The manjari combines feelings of friendship and desire for service towards Radha. They thus often have access to the most confidential interactions between Radha and Krsna. This is the major method of learning and cultivating the identity of the manjari in Caitanya Vaisnavism. Then I began to consider things more carefully. I knew about these things before, having read books by O. Kapoor and Bhaktivinoda Thakura, but now I had encountered devotees who were practicing it. In a few days we were introduced to Ananta Das Pandit and we began to visit him regularly and ask many questions.
I was encouraged to read his translated commentary on Ragavartma-candrika by Srila Visvanatha Cakravartipada, which when I began reading I couldnt put down. I was blown away by the combination of the deep philosophy of Visvanatha and Ananta Das Pandits explanation of the verses regarding raganuga-bhakti.
I was convinced. My wife also read the book and she was eager to take diksa, too. I had heard something previously, but it was not clear to me. I was not very interested in the subject either. I had had enough of the work now samadhi [realization] later philosophy. In the temple where my wife was from in Slovenia, the leading book distributer once gave a Srimad Bhagavata lecture and said that a person who chanted the Holy Name all day was a sahajiya. I even heard that in one kirtan there, while a devotee was singing the names of Sri Radha, another devotee plugged his ears with his fingers and sung out: Jaya Visnupada, Jaya Visnupada the name of his guru back then.
I was hoping deep in my heart for something better to come my way. I even remember crying one night before I took diksa. Still, I felt that moving on was the proper thing to do. And you know something, after I did it, I never ever regreted it! Our main concern was how we were going to receive diksa without letting anyone know. We wanted to stay in Vrindaban, and I liked teaching; we didnt want to get kicked out. So the solution was dont tell anybody.
We were undercover for over two years. Then slowly, slowly, we started letting our guard down, till eventually we were discovered. We saw it as Sri Radharanis krpa telling us it is time to move on, to be true to ourselves, and to stop hiding. In the recent year I have come to terms with the Bhaktisiddhanta issue, that is, his not getting diksa from Gaurakisora Das Baba.
I felt misled. Discovering that one had spent twenty years living and telling others about things that were not a part of real Gaudiya Vaisnavism can be disheartening. I think that I was probably not ready for real bhajan back then, that I needed the institutional teachings and facilities to prepare me for the path of following the Goswamis. Sometime ago someone presented me with this premise: Try to stretch your imagination.
Could it be possible? The first problem with that idea is why would a nitya-siddha, an eternal associate from Vraja Dhama, descend to this world without the Lords association? It is generally observed that the nitya-siddha-s accompany the Lord when He descends to enact pastimes. If a parsada eternal associate of the Lord did descend after God had wound-up his pastimes in this world, then for what purpose?
Surely, it would be to teach something to the world, especially to the devotees of the Lord. It would be greatly appreciated, glorified, and remembered for all time to come by the Vaisnava community. Except for among his followers, he was not accepted within the mainstream of Gaudiya Vaisnavism. Furthermore, he heavily critized the Babajis and caste Goswamis, the standard followers of Mahaprabhu.
At least in my opinion, it doesnt seem likely that an eternal associate of God, who embodies transcendental emotions and sattvika qualities [qualities of peacefulness and goodness] would start a war with other devotees of the Lord. The result is a spiritual practice within these institutions that does not empower its followers to relish and experience the topmost spiritual flavors of the Vrajabhakti that Sriman Mahaprabhu has kindly brought down into this world, as documented and savoured by the Lords confidential associates themselves, the Goswamis of Vraja. When we speak of a follower of Mahaprabhu it means a loyal adherent to the teachings and conclusions written down by the revered Goswamis.
It is mentioned in Caitanya-caritamrta that Sriman Mahaprabhu praised the writings of Rupa Goswami, and He therefore blessed him and asked all the other associates to bless Rupa Goswami with the power to describe bhakti. There is no entrance into the kingdom of madhurya-rasa [the experience of sweetness or erotic love for Krsna] in Vraja without accepting their teachings, because they are Sriman Mahaprabhus instruments for the propagation of bhakti.
Their confidantes, the manjaris, descended in male forms as the Six Goswamis of Vraja.
