Guruji Sri Nathji Dada (Dayalushri)’s house – visit

gold mine

Hare Krsna dear Shyam Govind das Prabhu,

Dandvat pranam, Jai Srila Prabhupad.

Srila Vinod Bihari das Babaji Maharaj’s kirtan was awesome…thanks for sharing Prabhu….I checked out the videos of Prabhuji who had uploaded this and it is a gold mine….2013 Sri Nityanand Prabhu appearance day celebration at Sri Radha Kund…and Srila Anantdas Babaji Maharaj giving class…so many videos of Srila Anantdas Babaji Maharaj (Prabhuji’s Gurudev)….and so many videos of Sri Radhakund and festivals…Jai !!!!

For devotees – attached is the link for Srila Vinod Bihari das Babaji Maharaj’s kirtan and the link to the site of Prabhuji who uploaded this video…you can also see Sri Vrindavan chandra das Prabhu come and participate in the kirtan (for those of us who know him).

http://www.youtube.com/user/yugalkishoredas/videos

SriSri Radha Kund Shyam Kund ki Jai !!!
Sri Varshana dham ki Jai !!!!
Sri Vrindavan dham ki Jai !!!!
Srila Teen Kaudi Goswami Maharaj ki Jai !!!
Srila Vinod Bihari das Babaji Maharaj ki Jai !!!
Srila Anantdas Babaji Maharaj ki Jai !!!
Vaishnav Thakurji ki Jai !!!!

your servant,
Padmanabh das

Some Remembrances of Srila Gurudeva’s Ideal Life by Sri Sidhanatha Tiwari Srila BV Narayan Maharaja’s brother

