speak, "A long time has passed. It's difficult to exactly recollect. Once when Srila Jagannatha das Babaji was living in Navadwipa a householder from Calcutta suddenly appeared before him. The householder had already spent several days in Navadwip. Touching Srila Jagannatha das Babaji's feet, the gentleman seated himself before him. The unexpected visitor in his first breath requested Srila Jagannatha das Babaji to come with him to Calcutta. The man was desiring to take first initiation from him. Srila Jagannatha das Babaji was always opposed to the idea of going to Calcutta. On first consideration he decided that the best decision was not to go. But the gentleman was very insistent. He came every day for fifteen days and prayed to Babaji Maharaja to go to Calcutta. Finally Srila Jagannatha das Babaji relented and agreed to go with the man to his residence in Kasipura. Srila Jagannatha das Babaji made the compromise that he would not accept any foodstuffs from the gentleman's house. So by boat they went together. We arrived at the residence of the householder whereupon he immediately tried to coax us into accepting some cooked foodstuffs. Srila Jagannatha das Babaji became so annoyed that he said to himself, "Take me to the residence of Srila Bhaktivinode Thakura." He then told me the address. It was midday there so we took a horse carriage to Srila Bhaktivinode Thakura's house. When we arrived Thakura Bhaktivinode was upstairs. A message was sent up. This was the first time I had seen Srila Bhaktivinode Thakura. He was somewhat tall with an effulfent golden hue like complexion. His nose was very elegant and his mouth well formed. Oh, and how expertly Srila Bhaktivinode knew how to serve the Vaisnavas! Thakura Bhaktivinode would personally serve Srila Jagannatha dasa Babaji with his own hands. They would ofter visit one another in Navadwip and Calcutta.

 

Once Srila Bhaktivinode Thakura arrived at the residence of Srila Jagannatha dasa Babaji with a kirtan party. The party, accompanied by Srila Babaji Maharaja quickly advanced towards Sri Mayapura. During this time another kirtan group was approaching from the Namanapukua side. The two parties chanting the glories of Lord Caitanya assembled together at the place of the present day Yoga Pith. Over the age of 130 years, Srila Jagannatha das Babaji, being humpbacked, normally could not sit in an erect position. But when he would perform the congregational chanting of the Lord he would extend his body by the distance of five hand lengths and spring upward a distance of over one yard! How wonderful it was when he pointed out the location of Sri Caitanya Mahaprabhu's appearance site. It is alaso still fresh within my mind the way he struck his stick on the groud with a resounding "crack" (Srila Bihari das Babaji, who is holding a stick enacts the pastime again as true as life itself). He pointed out, some distance away, a well which contained the broken hull of a mrdanga. Sometimes Srila Jagannatha dasa Babaji would chastize persons who were opposed to the authenticity of Sri Mayapura. Again Bihari dasa Babaji began to explain with full vigor other transcendental pastimes he had seen. He continued, "I came to Navadwipa and prepared the foundation of Babaji Maharaja's bhajana kuthir. I dug it out by hand and constructed a fence around its sides. Many persons would come and visit Babaji Maharaja, leaving donations. I would place that money in a water pot for safe keeping. Every fifteen days to one month I would remove the money and count it. Normally the funds would be expended each month. Being fearful I would sometimes hide the money outside the premises. I considered that I would place 15 rupees aside for any emergency which might arise in the future. After doing so Babaji Maharaja called me and in a deep voice shouted, "Where did you place that 15 rupees?" He had never paid any attention to me as his eyelids extended well beyond his lower eyebrow as if they were hanging loosely. Whenever he wanted to see he would lift his long eyelids above his eyes. Srila Babaji Maharaja also never accounted for what was spent or given. In whatever way he wanted the money was spent. Once he said, "Go and buy rasgullas! I'm going to feed all the cows in the holy dhama." Two hundred rupees were taken an rasgullas were distributed by him to all the cows. But Babaji Maharaja never wanted to spend anything on the imposter Vaisnavas. He would say, "Don't let them come here."

 

"Srila Babaji Maharaja would often sit and accept prasadam from a large plate. Once five puppies took birth outside his bhajan kuthir. At prasadam time the puppies would appear from four sides and surround his place. As they began to eat he would feel to make sure they were all present. Once, seeing this, I became disturbed and began placing them outside. Srila Babaji Maharaja interrupted me in his deep voice. "Bring them back in or I will not eat." What could I do? I again brought the puppies inside and placed them around his plate. Satisfied, he said, 'The dogs of the dhama.'

 

"Many persons would come desiring his brahmin underwear. There was one personality by the name of Gaura Hari dasa who was determined to secure his underwear. But Srila Babaji Maharaja would never give any personal items away. For a period of three days Gaura Hari remained outside the bhajan kuthir of Babaji Maharaja. Finally, Jagannatha das Babaji gave me permission to give him his kopin.

 

"Srila Jagannatha das Babaji would always become angry when he would see someone acting independently. Once one kirtan party approached Babaji Maharaja from a distance chanting unbonafide mantras. Srila Babaji Maharaja hearing them became very angry and said, 'Drive them all away from here. Don't let them come!'

 

"I've never seen such an effulgent personality as Babaji Maharaja. A few days before his disappearance he told me, "Oh Bihari, it's not necessary to inconvenience yourself to maintain your stomach. You don't have to separately endeaver for this. Don't ever mix with those false monkey-like renunciates."

 

"He didn't desire to remain any longer. If I could give up my body thinking of him then I could obtain real happiness."