This was one reason for our leaving our service as teachers there, although we were not kicked out. Actually, the administrative heads there were very kind to us throughout our service there, as well as when our inner life and connection with the Radhakunda Vaisnavas was discovered. Our main consideration for leaving was financial. It is tough to live in Vrindaban as grhastha [householder] foreigners. That was another reason for our leaving.
I have probably disrupted relationships with devotees in ISKCON and lost my status as an older devotee and kirtan singer in the society. However, I gained other friends, and especially the merciful glances of some of the Gaudiya Vaisnava residents of Radhakunda. In addition, I received a very deep bhajan process, techniques in remembering and worshiping Radha-Krsna. It is a genuinely fulfilling and real internal experience. This bhajan is not dependent on a hierarchical system of managerial leaders who may acknowledge your contributions or not, or on enjoying the thrill of big festivals. Spend some time reading the Goswami grantha-s [books] and associate with devotees who have taken diksa in the authentic Gaudiya Vaisnava lines.
Jaya Sri Radhe! My first encounter with him occurred in November of , and by his kindness I was able to remain for 5 months at Radhakund. He lived there for 36 years, from the time he received the: diksa-mantra This is an initiation rite in which a disciple receives the set of mantra that form the basis of meditation on and worship of Sri Caitanya, Radha-Krsna, and their main associates. These are the names they have in the eternal sport of Radha and Krsna. His most memorable trait was his attitude of service which was expressed by a constant disposition to render any type of service, in particular toward the residents of Radhakund, but also toward anyone else he met.
He was cestotkuntha always alert to serve just for the sake of serving. Of course there are many persons endowed with such a spirit of disinterested service in so many different fields, but Babas spirit of service was prompted by an uncommon loving force which didnt belong to this world. Although it was evident that his entire being was floating in this magic bliss-giving love divine, I wasnt yet ready at that time to accept him as a guide. I was entrapped, sentimentally, intellectually, mentally and physically, in the strong grip of numerous erroneous conceptions about the nature of Gaudiya Vaisnavism and Vaisnavism in general , especially concerning its practice and the system of parampara or disciplic succession.
Unfortunately, I refused to recognize two correlative points: the uninterrupted succession of masters and disciples and the transcendental revelation of Bhaktidevi through that system and the idea that the internal practice of Gaudiya Vaisnavism lilasmarana and manasi seva applied not only to the jivanmukta level the souls state of spiritual emancipation , but also to the conditioned one before that.
Although aware of my misconceptions, Baba still gave me shelter, located a place for me to stay, fed me, and even nursed me during a period of sickness. I remember that once we stood on the road just near Sri Radharamana Mandir, and though I was harshly opposing him in some matter, a strong outburst of his transcendental emotions hit my inner being.
At that moment, much to my surprise, I 61 spontaneously told myself: He is my guru. This thought rejoiced my heart, but just for a moment, because my invasive, stained reason refused to accept it. Despite such a handicap, a transcendental loving relationship ran between us, and I was always very happy to be in his company. He was like the good father and I was like the bad son, but we were still linked to each other by bonds of affection. By his mercy, Sri Radhakund, and all the different, lovely places surrounding it, always remained deeply impressed in my heart, even after I had left it.
Nine years later I came back motivated by an eager desire to render service to Baba and learn something more about manjari-bhava-sadhana. Kartik month was in full swing, hundreds of pilgrims had arrived from Bengal to celebrate it and the main program was to go and listen to the 3 daily lectures of Pandit Sri Ananta das Babaji which Baba always recorded and translated for us in the evening. It was very hot as usual during this period of the year, and most of the devotees in the audience including myself didnt wear shirts.
Over the following days my uneasiness increased to such an extent that my reason dictated to me that I should give up that brahmin thread. I thought to myself: After all, I wasnt born in a Brahmin family; so why should I wear its insignia? One morning, after having passed through the sanga, I halted in front of Sri Bankebihariji Mandir, bowed down to Sri Radhakund, sprinkled the usual 3 drops of water in my mouth, and then deposited my brahmin thread as a offering to Sri Radhakund. After that I felt the heavy load of my false pride related to that thread stop haunting me like a ghost.
