The Divine Masters
A teacher or guide is beneficial for anyone wishing to progress in any field.
All throughout our lives we've been guided by parents, teachers and mentors.
To have a Spiritual Guide helps us develop a real and tangible approach to Spirituality and is a great benediction for The Jiva Soul.
Guru Parampara
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The comprehensive & direct guru-disciple lineage of The Bhakti Field Mission.
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Srila B A Keshava Maharaja
Srila Bhakti Asraya Keshava Maharaja is a native to New Zealand and appeared in this world in Invercargill in 1967. At the young age of 17 he quickly developed attraction to the path of Bhakti and joined with the Vaisnava tradition in 1985, under the teachings of Srila AC Bhaktivedanta Swami Maharaja Prabhupada. For 10 years he lived in ashrams and travelled throughout the world receiving vital lessons on the path of Bhakti (Vedanta) by various teachers and well-wishers, he also lectured and taught in numerous ashrams around the globe.
In 1995 he met his eternal Master Om Vishnupada Srila Bhakti Sundar Govinda Maharaja and received Harinama initiation, then in 1997 Diksha Gayatri mantra from his Gurudev personally in Navadwipa, India. For many years he was assisting his Gurudev's mission in the UK, Ireland, India and Sweden.
In October 2012 Srila Keshava Maharaja entered into the sacred order of Sannyasa. Although in separation from his beloved Master, the attempt to try to serve in separation became an inevitable inspiration for Him to enter the renounced order.
Srila Keshava Maharaja is currently based in New Zealand and Australia and is friend and teacher to an international community of students. Srila Keshava Maharaja is our initiating Guru and founder of The Bhakti Field Foundation. The aim of our mission is to further expand the Divine path of Bhakti Yoga, as revealed and taught by Srila Govinda Maharaja, Srila Sridhar Maharaja & Srila Swami Maharaja Prabhupada.
Srila B S Govinda Maharaja
Srila Bhakti Sundar Govinda Maharaj made his Appearance in this world on December 17th, 1929, at Bamunpara, District Burdwan, only about six miles from Sripat Hapaniya where his beloved Gurudev made his Advent, also situated in the holy area of Gauda-Mandal. Revealing his pastimes to the conditioned souls of this worldly plane, at the tender age of only seventeen years, Srila Govinda Maharaj manifest his coming to the Lotus Feet of his Gurudev, Sri Srila Sridhar Maharaj, in April 1947, on the Holy Appearance Day of Lord Nrsimhadev.
On the Amavasya [dark-moon day] of August 12th, 1988, when Srila Guru Maharaj silently took his form of Holy Samadhi at his beloved place of bhajan, Sri Chaitanya Saraswat Math, Nabadwip Dham, all the devotees felt that the exalted moon had disappeared from their vision; yet by his Divine Grace, Srila Guru Maharaj had already foreseen the devotees' need for uninterrupted light, for the smooth continuation of their devotional services, and therefore three years before he had conferred the holy order of Tridanda-Sannyasa upon Srila Govinda Maharaj, naming him as his illustrious successor, as the guiding light to perfectly ensure that no darkness could enter into his Sampradaya.
Highly learned in Sanskrit and Bengali, Srila Govinda Maharaj, as well as his illustrious Gurudev, have given us many divine prayers and songs most valuable for the cultivation of our spiritual life. His valuable natural talent, coupled with his fine delivery of Hari Katha [holy talks of the Supreme Lord and His Pastimes], and, on the practical side of devotional life, his untiring services to his Gurudev in nurturing and upholding Srila Guru Maharaj's Indian and Worldwide Mission from the very beginning to the present (it was none other than he who designed and supervised the building of Sri Chaitanya Saraswat Math) have ever fulfilled the desires of Sri Gurudev.
The elixir of nectar which has been carried around the world from Sri Chaitanya Saraswat Math is still flowing by the mercy Sri Guru and Gauranga represented in the person of Srila Govinda Maharaj, and through him it has become doubly sweet.
Srila Guru Maharaj - acclaimed by one and all as the "Maker of Gurus" - has presented to us his most precious gem in the personage of Srila Bhakti Sundar Govinda Dev-Goswami Maharaj.
Srila B R Sridhar Maharaja
His Divine Grace Sri Srila Bhakti Rakshak Sridhar Dev-Goswami Maharaj, the founder of the Sri Chaitanya Saraswat Math, was born in India in 1895, in a respected Brahmana family of the Bhattacarya order, at Hapaniya, District Burdwan, West Bengal. He received his education at Baharamapur University.
Having taken his pious birth in Sri Gauda-Mandal, the holy lands where Sri Chaitanya Mahaprabhu exhibited His divine pastimes on this earth, Srila Sridhar Maharaj, from his very childhood, had a natural affinity for the mission of Sri Chaitanya Sankirtan - the Grand Congregational Chanting of the Holy Names of the Supreme Lord.
In 1926, Srila Sridhar Maharaj joined the Sri Gaudiya Math, and became an initiated disciple of its founder, the illustrious Srila Bhakti Siddhanta Saraswati Thakur Goswami Prabhupad (1874-1937). He later accepted the holy order of sannyasa in 1930. Recognizing him as a faithful stalwart preacher of the perfect precepts of Gaudiya Vaishnavism, Srila Bhakti Siddhanta Saraswati Prabhupad conferred upon him the name "Sri Bhakti Rakshak," which means "Guardian of Devotion." And further echoing the statement of the great Vaishnava Preceptor, Srila Jiva Goswami - who referred in his Sanskrit writings to the renowned Srimad Bhagavatam commentator, Sri Sridhar Swami, as bhakti eka raksaka [Supreme Guardian of Devotion] - Srila Bhakti Siddhanta Saraswati Prabhupad gave him the Tridandi-Sannyasa title of "Sridhar." Thus, he became Srila Bhakti Rakshak Sridhar Maharaj.
As a prominent preacher in the Sri Gaudiya Math mission, he travelled extensively throughout India and preached fluently in Bengali, Hindi, Sanskrit, and English, spreading the teachings of Sri Chaitanya Mahaprabhu on many levels in universities, public seminars, and Sankirtan festivals.
Srila Bhakti Siddhanta Saraswati Prabhupad also expressed high appreciation of Srila Sridhar Maharaj's Sanskrit composition, Sri Bhaktivinoda Viraha Dasakam, considering it an omen of assurance that the grand ideals and dignity of the Sri Gaudiya Sampradaya would be perfectly upheld and preached by such a learned and sensitive devotee as Srila Sridhar Maharaj.
As a testimony to this fact, just prior to Srila Bhakti Siddhanta Saraswati Thakur Prabhupada's departure from this mortal world, Srila Prabhupada had Srila Sridhar Maharaj sing, in his presence, the holy prayer most venerated by the entire Sri Gaudiya Vaishnava community, Sri Rupa Manjari Pada. After the passing of Srila Bhakti Siddhanta Saraswati Thakur Goswami Prabhupad, Srila Sridhar Maharaj's Godbrothers, associates, and the public, naturally revered him as the senior-most representative of the Sri Gaudiya Sampradaya, although Srila Sridhar Maharaj himself was more inclined to anonymity as a humble Vaishnava. Nonetheless, by the call of divine duty and divine inspiration, he established the Sri Chaitanya Saraswat Math at Sri Nabadwip Dham, hinting in a short Sanskrit poem that the Math - as a sanctuary where the holy message of his Gurudev, Sri Rupa, and Sri Chaitanya Mahaprabhu was preached - would inevitably become renowned throughout the world amongst the sincere and pious seekers of Unalloyed Truth and Divinity.
