hare krishna

Hare Krishna!

Dear GDKumar -

Nice to hear from you on this thread again! And happy too that you could make it on Christmas night Thanks also for your kind words.


Dear Sleeping Jiva-

We DO love you!

Krishna loves you too!

Please come back!


Wishing peace & joy to all at Christmas.

 

Hare Krishna !

Dear all,

Here is a short well-known and thought-provoking story, repeated for all of us, particularly for dear SleepingJiva and the beginner like dear Luci. This story holds good not only for the Gita but for all other books like the Bible, the Koran, etc. This story is also specially for dear Nicole(SGB) who loves to hear such stories most.

There was this great King, once upon a time, who suddenly decided to know and understand the Gita. But the King was very lazy to do the job himself so he ordered the most learned pundit in the country to do the job for him, to read one chapter from the Gita everyday and to tell the meaning to the king. The pundit was flabbergasted with the offer and became a very proud man. On the very first day he came in the morning, read out one chapter and told the meaning to the King. After finishing he asked the King, "My excellency, have you understood ?" The King replied, "Pundit, I have not, first you understand." The pundit was shocked, annoyed but had to keep quiet because it was the King telling him that. It had hurt his ego and pride very badly. He was the most learned and respected pundit in the country. He knew the Gita by heart. Second day same thing happened. After finishing when he asked the King he got the same reply, "Pundit, first you understand" The pundit got wild with anger but had to keep quiet. This continued for a few consecutive days and the pundit was listless about what to do about it.

The pundit used to get up early in the morning everyday, after having all wash he used to sit and read the Gita and then leave for the market to buy vegetables for the family. That particular day in the morning he forgot to keep the Gita back in the shelf after reading it and went to the market. After coming back from the market it was an experience of a different kind waiting for him. He saw his 10 year old son sitting with the Gita, reading it with tears rolling down his cheeks. He was surprised because it had never happened with him while reading the book. He asked his son why he was crying. The little boy said, "I don't really know baba, but as I started reading I felt as if I were Arjuna and I could see Sri Krishna telling me all that is written in the book." The pundit realized that there was something missing in him while reading the book for the last so many years because he never had any such feeling like his son, he did not waste any time and sat with the book again reading it...and lo! he was crying this time....uncontrollably. That day after reaching the palace, he greeted the King and started reading the Gita and despite best efforts he was crying only while reading and telling the meaning to the King. He was scared that the King will punish him. When he asked the same question after finishing, "Have you understood ?" THe king got up from his seat, embraced the pundit and replied, "Yes pundit, I did because you did understand today."

So, that was the story. I tried to touch my beloved Thakur, Sri Ramakrishna Paramahansa's lotus feet by repeating this story which was told by Him.

With love,

Kumar.

 

Hare Krishna !


Quote From ChiefCowpie :
I have no interest to pursue the argument of "my guru is better than your guru" and simple rest my case in response to your criticisms of Ramakrishna, Vivekanananda and Sister Nivedita that you are wrong and whatever scripture you cite is misapplied. It is painful to my heart to see these pure souls criticized by you.

Sleeping Jiva, for whatever reason, you seem to delight in slandering the name of great souls who have thought for thought dedicated their lives to loving God and all of His creation who happen to be outside of your limited perspective of understanding. At one time in this thread, you went on and on about the evil and vindictive nature of Prabhupada's godbrothers and godsisters. And now you have moved on to blaspheming other traditions and understandings.

Your praise for Prabhupada wins you no favors from Krishna if its at the expense of offending His many devotees.

I would suggest you try to see how people are serving and loving God and each other and not how they are not. The universe and all of life will take on a whole new perspective.
__________________Unquote.

Dear ChiefCowpie,

I am sorry that you are badly hurt. I can truly feel your feelings as I am one of those countless millions all over the world, who would sit and cry through out the day if anybody, forget talking ill of Him, does not love Him. But I would only earnestly request you to remember one of those rapid reader stories where it says you can forgive your brother endless times.

May I also request you to give all of us the wonderful stories connecting Nag Mahashay and Thakur. I am sure it comes within your unfathomable depth of knowledge.

With love, best wishes and regards,

Kumar(D.K.Ghosh).

 

Hare Krishna !

Dear Sleeping Jiva,

Brother, He has become everything and everybody, why have this narrowness of understanding? I am extremely happy that you read the Gita and are seemingly very conversant with it. But brother, we have always found a different meaning of all the books to our convenience at all times. I always considered myself a frog in the well and always maintained that low profile all along, but now you please don't try to prove that you are in a narrower well. Doubting sister Nivedita, swamiVivekananda and Thakur Sri Ramakrishna Paramahansa is doubting Sri Prabhupada and , the worse thing, doubting yourself. PLease don't go by letters of what Sri Prabhupada had said. Being a preacher of Sri Krishna He could not be a foolish man to criticize Thakur or anybody else for that matter because the very first condition that you learn from the Gita is don't criticize anybody, be frre from the senses of malice. To understand Sri Prabhupada you need to elevate yourself to His level which, I am afraid, neither you or most of us can at the moment do. Sri Prabhupada could not really criticize anybody because he is from the lineage of Mahaprabhu Sri Chaitanya, who only gave us the words of love, tolerance and the message of " Sarbang Khallidang Brahmma". So, if you think Sri Prabhupada actually criticized anybody you will simply insult Him and I am sure you are the last person on earth to do it.