The power of Sri Radhakund, Baba, and the assembled Vaisnava saints had exorcised from me an infernal spirit. As I used to sit not far from him during his patha, he noticed that my false brahmins pride was absent from my chest. I didnt have any intention of receiving diksa-mantra initiation from Baba, because I still mistakenly thought of myself as already initiated by another guru. Nevertheless I felt like surrendering to him, serving him closely, and learning from him the things related to manjari-bhava-sadhana.
Though I didnt tell him anything of my intentions, somehow he understood them, and one day to my surprise and great satisfaction, he asked me to assist him in accompanying him to the toilet during the night and in drawing water from the well for his wash afterwards. To my even greater satisfaction he told me that I could sleep on the floor in his room. Although I came now so close to Baba, I was feeling somehow disconnected with him.
Despite our mutual affection and the compatibility of our characters, I sensed that something was missing, something necessary for there to be a real, complete relationship 62 with him. Although his two other disciples were not as intimate with him, I noticed the presence of a very special, supernaturally personal link between them and Baba, which I didnt have and which intrigued me.
At one point, feeling more and more the presence of this inexplicable gulf that separated us, I approached Baba and asked him if he would give me a new japa-mala after first blessing it by chanting Harinama on it. His reply was a categorical no. He pointed out that as I already had received Harinama from another guru, it wasnt necessary that he should also give it to me.
Although I insisted, Baba didnt change his mind, leaving me without words and in complete despair. Before sitting down in the midst of the audience, I hung my rosary bag on the washing line above my head, after completing the round I was chanting. When the patha was over, I stood up to take my rosary bag, but to my great surprise it was empty; my rosary had disappeared. Puzzled, I searched everywhere in the courtyard, but without success. I immediately excluded the possibility that someone from the assembly had taken it, because, firstly, I didnt believe that a devotee would be interested in stealing the mala of an other devotee and, secondly, I had been sitting under it.
If someone had taken it I would have noticed. Rather than upsetting me, however, this incident pleased me, because now I had a good reason to ask Baba for a new mala. So I told him what had happened and said: You see Baba! Now you should give me a new mala and bless it by chanting on it. Otherwise how can I continue my Harinama? In this way Baba gave me a new mala. His mercy didnt stop there, however. Some time later, during a morning parikrama [circumambulation] of Sri Radhakund, he stopped and told me, with tears of transcendental ecstasy in the eyes: I was looking for a name for you, and the name karunyaghanavigraha came to my mind.
It is a name of Srimati Radharani which means that she is the personification of condensed mercy. She is so merciful! In his Astottara-satanamastotra, Sri Raghunathadasa Gosvamin has named Her Karunavidravaddeha or one whose body melts out of compassion. So henceforth you can have the name Karunyaghanavigraha Dasa. Due to the length of this name Baba later changed it to Karunamayiyasa which basically means the same thing. Babas mercy didnt end there either, and towards the end of Niyamaseva Kartik-vrata , he announced to my great surprise that if I consented he would give me diksa-mantra initiation.
I was moved, although I still thought of myself as a disciple of another who was both my vartma-pradarsaka and Harinama guru. I still also wrongly believed him to be my diksa guru. My opposition to the idea was only fleeting, because after seeing that Baba was so enthusiastic to give me initiation, I readily agreed, not wanting to hurt his feelings by refusing. So at a moment chosen as auspicious, the morning of the 5th of November, Baba gave me the krsna-diksa-mantra together with the other diksa mantra. He also explained to me their different meanings and how to conduct worship of Sriman Mahaprabhu and Sri Sri Radha and Krsna.
Obviously, he also revealed to me the names of the uninterrupted line of gurus going back to Sri Narottama, together with their 63 spiritual identities, both in the world of Gaura and in the world of Sri Sri Radha and Krsna. I was then officially and spiritually affiliated with that great lineage. I have to confess that only after initiation by Baba, did I begin to understand that proper initiation into a bona fide line of diksa-mantra transmission was not just a formality.