Srila Sridhar Maharaj is the composer of numerous classical prayers and commentaries in Sanskrit and Bengali. His works are hailed as gems of pure Vaishnavism by scholars, philosophers, and devotees worldwide. He authored Sri Sri Prapanna Jivanamrtam, a Sanskrit devotional treatise on the subject of divine surrender, which has become a standard text-book for devotees everywhere.
Upon reaching his eighties, not only Indians, but persons from America, Europe, and the world over, became attracted by Srila Sridhar Maharaj's teachings and personality. He was known as a pure saint of the most simple living habits. He was respected and loved for his saintly simplicity, and his affectionate nature and dealings. He was revered by his Godbrothers, disciples, other devotees, and the general public, and was unanimously venerated for his formidable encyclopedic command of the revealed scriptures, and his unique and unprecedented style of casting newer and newer light upon the most internal philosophical and revelatory purports of pure Sri Gaudiya Vaishnava Siddhanta. A vast library of Srila Sridhar Maharaj's taped discourses has been compiled by his disciples, and from such recordings, the exquisite English books - Search for Sri Krishna, Sri Guru and His Grace, The Golden Volcano of Divine Love, Loving Search for the Lost Servant, and Srila Sridhar Maharaj's unique commentary and interpretation of Srimad Bhagavad Gita: The Hidden Treasure of the Sweet Absolute - and many other books have been published. Many more publications are also anticipated.
On August 12th, 1988, His Divine Grace Srila Bhakti Rakshak Sridhar Dev-Goswami Maharaj departed from this world, to enter into his eternal pastimes. His departure did not herald the departure of one of the great stars of the Sri Gaudiya Vaishnava firmament, but that of the moon itself. Even the Earth herself trembled on two occasions, forecasting and punctuating the event. A divine temple, "The Temple of Union in Separation," was erected at his holy shrine at Sri Chaitanya Saraswat Math, Nabadwip, and worship will continue throughout the generations.
Srila Sridhar Maharaj selected his most intimate and senior Sannyasi disciple, Srila Bhakti Sundar Govinda Maharaj, as his successor, blessing him with the position of Acharya-President of Sri Chaitanya Saraswat Math and its affiliated branches worldwide.
Srila Bhaktisiddhanta Sarasvati Thakura
Birth (As told by Srila Prabhupada)
"He (Bimal Prasad) was the son of a very big government officer, Bhaktivinoda Thakura. He was a magistrate, government officer. In those days a magistrate is a big officer in the government, practically next to governor. And Bhaktivinoda Thakura was in charge of the Jagannatha temple. That is the system in Jagannatha Puri. The manager in charge of the temple is the district magistrate. So there was a Ratha-yatra festival, and the car was passing in front of Bhaktivinoda Thakura’s house. Bhaktivinoda Thakura’s name was Kedaranath Datta. When he was magistrate, he was known as K.N. Datta. So the car stopped before his house, and at that time, Srila Bhaktisiddhanta Sarasvati Thakura (Bimal Prasad) a child in the lap of his mother. So, the mother took the opportunity of rising on the car. She was magistrate’s wife, so she had the facility. Immediately, people gave her way to go on the top of the car and place the child on the lotus feet of Jagannatha. And there were many garlands. One garland fell upon him, Bhaktisiddhanta Sarasvati, blessings. This was one of so many other things.
As a boy, Bimala Prasada delivered his oldest brother Acyutananda from an offense he’d made in his last life. Acyutananda had a nervous disease, and once became very sick. Bimala Prasada took karatals (cymbals) and chanted the Hare Krishna mantra constantly for 6 days without eating. Then Ramanuja sampradaya tilaka appeared on Acyutananda’s forehead. He said, “I am a Ramanuja Vaishnava. I committed an offense to a Gaudiya Vaishnava in my last life and therefore had to take this birth. Now I am relieved”. Then he left his body."
'The Mango Incident' (As told by Srila Prabhupada)
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When he was a child two, three years old, he ate one mango fruit which was kept for offering to the Deity. So his father mildly rebuked him, “Oh, you have done very wrong thing. It was meant for Deity, and you have taken it. You should not have done it.” The child was two or three years old. He took it so seriously that never after that he took mango. Whenever we offered him mango he said, “No, I am offender. I cannot take mango.” He was thinking like that, you see. Never in his life he took a mango. He was thinking that “I offended in my childhood by taking the mango of the Deity.” This is the characteristic of acarya. They teach by their life’s action that one should be so much determined, that one should not be… A child took the mango, there was no offense. But he took that vow.
In Krishna’s Service
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Bhaktisiddhanta Saraswati used to “install” the printing presses that were acquired by the Gaudiya Matha for literature publication. Once he gave a heavy class on detachment from material life. Then later, while writing, he saw a monkey stealing bananas from the godown (storage shed) which was just next to his study. He ran out with a stick to chase the monkey away, overturning his writing table and spilling ink on the pages of his manuscript. When the cook saw this, he inquired, “Today you instructed us that one must become detached. But I cannot understand your behaviour… just now for only two bananas you jumped from your writing to chase a monkey, and even ruined your work in the process?” Bhaktisiddhanta Saraswati answered, “These bananas belong to Srimati Radharani, because they are to be used in Krishna’s service.”
Once Bhaktisiddhanta went to take a bath in a pukkur, (pond) and when he was seven steps above the surface of the water, the water rose seven steps and touched his lotus feet. Then all the brahmacaries (students) jumped in, to bath in the carnamrta (sanctified water). At the Yoga Pith temple there was a cook who was very passionate. He fought with every devotee there except for Srila Bhaktisiddhanta himself. Then he died. After the funeral ceremony was completed, the Gaudiya Matha brahmacaris (students) were sitting together and talking about how much trouble they’d had with the cook each was telling stories about the fights he’d had with him. Suddenly Srila Bhaktisiddhanta Saraswati appeared at the doorway and said, “He always washed his dhoti nicely and was very clean.” From then on nobody dared say anything negative about that cook.
When one mayavadi (impersonalist) sadhu was preaching his oneness philosophy in the presence of Srila Bhaktisiddhanta Saraswati and his disciples while they were riding on a train from Calcutta to Puri, Bhaktisiddhanta ordered his brahmacaries to feed the sadhu some rotten mangos (after all – it is all ‘one’ …ripe mangoes or rotten mangoes) which had been donated to his party earlier (they were ripe when donated, but had got rotten because Bhaktisiddhanta would not take them due to his childhood vow, and therefore no disciple would take either). After being obliged to eat four of the rotten mangos, that sadhu fell at Bhaktisiddhanta’s feet and swore he’d never preach oneness philosophy again.
Srila Bhaktisiddhanta’s kirtana (street chanting of the holy names) procession (with him personally at the head) would stop all traffic wherever it went in Calcutta; in Puri even the Brahmins (caste priests) accepted his nam-sankirtana as fully authorized. Srila Bhaktisiddanta was called Nrsimha (lion) Guru. He would sometimes even raise his danda (Sanyasi walking rod) in transcendental anger as if to strike his opponent if he didn’t accept his preaching!
Srila Bhaktisiddhanta stayed in Puri in his last days. He lectured for some days at the place known as “Govadhana” in Puri, and before and after his talk he would recite prayers praising Govadhana Hill and requesting shelter in some corner there. He would sometimes comment to his disciples, there’s not much time left. They could see something was going to happen soon, but weren’t sure what.