Some Remembrances of Srila Gurudeva’s Ideal Life

by Sri Sidhanatha Tiwari Srila Gurudeva

Sri Sidhanatha Tiwari

Fond of discipline
My most worshipable Gurudeva, nitya-lila-pravista om visnupada astottara-sata Sri Srimad Bhaktivedanta Naryana Goswami Maharaja, appeared in this world as my elder brother. He was nearly nine years older than me. I remember some incidents from my childhood, when I was five or six years old. There was a study room in our home that was set aside for the children, and Srila Gurudeva used to sit there and study. When the rest of us seven kids started going to school, we would all study together in that same room with Srila Gurudeva, who would act as our teacher. After completing his studies at the medium school (eighth class), Srila Gurudeva attended high school in Buxar, which was about seven kilometers from our home. He worked very hard and daily walked this distance back and forth. The holy Ganges was about three kilometers away from our home. Srila Gurudeva would walk to the Ganga everyday for bath immediately after finishing his morning ablutions. Upon returning from the Ganges he would sit outside and listen very attentively to Ramayana, Gita or Bhagavatam from our father’s lips. When he would return home from school in the afternoon, he would complete his homework and then teach the seven younger kids in the family. He would also enthusiastically help father in various household chores. Srila Gurudeva was quite expert in nearly everything. He lived his life in acco! rdance with father’s discipline and assured that the rest of us kids did also, instructing us in so many ways. Srila Gurudeva was very good in his studies – in history, math and English he would score 100 percent.
Natural inclination to serve his elders right from an early age
Our father was Pandit Sri Valeswara Natha Tiwari and our mother was Srimati Laksmi Devi. They had seven children – three sons and four daughters. According to seniority they were Sriman Narayana (Bhola), Srimati Matarniya Devi, Sri Visvanatha Tiwari, Sri Sidhanatha Tiwari, Srimati Saraswati Devi, Srimati Phoolkeshari and Srimati Anoopi. Our father’s brothers and their wives lived with us, and our extended family consisted of around thirty members. All our uncles, their wives and children were dependent on our father.
Father was a farmer and his income was very meager. He would spend most of his time worshiping Bhagavan and reading the scriptures, and remained indifferent regarding his income. One day after some deep thought Srila Gurudeva said to our father, "I am grown up now and wish to help you. It is better that I drop my studies and give you a helping hand." Father desired that Gurudeva further his education but due to compelling circumstances he agreed to his son’s proposal.
Gifted with all material qualities
Our elder sister’s father-in-law was a police inspector. He said to our father, "Send Sriman Narayana to me. He is handsome to look at, as well as tall and strong. I will try to get him a job with the police." Father sent him to our relative’s village which was about twenty kilometers from our home. For some time Srila Gurudeva stayed in their home where the inspector of police made him even stronger with proper diet and excercises. Later he secured a job for Srila Gurudeva in the police department. Srila Gurudeva finished his police training successfully within a short time and he was posted at the border of Bihar and Bengal. This was the period before India’s independence; therefore his officer was a Britisher. Once the officer organized a sports camp. Srila Gurudeva approached him and said, "Sir,! I also want to take part in the sports meet." "No, no, Mr. Tiwari, this event is only for junior and senior officers." Srila Gurudeva responded, "Sir, I can not force you, but I am a sportsman. If possible, please allow me to participate." The officer agreed and Srila Gurudeva justified their allowing him to participate by attaining first positions in long jump, high jump, jogging and swimming. The Superintendent of Police (S.P) was very impressed to see Srila Gurudeva’s extraordinary qualities and appointed him to the post of inspector on his very first promotion. Now Srila Gurudeva was posted at the police station in Rajmahal, Bihar [near
Rama-keli grama].
Extremely far-sighted
From time to time Srila Gurudeva would come home, and whatever he earned he would place in the hands of our father. If our mother would say, "Sriman Narayana, now and then give something to the kids too," Srila Gurudeva would respond, "Mother, our father is taking good care of everyone. Therefore I feel it is better to put everything in his hands. These children are young, and they can be spoiled easily if they get money in their hands. Therefore I will do no such thing which will give them an opportunity to get spoiled."
Sadhu Sanga
Once a few preachers from the Gaudiya Vedanta Samiti came to Rajmahal near the police station, to perform kirtana and present spiritual discourses. It was here that Srila Gurudeva met Sri Narottamananda Brahmacari (Sri Srimad Bhakti Kamala Madhusudana Goswami Maharaja), Sri Radhanatha Vanacari (Sri Srimad Bhaktivedanta Trivikrama Goswami Maharaja) and a few other devotees for the first time. Some time later by their association, he started going back and forth to meet with nitya-lila-pravista om visnupada astottara-sata Sri Srimad Bhakti Prajnana Keshava Goswami Maharaja, although he was still serving in the police. After a few days he came home with a japa mala in his hand. Everyone saw him chanting but no one paid much attention to it, as we were used to seeing him perform devotional activities right from childh! ood – the only difference now was that he was using a japa. This continued for a couple of years. He would come home to give his salary, stay about six hours and go back.
Search for the Supreme
One day we received a letter from Srila Gurudeva. I was in the fifth grade at that time. I gathered all the family members together and read them his letter. Everyone listened carefully. It said, "My honorable father, my respectful pranamas at your feet. I have given up my job and gone in search of Bhagavan. I am not sure when I will be able to meet you again. You have a heavy burden of the family on your shoulders and no one to help you. I was working because I desired to assist you, but do not know what plans Bhagavan has. By inspiration of Providence my views have changed and I can no longer serve you in this way, and on top of that I have given you an additional burden of taking care of my family also. For this I ask forgiveness again and again." Hearing these words all the family members burst out c! rying loudly; everyone felt as if a mountain of troubles had crushed them to the ground.