It is Gods created system, widely prevalent in India, through which Sadhana- bhaktidevi [bhakti as cultivation] makes Her appearance in a candidate for prema-bhakti [divine love]. Later Babas mercy extended to the point of revealing to me the details of my own siddha-svarupa the manjari-ekadasa-bhava or the eleven details of the manjari identity. The next step is to advance through the different stages of this practice and ultimately to transcend this mundane world through the blessing of manjari-bhava-prema-bhakti the Love Divine of a gopimanjari.
In this essay, we shall review the allegations Sri Narayana Maharaja presented to the public, and weigh their validity on the basis of the evidence at our disposal. I am receiving questions about the books published by the babajis of Vraja. They have not written their own books. In his lecture, he does not refer to the aggregate literal production of the Babajis of Vraja.
It should be obvious, since Stavavali, Vilapa Kusumanjali and Radha-rasasudhanidhi are available in English with the commentaries of Sri Ananta Dasa Baba, and many devotees have asked questions particularly on his literatures. Needless to say, they are popular among devotees inclined to the path of raganuga, being the only available English editions with elaborate commentaries.
Certainly everyone accepts this as an established fact. The question is on the nature of this connection whether it is one of substance or one of form only. What is the particular significance of the Madhvite process of worship on the vidhi-marga in the raganuga-bhajana of the Gaudiyas? Where is the eternal connection of internal servitude between the Gaudiyas and the early acaryas of the Madhva line? The fact is that most Gaudiyas are not even conversant with the lives and the writings of the acaryas in the line of Madhva.
Though much of the Madhvite philosophy was incorporated into the doctrines of the Gaudiyas, it is beyond argument that the concepts of upasana the process of worship and upasya the object of worship of the two are different. The Madhvites practice upasana on the vidhi-marga, filled with aisvarya, whereas the Gaudiyas worship is one of raga-marga, where madhurya predominates. Baladeva Vidyabhusana has recognized certain differences of opinion with the teachings of the Madhva sampradaya in his commentary on Tattvasandarbha: bhaktanam vipranam eva moksah, devah bhaktesu mukhyah, virincasyaiva sayujyam, laksmya jiva-kotitvam ity evam matavisesah daksinadi-deseti tena gaude pi madhavendradayas tad upasisyah katicid babhuvur ity arthah.
Only a brahmana devotee is eligible for liberation, the demigods are foremost among devotees, Brahma attains sayujya-mukti merging in Brahman , and Laksmidevi is included among the jivas these are differences in opinion. Nevertheless Madhavendra Puri and some others from Bengal became his followers.
Moreover, we find the following words spoken by Sriman Mahaprabhu Himself to an acarya of the Madhva sampradaya in the Caitanya Caritamrita Madhya-lila, 9. However, whatever Madhva Acarya has firmly established, that we practice due to our sampradaya connection with him. Prabhu said, Karmis and jnanis are both devoid of bhakti.
In your sampradaya, I can see symptoms of both. All in all, the only qualification I see in your sampradaya is your firm acceptance of the truth of the Lords form. Hence it should not be a surprise that a majority of the Gaudiyas have little or no identification as members of the Madhva sampradaya. This cannot be so. Will a person of the Ramanuja sampradaya go down to become a mayavadi like Prakasananda Sarasvati, and then again become Prabhodananda Sarasvati, who was so exalted that he became the guru of Srila Gopala Bhatta Gosvami?
This idea is absurd. Prabhodananda Sarasvati and Prakasananda Sarasvati were contemporaries. Will the same person go back and forth, being a Vaisnava in South India, then becoming a mayavadi, again becoming a Vaisnava in Vrndavana, and again becoming a mayavadi? His argument would be very strong if it was proven that the Prabodhananda of 47 South India the uncle and guru of Gopala Bhatta was the same person as the Prabodhananda Sarasvati of Vrindavana, the author of Vrindavana Mahimamrta.
The fact is that not much is known about Prabodhananda, or either of the Prabodhanandas, given that they are likely not the same individual. There is no historical record of Prabodhanandas moving from South India to Vrindavana. Hence it is clear that according to this account, Prabodhananda did not spend the later part of his life in Vrindavana. Anyone may contest the authority of this scripture as well as that of the earlier Prema Vilasa, in which similar accounts are related, but the fact remains that there is no evidence to prove that the Prabodhananda of South India and the Prabodhananda of Vrindavana were the same person.