He got very sick ten days before he left his body. Two days later he wrote his last instruction: “Somehow we must become qualified to attain the shelter of Rupa and Raghunatha. Always chant Hare Krishna, always preach Krishna consciousness, and stay away from Vaishnava-aparadha (offences to devotees). In this way become qualified to get the shelter of the lotus feet of Sri Rupa and Raghunatha.” Two days after that he wrote in his letter to Srila Prabhupada ….
“I am fully confident that you can explain in English our thoughts and arguments……I have every hope that you can turn yourself into a very good English preacher.” Srila Prabhupada knew this was to be his life’s mission, and he began to prepare himself.
All the big intellectuals of Calcutta had a memorial gathering upon hearing word of his death. One (an atheist), in his eulogy, exclaimed: “Who will we argue with now?”
Srila Swami Maharaja Prabhupada
His Divine Grace A. C. Bhaktivedanta Swami Prabhupada was born in 1896 in Calcutta, India. He first met his spiritual master, Srila Bhaktisiddhanta Sarasvati Gosvami, in Calcutta in 1922. Bhaktisiddhanta Sarasvati, a prominent devotional scholar and the founder of sixty-four branches of Gaudiya Mathas (Vedic institutes), liked this educated young man and convinced him to dedicate his life to teaching Vedic knowledge in the Western world. Srila Prabhupada became his student, and eleven years later (1933) at Allahabad, he became his formally initiated disciple.
At their first meeting, in 1922, Srila Bhaktisiddhanta Sarasvati Thakura requested Srila Prabhupada to broadcast Vedic knowledge through the English language. In the years that followed, Srila Prabhupada wrote a commentary on the Bhagavad-gita and in 1944, without assistance, started an English fortnightly magazine.
Recognizing Srila Prabhupada's philosophical learning and devotion, the Gaudiya Vaisnava Society honoured him in 1947 with the title "Bhaktivedanta." In 1950, at the age of fifty-four, Srila Prabhupada retired from married life, and four years later he adopted the vanaprastha (retired) order to devote more time to his studies and writing. Srila Prabhupada travelled to the holy city of Vrndavana, where he lived in very humble circumstances in the historic medieval temple of Radha-Damodara. There he engaged for several years in deep study and writing. He accepted the renounced order of life (sannyasa) in 1959. At Radha-Damodara, Srila Prabhupada began work on his life's masterpiece: a multivolume translation and commentary on the 18,000-verse Srimad-Bhagavatam (Bhagavata Purana). He also wrote Easy Journey to Other Planets.
After publishing three volumes of Bhagavatam, Srila Prabhupada came to the United States, in 1965, to fulfill the mission of his spiritual master. Since that time, His Divine Grace has written over sixty volumes of authoritative translations, commentaries and summary studies of the philosophical and religious classics of India.
In 1965, when he first arrived by freighter in New York City, Srila Prabhupada was practically penniless. It was after almost a year of great difficulty that he established the International Society for Krishna Consciousness in July of 1966. Under his careful guidance, the Society grew within a decade to a worldwide confederation of almost one hundred asramas, schools, temples, institutes and farm communities.
In 1968, Srila Prabhupada created New Vrndavana, an experimental Vedic community in the hills of West Virginia. Inspired by the success of New Vrndavana, then a thriving farm community of more than one thousand acres, his students founded several similar communities in the United States and abroad.
In 1972, His Divine Grace introduced the Vedic system of primary and secondary education in the West by founding the Gurukula school in Dallas, Texas. The school began with three children in 1972, and by the beginning of 1975 the enrollment had grown to one hundred fifty.
Srila Prabhupada also inspired the construction of a large international center at Sridhama Mayapur in West Bengal, India, which is also the site for a planned Institute of Vedic Studies. A similar project is the magnificent Krsna-Balarama Temple and International Guest House in Vrndavana, India. These are centres where Westerners can live to gain firsthand experience of Vedic culture.
Srila Prabhupada's most significant contribution, however, is his books. Highly respected by the academic community for their authoritativeness, depth and clarity, they are used as standard textbooks in numerous college courses. His writings have been translated into eleven languages. The Bhaktivedanta Book Trust, established in 1972 exclusively to publish the works of His Divine Grace, has thus become the world's largest publisher of books in the field of Indian religion and philosophy.
In the last ten years of his life, in spite of his advanced age, Srila Prabhupada circled the globe twelve times on lecture tours that have took him to six continents. In spite of such a vigorous schedule, Srila Prabhupada continued to write prolifically. His writings constitute a veritable library of Vedic philosophy, religion, literature and culture.
Srila Prabhupada left us a veritable library of Vedic philosophy and culture. Highly respected by scholars for their authority, depth, and clarity, his books are used at colleges and universities around the world.
Srila Gaura Kisora Dasa Babaji
In 1897 Gaura Kisora dasa Babaji Maharaja came to Mayapur Navadwipa Dhama from Sri Vrndavana Dhama, where he was accredited the exalted title "Bhajananandi". Srila Bhaktivinoda (Kedarnath Datt), seeing the transcendental behaviour of Babaji Maharaja, would use him as an example of nirapeksa (indifference), as his level of renunciation was beyond belief.
This Vaisnava saint's life was an example of utter humility and poverty, the true attributes of a Vaisnava. Gaurakisora never accepted any material object from anyone. For his clothing he used the discarded loin cloths from corpses left on the bank of the Ganges. For food, he would collect rice by begging, soak it in river water, and garnish it with salt and chilly. He never asked favours from anyone and lived a fully detached life, devoid of all possessions.
Very little information is available about the past life of Gaurakisora except that he was born in a Vaisya family in the village of Bagjana near Tepakhola on the bank of the Padma. As a householder, Gaurakisora was known by the name Vansidasa (different from Vamsi das babaji).
At that time he was engaged in some agricultural trade and from the income took care of his wife and family honestly. After the death of his wife, Gaurakisora renounced his home and went to Vrndavana, where he was initiated into Vairagi Vesha by Bhagavata dasa babaji, one of the foremost disciples of Jagannatha dasa babaji.
Srila Gaurakisora lived on madhukari, begging and slept beneath a tree. He would lie prostrate, offering his humble obeisances to the residents of Vraja, considering them as embodiments of Lord Krsna. He even offered his obeisances to the flowers, trees, and land around him. He spent about thirty years at Vraja mandala serving the deities there. Afterwards, perhaps by the direction of the Supreme Lord, he left for Navadvipa.
During his stay at Navadvipa, Gaurakisora underwent various transformations of spiritual moods. Sometimes he danced on the bank of the Ganges chanting, "Gaura, Gaura", while at other times he would lie on the ground in an unconscious state. He joyfully moved throughout the groves located on the bank of the Ganges, considering them sites of the divine sports of Sri Sri Radha Govinda. His only clothing was a strip of cloth around his waist and often went totally naked. He chanted japa on beads or sometimes knotted a cloth and used that as a substitute for japa beads. Occasionally, he went to Godruma Dvipa to listen to Bhaktivinoda Thakura recite ”Srimad Bhagavatam.
Babaji Maharaja would often visit Bhaktivinoda. During his last days in retirement, absorbed in Krsna katha, he would hear Srimad Bhagavatam at Bhaktivinoda's house and they would discuss together. Though Babaji Maharaja could neither read nor write he was regarded as vastly learned and self-realized. His only possessions were the Tulasi beads around his neck and the japa mala he kept in his hand. Sometimes he wore no Tulasi mala on his neck and would chant on knotted cloth as beads - such was his renunciation. Sometimes he would live under an old broken overturned boat, and other times he would scatter fish bones around a place he occasionally used as his bhajan kutir to make materialists think he was a fish-eater, and thus they would not disturb him. But by his pure bhajan he purified the three worlds.