Therefore, dear brother, please do justice to yourself doing justice to others and please come back.

With love,

Kumar.

 

​

Avadhuta Radha-charan das Babaji
Man-mandira, Gavarvan, Mayur-kutir, Krishna kunda
And Sankarikar Gali in Varshana Dhama,
U.P., India



The temple of anger, Man-mandira, is located on the top of Varshana hill over-looking beautiful Gavarvan forest, and it commemorates the site where Srimati Radharani became angry (pro. maan) with Krishna when She seemed to feel that He had been with another. Lord Krishna pleaded with Lalita-sakhi to pacify Radharani, but She refused to hear His plea. Their ultimate union resulting from this exchange is the eternal Mayura-lila or peacock dance, which takes place on the hill opposite to Man-mandira.

The sadhu caretaker of Man-mandira, Sri Radha-charan das Babaji, once revealed that Radha feigned anger because Krishna, while praising Radharani, had compared Her beauty to the Moon. But the Moon is known to possess 10 faults, viz., always changing, having spots, etc., so Radharani took offence. Man-lila is unlimited, so there is no end to the reasons for Radharani's feigned anger. But according to Babaji, there is no question of Radha being angry like we know in this material world, it is all done for the ever-increasing pleasure of Her eternal Lord Krishna.

In recent years, Man-mandira as well as the path to it have been greatly improved (including WC) by the local Varshana-vasi's. These Vraja-vasi's are devotees or well wishes of Radha-charan das, who is the caretaker of Man-mandira for the last half a century.

Please consider that Radha-charan is a sadhu coming from outside of Vraja-mandala whom even the Varshana-vasi's support as their greatest living renounced saint. The Varshana-vasi's respect and follow Radha-charan Babaji. And yet he says that nothing can compare to Radharani's eternal associates the Varshana people (Vraja-vasis). They praise his singing and yet he says nothing can compare to them or their singing. He says that his own voice is "hard & dry" compared to the sweetness of the Varshana people's singing.

There is a very real and sacred relationship between the Varshana-vasi's and Sri Radha-charan das, who is considered by the Varshana-vasi's themselves to be the best devotee amongst them all.

For over 50 years Radha-charan has dressed almost only in an old white kaupina and a blanket for winter. He is the personification of Vairagya. He always keeps a shaved head (the Varshana kids used to shave him). Although he is a very learned scholar who can speak perfect Sanskrit, English & Vraja-bhasa, still he practically (except on any Vraja-mandala darshan arranged by him and the Vraja-vasis them selves) never leaves Man-mandira, not even into Varshana.

In the evening he holds rip-roaring Vraja-bhasa sankirtan with the local kids and now even their parents. I don't know very much about his background because it seems so out of place to ask about, with him in an obvious state of total surrender to the eternal service of Srimati Radharani at Man-mandira. Here is what little I know of his life.

His primary scripture is Srimad Bhagavatam. The eternal service of Radha Krishna is his very life and soul. And fantastic kirtana is his favorite means of serving the Divine Couple. But the key is his intense renunciation of material comforts and amazing staying power.

He appeared in central India about 70 years ago as a very well bred Brahmin boy named Ramesh, and he was an exceptional student. He excelled in Sanskrit, Hindi, and English (he speaks all perfectly); but his major in College was classical and devotional music, which he loved most of all.

During his student period (due to unknown sukriti) he became initiated by an empowered Vaishnava saint who advised him against getting caught within the material entanglement during this life. His Guru's teachings made a great impact on him, and the tree of jnana, bhakti & vairagya grew strong within his heart and intellect.

Soon his parents were arranging for his marriage, which they wanted him to accept. His dilemma was two-fold, 1) he couldn't refuse his parents wish that he marry, and 2) from his Gurudeva he knew that he was unable to live a material life; and to marry this girl and then leave her for his spiritual urge would ruin her life and be unfair to her.

So to solve this dilemma he did the traditional Vedic thing, i.e., he renounced the world and became an avadhuta-sadhu; and from a young age for the past 50 years he has resided as the eternal servant of Sriji at Man-mandira in Varshana.

His dispassion, steadfastness and austerity are incomparable to any other persons I have ever known thus far.

When he first left home he went to wander dressed only in kaupina deep in the wild Chitrakut forests. He used dried weeds and grass to create a blanket during winter and lived as an avadhuta, under going incredible hardship to gain the grace of Srimati Radharani and Her Lord. He would eat what he could find on trees including leaves.

And he endured many mortal dangers while deep in the dark Chitrakut forest and every time Lord Krishna would save his life like a miracle. But he began to feel that by residing in this dangerous condition he was causing some inconvenience to Lord Hari Who had to save him repeatedly. So feeling this way he decided to leave Chitrakut.