The similarities between the lives of Prakasananda Sarasvati and Prabodhananda Sarasvati is yet another subject matter, but we shall not discuss it here, since it is not foundational to the argument of Sri Narayana Maharaja. This is a vital point. They say that Jiva Gosvami is of svakiya-bhava, that he never supported parakiyabhava, and that he is against parakiya-bhava.
They say that in his explanations of Srimad Bhagavatam and Brahma-samhita, in his own books like Gopala Campu, and especially in his Sri Ujjvalanilamani tika, he has written against parakiya-bhava. This is their greatest blunder. We dont accept their statements at all. Therefore it can be easily 48 understood that when he ascertained the parakiyabhava-maya pastimes as being non-eternal, he did not speak out his own philosophical Therefore he wrote at the end of his commentary on the verse laghutvani atra yat proktam of Sri Ujjvala Nilamanis Nayaka Bheda Prakarana: svecchaya likhitam kincit kincit atra parecchaya.
Any conclusion that is filled with consistency from the beginning to the end is written according to my own wish, and that which is not filled with consistency from beginning to end is written according to the wish of others. Thus it is to be known. They are ignorant persons. Baba, like Sri Narayana Maharaja, also states, Thus it is thought by those who cannot understand the deepest purport of Sri Gopala Campu. They say Madhvacarya is of a different opinion than the Gaudiya Vaisnavas.
But this is quite wrong. We have so many specialties that are there in the line of Madhvacarya. Why did the commentary of Madhva not suffice, if the Gaudiyas were one in opinion? Certainly there is much in common in the doctrines of Madhva and the Gaudiyas, and there are also numerous parallel conceptions with the teachings of the other sampradaya-acaryas.
However, this does not make the Gaudiyas completely one in opinion with acarya Madhva. As we have mentioned, there are significant differences between the two lineages in their conceptions on the process of upasana and on the object of upasana. Sri Narayana Maharaja himself admits in his Prabandha Pancakam 3. The difference between Vaisnava sampradayas has been created on the basis of a difference in upasya-tattva the object of worship or on the basis of gradations of excellence between aspects of para-tattva.
Even if there is some slight difference in regard to sadhya, sadhana and sadhaka-tattva, this is rarely considered to be the cause of a difference of 1. Actually, it is the difference in realisation of paratattva or upasya-tattva the worshipful Supreme Truth which is the main cause of distinct sampradayas. The difference in sampradaya is due to this technical difference. Although the logic of presentation in Sri Narayana Maharajas works remains veiled to us due to our poor fund of understanding, we nevertheless deducted the main cause of distinction between the sampradayas from his own statement as follows: A difference of conception in upasya-tattva, the worshipful Supreme Truth, is the main cause of distinction between the 50 1.
Also, we understand the following from what Sri Narayana Maharaja said: The difference between Vaisnava sampradayas has been created on the basis of gradations of excellence between aspects of paratattva. Hence it is certainly clear that there is a distinction between the Gaudiya sampradaya and the Madhva sampradaya, since the Gaudiyas regard Sri Sri Radha-Krishna Yugala of Vraja as their upasya, whereas the Madhvites regard Sri Aisvarya Krishna as their upasya.
In regards to whether they are the same upasya or not, Sri Laghu- bhagavatamrta 1. If anyone was to argue that the difference in upasya is not so specific, it is only a consideration in terms of tattva, not of rasa, then for this argument Sri Bhakti-rasamrtasindhu 1.
Thus Sri Narayana Maharaja would have to accept all the Vaisnava sampradayas as one sampradaya, since they all worship Visnu-tattva. Indeed, the members of Nimbarka sampradaya even worship Radha- Krishna, yet we still regard them as a separate sampradaya due to slight differences in sadhya, sadhana and sadhaka- tattva. We shall not delve into the numerous philosophical differences between Sri Madhva and the Gaudiyas in fear of making this document too lengthy.
Some of them have already been described in the first section of this document. We dont accept this. Mahaprabhus actual guru was Isvara Puripada, He only took vesa, red cloth, from Kesava Bharati, and there is no harm in this. Madhvacarya also did this, and Ramanujacarya as well.