He was the guru of Srila Bhaktisiddhanta Sarasvati Gosvami, the founder of the Caitanya Mathas and Gaudiya Mathas.
In 1898 when Bhaktivinoda's son, who was now residing in Godrumadwipa in Navadwipa Dhama, first came in contact with the person who was to be his spiritual master, Gaura Kisora dasa Babaji Maharaja, the crest jewel of avadhutas was wearing a tigerskin hat and carrying a basket with puja paraphernalia inside. He offered the boy four or five pieces of rope for chanting his rounds on, and a tilak stamp for marking the body with Hare Krsna carved on it. Bhaktivinoda later told his son, "You must take initiation from Babaji Maharaja, and don't return to this house if you don't." Gaura Kisora dasa Babaji used to walk across a bridge at the same time daily, so on one occasion Bhaktivinoda's son, Siddhanta Saraswati, blocked his path and in all humility said, "If you don't give me initiation then I will finish my life by throwing this useless body off this bridge." Gaura Kisora dasa Babaji Maharaja didn't want any disciples - he himself had taken siksa from Bhaktivinoda, and this was Bhaktivinoda's dear son! Siddhanta Saraswati told him how his father had instructed him to become Babaji Maharaja's disciple or not return home, so in 1900 Babaji Maharaja gave him the name Varsabhanavi-devi-dayita dasa. He then gave his new initiate the tiger skin hat and basket that had been given to Gaura Kisora by his spiritual master Bhagavat dasa Babaji, which he in turn had received from Jagannatha dasa Babaji.
In 1908 Gaura Kisora dasa Babaji Maharaja lost his external eye sight, so he then stopped travelling and just chanted and performed worship of Krsna. Being aloof from external consciousness, sometimes he would not dress his body - instead he would sit in his bhajan kutir internally absorbed in Krsna's pastimes and in a very deep voice be heard calling the names of the gopis of Vrndavana.
Once Srila Varsabhanavi-devi-dayita dasa, Siddhanta Saraswati, offered to take Babaji Maharaja to Calcutta to see an eye specialist, but he refused saying, "Never! I will never go to the material world." His disciple protested, "But in Calcutta I could serve you nicely. You wouldn't have to undergo any inconvenience." But Babaji Maharaja was adamant declaring, "I will never accept this service. Better I throw myself in the Saraswati (Jalanghi) and drown."
Once Babaji Maharaja turned up at the Yoga Pitha (Lord Caitanya's birthplace) at two in the morning. Amazed, Srila Bhaktisiddhanta Saraswati enquired how he got there in the pitch black of night. Babaji Maharaja replied, "Someone brought me here." "Who could have brought you such a distance at this time?" enquired Bhaktisiddhanta. Finally his mind concluded, "It must have been Krsna who personally brought you here or else how did you cross the Ganges? How did you find your way across the dark fields?" But Babaji Maharaja would not answer more than, "One person brought me across the river, that's all."
One day Srila Gaura Kisora dasa Babaji Maharaja wrapped his body and two feet with a cloth. Sitting covered like this he said, "Many persons, after being informed by others, come here to collect the dust from my feet. I tell them I am not a Vaisnava. If you go to the vicinity where there are Vaisnavas with their feet pretentiously decorated and extended to touch, you can have unlimited dust. How can I bless you? I don't have barfi or sandesh or rasagulla, or even sweet words. How can I bless you? Nowadays people are interested in spiritual masters who can give these things - wealth, good wife, sweet words - these cheating things are now taken as anakula (favourable)."
Every virtuous person looked forward to rendering service to Srila Gaurakisora. However, he rarely allowed anyone the chance to serve him. Once Manindracandra Nandi, the Maharaja of Kasimbazar, sent a distinguished messenger to escort Gaurakisora to the former's palace. Gaurakisora, however, did not accept the Maharaja's invitation saying that if he visited the palace he may feel tempted by the wealth of the Maharaja which may result in a strained relation between the two. Hence, Gaurakisora suggested that instead of him visiting the palace, let the Maharaja free himself completely from the shackles of wealth by donating everything he owned to his relatives and then come to live with Gaurakisora in a specially prepared shed where both of them could practice Haribhajan in peace."
Srila Gaurakisora was very selective about accepting invitations for food. He believed that partaking of food here and there could adversely affect the spiritual life of a devotee. Once a devotee name Haren babu partook of prasada offered at the festival held at Bhajan kutir at Navadvipa. For this Gaurakisora stopped communicating with Haren for three days. On the fourth day Gaurakisora explained that the prasada of the above festival had been financed by a woman of questionable profession, a pumscari (one who is moved by other men).
Once, on the eve of Sanatana Gosvami's disappearance day, Gaurakisora decided to celebrate the occasion. The devotee attending him asked who would provide them with the materials for the celebration. Srila Gaurakisora replied: "Remember not to speak to anyone about it. We shall miss a meal and continue around the clock chanting the holy name. This could be the typical festival for those of us who have taken the vow of poverty."
Narendra Kumar Sen, a resident of Agartala (Tripura), once approached Gaurakisora to learn about Guru pranali or Siddha pranali. Gaurakisora told him, "The Supreme Lord cannot be realized through worldly knowledge. Only through the chanting of the holy name can the true nature of the Lord be revealed. As the Lord is revealed from the letters comprising the Nama, the devotee gradually begins to understand his own nature and becomes acquainted with seva.
Once a physician told Gaurakisora that he intended to move to Navadvipa and take up charitable practices. Gaurakisora advised the physician that if he truly desired to live in Navadvipa then he should give up the plan for a charitable practice because it would only encourage materially minded people to save money. Those who sincerely practiced Hari bhajan should never get distracted by the chains of welfare activities.
A young seeker wearing only a kaupina, once stayed with Gaurakisora for some days. later he arranged, through the agency of an employee of a female estate owner, to obtain five kathas of land as a donation from the woman. When Gaurakisora heard about this he was extremely annoyed: "Navadvipadhama is beyond this material world. How can a worldly land owner dare to hold land here and even think he can donate five kathas out of it? A mere grain of sand of the transcendental Navadvipa is more valuable than all the precious gems in this world put together. Moreover, how advanced could this young kaupina clad devotee be if he dares to collect so much land in lieu of his bhajan merit?"
Once a devotee offered some sweets to Lord Gauranga and then took the offering to Gaurakisora, urging him to partake of it. Gaurakisora told the devotee, "Those who are non vegetarian, those who commit adultery, or offer food to Lord Gauranga with a particular motive, their offerings never reach Lord Gauranga and are never sanctified as prasada."
Srila Gaurakisora regularly begged for rice, after which he would cook the rice, offer it, and partake of the prasada. He never touched any foodstuff offered by someone else. Once during monsoon, Gaurakisora stayed in the rest house at Phulia Navadvipa. Some prasada was left in a vessel for him to respect later. Meanwhile a snake passed by the vessel and a woman there happened to notice it. When Gaurakisora sat down to take prasada the woman appeared there and informed him about the snake. Gaurakisora, however, firmly stated that he would not touch the prasada until the woman left. After the woman left, Gaurakisora said, "Look how maya works! Taking the form of compassion, maya attempts to hit deep into her target slowly. Maya can assume countless forms. She always prevents a mortal being from practicing Haribhajan."
Giribabu and his wife once ardently requested Gaurakisora to stay in their house at Navadvipa. Gaurakisora was moved by their sincere devotion and finally agreed to oblige them on the condition that he would live only in their toilet room where he would perform Hari bhajan. Giribabu tried to persuade him to change his mind but Gaurakisora remained firm. Giribabu reluctantly arranged to have the toilet thorougly cleaned and Gaurakisora used it for Haribhajan. A realized soul can practice Haribhajan anywhere in an unconcerned manner, and wherever he resides, that place becomes Vaikuntha.