With his heart set on the feet of Sriji he walked bare foot (he had 0 possessions except a kaupina) and ended his journey at Man-mandira in Varshana. The temple was rubble with a broken circular rasa-mandala in the center of a pebble strewn old courtyard. The place was deserted except for the cobras and many scorpions. During his life at Man-mandira Radha-charan das has been stung by scorpions many times. After his long walk and with almost no nutrition he collapsed onto the rasa mandala and became delirious with a malaria type of fever. He lost time of material life and just took shelter (mentally) of Sriji, ready to leave his temporary mortal coil.

Then, at some point unknown to him, he was awakened by a kind young Varshana boy who asked about his health. The Babaji was too weak to reply, but the boy poured some water into his mouth and said he would get better. Almost immediately he recovered his health and went asking in the village below about the identity of this boy. None of the Vraja-vasis knew of any such boy other than Lord Krishna Himself.

​

So taking this as a blessing he resolved to remain for life at the Feet of Radha & Krishna at Man-mandira in Varshana-Dhama.

His early years there were amazingly austere, with Radha-charan again making a crude blanket with dried weeds during winter. By Radharani's arrangement he was given madhu-kari by the local Vraja-vasi's through their kids. And he would share his stale bread with any other sadhu who would come (I saw this many times). Even when I first knew him around 1969 his life could still be classified as cave-man austerity with an avadhuta personality. Pure Radha-sakhi-bhakti-rasa, with NO material desire, not even for any recognition.

When I saw him again in 1994 he had lightened-up a bit at the insistence of the Varshana people. I could see that now he slept on a piece of wood and even used a real blanket. He told me with a sigh that he had fallen a victim to luxury. What could I say?

Please consider the paradox: In Varshana there are always many locals very aggressively hounding visiting devotees, often to the point that the devotees get angry and commit dhama-aparadha. But Radha-charan, who is an outsider, is fed, clothed and supported by these same 'seemingly' pesky beggars because he is the REAL sadhu, who has no possessions other than the love of the Varshana vasis.

This is something almost unthinkable to Western oriented Vaishnavas who are weaned entirely on the material concept, even in their spiritual approach. Some "sahib" style devotees even think that material results, like so-called laxmi-points, or any other material consideration are proof of bhakti, when in truth bhakti has nothing to do with any intended or expected material result.

It is an offense to judge another devotee's level of loving Lord Krishna, especially based on material results. Material results are what the gross materialists base everything on. So to say that because such-n-such devotee did more materially therefore he is better than another devotee (based on material results) is a completely mundane concept.

PART II:

During the years I often resided at Man-mandira the temple, which is located on a hill above Gavarvana, was very rundown. A crumbling stone wall around a small courtyard, which contained the large rasa-mandala in front of the small shrine room.

During my early stays they had a very small and rotted picture of "Man-lila" as the Deity; but later I discovered a much larger, very charming picture of Man-lila, which I had framed and carried to Man-mandira. Immediately Sri Radha-charanji established this new "Chitra-vigraha" as the new temple Deities. I felt that Srimati Radharani had so kindly accepted my little personal service to Vraja-dham. And that same Chitra-vigraha is still presiding there even today.

On both sides of the small shrine are stone/mud rooms. One room leads to an ancient stairway, which descends into the snake-infested bhajan cave-room. This room has many stories to tell, but its main attraction is a flat stone slab where Radha & Krishna sat during the Man-lila exchange. To the pure devotees this stone (which is crammed into a crack in the cave wall) glows blue on one side and golden on the other. When going down into this cave room the Vraja-vasi kids (who always stay close to Radha-charanji) will go first with lamp and bang sticks on the stairs to scare away any deadly poisonous snakes. It's very nerve-wracking to perform bhajan in this dark cave because of the snakes and scorpions.

I can still remember some of the wonderful stories that Radha-charan Babaji narrated to me over the last 30 years, and I will repeat some of them here because they were spoken by Radha-charan das Babaji himself.

Many saints have performed their bhajan at man-mandira in the before mentioned cave room, and among them was a king from Rajasthan, the Vraja-vasi story goes, who had been very miserly and sinful in his lifetime. When the king reached old age he heard that his son planned to kill him and take over the kingdom.

Despondent upon hearing this news, the king realized how much his life had been wasted in sinful pursuits and how he should therefore surrender to Radha and Krishna. Renouncing everything and sneaking away from his palace, the king traveled alone and eventually came to this temple of Man-mandira, where he surrendered to Their Lordships. Thereafter he was heard to be chanting the holy names of the Lord constantly.

After many years of practice in this sadhana, the king had become highly enlightened. One day he dropped his japa-mala and picked up a poisonous snake by mistake. The snake bit him on the finger, and seeing his life ebbing, the king emerged from the cave and went to the rasa-mandala, or the circular platform in the center of the courtyard built for Radha and Krishna. Standing on this platform he prayed to Srimati Radharani, "O Radhe, please take me! Please take me! Please take me!" With his arms outstretched, he saw that the virulent poison from the snakebite was leaving his body in drops from his finger. Astonished, but aware that this was Radharani's special mercy upon him, he entered his cave in great ecstasy and continued anew with his worship.