 

[muralidhar]

from:

AN ERA NOT TO BE FORGOTTEN

Srila Gaurakisora Still Lives in Our Hearts

Translated by Vyankata dasa Brahmacari

Edited by Kesava Bharati dasa Vanacari

 

The Blessings of Srila Gaurakisora dasa Babaji

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

 

Once Sripada Bhaktitirthapada Maharaja according to the instruction of Srila

Bhaktisiddhanta Sarasvati, went from Sridhama Mayapura to Bhaktivinode Thakura.

Taking Bhaktivinode's permission he went over to the place where Srila

Gaurakisora dasa Babaji Maharaja would often go.

 

At that time, Sripada Tirtha Maharaja was in the householder ashrama. At that

time he had not taken initiation from Bhaktivinode Thakura. When Sripada Tirtha

Maharaja was going to see Srila Gaurakisora he took with him a type of

watermelon fruit. At that time, Srila Gaurakisora would not accept anything

from other persons. Still when Srila Gaurakisora had heard that Sripada Tirtha

Maharaja had just come from Bhaktivinode Thakura, then he very mercifully

accepted that fruit. After accepting the fruit, he asked the residents in the

dharmasalla there to please sing one song from Narottama das Thakura.

 

Following this, they sang other devotional songs such as Gauranga Bolite Habe

and Hari Hari Bolidai. After the kirtan had ended, Srila Gaurakisora told the

grhastha who had sung the song the following instructions: "One should always

remain very faithful unto the guru and the devotees of the Lord. One should

always be very very humble like a blade of grass and very tolerant like a tree

and in this way always be able to chant the holy names of the Lord. If one

comes into association with undesirous persons, then his mind, words, and

actions become far from being engaged in the devotion of the Lord."

 

Then one devotee there said, "We have not as yet surrendered unto the lotus

feet of the guru."

 

In answer, Srila Gaurakisora replied, "Have you not as yet been to see

Bhaktivinode Thakura? If you have been there to Sri Mayapura Dhama which is the

place where full self-surrender takes place, then how is it that you can say

that you have not taken shelter of a spiritual master? Srila Bhaktivinode is

waiting for you. Please go there and accept his mercy."

 

Srila Gaurakisora after saying this had that particular devotee, who would in

the future be Sripada Tirtha Maharaja, shave his hair. He then told that

devotee, "In the future you will be a great sannyasi and you will travel from

place to place, country to country and preach the holy names of the Lord."

 

After receiving this benediction from Srila Gaura Kisora das Babaji, that

devotee touched his lotus feet and offered his obeisances. Srila Babaji

Maharaja would never let anyone, under any circumstances touch his feet. When

persons would come who were materialistically inclined and want to touch his

feet, he would say "If you touch my feet, everything will be destroyed in your

house." In this way he would show anger.

 

But at this time he showed no objection whatsoever. That person who took his

blessings then went on that day to see Srila Bhaktivinode Thakura and accepted

the gayatri mantra from him. According to the prediction of Srila Gaurakisora

das Babaji, this person accepted sannyasa from Om Visnupada Srila

Bhaktisiddhanta Sarasvati Thakura in the future and was later called Tridandi.

He became famous in India for his great preaching propensity.

 

<hr>

Note:

in regard to the devotee described above as "Sripada Bhaktitirthapada Maharaja" and "Tirtha Maharaj".

 

The full sannyasa name of this devotee is Sripad Bhakti Pradip Tirtha Maharaj. As is explained above, he received Diksa from Srila Bhaktivinode Thakur. He also was the first person to receive sannyasa from Srila Sarsaswati Goswami. He preached in England in the 1930's together with Sripad Vana Maharaj and Sripad Bhaktisaranga Goswami Maharaj, and in the last years of his life he became the Acharya of the Gaudiya Mission (Bagh Bazaar Gaudiya Math).

 

<hr>

Further note...

In the introduction of Sripad Bhakti Pradip Tirtha Maharaj's book "Sri Sri Bhagavat Samlapa", written in English and published in 1952, the publisher by name Bhavabandhachhid Das Bhaktisaurabh states of Tirtha Maharaj:

 

"In 1933 he proceeded to England under the direction of His Divine Grace Om Vishnupada Srimad Bhatki Siddhanta Saraswati Goswami Thakur of revered memory, as the head of the band of missionaries to preach and propagate the messags of Sriman Mahaprabhu to the West. His erudition, scholarship and high standard of spiritual life attracted many westerners to teh Divine Feet of Srila Prabhupada and it led to the establishment of a permanent centre under the name of Sri Vasudev Gaudiya Math in London to keep the candle of devotion burning for years to come. He is the most sincere initiated disciple of Om Vishnupada Paramhansa Satchidananda Srila Bhakti Vinode Thakur, pioneer of pure devotion at the present day.

 

 

 

[muralidhar]

The claim has been made that Srila Gaurkishore Babaji did not initiate Srila Bhaktisiddhanta Saraswati. Other allegations have been made that Srila Bhaktisiddhanta Saraswati was not authorized to act as Guru and to give initiation to other devotees.

 

However, from the fact that Sripad Bhakti Pradip Tirtha Maharaj was sent by Srila Gaurkishore Babaji to accept initiation from Srila Bhaktivinode Thakur, and moreover the fact that Sripad Tirtha Maharaj became the first person to accept sannyasa from Srila Prabhupada, it demonstrates quite clearly that there was a close affiliation between the great Bhajananandi devotee Srila Gaurkishore Babaji and the great preacher of suddha-bhakti, Srila Bhakti Siddhanta Saraswati Goswami.

 

Murali

[stonehearted]

And your posts add quite a lot to the discussion. Since Tirtha Maharaja had intimate relationships with Bhaktivinoda, Gaura Kishora, Bhaktisiddhanta Sarasvati, this last post offers evidence that BSST may well have had the favorable relationships with his gurus we've long understood.