Srila Gaurakisora was a highly spiritually advanced soul. He never allowed deceitful practices or any discussion which was not within the purview of the holy books. One day when a devotee questioned Gaurakisora about a well known reiciter of ”Srimad Bhagavatam, who was in the habit of chanting "Gaura, Gaura", Gaurakisora remarked, "He doesn't say "Gaura, Gaura. Rather what he means to say is, "More More" (`Money, Money.') Those who recite ”Srimad Bhagavatam for payment are not entitled to chant the name of theSupreme Lord."
Srila Gaurakisora never delivered discourses openly, yet his spotless character drew everyone to him. Upon meeting Gaurakisora, even a staunch materialist would become inclined take up Haribhajan.
On 22nd June, 1914 Bhaktivinoda Thakura passed from this world into his samadhi, deep meditation, on Lord Krsna in Bhakti Bhavan, and then on November 17th, 1915 Gaura Kisora dasa Babaji Maharaja, on the auspicious Utthana Ekadasi, also left this world.
Srila Bhaktivinoda Thakura
Srila Bhaktivinoda Thakura, who was named Kedarnath Datta by his father (some say by his Godfather), was born in opulent circumstances on the 2nd September 1838., on a Sunday in Biranagara (Ulagrama) in the district of Nadia. He was the seventh son of Raja Krsnananda Datta, a great devotee of Lord Nityananda. He was also known as the great grandson of Madana Mohana and the third son of his Godfather Anandacandra. He would be known as 'daitya-kulera prahlada' (Prahlada in the family of demons). This was because Vaisnavism was not very much respected in his family; on his mother's side, there was no respect for Vaishnavism at all.
His childhood was spent at the mansion of his maternal grandfather Mustauphi Mahasaya, in Biranagara. His environment at this time was very opulent. He got his elementary education at the primary school started by his grandmother. Later he attended an English school in Krishnanagara, started by the King of Nadia; he left that school when his older brother died unexpectedly of cholera.
When he was 11 years old, his father passed away. Subsequently, the grant of land that had been conferred upon his grandmother changed owners; at this time the family fell into a condition of poverty - their great wealth proved to be illusiory. Still, the young Kedaranatha Datta passed over these difficulties with great endurance.
His mother arranged a marriage for him when he was just twelve (1850 A.D.) to the then five year old daughter of Madhusudana Mitra Mahasaya, a resident of Rana Ghata.
Around this time Kasiprasada Ghosh Mahasaya Thakur (Kedaranatha Datta's uncle), who had mastered under the British education, came to Ulagrama after the death of his maternal grandfather. He schooled young Kedaranatha Datta at his home in Calcutta; this was at first resisted by Kedaranatha Datta's mother, but by the time he was years of age he was allowed to go.
The house was situated in the Heduya district of central Calcutta. Kasiprasada was the central figure of the literary circle of his time, being the editor of the Hindu Intelligencer; many writers came to him to learn the art of writing in correct English. At this time, and recognising Kedaranatha Datta's natural ability, he assisted Kasisprasada by judging manuscripts submitted to the newspaper. Sri Kedaranatha Datta studied Kasiprasada's books and also frequented the public library.
He attended Calcutta's Hindu Charitable Institution high school and became an expert English reader, speaker, and writer.
He became ill from the salty water of Calcutta. He returned to Ulagrama and was treated by a 'Muslim soothsayer' ('tantric') who predicted that the village of Biranagara would soon become pestilence-ridden and deserted. The Muslim also predicted Kedaranatha Datta would become recognized as a great devotee of Lord Krsna.
At the age of 18 years (1856.) Kedarnatha Datta entered college in Calcutta. He started writing extensively in both English and Bengali; these essays were published in local journals. He also lectured in both languages. He further studied English literature at this time extensively, and taught speechmaking to a person who later became a well-known orator in the British Parliament. Between the years 1857-1858 he composed a two part English epic entitled "The Poriade", which he planned to complete in 12 books. These two books described the life of Porus, who met Alexander the Great.
Sriman Dvijendranatha Thakur, the eldest son of Maharsi Devendranatha Thakur, was Sri Kedaranatha Datta's best friend during these scholastic years. He assisted Kedaranatha Datta in his studies of Western religious literatures. Affectionately Kedaranatha Datta used to call Devendranatha Thakura 'baro dada', or big brother.
He was very taken by Christian theology, and regarding it more interesting, and less offensive than Hindu monism, 'advaita-Vedanta of Sankaracarya'. He would spend many hours comparing the writings of Channing, Theodore Parker, Emerson and Newman. At the British-Indian Society he gave a lecture on the evolution of matter through the material mode of goodness.
At the end of 1858 Kedaranatha Datta returned to Biranagara and found the Muzzi's prediction about that place to have come true; the place was ruined and deserted. Sri Kedaranatha Datta brought his mother and paternal grandmother with him from there to Calcutta. Soon after he went to Orissa to visit his paternal grandfather, Rajavallabha Datta, who used to be a big man in Calcutta, who was now living as an ascetic in the Orissan countryside. His days were coming to a close. He could predict the future, so he knew it himself very well. He wanted Kedaranatha Datta to be with him when he departed this world, which he did in 1859, when Kedaranatha Datta was 21 years of age. After receiving his grand-father's last instructions, he travelled to all the monasteries and temples in the state of Orissa.
As a young householder Srila Bhaktivinoda began to consider the question of the means of his livelihood. He was not interested in business, as he'd seen how the apparent 'necessary dishonesty' of the trade world due to competition for sales, had moraly weakened the merchant class. Their work ethics becoming removed from the principle of mutually helping others by which they would automatically be protected from failure to succeed, as well as being co-operatively assisted by the 'natural laws of compensation', 'karma'.
He decided instead to become a school teacher. He established a school for English education in the village of Kendrapara near Chutigrama, in Orissa, thus becoming a pioneer in English teaching in that state. He also could see the oppressive power wielded by the landowners of Chutigrama. After some time he went to Puri and passed a teachers examination; he got a teacher's post in a Cuttack school and later became headmaster of a school in Bhadraka and then in Madinipura. His dedicated work was noted by the school-board authorities.
In Bhadraka, his first son Annada Prasada (Acyutananda) was born, in 1860. He published a book that year in English that described all the 'ashramas' and temples in the state; this book received favorable mention in the work called "Orissa" by British historian Sir William Hunter; Hunter praised Kedaranatha Datta's moral and religious character, as everyone did.
As the headmaster of the Medinipura high school, Kedaranatha Datta looked into the various religious sects, their philosophies and practices. He could see that many of them were taking it all very cheaply. He came to understand that the only real religion that had ever been established in Bengal was that of Sri Chaitanya Mahaprabhu; unfortunately at present, His movement was not well-represented. Due to the misrepresentation, and coruptions and influence of the 'Apa-sampradayas' this sincere soul Sri Kedaranatha Datta could not even get a copy of the Sri Caitanya Caritamrta, despite all his efforts.
The Thakura made an onslaught against those who belonged to the apasampradayas who were polluting Gaudiya Vaisnavism by basically thirteen deviant philosophies - Aula, Baula (2 types), Karttabhaja, Neda, Daravesa, Sani, Sahajiya, Sakhibheki, Smarta, Jatagosani, Ativadi, Cudadhari and Gauranga-Nagari. These deviant groups, mostly because of their boldness, had been seen by the public as the Gaudiya Sampradaya, though actually none were following the pure Vaisnava regulative principles strictly, as laid down by the followers of Sri Krsna Caitanya (namely the Goswamis). Being a follower of the Goswamis or not is interdependent on qualifying one to be a Gaudiya Vaisnava.