Although the poison had vanished, however, the wound itself had become infected, and in time it turned into a wormy, gangrenous sore inside and out. This made it practically impossible for him to chant the holy names of the Lord with his japa. beads and thus he counted his rounds in his mind. While still in this condition, a beautiful young gopi girl whose effulgence lit up the whole cave approached him and asked what was wrong with his arm. He told her what had happened, and thus she advised him to visit the village doctors. He was convinced, however, that Srimati Radharani was the only person who could save him, for if She could make the poison leave his body then She could also cure this infection very easily. The little girl nodded agreement at this nice display of faith in Radharani, and when the girl left he could understand that She was Srimati Radharani Herself. Inspecting his arm he saw that it was miraculously cured, but in feeling distraught that he had not immediately recognized Radharani when She personally came before him, he simple left his body then and there and returned home, back to eternal Varshana in divya Goloka-dham.

From the gateway at Man-mandira are stone stairs descending through and into the sacred forest of Gavarvan with Krishna Kunda in the very center.

 

Gavarvan ​

Gavarvan is the area between Man-mandira and Mayur-kutir with Krishna kunda in the center. Krishna kunda is a small bathing ghata where a lot of the Vraja-vasis bathe every morning along with any sadhus. Gavarvan is a beautiful garden that was built, local tradition says, by Srimati Radharani Herself for Her meetings with Krishna. The local inhabitants sing this lovely bhajan:

"O Radhe! This wonderful garden of Gavarvan was built personally by You with Your own beautiful hands, and You are always walking amidst this garden thinking of Krishna. The footprints and dust of Your lotus feet are everywhere, and we only pray that we may be able to sweep this Gavarvan, not with ordinary brooms but with our eyelashes, that we may see all the more closely the dust of Your lotus feet."

Srila Kaviraj Goswami has beautifully described Radharani, perhaps at Gavarvan, in the following verse (nitya-lila period 3) from "Sri Radha-Krsnayoh asta-kaliya-lila smarana-mangala stotram:"

tritiya-yama-kirttanam : Chanting during the third period: (8:10 a.m. to 10:34 a.m.)

purvahne dhenuamatrairvipina manusrtam gosthalokanuyatam
krsnam radhapti lolam tadabhisrtikrte prapta-tankunda-tiram/
radham calokya krsnam krtagrhagamanamaryaya 'rkarcanayai
distam krsnapravrtyai prahitanijasakhivartmanetram smarami

• purvahne --in the forenoon
• dhenuamatraih --by cows and friends
• vipinam --towards the forest
• anusrtam --followed
• gostha-loka-'anuyatam --followed by cowherd people (i.e., Nanda and others)
• krsnam --Krsna; radhaptelolam --anxious to find Radha
• tadabhisrtikrte --for the purpose of secretly approaching Her
• prapta-tankunda-tiram --who had gone to her pond (Radha-kunda)
• arkarcanayai --to worship the sun god
• distam --ordered
• krsnapravrtyai --to get news of Krsna's whereabouts
• prahitanija-sakhivartmanetram --who was casting her eyes toward the path by
  which Her friends would return
• smarami --I remember.

"I remember Sri Krsna in the forenoon. He was going toward the forest, followed by cows and cowherd friends. Others like Nanda Maharaja also followed Him. Because He was anxious to be with Radharani, Krsna went to search Her out on the banks of Sri Radha-kunda.

I also remember Sri Radha, who, having caught a glimpse of Krsna, went home, where She was ordered by Her mother-in-law (Jatila) to worship the Sun god. Radharani had sent Her girlfriends to discover Krsna's whereabouts, and thus She was casting her eyes down the pathway by which they were likely to return."


On one visit to Gavarvan around 1971 I was warned by the Vraja-vasi kids (and Radha-charan dasji) about a big "killer monkey" who had gone berserk and was viciously attacking people every day. One of the sadhus at Man-mandira named Sakhi charan das Babaji had been attacked and it looked more like the bite of a lion than a monkey. Some Vraja-vasis came to ask Radha-charan's permission to poison this dangerous beast, but he could not give his blessings.

My close call with this Vraja monkey was also around the same time. I had finished my bath and gayatri at Krishna Kunda and was ready to walk back up the stairs to Man-mandira. The Vraja-vasi kids (who seemed to really love this fallen soul) gave me a long spear (a stick with one end sharpened) to carry with me for protection. When I was about half way up I heard all the monkeys screaming and shaking the trees, and when I stopped to look around I saw the killer monkey bounding towards me at full speed. I just had time to raise my spear, which stopped the monkey in his tracks about 10 feet from me. He was twice as big as any monkey I ever seen anywhere in Vraja and he glared at me very menacingly.