 

As a disciple, I have long been reluctant to delve too deeply into the relationship between Sarasvati Thakura and Lalita Prasad Thakur. Jagat's academic curiosity burns hotter than mine; ditto with Narasingha Maharaja's apologetic fervor (and I mean this in the more formal, academic sense of formally defending particular positions). I have a good dose of both, but my appreciation of what we've been given (meager as it is) and my wariness of vaishnava aparadha (as meager as that is) limit my activity to reading others' research with interest and, usually, finding a way to use what I've read to fan those small sparks of appreciation and wariness. Remember that even Sachi, the Lord's own mother, was denied access to Krishna prema because she harbored some misgivings about Advaita, due to her fear that his influence may eventually move Nimai to leave home as her older son had.

 

I'm renewing my promise to transcribe remarks made by Visvambhara Goswami of Radha-ramana with regard to the discussion BSST held with the jati-gosai party. Vishvambahra's father or grandfather was an associate of Sarasvati Thaura's, and spent comsiderable time with him preparing for this meeting. This task is on my list, but the stacks of papers keep renewing themselves somehow, and I have an editing gig (a relishable one, too) that I'm trying to finish.

[muralidhar]

Dandabat Prabhu,

 

Thanks for the feedback and yes, I agree with the things you said regarding how Sachimata had that pastime with Sri Advaita Acharya. This standard of Vaishnavism is the ideal we are all supposed to follow, as was ordained by Mahaprahu himself. But how, then, do we deal with the fact that Lalit Prashad is reported to have told many persons that Srila Bhakti Siddhanta Saraswati Goswami never received Diksa from Srila Gaurkishore Das Babaji Maharaj?

 

According to another disciple of Srila Bhaktivinode Thakura, Srila B. P. Tirtha Maharaj, in the extract below, "In 1901 he (Saraswati Thakur) took iniation into the greatest Mantras of Gaudiya Vaishnavas from Srila Gaura Kishoredas Babaji Maharaj".

 

I am really considering which way to go forward here. My inner feeling is that I don't want to attack any devotee, because that mood of fighting is not conducive to pure devotion. But on the other hand, what do I do when I know for certain that some person of high status has been telling lies? I know of two other very serious lies that the brother has told, aside from the lie that Srila Saraswati Thakur did not receive Diksa.

 

 

Below is an extract from the book "Srila Saraswati Thakur", by Bhakti Pradip Tirtha Maharaj.

 

I intend to scan this entire book and publish it online as an Adobe Acrobat PDF file as soon as I am able to. The book was published on 2nd January 1940, that is, two years after the disappearance day of Srila Saraswati Thakur.

 

In the "Preface" of the book Narayandas Adhikari Bhaktisadhukar says:

<hr>

<blockquote>

His Holiness Tridandiswami Srimad Bhakti Pradip Tirtha Maharaj had been the most beloved and trusted associate of His Divine Grace Srila Prabhupad for over twenty years in his pontifical activities. This account of Srila Prabhupad from the pen of Srila Tirtha Maharaj may be accepted as authentic being also endorsed as such by the present most Revered Spiritual Head of the Gaudiya Mission His Divine Grace Srila Bhakti Prasad Puri Goswami Thakur.

</blockquote>

<hr>

 

<hr>

<blockquote>

 

<a href="http://www.wva-vvrs.org/pbook/pkb56.htm">

 

Sripad Bhakti Pradip Tirtha Goswami Maharaj. (1877-1953)</a>

 

 

Bhakti Pradip Tirtha Maharaj writes:

 

Sri Bhakti Siddhanta Saraswati Goswami was exceedingly fortunate in breathing an atmosphere of pure devotional surroundings from his cradle. He showed unique aptitude for a pure life of religious devotion and formation of various pious habits and practices from the seventh year of age. At that time he committed to memory the whole of the Gita and could explain it. While a student in Serampur Missionary School, in or about 1884-5, Srila Saraswati Thakur was initiated into Nrisimha Mantra and Sri Harinama by Srila Thakur Bhaktivinode...

- Page 1.

 

Since 1895 Srila Saraswati Thakur had been attending the Viswa Vaishnava Raja Sabha then situated in Krishna Sinha Lane (now Beadon Row). In 1901 he took iniation into the greatest Mantras of Gaudiya Vaishnavas from Srila Gaura Kishoredas Babaji Maharaj, the well-known saint of Nabadwip.

- Page 3.

</blockquote>

<hr>

 

I am also planning to publish another article entitled "On Diksha-Guru, Siksha-Guru & Chaitya-Guru", by Sripad B. P. Tirtha Maharaj which is in his book "The Teachings & Philosophy of Lord Chaitanya", from a lecture in Bombay Gaudiya Math on 29 August 1940.

 

In that article Sripad Tirtha Maharaj argues that Diksa is only fruitful if the devotee is truly surrendering to Gurudev. He concludes the lecture with these words:

 

"Unless and until we surrender ourselves completely to the Lotus Feet of the Diksa-Guru and the Siksha-Guru, our Chaitya-Guru or Indwelling Divine Monitor does not or cannot help us in any way in the performance of Nama-Bhajan or worshipful service of the Supreme Lord appeared as His Holy Image. So Sharanagati or unconditional surrender is the keynote in rendering any service, reverential or confidential, to the Supreme Lord Narayana in Vaikuntha or to the Supreme Lord Sri Krishna in Goloka-Vrindavana, respectively."

 

[muralidhar]

Madhava,

 

in that article "SVALIKHITA JIVANI" you published. It says:

 

390. Bhaktavar Dvarik Babu told me one day that he had written a letter to Naphar Babu concerning [the arranging of worship?] of Sri Mayapur; I gave my approval and arranged a meeting at A. B. School in Krishnanagar in January 1884. On the 2nd day of Magha, on a Sunday, the meeting was held. All the scholarly men attended the meeting. Dvarik Babu and I explained the whole matter, and *** gave sanction for the prakasa seva [manifest, or external service] of Sri Mayapur. A society named Sri Sri Navadvipa Dhama Pracharini was established and Naphar Babu was declared the chairman of the society. Having collected funds at a public meeting according to the decision [of the society], approval was given for the installation service of Sri Murti.