For more details on apa-sampradayas one should read the very nice articles, running as a sequil in the "Back to Godhead" magazine 1991 editions on the same, by His Holiness Suhotra Swami, Iskcon.
Sri Kedaranatha Datta's first wife died, so in the town of Jakapura he married Bhagyavati De.
In the year 1861 Sri Kedarantha Datta accepted the post of Deputy Magistrate in the Government of Bengal. Then he became Collectorate Officer after seeing the corruption of the government workers. He established an organization called the "Bhratr Samaja". He wrote an English book in 1863 called "Our Wants." At this time he also constructed a home in Rana Ghata. Later in 1863 he stayed at Burdwan, where he composed two novel poems in Bengali: "Vijinagrama" (deserted village) and "Sannyasi." Volume 39 of the 1863 Calcutta Review praised these poems, saying, "We hope the author will continue to give his countrymen the benefit of his elegant and unassuming pen, which is quite free from those objectionable licenses of thought and expression which abound in many dramas recently published. The want of the day is the creation of a literature for Hindu ladies, and we trust that many more educated natives will have the good sense to devote their time and abilities to the attainment of this most desirable aim." The rhyme and style of these two poems were original; they gave birth to a new way of writing poetry in the Bengali language.
Sri Kedaranatha Datta - In the post of Deputy Magistrate. In the year 1866 Kedaranatha Datta took the positon of Deputy Register with the power of a Deputy Collector and Deputy Magistrate in the district of Chapara. He also was known to have became quite fluent in Persian and Urdu. In a placed called Saran in Chapara, a clique of tea planters made unjust demands of him; he successfully opposed them. And while at Saran he visited the Gautamashrama at Godana; desiring to establish a school for teaching 'nyaya-shastra', he delivered a speech there (in 1866) which was well-received. The school was in fact established, the foundation-stone being laid in 1883 by Sir Rivers Thomson, after whom the school was named. Though Sri Kedaranatha Datta had no further part in the project after his speech, the talk he gave was instrumental in securing public aid for the school.
Also in 1866 Kedaranatha Datta translated the Balide Registry Manual into Urdu, which was circulated by the government throughout the United Provinces of Agra and Oudh; this manual was used by the registration departments of those areas.
Sri Kedaranatha Datta was transferred to Purniya from Chapara where he took charge of the government and judicial departments; he was then transferred to Dinajapur (West Bengal) in 1868, becoming the Deputy Magistrate. At this time he received copies of the Srimad Bhagavatam and Caitanya Caritamrta from Calcutta.
He read Caitanya Caritamrta repeatedly; his faith in Krsna Consciousness developed until he was absorbed in the pure 'bhakti-shastras' day and night. He was incessantly submitting heartfelt prayers for the Lord's mercy; he came to understand the supreme majesty and power of the one and only Absolute Personality of Godhead Sri Krsna. He published a song about Lord Caitanya entitled 'Saccidananda-premalankara'. In 1869, while serving as deputy magistrate under the government of Bengal in Dinajapur, he delivered a speech in the form of a treatise he had written on the Srimad Bhagavatam to a big congregation of many prominent men of letters from many parts of India and England.
He was transferred to Camparana, during which time his second son, Radhika Prasada, was born. In Camparana, people used to worship a ghost in a banyan tree which had the power to influence the mind of the local judge to decide in the favor of the worshipper. Sri Kedaranatha Datta engaged the father of Pandita Ramabhai, a famous girl scholar, to read Srimad Bhagavatam under the tree continuously, by day and night; after one month, the tree crashed to the ground, and naturally many people found faith in the Srimad Bhagavatam. From Camparana he went to Puri, which engladdened his heart no end.
Near the capital of Orissa, in the town of Kamanala, there lived a 'yogi' named Bisakisena, who would lean into a fire while sitting closeby, then return to an erect sitting posture; in this way he'd rock back and forth over the flames. He could also produce fire from his head. He had two companions going by the names Brahma and Siva; he claimed to be Maha Vishnu. The small kings of Orissa came under his sway and were providing funds for the construction of a temple for the 'Triguna-Avataras'; they also sent him women with whom he engaged in 'rasa-lila' enjoyments. Bisakisena declared he'd drive off the British from ruling Orissa and himself would become king. He published such statements which were circulated all around Orissa. The British thought him a revolutionary for speaking out against the 'British Raj', so the District Governor of the National Government of Bengal drew up arrest orders; but nobody in Orissa dared to act upon these orders, as they all feared Bisakisena. Mr. Ravenshaw, district commissioner for Orissa, requested Sri Kedaranatha Datta to bring Bisakisena to justice. Sri Kedaranatha Datta went personally to Bisakisena; Bisakisena showed some powers that would normally scare off an ordinary man, and informed Kedaranatha Datta that he knew well who he was and his mission, but that since he (Bisakisena) was the Lord, he'd better not interfere with him. That was enough for Sri Kedaranatha Datta, who replied by acknowledging Bisakisena's accomplishments in 'yoga' and 'tantra', and requested him to come to Puri where he could have the 'darshan' of Jagannatha. Bisakisena haughtily said, "Why should I come to see Jagannatha? He's only a hunk of wood; I am the Supreme in person." Sri Kedaranatha Datta became instantly furious and arrested the rogue, brought him to Puri and threw him in jail, where he was guarded by 3 dozen Muslim constables and 72 policemen from Cuttack day and night. The accomplaces to the 'divine trilogy' 'Brahma' and 'Siva' avoided arrest by claiming they'd been forced by Bisakisena to do as they'd done; but Mr. Taylor, subdivision officer at Kodar, later prosecuted them.
The fearless Kedaranatha Datta tried Bisakisena in Puri; the trial lasted 18 days, during which time thousands of people whom he had control over gathered outside the courtroom demanding Bisakisena's release. On day six of the trial Kedaranatha Datta's second daughter Kadambini (aged 7 years) became seriously ill and nearly died; but within a day she had recovered. Sri Kedaranatha Datta knew it was the power of the 'tantric yogi' at work; he remarked "Yes, let us all die, but this rascal must be punished." The very next day in court the 'yogi' announced he'd shown his power and would show much more; he suggested that Kedaranatha Datta should release him at once or face worse miseries. On the last day of the trial Kedaranatha Datta himself became ill from high fever and suffered exactly as his daughter had done for one whole day. But the determined Kedaranatha Datta pronounced the man guilty and sentenced him to 18 months for political conspiracy. When Bisakisena was being readied for jailing, one Dr. Walter, the District Medical Officer, cut off all the 'yogis' hair. The 'yogi' drew power from his long hair; he hadn't eaten or drunk during the whole trial, so he fell to the floor like a dead man and had to be taken by stretcher to jail. After 3 months he was moved to the central jail at Midnapura where he took poison and died there in the year 1873.
In Puri, Sri Kedaranatha Datta studied Srimad Bhagavatam with the commentary of Sridhara Swami, he also copied out in longhand the Sat-sandarbhas of Jiva Goswami and made a special study of Rupa Goswami's Bhakti Rasamrta Sindhu.
Between the years 1874 and 1893, Bhaktivinode Thakur spent much time in seclusion chanting the holy name (though he still executed his worldly duties perseveringly); he wrote several books in Sanskrit such as Sri Krsna samhita, Tattva-sutram and Tattva-viveka (which we have cited in the early sections of this book); he wrote many books in Bengali such as the Kalyana-kalpataru; in 1874 he composted Datta-kausubha (in Sanskrit).