It had become a stand off, so slowly I started walking backwards up the stairs, and the monkey, with bared fangs, stayed right on me. Suddenly I heard all the Vraja-vasi boys shouting in Vraja-bhasa, "we are coming, we are coming" as they started running up the stairs. The killer monkey looked at the boys and glared back at me, then he took off like a bolt of lightning. So I continued on up the stairs (shaking like a leaf). On my next visit to Gavarvan I heard that the Vraja-vasis had gone ahead and finally poisoned the killer monkey of Varshana. I must say it was a great relief not to worry about being viciously attacked.

Mayur-kutir

Opposite Man-mandira on the other hillside of Gavarvan stands Mayur-kutir, a small temple housing a famous painting of Radha & Krishna's peacock dance, or Mayur-nitya-lila. After the pastime of being angry with Krishna, described above, Radharani retired to this place with Her friends, meditating on how to obtain Krishna's forgiveness and to dance with Him like a peacock and a peahen. Happy to satisfy Her desires, Krishna flew to Her (or She flew to Him) in the form of a beautiful transcendental peacock, and it was at this site that They performed Their enchanting Mayur-lila.

This temple houses a painting done by a self-realized saint who was specifically empowered to do so. He had been meditating very intensely on this peacock pastime, and one day in old age Radharani gave him a glimpse of this sacred lila. He was overwhelmed with ecstasy, but the divine vision was suddenly taken away and he was plunged into despair. He prayed fervently, and one night Radharani appeared to him in a dream and told him, "I have shown you this wonderful pastime, but I shall not display it to you again unless you paint it." The sadhu said that he knew nothing about the art of painting, but Radharani assured him that She would give him all the artistic ability that he needed. So in the morning he prepared some paints from various minerals and oils and herbs, and fashioned a brush from a squirrel's tail. Seeing that he was faithful to Her request, Radharani displayed once more the transcendental pastime of the peacock dance, Mayura-lila. Once more elevated to divine ecstasy, the sadhu began to paint this wonderful pastime. This eyewitness account of a loving pastime enjoyed by Radha and Krishna can be seen to this day.

Sankarikar Gali


Descending to Krishna kunda in Gavarvan, and walking counter-clock-wise around Varshana hill, one will reach the narrow path passing through Sankarikar-gali, a narrow valley, and one side of which is composed of dark stone and the other side of golden stone. This valley is so narrow that people must pass single-file.

This is the very spot where Radharani and Her Sakhis pass on their way to Varshana for the purpose of selling their milk products in the marketplace. As they file through this valley they meet Sri Krishna, who tells them that this valley and whole area of Vraja belongs to Him and that they must pay an appropriate toll if they wish to continue their errand. Srimati Radharani refuses to pay the toll and Lalita argues Radharani's case before Krishna, while Madhumangala argues on Krishna's behalf. Lalita argues that Varshana is in Radharani's jurisdiction, but Madhumangala says that Krishna owns everything. The result is that Krishna often breaks the pots of yogurt and both He and the cowherd boys steal the butter. Close by is a stone where Krishna placed His conch shell and wiped off the butter that had become smeared all over His hands.

A complete bath in Sri Krishna Kunda is highly recommended but VERY difficult and dangerous for Western (sahib) oriented devotees.

On a two-week stay at Man-mandira around 1970 I requested Radha charan Babaji to please translate the Narasimha lila from His Sanskrit copy of Srimad Bhagavat, 7th Canto. So every day we would sit together on the old rasa mandala and I would hear while Babaji read all the Sanskrit verses and explained them to me in perfect English. That was the best translation I have ever heard; emanating from the mouth of a steadfast avadhuta devotee like Radha-charan das.

I hope any soul has gained an appreciation of a great living unsung saint, Radha-Krishna devotee and avadhuta sadhu, Sri Radha-charan das Babaji, caretaker of Man-mandira, in Varshana, Vraja-mandala, India, for over the last half-century.


Y/s,
Hrsikesananda das

 

ummm, what are the lotus feet?

 

Dear Burbot,

Devotees aim to bow down to Krishna, to perform Pranam, to touch the lotus feet of the Lord. Lotus feet because the Hindu Gods are often shown standing on the lotus bloom. The feet are the lowest part of the body, so it is also a sign of humility. To touch the lotus feet of the Lord is to receive Darshan - the blessing and grace of God. Often, devotees pray to receive the dust of Krishna's or Guru's lotus feet on their heads - another sign of surrender to Him.
There is a kind of similarity perhaps between this and Christ's washing the feet of His disciples.
The lotus sits on the water, but is untouched by it. So should we live in this world - with our conscousness untouched by the material nature. These are some significances of the term. Perhaps others will add more.


Dear Chief Cowpie,

Another great post - thanks for the beautiful and inspiring story of Radha Charan Babaji.
Before someone asks, I'd just like to add that the term 'avadhuta' means a self-realized soul.

Hare Krishna!

 

Hare Krishna!

This reminded me of the following passage from Sri Aurobindo's 'Synthesis of Yoga'.

The Master of Works.



The Master and Mover of our works is the One, the Universal and Supreme, the Eternal and the Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and un-manifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all this creative energy around us; He is the immanent within us.