 

391. On the 8th of Chaitra there was a huge Deity installation ceremony and innumerable participants attended. There was Manoharasari Kirtan, and Nama Sankirtan, all performed with great bliss. Much envy arose among the people of Navadvipa over the finding of Old Navadvipa. There began to be some gossip and a storm of abusive words against the worshipers of Gauranga, but why should those who have offered their life to the lotus feet of Gauranga retreat because of the talk of wicked people? Not paying heed to the talk of worldly- minded, envious people, they arranged to build a temple and worship the Supreme Lord there.

 

 

<hr>

 

Who is the person referred to as "***" where it says, "Dvarik Babu and I explained the whole matter, and *** gave sanction for the prakasa seva"

 

Why has this name been removed by Lalit Prashad, or whoever else edited this?

 

Murali

[raga]

 

Who is the person referred to as "***" where it says, "Dvarik Babu and I explained the whole matter, and *** gave sanction for the prakasa seva"

 

Why has this name been removed by Lalit Prashad, or whoever else edited this?

 

 

I have no idea. The original translation appears in Shukavak Das's "Hindu Encounters with Modernity", the e-version I have was edited by "KDA", of whose identity I have no idea, but who apparently was not at all happy with Shukavak's edition. Considering the rant he wrote against Shukavak in the preface, it appears to me that he is an ISKCONite.

 

You find the *** on several occasions in the text.

 

<hr>

368. I stayed in Raniganga only a few days. During this time ****. On November the 25th, 1890, I was transferred to Dinajapur.

 

However, at that time I was Deputy Magistrate and thus I was not able to collect funds, and I also began to anticipate my retirement after so much labour. *** The service [at the temple] was proceeding with my monthly quota [donation?].

 

<hr>

 

I suspect that the texts inside [brackets] as well as the ***'s are unique to KDA's (whoever he is) edited version. Probably some things he didn't understand and chose to remove. If someone has the book of Shukavak Das, perhaps he can look it up.

[muralidhar]

Thanks Madhava,

 

for taking the time to reply

 

The devotee who had my copy of Prabhuada Srila Sarasawati Thakur by Sripad Sramana Maharaj has gone to India for Kartik, so I don't know when I will get that book back. I asked him to get me a new copy from Chaitanya Math in Mayapur if he couldn't find my original book.

 

Murali

[muralidhar]

Srila Gaurkishore Das Babaji Maharaj meets with disciple of Srila Bhakti Siddhanta Saraswati Goswami:

<hr>

 

Sri Vinoda-bihari met his beloved gurudeva, Jagad-Guru Nitya-lila-pravista Om Visnupada Sri Srimad Bhaktisiddhanta Sarasavati Prabhupada on Gaura-purnima, March 1, 1915 at Sridhama Mayapura and recieved first initiation from him...

 

There was a disciple of Prabhupada named Rama-govinda Vidyaratna who was a scholar of Vedanta, the Bhagavatam, and all the scriptures. He was a very good devotee and later became Naimi Maharaja. Once, he desired to have darsana of Prabhupada's guru, Srila Gaurakisora dasa Babaji Maharaja, and Guruji also wanted to go; so taking Prabhupada's permission, they went. At that time, to avoid the trouble that ordinary people were giving him, Babaji Maharaja had locked himself in a latrine for about a week and was just chanting, "Hare Krsna Hare Krsna..." The news reached the district magistrate and the police superintendent, and at once they all came running there. Seeing that the door was locked from inside, they approached with folded hands and said, "Babaji Maharaja, we will construct you a very nice hut for bhajana."

 

He replied, "No, this is very nice. Why?Because the stench of the lust of materialistic people does not come here. I prefer the stench of stool to that."

 

"Alright, Maharaja, we will supply you with one boy to keep those people away from you." Day and night they were trying to persuade him to come out, but he would only say, "For me, this is Vaikuntha." So many times they asked him to please open the door, but time and again he would reply, "I am not well; I am unable to do it." He would not open the door for those people, and he just continued chanting "Hare Krsna, Hare Krsna..." Then Guruji approached the door and said, "Babaji Maharaja, we are the disciples of Bhaktisiddhanta Sarasvati." Hearing the name of Prabhupada, Babaji Maharaja at once stood up. Opening the door, he let them in and again locked the door. The two boys offered pranama and grasping the feet of Babaji Maharaja, Guruji said, "Please give us your blessings." Then Babaji Maharaja told him, "I will take all of your hardships and impediments away so you can always perform bhajana freely - this is my blessing." Later on Guruji would say on many occasions that although difficulties may have come to him from time to time, by the mercy of Babaji Maharaja nothing could ever disturb him.

 

<hr>

Srila Gaurakishore das Babaji Maharaj passed away on November 17th, 1915

[muralidhar]

Disciples of Sarasvati Thakura

 

The information below has come to me from Sripad Bhakti Vikasa Maharaj.

<hr>

<H2>

A few disciples initiated by Sarasvati Thakura before the disappearance of his gurudeva</H2>

 

Early and Prominent Non-Sannyasi Disciples

 

Beni Madhava and Rohini Kumar Prabhus

Several young men approached Siddhanta Sarasvati while he was performing bhajana in Vrajapattana in the years prior to his sannyasa. The first was Beni Madhava dasa in 1906. Another was Rohini Kumar Ghosh, an educated youth who left his home in East Bengal to come to Navadvipa in search of spiritual guidance. But he fell into the hands of a baula guru and his mistress, whom he was taught to address as Father and Mother, even though they were actually sinful rascals and cheaters. One day he went to Mayapur to see Lord Caitanya's birthplace and was fortunate enough to arrive when Bhaktisiddhanta Sarasvati was lecturing in front of the Gaura-Visnupriya temple. The young seeker listened intently for a long time, enthralled by the words and ideas of Sarasvati Thakura.