A humble reunion with father
Our father started searching for Srila Gurudeva – he searched the entire length and breadth of India for about a year and a half, but got no clue to his whereabouts. A person from our village, Sri Kedaranatha Tiwari, was working as a guard in Baidyanath Dhama. One day he saw Srila Gurudeva along with Param-gurudeva Srila Bhakti Prajnana Keshava Goswami Maharaja in that very town. Immediately he sent a telegram to our home, saying, "Your son Sriman Narayana has become a sadhu and is here." The moment our father received the telegram he left for Baidyanath Dhama. The day father reached there Srila Gurudeva was suffering from fever and he was sleeping under a bed sheet. Father called out, "Sriman Narayana!" Hearing his voice Srila Gurudeva lifted the sheet instantly and got down from the bed! to touch his father’s feet in respect. He offered him a place to sit and inquired for news about all the family. With great honor he reminded our father, "Right from childhood I heard all about bhakti from your lips. As a result I have desired to perform bhakti in the manner I am now doing." In this way he pacified father; he fortified his argument with many quotations from the scriptures and requested him to return home. He also assured father that after some time he would certainly come to see everyone.
A firm determination to perform bhajan
Shortly thereafter, with the intention of meeting Srila Gurudeva, father and mother, along with a number of our relatives, visited Devananda Gaudiya Matha in Navadvipa Dhama. Hearing so many people cry and lament, Srila Param-gurudeva called for Srila Gurudeva; it is difficult to ascertain what exactly transpired between them, but Srila Gurudeva returned to his home along with all the relatives. He behaved exactly as before, getting up at four in the morning, going to bathe in the Ganges, chanting on his beads, and later he would accompany father to the fields. He created such an atmosphere that everyone became convinced that he would never leave again. Twenty-eight days passed in this fashion. But on the twenty-ninth day he did not come out of his room. Father inquired, "What is wrong today? Sriman Narayana ! did not wake up?" We replied, "He is not in his room!" Father himself went to look for him in the room, and he noticed a letter on the bed. It said, "Father, my respecful obeisances to you. I am going away to immerse myself in bhajana of Bhagavan. What to speak about the lives of my wife and children, even if millions of people were to leave their bodies, I would neither be able to give up the service to my Gurudeva nor my bhajana. Please do not make any further attempts to bring me back home." What time he left home, no one had any idea.
Giving inspiration to take sadhu sanga and serve the saints
After some years we came to know that Srila Gurudeva was living in Mathura. By now father had given up all desire to bring him back home. He would say to everyone, "If Sriman Narayana wants to perform bhajana, then we should not partake in sin by creating obstacles on his path." From time to time mother, father and other family members used to visit him in Mathura, and upon returning they would praise his devotional activities and his conduct.
As I grew up I started working in Jamshedpur Tatanagar. I was keeping regular contact with Srila Gurudeva through the post. In response to one of my letters in 1962, he wrote, "Listen, whenever you find some time, come to Navadvipa. Many exalted Vaisnavas visit there from all over India. You will get an opportunity to associate with the sadhus and a chance to hear hari-katha." After receiving this letter I took leave and went to Sri Navadvipa Dhama.
The whole journey I kept wondering if my brother would recognize me or if I would be able to recognize him. We had not seen each other for a long time. Anyhow, I reached Devananda Gaudiya Matha, and the very moment I arrived, hari-katha was being spoken. I inquired about Srila Gurudeva and was told that he was sitting on the dais along with the other sannyasis. Param-gurudeva was also present there. I became completely bewildered; after all, I was seeing my brother after a long time. But upon careful observation I ascertained one particular sannyasi to be my brother. I went forward and touched his feet and offered him my obeisances. In response Srila Gurudeva said, "Sidhanatha, you came! Now your life will be successful. Do not touch my feet, touch the feet of my Gurudeva and the other exalted saints. I too b! eg for their mercy all the time." I did as he instructed and Srila Gurudeva introduced me to everyone. Later he advised me, "Listen, this is a holy place. Do not wear a loongi* here, only a dhoti. Do not accept any service from anyone here; as far as possible serve everyone else."
*Loongi– A particular style of wearing a casual, mostly check pattern wrap-around sheet.
Everyone’s affectionate behavior towards me in Devananda Gaudiya Matha
I stayed for about ten days in Devananda Gaudiya Matha. During this period I had the opportunity to observe very closely the sweet affectionate behavior, the hari-katha and the ideals of Srila Param-gurudeva, Srila Bhaktivedanta Vamana Goswami Maharaja and Srila Bhaktivedanta Trivikrama Goswami Maharaja. Srila Trivikama Maharaja arranged a room, mosquito net and other necessities for me. Whenever it was time for prasad, Srila Bhaktivedanta Vamana Goswami Maharaja would call me, "Sidhanathaji, let’s go, it’s time for prasad. Rotis have been made for you, hot rotis. Come, come." He spoke these words with such affection and sweetness that they are still fresh in my memory.