All that is is He, and He is the More than all that is, and we ourselves, though we know it not, are being of His being, force of His force, conscious with a consciousness derived from His; even our mortal existence is made out of His substance and there is an immortal within us that is a spark of the light and bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realize it, to make it effective here or elsewhere is the object of all Yoga.



Sri Aurobindo – The Synthesis of Yoga.

 

damn, lotta posts, didnt read any, just let the thread die, it seems its been here long enough. its time has come.

 

This thread has already died many times only to reincarnate. Transmigration of the thread.

 

We've only just begun!

Hard to arrive at a judgement if you don't read any of the posts though.

Let it live!

Hare Krishna!

 

BBB, the term Avadhuta is also used to describe a self-realized soul who does not follow any particular rules and regulations of shastra. Nityananda ( Mahaprabhu's co-avatara) was considered an avadhuta.

 

The following is an extract from an unpublished work entitled, "A False Sense of Insecurity" by Pitambara dasa. In this extract Pitambara describes his first meeting with Sacidulal Baba. In a subsequent meeting Sacidulal Baba gave Pitambara babaji vesa and siddha pranali with ekadasa bhava for both vraj & navadvipa lila. From Pitambara's descriptions it seems that Sacidulal is most certainly a siddha.

On arriving in Navadvipa I bathed in the Ganges. I felt Mahaprabhu watching my every move. Despite attracting attention, being the only foreigner around, I felt I was home.

I found my way to Haribol Kutir and was surprised to find a small asram with one Bengali devotee living there. I expected a big asram with many devotees. This added to the marvel of Prabhuji [Premananda dasa from Gaudiya Vedanta Samiti in Mathura] mentioning the place. I was sent to another, nearby temple so I could speak to an English speaking devotee. I met Sri Visnu das Maharaja, who, immediately I could tell was waiting for me. He asked me questions pertaining to my visit, but deep down I could feel that he knew Prabhuji had sent me and that he was about to shelter me as a favor between devotees. He did. I told him I was a ‘babaji’ and had no money.

After a few days I found the author of the book who gave me directions to meet his guru, Sacidulal Babaji Maharaja, and the next day I set off on the two hour journey to his small temple in the forest. I expected only to bow my head and depart, I knew he couldn’t speak English or Hindi. Krsna arranged some guy to lead me through the beautiful tropical forest, passed simple village homes to the temple which was definitely not traceable by the map I had. The small temple had deities of Gadadhara and Gaura (Chaitanya Mahaprabhu), .

Babaji Maharaja came out to greet me as if he had been awaiting my arrival. He bowed down to me and touched my feet. Not out of duty, or sarcasm, (as some do), but out of real humility. It felt like I had never witnessed humility till that point. This ninety seven year old saint, a realized soul on the highest platform of consciousness was bowing his head in honor because a devotee from Notts had shown up at his temple. It wasn’t a show. I felt completely beautiful as he did it. Not great, but beautiful. It was obvious that I was the nobody and he the great soul, but his greatness was such that he felt himself to be the nobody and he had me feel I was a great (beautiful) soul. I almost forget to offer my respects, I was in such a state of shock through admiration for him.

I fell in love with him. His eyes were like two pools of sweet, cooling water. His enthusiasm for life continuously obvious. I managed to relate through a Hindi/Bengali speaker that I had come to him because of a book written by Pandit, who he had not seen for two years. He was so happy. He burst into tears and peered with wonder towards his Lordships who were gazing at us from the altar.
I was left alone with him as he decided to write a letter to Pandit. I was happy just to watch him, to feel his mood, to relish his divine mannerisms.

Once he started to write the letter, he lost himself to anything else. He wrote one sentence and then went over it again and again, his pen bouncing over the words to the rhythm of the mood in which they were wrote. He changed the sentences again and again, completely transforming them into new sentences by the fourth change. Then again he bounced his pen across the paper, giving a murmur to its rhythm. Even if it was only a shopping list, it merited the status of a song by the very manner in which it was composed. Reading over his words, he broke down in tears and glanced again towards Mahaprabhu in ecstatic disbelief. He sobbed openly in front of me, in front of his Lords, in front of anyone who was coming and going, in front of the world – he was like a naked baby, weeping without thought of controlling; no ego.

Then back to the letter. I started to wonder if he would ever finish it. He was stoned. Crossing out text, adding more, bouncing the pen over the paper, humming the words to himself, sobbing, starting again from the beginning. Occasionally he would hold his hand up, gesturing that he will ‘just be another minute.’ Two and a half hours later he was pleased with his composition. Then, on a fresh sheet of paper, he re-wrote the letter in beautiful hand-writing. That took another hour and half. After four hours, he noticed I was sat in front of him and looking at the clock became shocked at the time. He shouted over to an old lady who lived in a small shack next to his, and she carried pots of food to the temple room.

He was disgusted with himself for not having fed me. I had forgotten about food. The four hours watching him write seemed like four minutes.