On returning to the baulas he feigned illness and lay down to rest without eating, meditating upon Bhaktisiddhanta Sarasvati's instructions until he fell asleep. Then in a dream the baula and his consort came as a tiger and tigress to devour him. In distress he remembered the lotus feet of Lord Caitanya. At that moment Sarasvati Thakura appeared in the dream, chased the tigers away, and led him toward Mayapur. The dream broke, and Rohini Kumar awoke to see that it was morning. Thereupon he immediately proceeded to Mayapur and took shelter of Bhaktisiddhanta Sarasvati. After some days a relative came and took him back to his family home, where he continued his newfound practice of Krsna consciousness as a householder. Eventually he became a Calcutta high court justice.

 

Vaisnava Prabhu

Ashvini Haldar of Ballal Dighi, adjacent to Mayapur, also came shortly after Sarasvati Thakura began performing bhajana in Mayapur, and became his second disciple, Vaisnava dasa. Although illiterate, simply by hearing from Bhaktisiddhanta Sarasvati he became learned in Vaisnava philosophy and respected for his sagacity. He performed personal services to Sarasvati Thakura and was known for his bhajana singing and joyful nature.

 

Paramananda Vidyaratna Prabhu

During the late 1870s Srila Bhaktivinoda Thakura had been posted as Deputy Magistrate at Narail, Jessore District, and would occasionally venture out by houseboat and horseback to inspect the surrounding areas. In the evenings he would have impromptu kirtana and lecture programs, and the young Tarini Charan Samaddar, a classmate of Srila Bhaktivinoda's first son, Annada Prasada, was among the many listeners when the Thakura had discoursed in Vinodanagara village. Like almost all respectable families, that of Tarini Charan sent gifts of home-prepared sweets to this great Vaisnava who had appeared in their midst. The people of Vinodanagara never forgot Bhaktivinoda Thakura and continued to associate with him through his writings. Certain members of the village would visit nearby Navadvipa and return with news of the great Vaisnava revival transpiring there: of Srila Bhaktivinoda's having discovered the true birthplace of Sriman Mahaprabhu at Mayapur; of the extraordinary renunciate Srila Gaura Kisora dasa Babaji, who shunned other babajis but associated with the householder Bhaktivinoda; and of a special son of Bhaktivinoda Thakura, the both materially and spiritually exceptionally qualified Siddhanta Sarasvati, who had left all prospects of worldly progress to sit in the jungle of Mayapur to simply chant over and again: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.

Panchanana, son of Tarini Charan, grew up hearing this talk, and in 1910 at age twelve he ran away from home one night, desiring to visit Navadvipa and Rishikesh. Journeying by foot, boat, and rail-seeing a railroad for the first time in his life-he reached Navadvipa at the end of the next night and immediately searched out the famous temple advertised as Mahaprabhu's birthplace. But as he eagerly rushed to enter he was halted by a harsh voice: "Three annas donation to be given." Distraught, the lad turned back and sat in the veranda of a nearby Siva temple, wondering what to do. "The all-merciful Lord Gauranga would go door to door distributing love of God to one and all," he mused, "so how is it He has not let me in His door today?" Just then he overheard two gentlemen returning from bathing in the Ganga, discussing that the real birthplace of Sri Caitanya was in Mayapur. This jogged Panchanana's memory-he had heard such talk before-so he immediately inquired as to the whereabouts of and then set out for Mayapur. There he attained a boon rarely achieved in thousands of pilgrimages: shelter at the lotus feet of a self-realized acarya.

Some months later a female devotee named Vidyullata-devi came to Vrajapattana and served Siddhanta Sarasvati with the affection of an elder sister. She engaged Panchanan to help as she expertly prepared many varieties of sumptuous foodstuffs, and thus Panchanana learned the cooking art from her. Vidyullata-devi would call him Paramananda, and in 1913 he was initiated by Siddhanta Sarasvati with that name.

 

Kunja Bihari Vidyabhusana Prabhu

Kunja Bihari, a young man from Jessore District living in Calcutta, had been visiting various sadhus in his search for a systematic, cogent understanding of spiritual knowledge. His friends advised him that since he was already initiated by a jata-gosani, he should simply stick with him and not wander here and there. But from early on Kunja had never believed in the insipid Vaisnavism into which circumstantially he had been formally inducted. On the insistence of his friends, and also out of personal curiosity, on Gaura-purnima of 1914 he journeyed to Navadvipa to see its sights and the gosanis living there. He was taken by Sakhi Carana Raya, an acquaintance accompanying him, to the home of a gosani whom the latter knew. But as a vegetarian, Kunja became disgusted when he noticed fish in the meal offered to them by the gosani. Pushing the fish to one side and eating just a morsel of rice, Kunja quickly got up.

The young men then went for darsana of Srila Gaura Kisora dasa Babaji Maharaja, who explained to them the verse krsna-bhakta niskama, ataeva 'santa'/ bhukti-mukti-siddhi-kami sakali 'asanta':

Because a devotee of Lord Krsna is desireless, he is peaceful. Fruitive workers desire material enjoyment, jnanis desire liberation, and yogis desire material opulence; therefore they are all lusty and cannot be peaceful.