While in Puri he established a Vaishnava discussion society known as the Bhagavat-samsat in the Jaganatha-vallabha gardens, where Sri Ramananda Raya did bhajana. All the prominent Vaishnavas joined this group except for Raghunatha dasa Babaji, known as Siddha Purusha. He thought that Srila Bhaktivinoda Thakura was unauthorized, as he did not wear 'kanthi-mala' or 'tilaka'; moreover, he advised other Vaishnavas to avoid Srila Bhaktivinoda Thakura's association.
But soon thereafter Raghunatha dasa Babaji contracted a deathly illness for his offense. In a dream, Lord Jagannatha appeared to him and told him to pray for the mercy of Bhaktivinoda Thakura if he at all wanted release from the illness and death. He did so; Bhaktivinoda Thakura gave him special medicines and cured him, and also blessed Raghunatha dasa Babaji with a true awareness of Bhaktivinoda Thakura's position.
Others had a natural affection like Sri Swarupa dasa Babaji, who did 'bhajana' at Satasana near the ocean in Puri; he showed much affection for Srila Bhaktivinoda Thakura and gave him many profound instructions and insights from his own realisations on the bhajana of the holy name.
Another Charan dasa Babaji, preached and printed books advising that one should chant the 'Hare Krsna Mahamantra' in 'japa' and 'Nitai Gaura Radhe Syama Hare Krsna Hare Rama' in 'kirtana'. Srila Bhaktivinoda Thakura preached long and hard to him; after a long time Charan dasa Babaji came to his senses and begged forgiveness from Srila Bhaktivinoda Thakura, admitting his fault in spreading this nonsense 'mantra' all over Bengal; six months later Charan dasa Babaji went mad and died in great distress.
Srila Bhaktivinode Thakura was one of this age's formost devotional scholars, yet humbly presents himself as the insignificant messenger of the Lord as we can note from this following message of his; "The way how I got the inspiration to compile this book (Sri Srimad Bhagavata Arka Marichimala) is a Divine Mystery which I felt not proper from my part to disclose as it might be bridging spiritual conceit, but subsequently I realise that it would be an undoing to my spiritual master which might stand as an obstacle on the path of my spiritual progress therefore without any shame I record the fact that while under the benediction of my Guru Sri Bapin Behari Goswami who belonged to the great heritage of Thakur Vamshibadananda, a faithful follower of my Lord Sri Chaitanya Mahaprabhu I was deeply penetrating upon Srimad Bhagavatam, one day in a vision Sri Svarup-Damodara, the right hand personal Adherent of Lord Sri Chaitanya, instructed me to compile the slokas of Srimad Bhagavatam in accordance with the principles of 'Sambandha', Abhidheya' and 'Prayojana' as laid down by Sri Chaitanya Mahaprabhu - so that the book will read with an easy understanding with great interest and delight by the loving devotees of the Lord. Sri Svarupa-Damodar Prabhu further guided me by giving a wonderful explanation of the first sloka of Srimad Bhagavatam and also showed me how I have to explain the slokas under the light of Gaudiya-Vaishnava Philosophy."(B.P Yati. 1978. Bhaktivinoda Thakura's Sri Srimad Bhagavata Arka Marichimala. Chapter 20., supplication 3. inclusion. page 479.)
Srila Bhaktivinoda Thakura became manager of Jagannatha Puri Temple; he used his government powers to establish regularity in the worship of the Deity. In the Jagannatha Puri Temple courtyard he established a 'Bhakti Mandapa', where daily discourses of Srimad Bhagavatam were held. Srila Bhaktivinoda Thakura would spend long hours discussing Krsna and chanting the holy name, especially at Tota-Gopinatha Mandir, the tomb of Haridasa Thakur, the Siddha Bakula and the Gambhira. He made notes on the Vedanta-sutra which were used by Sri Syamalala Goswami in the edition of the Govinda Bhasya by Baladeva Vidyabhusana that he published.
Near the Jagannatha-vallabha gardens, in a large house adjacent the Narayana Chata Matha, on the 5th day of the dark fornight of Magha in the year 1874, the 4th son of Bhaktivinoda Thakura took birth. He was named Bimala Prasada (later known as Om Visnupada Paramahamsa Sri Srimad Bhaktisiddhanta Saraswati Prabhupada).
As a householder Bhaktivinoda (Kedarnatha Datta) had two wives and no less than 10 children, of which the great Vaisnava scholar Sri Srimad Bhaktisiddhanta Saraswati (Siddhanta Saraswati Thakura) was one. Bimala Prasad (Bhaktisiddhanta Saraswati) was born in Sri Purusottama Kshetra (Jagannatha Puri) on 6th February 1874 AD, answering the prayer of Bhaktivinoda for the Lord "to send a Ray of Visnu" to preach the message of Sri Caitanya Mahaprabhu all over the world. He was given the name Bimal Prasad.
When the child was six months old, Lord Jagannatha's cart stopped in front of Srila Bhaktivinoda Thakura's house in Puri for three days during the procession. Bhaktivinoda told his wife, Bhagavati Devi, to bring out the child for 'darsan' of Lord Jagannatha. As she placed the child before the Lord, a garland from the Lord encircled the baby boy, and the first grain ceremony ('anaprasna') was performed at that time with Jagannatha 'prasad'. Bimala Prasada stayed in Puri for ten months after his birth and then went to Bengal by palanquin on his mother's lap, his infancy was spent at Nadia District's Ranaghat hearing topics of Sri Hari from his mother.
Srila Bhaktivinoda and his wife were orthodox and virtuous; they never allowed their children to eat anything other than 'prasada', nor to associate with bad company. One day, when Bimala Prasada was still a small child of no more than four years, his father mildly rebuked him for eating a mango not yet duly offered to Lord Krsna. Bimala Prasada, although only a child, considered himself an offender to the Lord and vowed never to eat mangoes again. (This was a vow that he would follow throughout this life.) By the time Bimala Prasada was seven years old, he had memorized the entire Bhagavad Gita and could even explain its verses giving wonderful purports. His father then began training him in proof reading and printing, in conjunction with the publishing of the Vaisnava magazine Sajjana tosani.
Two years earlier, Kamala Prasada, the 3rd son of Srila Bhaktivinoda Thakura, had taken birth.
In 1874 Bhaktivinoda Thakura discovered the Raja of Puri had misappropriated Rs. 80 thousand for sense gratification. This money belonged to the temple, so Bhativinoda Thakura forced the Raja to give Lord Jagannatha 'bhoga' 52 times daily. This diminished the money quickly; the 'raja' was angry at Bhaktivinoda Thakura and began, with the help of 50 'pandits', a 'Maran-karmani tantric yajna' meant for killing Bhaktivinoda Thakura which went on for 30 days; when the last oblations were poured, it was the kings son and not the pure hearted Srila Bhaktivinoda Thakura who died.
He left Puri on special business; returned to Bengal and saw Navadwip, Santipura and Kalana. He was put in charge of the subdivision Mahisarekha in Haora. After that he was transferred to Bhadraka. In August 1878 he was made head of the subdivision Naraila in the Yashohan district.
While in Naraila his two famous books Sri Krsna-samhita and Krsna-kalpataru were published. In a letter dated April 16th., 1880, Dr. Reinhold Rost wrote to Srila Bhaktivinoda Thakura: "By representing Krishna's character and his worship in a more sublime and transcendental light than has hitherto been the custom to regard him, you have rendered an essential service to your co-religionists, and no one would have taken more delight in your work than my departed friend Goldstuecker, the sincerest and most zealous advocate the Hindus ever had in Europe." These two works brought the devotional attention of many of India's pandits and educated men.