He sat me down and placed a big plate in front of me and filled it with all the preparations from the dishes. Then he squatted in front of me and delightedly gestured that I should eat. I felt comfortable even though he was staring right at me. I ate a little subji and chappati and he immediately gave me extra subji and another chappati. I ate a pakora (fried ball) and again he reimbursed me with two more. I cracked up laughing. Was I ever going to finish this meal? My plate was becoming fuller as I ate. I laughed at the attention he gave to my eating, as if he himself was experiencing the pleasure of tasting the delicious food. I realized that he was relishing more than me. He really wanted me to enjoy the meal to my full satisfaction. And I did. I had observed this mood of selflessness before when Maharaja [Haridas Sastri Maharaja] would sit me down and feed me sweets and pancakes and his own kichadi.

When you feel this love, you feel you have no duty to return any money or favor. Instead a natural desire comes to serve him. Not out of duty, but naturally. That is how love comes. By being with pure devotees and experiencing their love, naturally you desire to give them your love, then naturally you become like them. If you spend time in a pub, you come away smelling of beer and cigarettes. If you spend time in a beauty parlor, you come away smelling of perfume. Selfishness is swallowed by the selfless saint, therefore sadhu sanga is the most desirable attainment in spiritual life.

Shaped through and through by Gaura's love--
that is a Gaudiya Vaishnav. ​

 

Read it?! crazy ass shit, 1257 posts!

 

Thanks for the clarification Chief. And for the extract from Pitambara das' book.

Dear Revenant Phantasm - you can read as much or as little as you choose.

Hare Krishna!

 

D.C Sen's stuff from Prema-Vilas on Jagai and Madhai..

:-
"That Nityananada was an Avadhuta is unquestionable; he is called so in so many places throughout the biographical literature. [See for example, CC Adi 5:139, Madhya 12:186, Bhaktiratnakara 7:171, CBh Adi 2:134.]

The Avadhuta (the "pure ones"), says Bagchi were a branch growing from the trunk of Mahayana Buddhism, others being the Natha, Sahajiya, and Baul sects. [see P.C. Bagchi's chapter on the religions of Bengal in the Dacca University 'History of Bengal', I, chap. xiii, 423ff.; Charlotte Vaudeville in a personal communication has pointed out that the Nathas are often called Avadhuta.]

Being an Avadhuta is anything but reprehensible, even to the most strict of orthodox Vaishnavas. The Mahanirvava-tantra describes the ideals of one class of Avadhutas (the hamsa Avadhutas) in this way:

"Let them not seek the company of women, nor to acquire property; let them keep themselves apart from desire, and from prohibitive rules and injunctions; let them abandon the signs, symbols, and requirements of their castes and those of the househoulder; let them seek the fourth stage of the spirit [turiya-the state of the pure impersonal Brahman], having no desire for the things of the world. (Mahanirvana-tantra 8:283, quoted in the commentary on CC Madhya 3:84)

The impression of the extreme purity and asceticism of the Avadhutas is heightened by the expansion of this passage by Radhagovinda Nath in his commentary. He says that there are four types of Avadhutas: Brahmavadhuta, Saivavadhuta, Bhaktavadhuta, and Hamsavadhuta, Nityananda was a member of the fourth group, the best. They do not preform sadhana with women, nor honor any prohibitive rules."

Copied from Ed Dimock's 'The Place of The Hidden Moon'

 

QUOTE One day Lord Nityananda was returning to Lord Caitanya's house in the evening after moving about town the whole day. The two rogues went and halted Him. Jagai and Madhai shouted out, "who is it?" Nityananda replied, "I am going to Nimai Pandita's house." In a drunken state they commanded, "What is Your name?" Lord Nityananda replied, "My name is Avadhuta."

Lord Nityananda lost in the mood of a young boy began to converse with the two drunks performing His lila. He had already made up His mind that He will deliver them and so He had purposely chosen this time to come this way. When Madhai heard the name "Avadhuta" he picked up a piece of broken earthen wine pot and seething with rage he threw it at Nityananda. The stone struck Nityananda on the forehead and it started bleeding. Lord Nityananda quietly meditated on Govinda, Krsna.

ke re ke re boli’ DAke jagAi mAdhAi
nityAnanda balena—prabhura bADi jAi
madyera vikSepe kahe—kIbA nAma tora
nityAnaNDa kahe—avadhUta nAma more...
avadhUta nAma zunI mAdhai kupiA
mArila prabhura zire muTuki tuliA​

When they heard Nitai chanting, Jagai and Madhai called out, “Who goes there?” Nityananda answered, “I am going to Mahaprabhu’s house.” Easily irritated in his drunkenness, Madhai asked, “What’s your name?” Nitai said, “My name is Avadhuta.” ...Hearing this name, Madhai angrily struck Nitai’s forehead with an earthen pot. (2.13.174-5, 178)

So I am wondering why Madhai got so angry at hearing the name "avadhuta." I'd have to go back and read the entire Chaitanya Bhagavata again, to figure out if Nityananda was known by that name throughout the town and by Jagai and Madhai, or whether it was avadhutas in general that somehow were the object of prejudice.