With Babaji Maharaja's blessings, the two young men then proceeded to Mayapur, where that evening they heard Siddhanta Sarasvati discoursing to a group of devotees on several slokas beginning from the famous brahmanda bhramite kona bhagyavan jiva, guru-krsna-prasade paya bhakti-lata-bija:

According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is highly fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Krsna. By the mercy of both Krsna and the spiritual master, such a person receives the seed of the creeper of devotional service.

Kunja Bihari was enthralled by Sarasvati Thakura's lucid exposition of Vaisnava philosophy. Like many educated young Bengalis, he had surmised Vaisnavas to be a class of uneducated scoundrels. He returned to his post office job in Calcutta a thoughtful man. In November 1915 he again came to Navadvipa seeking darsana of Gaura Kisora dasa Babaji; it happened to be the very day that Babaji Maharaja departed from this world.

Two days later he was sent to Mayapur to invite Siddhanta Sarasvati to a festival in Navadvipa in honor of Babaji Maharaja. Siddhanta Sarasvati told him, "I am an animal sold out to the lotus feet of my gurudeva. I have no independence. I don't know where I will take prasada. Simply wherever Krsna arranges that I get His remnants, I am fortunate enough to partake of them." Siddhanta Sarasvati continued to speak for two hours, during which an excited Kunja realized that even without asking, he was now getting solutions to philosophical doubts that had vexed him for months, for despite much inquiry he had hitherto received only unsatisfactory answers. Not content to hear Siddhanta Sarasvati for merely two hours, Kunja rushed back to Calcutta, arranged a two-month leave from his post office job, and returned to Mayapur to hear regularly from Siddhanta Sarasvati. But still admiring the Ramakrishna Mission, he was disturbed to hear Siddhanta Sarasvati describe as rascals people he venerated as saints. He was about to leave, although at Paramananda Prabhu's urging he agreed to stay a few days more, during which time he came to realize that Siddhanta Sarasvati was indeed divine, and so begged him for initiation. Siddhanta Sarasvati accepted him as a disciple, and recognizing Kunja Bihari's competence in management, engaged him in that capacity.

[muralidhar]

Below is a document I received from Sripad Bhakti Vikasa Swami

 

Sripad Bhakti Vikasa Swami advises:

<hr>

THE FOLLOWING IS MOSTLY EXCERPTED FROM JAYASREE (MY TRANSLATIONS)

 

Bhakti Pradipa Tirtha Maharaja

 

Born in 1877, Jagadish Basu was the first of five sons. (The youngest was later initiated by Bhaktisiddhanta Sarasvati as Ananta Vasudeva.) After graduating from Calcutta University, Jagadish worked as a teacher, living in Calcutta with his wife.

 

On 25 March 1910, Gaura-purrima day, Jagadish went to Mayapur with his friend Vaikunthanath Ghosal Bhakti-tattva Vachaspati-a court paròita of the maharaja of Tripura and a follower of Bhaktivinoda Thakura-who had first glorified the Thakura and his son Siddhanta Sarasvati to Jagadish. There at the Yogapitha, Jagadish saw Bhaktivinoda Thakura for the first time, lecturing in the presence of Siddhanta Sarasvati and other devotees.

 

After being introduced by Vaikuntha Ghosal, Jagadish fell prostrate on the ground and tearfully requested the shelter of Bhaktivinoda, who said, "You are an educated and respectable person. If you take up the responsibility of preaching on Lord Caitanya's behalf, certainly many people will be attracted to His message." Then asked by Bhaktivinoda Thakura to speak some hari-katha, Jagadish discoursed on brahmacarya, especially the incomparable current manifestation of brahmacarya in the personage of Siddhanta Sarasvati. Inspired from within, Jagadish also declared that from this place of atma-nivedana would come the fulfillment of Mahaprabhu's prophecy that His name would be spread throughout the world.

 

That same afternoon Siddhanta Sarasvati preached to Jagadish for several hours and advised him to ask permission from Bhaktivinoda Thakura to meet Gaura Kisora dasa Babaji at Kuliya. Early the next morning Jagadish went to Kuliya, paid his obeisances, and offered a watermelon to Gaura Kisora. Although Babaji Maharaja did not usually accept anything from outsiders, when he understood that Jagadish was sent by Thakura Bhaktivinoda, he graciously received this gift. After speaking to Jagadish for some time he told him to sing a selection from Narottama dasa Thakura's "Prarthana." Jagadish sang "Lalasamayi," the song beginning, gauranga balite habe pulaka sarira.

 

Babaji Maharaja instructed Jagadish to have full faith in guru and Vaisravas, to become as humble as a blade of grass and more tolerant than a tree, to avoid the association of dishonest persons, and to chant the holy name of the Lord ceaselessly. When Jagadish said that he had not yet taken initiation, Babaji Maharaja asked him that since Mayapur was the place of self-surrender and he had now surrendered to Srila Bhaktivinoda there, then in what other way would he obtain the shelter of a guru? "Go!" he told Jagadish. "The Thakura is waiting for you." Gaura Kisora also blessed him that he would take sannyasa and preach the name of Mahaprabhu throughout the world. Jagadish touched the feet of Babaji Maharaja, which the latter normally forbade others to do, angrily promising their destruction if they were to try.

 

Following the advice of Babaji Maharaja, Jagadish returned to Mayapur. At midday on the fifth day following Gaura-purrima, having shaved his head and bathed in the Ganga, along with three other devotees he was given kama-gayatri and kama-bija mantras by Bhaktivinoda Thakura at his cottage in Godruma. Afterward he relished his spiritual master's prasada remnants. Later that afternoon Bhaktivinoda read from Siksastaka and explained it to the devotees. Thereafter he asked Krsna dasa Babaji to recite the verses of the Sanatana-siksa section of Caitanya-caritamrta, during which the Thakura interspersed comments.