In 1877 Varada Prasada was born, Srila Bhaktivinoda Thakura's fifth son; in 1878, Viraja Prasada was born, the sixth son: both appeared at Rana Ghata.
Srila Bhaktivinoda Thakura took 'pancaratrika diksa' initiation from Bipin Bihari Goswami, descended from the Jahnava family of Baghnapara. At the same time, his seventh son, Lalita Prasada, appeared at Rana Ghata.
Many people had adopted Vaishnavism at Haraila, but they could not tell who was a Vaishnava and who not; Srila Bhaktivinoda Thakura gave them shelter and instructed them on this matter most exactingly.
Once Srila Bhaktivinoda Thakura and his son-cum-assistant went to see Bhaktivinoda's 'guru', Vipin Bihari Goswami (Bipin Behari Goswami).
Vipin Bihari Goswami was coming in the disciplic succession from Sri Gadadhar Pandit the plenary portion of Srimati Radharani. The followers of this line are generally Raganuga Bhaktas, worhipping Sri Gaura Gadahara in a loving spontaneous mood of 'bhava'. This mode of worship is not for those who are materially confined by the dictates of the body and senses, but for those who are already experiencing their eternal loving relationship with the Divine couple Sri Radha Krsna.
There is an interesting little story which captures the mood of Bhaktivinoda and that of his son, then named Siddhanta Saraswati. In their 'siddha deha' as pure 'nitya siddha', eternal associates of Lord Krsna, Bhaktivinoda Thakura is Kamala Manjari, one of the maid servants of the 'gopis', and Siddhanta Saraswati is her assistant Nayana Manjari. Srila Bhaktivinoda Thakura's dealings with his 'diksa guru' were always exemplary, even though Vipin Bihari Goswami was not very advanced, being a 'kanistha adhikari guru', whereas the Thakura was an 'uttama adhikari', 'paramahamsa' of the highest order. Still Bhaktivinoda always played the humble disciple. On one such occasion in the presence of young Siddhanta Saraswati, Bhaktivinoda Thakura paid his respectful obeisances to his 'guru'. Vipin Bihari Goswami replied by placing his feet on the Thakura's head. For the young fiery Siddhanta Saraswati this was too much! It was one thing that his father had accepted him as his formal initiating spiritual master, but this was going too far. Srila Siddhanta Saraswati was only seven years old at the time, but when Bhaktivinoda Thakura left the room leaving the two of them alone, Siddhanta Saraswati decided to set things straight.
"You are acting like a big, big 'guru' and you place your feet on the heads of those who you don't know. If you knew who the Thakura is you would not do it. But you do not know! My father is a great exalted 'nitya siddha', eternal associate of Sri Radha and Krsna who has come here to fulfil Their mission. Do you think that you are so advanced that you can place your feet on the head of such a person? I think not. You have proven yourself to be a 'kanistha adhikari' (neophyte) by not being able to distinguish between those who are advanced and those who are less advanced, therefore I suggest that you desist from this practice any further." Srila Bhaktivinoda Thakura then re-entered the room and the conversation changed. Later that day Vipin Bihari Goswami mentioned to Bhaktivinoda, "Your son is bold to the point of being rude." Later Thakura Bhaktivinoda found out about the conversation and used to jokingly glorify his exalted son to his friends, saying how he is fearless, that he even chastised my 'guru' Vipin Bihari Goswami.
Reflecting on this incident we can see that even if one's spiritual master is not an 'uttama adhikari', 'mahabhagavat' devotee of the Lord still one should be satisfied, and serve him anyway. Bhaktivinoda Thakura, who himself was certainly a 'mahabhagavat', set the example how to serve and show respects. On the other side of the transcendental coin, Srila Bhaktisiddhanta Saraswati showed a nice lesson to us. We should not show ourselves to be more advanced than we really are, lest we commit offences against those who are actually advanced.
For further details on Srila Bhaktivinoda Thakura, Rupa Vilasa Prabhu, a disciple of Srila A.C. Bhaktivedanta Swami Prabhupada has compiled a book on the life of Srila Bhaktivinoda Thakura entitled "The Seventh Goswami".
Srila Jagannath Dasa Babaji Maharaja
Srila Jagannatha Dasa Babaji Maharaja lived for one hundred forty-four years. He took diksha from Shri Madhusudana Dasa Babaji and did bhajana for many years at Surya Kunda in Vrindavana. Thakura Bhaktivinoda received valuable instructions on pure devotional service from Jagannatha Dasa Babaji.
His practice was to live six months in Shri Navadwipa dhama and six in Vraja mandala. "During his time," said Thakura Bhaktivinoda, "Shri Jagannatha Dasa Babaji was the.most advanced rasika Vaishnava in Gaura and Vraja mandalas, and Purushottam Kshetra (Jagannatha Puri)." Bhaktivinoda Thakura gave him the title Sarvabhauma, the chief of the Vaishnavas.
At one hundred twenty-five years old his body appeared bent like a semi-circle. His eyelids hung over his eyes like heavy stage curtains. Standing on either side, two disciples would lift his droopy eyelids so he could offer Tulasi manjaris to his Deity of Shri Giriraja Govardhana.
Since Jagannatha Dasa Babaji could barely walk, Bihari, his Vrajavasi servant, used to carry him on his shoulders. But whenever there was a Nama kirtana Jagannatha Dasa Babaji would bolt out of his basket and leap four feet into the air. In great ecstasy he would begin to sing and dance. He performed vigorous bhajana despite physical limitations.
He was fond of chanting loudly in both japa and kirtana. During kirtana he would sing: Nitai ki nama enechi re! Ki nama enechi rei Ki nama diteche re! "0h Lord Nityananda, what a wonderful name You have brought. 0h Nitai, what a wonderful name You have given." After chanting almost the whole night, the next morning he would offer 1,108 dandavats to the Deities. He was always enthusiastic to serve the Vaishnavas.
He lived as an ascetic following a strict diet and the yearly Chaturmasya (four month fast). The first month he ate only four bananas in the evening; second month only guavas; third month only whey; fourth month only boiled banana flowers without salt.
Once he begged a roti (flat bread) from a Vrindavana street sweeper. Hearing about this, the leading men of Vrindavana said to Jagannatha Dasa Babaji, "Baba, you are the crest jewel of Vraja. It pains us to hear anyone criticizing you. But now everyone is talking against you. They are saying, 'Baba's gone mad. If he defies the age old traditions what will happen to society.'"
Babaji Maharaja replied, "You are all learned people. Don't you know the importance of the dust of Vrindavana? It is so surcharged with Krishna prema that even Lord Brahma desires to become a particle of Vraja raja (dust of Vrindavana). Therefore, isn't a Vrindavana sweeper who is constantly serving the dust; breathing it, rolling in it, and bathing in it more pure than anyone else?" Silence filled the air indicating everyone's acceptance of Babaji Maharaja's reply.
While living in Navadwipa dhama Jagannatha Dasa Babaji showed deep respect toward all residents. Even when some puppies ate from his plate he didn't protest. Bihari, his servant, became disgusted to see dogs devouring his guru's Prasadam and he drove them away. Jagannatha Dasa Babaji scolded Bihari, "These puppies are residents of the holy dhama. They are not ordinary living entities. I will not eat until they come back to share the Maha-prasadam from my plate."
Guru Parampara