Sannyasa can be taken in this way. However, Mahaprabhu took gopala-mantra and other mantras from Isvara Puripada.
It should not be the habit of a senior spiritual leader to make blanket statements on spiritual communities or their representatives. Nevertheless, for some reason Sri Narayana Maharaja tends to generalize his allegations, which in turn leads to numerous false accusations, as will be shown in this document. It would be interesting to know which are the other mantras Sriman Mahaprabhu received from Sri Isvara Puripada, since the kama-gayatri is not given in the Madhva-line. They are vehemently opposed to this understanding.
However, if Baladeva Vidyabhusana Prabhu is out of our Gaudiya sampradaya, then who is our savior? He told them that Srimati Radhika should be on the left of Krishna. He wrote a commentary on Vedanta-sutra called Govinda-bhasya, and that commentary has been accepted as the Gaudiya-bhasya commentary representing the Gaudiya Sampradaya. If Baladeva Vidyabhusana Prabhu is not in our sampradaya, then what 52 sampradaya is He in? If Baladeva Prabhu is out of our sampradaya, everything will be finished. I will constantly study the commentaries on the Bhagavata, like Vaisnava-tosani and Krama-sandarbha, plus the series Six Sandarbhas that explain the purport of the Bhagavata, plus the commentaries by the Gosvamis followers Srila Visvanatha Cakravartipada and Srila Baladeva Vidyabhusana Mahodaya.
In addition to the statement above, anyone who studies the works of Sri Ananta Dasa Babaji, may discover how he quotes the authoritative statements of Sri Baladeva Vidyabhusana on numerous occasions. We request Sri Narayana Maharaja to specify the babajis who are vehemently opposed to Baladevas being in the Gaudiya line.
They have no correct idea. It is stated in Caitanya Caritamrta: kiba vipra, kiba nyasi, sudra kene naya yei krsna-tattva-vetta, sei guru haya 53 [It does not matter whether a person is a vipra learned scholar in Vedic wisdom or is born in a lower family, or is in the renounced order of life. If he is master in the science of Krishna, he is the perfect and bona fide spiritual master. Madhya-lila ] Krishna dasa Kaviraja Gosvami has written kiba nyasi.
Nyasi means sannyasi. Isvara Puripada, Madhavendra Puripada, and all renunciates in their line were sannyasis in saffron cloth. There are so many associates of Caitanya Mahaprabhu who wore saffron cloth. Svarupa Damodara also wore saffron cloth. What harm was there? Saffron cloth is the sign of renunciation. It is the color of anuraga, attachment for Krishna.
Because it is a color, it is worn by sadhvis. Sadhvi means a married lady, a lady who is not a widow. Married means having Krishna as ones beloved. We are not widows, but those who wear white cloths are widows. Indeed, all of the examples he gives are of ekadandi-sannyasis, not tridandi-sannyasis as is the custom among the followers of Bhaktisiddhanta Sarasvati. Sri Caitanya Mahaprabhu ordered the Gosvamis to establish the Vaisnava sadacara for the future times to come, and we are to follow the codes of behavior they set for us to follow.
The Hari-bhakti-vilasa 4. Even if anyone was to argue that rakta-vastra means only the red cloth of mayavadisannyasis, it should be noted that the very cloth Sriman Mahaprabhu wore was a raktavastra, and so were those of His sannyasi associates. At their time, the Hari Bhakti Vilasa was not yet written. Besides, sukla vasa bhaven nityam, wear white cloth at all times, is a strong positive injunction for the future times. Hence some have disapproved of the newly founded sannyasa tradition. Additionally, it is noteworthy that the customs of sannyasa embraced by Bhaktisiddhanta Sarasvati and his followers were largely adopted from the Ramanuja sampradaya, not from the Madhva sampradaya they claim to follow and certainly not from the Sankara sampradaya in which the associates of Sriman Mahaprabhu mentioned by Sri Narayana Maharaja accepted sannyasa.
Should there be exceptions to the rule, it does not in itself justify the establishment of a new rule. From whom has it come?
- Sri Rupa Goswami.