Jagadish spent much of the following summer at Godruma serving Bhaktivinoda Thakura. On the Thakura's order, every morning Jagadisa and Krsna dasa Babaji would perform sankirtana throughout Godruma, chanting the first song of Bhaktivinoda Thakura's "Nagara-kirtana," which begins nadiya-godrume nityananda mahajana, and preaching to the local inhabitants. Every afternoon from one to four there would be recitation of Caitanya-caritamåta followed by kirtana of sri-Krsna-caitanya prabhu-nityananda, jayadvaita sri-gadadhara srivasadi-gaura-bhakta-vånda, to which Bhaktivinoda Thakura would dance and gyrate in transcendental bliss. Jagadisa noted how Bhaktivinoda Thakura would never allow ordinary worldly topics to be discussed at Svananda-sukhada-kuïja, and would immediately prohibit anyone who started talking them, stressing repeatedly that chanting of the holy names is the dharma for Kali-yuga. On his occasional visits to Godruma, Siddhanta Sarasvati would enthrall Jagadisa by effusively speaking to him on multifarious devotional topics.

Bhaktivinoda Thakura would direct Jagadisa and other disciples to emulate the exemplar of devotional service that was Siddhanta Sarasvati. He often told Jagadisa that Sri Gaurasundara had sent Siddhanta Sarasvati to this world with two tasks: to introduce daiva-varrasrama-dharma, and to preach the pure chanting of the holy names in the society of Vaisravas by establishing a sodality of pure devotees. Bhaktivinoda Thakura often read to Jagadisa his own teachings on varrasrama as detailed in his Caitanya-siksamåta, but Jagadisa could not fathom what was meant by all of that until when Bhaktisiddhanta Sarasvati later inaugurated his preaching mission and practically implemented those instructions.

 

One day Bhaktivinoda Thakura sent Jagadisa with Krsna dasa Babaji to have darsana of Gaura Kisora dasa Babaji at Kuliya. Srila Gaura Kisora was very happy to know that Jagadisa had been initiated by Bhaktivinoda Thakura, and directed him to also regularly associate with and serve Siddhanta Sarasvati, whom he referred to as "my gurudeva." As did Bhaktivinoda Thakura, Srila Gaura Kisora particularly praised Siddhanta Sarasvati for his strictness in giving up the asat-sanga (unholy association) of pseudo-Vaisnavas and others.

 

When Bhaktivinoda Thakura returned to Calcutta, Jagadisa went with him. After some days Bhaktivinoda Thakura called Siddhanta Sarasvati to Bhakti Bhavan and ordered him to award brahminical initiation to Jagadisa and to two of Jagadisa's former fellow students who were also disciples of Srila Bhaktivinoda. Accordingly Siddhanta Sarasvati bestowed upon them Brahma-gayatri, guru-gayatri and gauranga-gayatri mantras and brahmanas' threads, according to the rites of Sat-kriya-sara-dipika. On that day Bhaktivinoda Thakura gave Jagadisa varied directions on varnasrama-dharma and directed him to accept the many more instructions he would receive on this topic in the future from Siddhanta Sarasvati. Bhaktivinoda Thakura repeatedly told Jagadisa to follow Siddhanta Sarasvati and stated that eventually Siddhanta Sarasvati would perform multifarious wonderful activities and guide numerous devotees.

 

[muralidhar]

Sripad Bhakti Vikasa Swami:

 

<hr>

Accusations Against Sarasvati Thakura

 

As a revolutionary determined to restore the dignity of the Gaudiya sampradaya and fulfill its purpose, Srila Bhaktisiddhanta Sarasvati Thakura made many apparent innovations and unreservedly criticized perpetrators of the antiquated status quo. Inevitably those he attacked responded with salvos of counter-accusations. Especially caste brahmanas considered him an upstart for so boldly challenging their sacrosanct hereditary rights. They viewed Bhaktisiddhanta Sarasvati's unwillingness to compromise-with standards he appeared to have initiated himself-as total arrogance.

 

Although Sarasvati Thakura's character was impeccable and thus not subject to blame, he was assailed, particularly by caste Goswamis and by Lalita Prasada Thakura and his cohorts, on several doctrinal and ecclesiastic issues, for example: his denying exclusivity for born brahmanas and thus awarding brahminical initiation to men from all castes; his acceptance of sannyasa from a photo of the then departed Srila Gaura Kisora dasa Babaji; his claims to a bhagavata-parampara, or siksa-parampara, rather than adherence to established family lineages; that his aggressive preaching not only transgressed the Vaisnava principle of humility but made innumerable offenses to respected devotees; and that he and his renunciate disciples wore saffron cloth rather than white. Some opponents even averred that Sarasvati Thakura was never actually initiated!

 

Such calumny was thoroughly rebutted during Bhaktisiddhanta Sarasvati's manifest presence, and has continued to be answered by his disciplic descendants, who by massive promotion of Caitanya Mahaprabhu's teachings in the modern world have fully eclipsed the previous orthodoxy. Yet even today a handful of vocal scholars affiliated with the old and spiritually all-but-dead schools of Gaudiya Vaisnavism continue to make inordinate propaganda against Bhaktisiddhanta Sarasvati and the movement he began. Paradoxically, those petty-minded pedants who in present times are adamant to undermine Sarasvati Thakura and his line were all accepted into the Gaudiya sampradaya through the ministration of A. C. Bhaktivedanta Swami Prabhupada, the foremost disciple of Srila Bhaktisiddhanta Sarasvati Thakura. Indeed, without the mercy of Bhaktisiddhanta Sarasvati and his followers, most of these self appointed spokesmen of the old oligarchy would never have heard of Krsna at all, other than perhaps via the academic system which they flopped into after failing in attempts to practice a "higher,more authorized" process of bhakti. These ingrates foolishly dare to accuse Sarasvati Thakura and his disciples of misleading others and being materially motivated-as if they themselves were more saintly, learned, and capable of giving guidance. Yet despite having acquired considerable book knowledge, most of these hellish pedagogues have not been able even to maintain the basic regulative principles of devotional service, and are hence hardly in a position to criticize personages recognized by seemingly the entire world, except themselves, as empowered acaryas.