In verse 181, Jagai calls him a "foreigner," which may have had something to do with it, but in 182, Jagai says, "He is a great avadhuta, so you should not hit him again. What benefit will come of beating up on a sannyasi?" Indicating that it was a general name, not a personal one. So maybe he was just angry at Nityananda for not giving him a straight answer. He asked, "Who goes there?" and Nitai doesn't answer the question, but says "I am going to Mahaprabhu's house." Madhai starts getting mad and asks, "I asked you who you are." Nityananda still does not give a straight answer and says, "Avadhuta." Though this should be adequate identification.

 

"Sri Nityananda Prabhu was considered an Avadhuta sannyasi, although it is said that he never formally adopted the sannyasa order. Avadhutas ("the pure ones") are usually associated with the Saivite tradition, but there is a little known branch of Vaisnava sannyasis known as turiyatit avadhuta. They are described in the Narada parivajaka upanisad. Divinely eccentric, these Avadhutas sannyasis were know to go about naked ( the Caitanya bhagavata and bhakti ratnakara both include passages depicting Sri Nityananda Prabhu in public without clothes), are at peace with the world, are indifferent to pain and sorrow, and have a pronounced disregard for rules, regulations, and caste observances. Several, if not all, of these characteristics could be detected in Sri Nityananda prabhu. His behavior was so erratic that some people would up and run merely at the sound of his name. ( Caitanya bhagavata, madhya 3.169) indeed, even Advaita Acarya jokingly referred to him as sahaje pagala " a natural madman" (Cc,madhya,3.97) "

Ekesaura dasa

 

Nityananda after Sri Chaitanyas Passing

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

After the passing of Sri Chaitanya in Nilachala, hearing the news, Nityananda declared to his followers that he would spread Krishna nama among all the people, whether Brahmins or Chandalas. There will not be any caste-bar, Chandala, Yavana, all will join in the Sankirtan. His historic declaration just after the passing of Sri Chaitanya was that, the whole of Bengal will be overwhelmed with the spirit of Vaishnavism.

This was the ideal of the 'Nabadwip School' that became manifest when Nityananda came to Bengal under Mahaprabhu's request.

Krishna das’s Chaitanya Charitamrita did not come to Bengal until one hundred years after Nityananda’s movement there. However, Brindaban Das wrote in detail about the social and religious movement which Nityananda started in Bengal, and that his son Virachandra completed. During these years 1515 to 1615, the movement of Nityananda was prominent over all of Bengal.

In the 13th century, saint Jnana dev suffered social excommunication because his father was a monk and later on he married and had a life of a householder. In a similar way, when in the 16th century, Nityananda being a monk, married at the time two sisters, the orthodox Vaishnavas of Nabadwip and Vrindavan did not care for it much.

In his book Nityananda Charita, Janakinath Pal wrote that Sri Chaitanya twice advised Nityananda to go to Nabadwip, once to spread the religion and second to marry and become a householder. But Sri Chaitanya himself left his wife and became an ascetic. All his important disciples like Haridas, Sanatan Gosvami, Rupa Gosvami, etc., all left their vast wealth and family life and became ascetics. In these circumstances, how Sri Chaitanya advised Nityananda to marry and become a householder is something seemingly contradictory. Brindaban Das wrote that Sri Chaitanya advised Nityananda to spread his religion in the whole of Bengal and among all the sections of society.

Nityananda’s dynamic role as leader of the Chaitanya movement in Bengal during the absence of Sri Chaitanya made him immortal in the history of Gaudiya Vaishnavism. He made it the religion of the common masses. He spread the religion among the ordinary householders of Bengal. His aim was to spread the faith to the illiterate common masses of Bengal. His movement was not for the intellectuals but for the poor, the illiterate, the helpless common masses in medieval Bengal. His method to spread the religion was different from the method of the Gosvamis of Vrindavan. Nityananda gave up the robes of a monk and started wearing costly silk dresses and gold ornaments studded with precious stones. He used to go to the houses of his rich non-brahmin disciples on horseback or in palanquins like a general or king. He married at an advanced age and had a luxurious life like a rich householder.

The Gosvamis of Braj followed the pure austere life, their method of preaching was very contrast to the Navadwip school at that time in history.

Nityananda was the leader of a massive movement while the Gosvamis were highly intellectual philosophers who wrote massive amounts of books on rasa culture of Radha Krishna. While the Vrndavana school insisted on celibacy and rigid austerity, the Nabadwip school allowed the teachers or Gosvamis there to marry and have a luxurious life. Jayananda wrote in his Chaitanya Mangal that the Mohantas and the rich Gosvamis of Bengal school at that time used to travel in palanquins, wearing silk dresses.

While Nityananda and his son Virachandra used to ride horses while they were visiting the houses of the rich disciples, only a half a century before Sri Chaitanya traveled on foot from Braja to Rameswaram.

Excerpts from Chaitanya Movement in Eastern Bengal, Aloka Lahiri.