- Gründe für die Gründung einer GmbH & Co KG (German Edition);
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Where is the word babaji? Was anyone known as babaji? From where did this word babaji come? The babajis have no reply. These Vaisnavas were all paramahamsa, not babaji. It is not a novel, however. Everything in it is true history. Anyone who is acquainted with this title knows that practically every renunciate saint there carries the title babaji after their name. The events of the title date back to the times of Gopala Guru Gosvami, which is soon after the disappearance of Sriman Mahaprabhu. Thus it appears that the concept babaji is not a novelty at all. But where did the term come from?
They called Sanatana Gosvami bara-baba, elder sadhu, and Rupa Gosvami chota-baba, younger sadhu. After them, others in their line took white cloth; but then, after the time of Visvanatha Cakravarti Thakura, they deviated. Some, like Jagannatha dasa Babaji, Madhusudana dasa Babaji, and Gaura Kisora dasa Babaji, took this babaji name out of humility, and everyone used to call them that. In the course of time, the term babaji has naturally evolved into a concept applied to the renunciates of the Gaudiya tradition.
This should not be a reason to boycott anyone particularly not so because even in the Gaudiya Matha babaji-vesa is given. Now they have become babajis. This is a bogus idea. Srila Bhaktivinoda Thakura preached the name and the glories of Sri Caitanya Mahaprabhu and the Gaudiya Vaisnava sampradaya to the whole world. He wrote hundreds of books. Still, the babajis say he did not have a proper guru, and that Srila Bhaktisiddhanta Sarasvati Prabhupada also had no proper guru.
Also, it is unknown to us that anyone would have challenged the authenticity of Sri Gaura Kisora Dasa Baba. The question is in regards to whether Sri Bhaktisiddhanta Sarasvati received diksa or not, and consequently whether he was authorized to initiate in turn or not. The reasons for concern are as follows: 1. There is no mention of Sarasvatis receiving initiation from Gaura Kisora Baba in any of the Babas authorized, objective biographies, nor do others outside the Gaudiya Matha related with the Baba know of this.
In fact, even the name of Babas diksa-guru was not revealed by Sarasvati to his followers. Traditionally a guru reveals his parampara to the disciples. Instead, Sarasvati created a parampara of his own design, which he entitled bhagavat-parampara.
At the time of initiation, the guru gives the disciple the specific tilaka markings of the parivara he represents. Baba came in the Advaita parivara, which has a very distinctive tilaka-svarupa among the various Gaudiya parivaras. If Sarasvati indeed received diksa from the Baba, why did he not adopt the external signs of lineage accordingly, but instead applied a tilaka of his own design? But it is actually the babajis who are not in the guru -parampara.
Will he now demonstrate to us how the babajis are not inthe guru- parampara? Will he first specify which babaji he means? Thenwe could see whether this particular babaji belongs to a certain unbroken diksa lineage dating back to the associates of Sri Caitanya Mahaprabhu or not, and whether his teachings are in allegiance to the sampradayas precepts. They took babaji-vesa, dor-kaupin and so on. Then, after two years, they fell down with mataji-babajis. They accepted and lived with divorced ladies. Please give us siddha-pranali. I replied, I cannot help myself. How can I help you?
These disciples then went to the sahajiya babajis at Radha Kunda. Those sahajiya babajis then gave them siddha pranali for five anna paisa, although they never knew the meaning of siddha-pranali. Real siddhapranali has been explained by Bhaktivinoda Thakura. I was searching for these new babajis, and I have now heard that they are married.
Nevertheless, the historical fact is that only one disciple of Sri Bhaktivedanta Swami has ever accepted babaji-vesa and dor-kaupina at Radhakunda in the s. He indeed left the life of an ascetic, but he has never met Sri Narayana Maharaja. Milk touched by the lips of a serpent has poisonous effects. Similarly, talks about Krishna given by a non-vaisnava are also poisonous. They are amrta, nectar. However, you should not hear them from non-vaisnavas; otherwise the bogus ideas of such non-vaisnavas will come, and you will be deviated. Be very careful about this.