 

For clearly, Sarasvati Thakura's achievements could not have been possible unless he was imbued with krsna-sakti, the Supreme Lord's special potency for spreading Krsna consciousness. As stated in Caitanya-caritamrta:

 

kali-kalera dharma--krsna-nama-saìkirtana

krsna-sakti vina nahe tara pravartana

 

The fundamental religious system in the Age of Kali is the chanting of the holy name of Krsna. Unless empowered by Krsna, one cannot propagate the saìkirtana movement.

 

Bhaktisiddhanta Sarasvati's unprecedented accomplishments in spreading the message of Lord Caitanya-his profuse writing and publishing, establishment of numerous temples and monasteries, convincing of thousands to radically alter their lives in serious pursuit of spiritual values; the high quality of religious practice which he gave, his revival of a Gaudiya tradition almost lost in sensuality and irrelevance; his natural indifference to sense gratification, forceful proclamation of truth without regard for cheap popularity, and philosophical depth and realization which he communicated-clearly establish him as an extraordinarily empowered transcendental personality. To pronounce him an offender to Vaisnavas, not properly initiated, or mistaken in his methods or teachings is flagrantly inconsistent with his superlative achievements. As stated in Caitanya-caritamrta: Lord Caitanya's divinity is clear from His uncommon deeds and Krsna conscious realization; yet faithless persons do not see what is clearly evident, just as owls do not see the sunlight.

The biographies of Caitanya Mahaprabhu explicitly declare the Lord's desire that His name be preached all over the world, but myopically traditional Vaisnavas are not interested in this, nor have they any inclination or clue as to how it might transpire, remaining apparently blind to the fact that it is actually happening all around them. They have nothing to say about this transcendental phenomenon, except to criticize devotees favored by Lord Caitanya to fulfill His wishes. Undoubtedly only a person with no true connection with Mahaprabhu could fault great personages engaged in widespread preaching of His name and message, for a true follower should be delighted at the wonderful perfusion of His glories throughout the planet.

Those self-appointed spokesmen of the "traditional school," who as either born or converted mlecchas could never have been accepted as disciples by strictly traditional caste conscious brahmanas and Vaisnavas, loudly tout brahmanism by birth-a position utterly meaningless in today's world, wherein the family name is usually the only difference between supposed brahmanas and the plebian masses they presume themselves superior to.

These unreasonable faultfinders profusely quote sastra without comprehending that since sastra gives innumerable varied injunctions applicable to different times, places, and circumstances, it is the duty and prerogative of an acarya to select those instructions suitable for the specific situation in which he has appeared; thus his teachings are to be understood according to the context in which he ministers.

 

Particularly, his absolute teachings should not be confused with his functional ones, a basic point which the scholarly critics wholly fail to grasp.

 

 

The criticism will continue. The movement inaugurated by Sarasvati Thakura to deliver conditioned souls will also continue, regardless. Dogs may bark but the caravan marches on.

 

 

[muralidhar]

Faith is the basis of spiritual life.

 

The faithful servant of Sri Bhakti Siddhanta Saraswati Goswami, the leading sanyasi Srila Bhakti Rakshak Sridhar Maharaj had implicit faith in one of his disciples, and chose that disciple to be his successor Acharya, by name, Sri Bhakti Sundar Govinda Dev Goswami Maharaj.

 

The father of Srila Govinda Maharaj is Sri Nitai Pada Das Adhikari of Brahmanpara village, District Burdwan, West Bengal, which is approximately 40km from the present city of Nabadwip Dham. The forefathers were of the "parivar" or disciplic succession of Lord Sri Nityananda Prabhu, though not of His 'blood descendents.' The family of Sri Nitai Pada Das Adhikari is originally from the UP

area (though not necessarilly exactly UP) from long ago. The understanding is that Nityananda Himself gave the name Das Adhikari to the family.

 

 

The photo above is of the gateway of the temple at Bamanpara village, the ancestral village of Srila Govinda Maharaj.

 

 

 

Above is a picture of prasadam distribution at Bamapara village by the devotees of Sri Chaitanya Saraswat Math.

 

Recognizing the honourable status of Srila Bhakti Sundar Govinda Maharaj, many leading Brajabasis including the well known member of the Syamananda Parivar, Sri Krishna Vallabha Brajabasi of Seva Kunja, have given Srila Govinda Maharaj a great deal of assistance in recent years. Through the help of the Brajabasis the land immediately adjoining Sri Radha Damodar Mandir in Seva Kunja was obtained by Srila Govinda Maharaj, and a new temple of Chaitanya Saraswat Math has been built there.

 

Additionally, Srila Govinda Maharaj has also obtained the land next to Sri Radha Syamasundar Mandir where Srila Krishnadas Kaviraj Goswami lived while writing Sri Chaitanya Charitamrta. My wife and I have had the great fortune of being able to give a donation to pay for the first building work that is being done for the new shrine being built at that place of Kaviraj Gosani in Seva Kunja.

 

Murali

 

[muralidhar]

Pictured below are the family deities of Sri Nitai Pada Das Adhikari of Bamanpara village near Nabadwip

 

 

Sri Sri Radha Gopinathjiu

[muralidhar]

Today is the disappearance day of Om Vishnupada Paramahamsa Sri Srila Gaura Kisora das Babaji Maharaj