Ten days later I said to Srila Gurudeva, "I must leave now. Please give me permission. But I have one request." Srila Gurudeva replied, "What is that?" I answered, "The family members have not seen you in quite some time, and many of them have not seen you at all since you left, so at least try to go home just once." Srila Gurudeva replied, "I no longer lead an independent life. I follow my Gurudeva’s orders regarding all my activities. Whatever you are telling me, say it in front of my Gurudeva, and whatever he decides I will follow." Srila Gurudeva took me to Param-gurudeva. The moment Param-gurudeva saw me he inquired, "Dear Sidhanatha, do you have something to say?" I offered my obeisances and said, "I have a request. Please give my brother permission to v! isit our home just once." Srila Param-gurudeva replied, "What are you saying? Now, why does he need my permission? If one is not to be trusted, he will be kept under check, but we have complete faith in him." That very moment Srila Param-gurudeva fixed a date for his visit, and said, "On the way to Mathura Narayana Maharaja will stop in Buxar and he will be accompanied by a few brahmacaris." Then I said, "Now please give me permission to leave." Srila Param-gurudeva responded, "No, no, you remain here. Narayana Maharaja will live in Mathura and I will put you in charge of this Matha." At first I replied, "Maharajaji, do you also have some other Mathas? Shall I call for my third brother to take charge too?" On hearing this Param-gurudeva burst out laughing. Then I pointed to all the devotees standing there and said, "Maharajaji, please select any one of these to be responsible for the temple, and give me permission ! to leave." This way we had a very light-hearted exchange before my departure.
Making his life successful by always staying in high class association
Before departing I inquired from Srila Gurudeva, "Why did you decide to leave home?" Srila Gurudeva replied, "In fact, I was not able to leave home despite my desire to do so. Firstly, the S.P. would not accept my letter of resignation. Three or four times he refused to accept it and only with great difficulty he finally did so. Secondly, I attempted to leave home nine times. I would go a few kilometers and then turn back each time. I even cried at times, but still remained indecisive. Then I heard an aerial voice say to me, ‘This is your last chance to pass this examination. If you fail this time, you will never get another chance this life.’ So then I took a firm stand and left. Our domestic condition was not such that I could leave, but whatever transpired was by the will of Guru-Vaisnavas and Bh! agavan, and I feel it was a blessing in disguise for all concerned."
On my way back home I thought to myself again and again, "Oh, Srila Gurudeva is serving Bhagavan in such esoteric association. He has dedicated his life to following in the footsteps of Guru and Vaisnavas. Indeed, his life is successful." I felt so proud to be his younger brother.
Instructing us to serve the devotees
After some time Srila Gurudeva came to Tiwaripur accompanied by four brahmacaris. According to prior arrangements Srila Gurudeva led programs with hari-katha and kirtana for three days. Before arriving Srila Gurudeva informed us that he desired to stay outside somewhere, so we had arranged for everyone to stay in a nearby school. Srila Gurudeva reminded us again and again, "Do not consider these brahmacaris accompanying me to be ordinary people. Even the demigods desire to serve them. Please make the best arrangements you can for their accommodations, prasada and donations. And you should especially try to adopt in your life whatever pertinent instructions you hear from them in their hari-katha." After three days Srila Gurudeva left for Mathura.
Whenever some devotees would pass through Buxar from Navadvipa to Mathura or vice versa, Srila Gurudeva would inform us by letter: "On such and such train, on such and such date, so many devotees are coming. Prepare rice, dal, kacauri, kheer, etc., and take it to them." In the summers we would try to serve the devotees as per Srila Gurudeva’s instructions. By doing this service we gradually started to develop affection for Srila Gurudeva and the other devotees, and in fact a deep desire to live the life of a Vaisnava awakened in the heart.
Keeping his promise to father
In the summer of 1975 our father became quite ill and it became obvious that he would not remain with us much longer. As Srila Gurudeva had promised our father that he would be at his side in his last moments, we sent a letter to Srila Gurudeva informing him of our father’s condition. But we got no reply. Then we sent a telegram and Srila Gurudeva came to the village within a short time along with two brahmacaris. As usual he stayed somewhere outside and not in the home. He remained with us for three days.
All the village came to have his darsana and the atmosphere became completely spiritual with kirtana in the morning and in the evening. He would often speak from Bhagavad Gita to our father, and advised him, "Chant harinama. If you are unable to chant loudly then keep chanting Lord Rama’s name in your mind. Externally it seems like I could not serve you, but indeed I have tended to you from the spiritual viewpoint. If I have performed even a little bit of pure bhakti, then you will not have to take birth again."
The third day Srila Gurudev desired to take leave, and the entire village walked along with him. Srila Gurudeva requested everyone to return back as they reached the border of the village. When we came to the highway, we saw another few hundred people waiting there too!
In this way he left for Mathura while continuing to give instructions on bhakti to everyone non-stop. That very night father gave up his body. Srila Gurudeva had already left a clear-cut guideline to follow upon his passing away. He had said, "You perform his funeral rites, and I will do my duty – I will make sure that father reaches the top most spiritual abode."
Impartiality and staunch adherence to proper Vaisnava etiquette
Once my brother and I begged for diksa from Srila Gurudeva. He explained, "Listen, I do not give diksa initiation. My Gurudeva and many other senior Vaisnavas have bestowed the responsibility for diksa upon Srila Bhaktivedanta Vamana Maharaja. So you will have to approach him and pray for diksa." Then Srila Gurudeva gave us many instructions regarding the duties of an initiated disciple and also spoke at length about the relationship between disciple and guru. When we received the good fortune of having Srila Bhaktivedanta Vamana Maharaja’s darsana, we expressed our desire to accept diska from him. He also refused to initiate us, saying, "Right from birth Bhagavan has given you the relationship as younger brother of Srila Bhaktivedanta Narayana Maharaja. That is why you should take diksa from him on! ly." This discussion continued for many years. In the end Srila Gurudeva gave me harinama just seven or eight years back and instructed me to chant harinama continuously.
I had the good fortune to get Srila Gurudeva’s darsana in Delhi as well as in Govardhana just before his departure from this mortal world. Externally Srila Gurudeva is not present in front of our eyes now. I have only one prayer at Srila Gurudeva’s lotus feet – may I be given the opportunity to serve and associate with him life after life.
Translated from Bhagavat Patrikainto English by Akhilesh das
Year 8, Issues 11-12, 2012