Needless to say, even if he boycotts a particular individual to whom his strong criticism may apply, the public will misunderstand the object of his critique, because he keeps mentioning titles by Sri Ananta Dasa Babaji, to whom his allegations do not apply, as we have clearly demonstrated. Instead of giving the proper process to the appropriate persons, without giving proper training, without considering whether a person is qualified or not, these babajis give their own version of bhajana-pranali.
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Their socalled disciples do not know who is Krishna or what is bhajana. They dont know any definition of bhakti, and they dont even know how to clean themselves after passing stool. They dont know anything. What will become of them? Two bikers stab woman to death at Kalyan mar In Assam, quack beaten to death for raping w Jobless and suspicious of wife, man wipes ou Rajiv Gandhi case convict Nalini gets parole Pakistan will not dare attempt Kargil-like i Union Budget will only help capitalists: May First Rafale to be delivered in 2 months: Fr Greece: 4th wildfire breaks out on island of Rule of law in Venezuela 'eroded': UN rights NATO says no sign of Russia backing down in Muslims in Sri Lankan highlands to down shut Hong Kong students reject closed-door talks Iran threatens British shipping in retaliati Ex-envoy may be North Korea's new point man The briefcase is British To shed control in PSUs, government reaches Harihara's account, which suggests that a marriage did take place, goes on to provide that when King Kaushika violated the conditions she had laid down, Akka Mahadevi left the palace, renouncing all her possessions including clothes, to travel to Srisailam, believed to be the home of the god Para Shiva.
She is considered by modern scholars to be a prominent figure in the field of female emancipation. A household name in Karnataka, she had said that she was a woman only in name and that her mind, body, and soul belonged to Lord Shiva. During a time of strife and political uncertainty in the 12th. It is commonly known that she took part in many gatherings of learned such as the Anubhavamantapa in Kalyana now Basava Kalyana to debate about philosophy and attainment of enlightenment or Moksha, termed by her as "arivu". In search for her eternal soul mate, Lord Shiva, she made the animals, flowers and birds her friends and companions, rejecting family life and worldly attachment.
Bhakti recorded a rethinking of the ashrama dharma which suggested a stages-of-life approach that began with the pursuit of education and ended with the pursuit of moksha. Akka was a revelation here in that she pursued enlightenment recording her journey in vachanas of simple language but great cognitive rigor. It is said that Mahadevi was married by arrangement to Kausika but later did not as the king disrespected some conditions set by her.
There were immediate tensions, however, as Kausika was a Jain, a group that tended to be wealthy and was, as a result, much resented by the rest of the population. Akka's poetry explores the themes of rejecting mortal love in favour of the everlasting love of God. Her vachanas also talk about the methods that the path of enlightenment demand of the seeker, such as killing the 'I', conquering desires and the senses and so on. She rejected her life of luxury to live as a wandering poet-saint, travelling throughout the region and singing praises to her Lord Shiva.
She went in search of fellow seekers or sharanas because the company of the saintly or sajjana sanga is believed to hasten learning. She found the company of such sharanas in Basavakalyana , Bidar district. Akka utters many vachanas in praise of them. Her non-conformist ways caused a lot of consternation in a conservative society and even her eventual guru Allama Prabhu had to initially face difficulties in enlisting her in the gatherings at Anubhavamantapa.
A true ascetic, Mahadevi is said to have refused to wear any clothing—a common practice among male ascetics, but shocking for a woman. Legend has it that due to her true love and devotion with God her whole body was protected by hair. In fact it is here onwards that she becomes Akka, an elderly sister. Allama shows her the further way of attaining the transcendent bliss of ultimate union with Lord Chenna Mallikarjuna. Akka leaves Kalyana with this following vachana:.
This dramatic situation of Kalyana Parva in Akka Mahadevi's life is an indication of the beginning of the third phase of her life. In the first phase she had renounced the worldly objects and attractions and in the second, discards the entire object based rules and regulations and in the third phase she starts her journey towards Srishila, where her eternal lover Chenna Mallikarjuna's temple locates.
Also, it is the holy place for devotees of Shiva since before the 12th century. Akka's spiritual journey ends at Kadali the nearby thick forest area of Shrisaila Srisailam where she is supposed to have experienced union aikya with Chennamallikarjuna.
Related LALITHA: bhakti tankas
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