Glories of Srimati Tulasi devi from Sri Garg Samhita, Canto 2 Chp 16

Chapter Sixteen

Tulasi-pujana

The Worship of Tulasi

Text 1

shri-narada uvaca

radha-vakyam tatah shrutva

rajan sarva-sakhi-vara

candranana pratyuvaca

samvicarya kshanam hridi

shri-narada uvaca—Shri Narada said; radha-vakyam—the words of Shri Radha; tatah—then; shrutva—hearing; rajan—O king; sarva—all; sakhi—friends; vara—the best; candranana—Candranana; pratyuvaca—replied; samvicarya—considering; kshanam—for a moment; hridi—in her heart.

Shri Narada said: Hearing Radha’s words, and reflecting on them in her heart for a moment, Candranana, the best of all friends, replied.

Text 2

shri-candrananovaca

param saubhagya-dam radhe

maha-punyam vara-pradam

shri-krishnasyapi labdhy-artham

tulasi-sevanam matam

shri-candranana uvaca—Shri Candranana said; param—great; saubhagya-dam—giving good fortune; radhe—O Radha; maha-punyam—very sacred; vara-pradam—granting blessings; shri-krishnasya—of Shri Krishna; api—even; labdhy-artham—to attain; tulasi—of Tulasi; sevanam—the service; matam—is considered.

Shri Candranana said: O Radha, service to Tulasi gives the greatest piety, the greatest good fortune, and the greatest benediction. It gives Lord Krishna’s association.

Text 3

drishöa sprishöathava dhyata

kirtita namita stuta

ropita sincita nityam

pujita tulasishöa-da

drishöa—seen; sprishöa—touched; athava—or; dhyata—remembered; kirtita—glorified; namita—bowed down; stuta—offered prayers; ropita—planted; sincita—watered; nityam—always; pujita—worshiped; tulasi—Tulasi; ishöa—desires; da—granting.

You should always gaze on Tulasi, touch her, remember her, glorify her, bow down before her, offer prayers to her, plant her, and worship her. Then she will grant Your desire.

Text 4

navadha tulasi-bhaktim

ye kurvanti dine dine

yuga-koöi-sahasrani

te yanti sukritam shubhe

navadha—nine kinds; tulasi-bhaktim—devotional service to Tulasi; ye—who; kurvanti—do; dine—day; dine—after day; yuga—of yugas; koöi——ten million; sahasrani—thousands; te—they; yanti—attain; sukritam—piety; shubhe—O beautiful one.

They who day after day serve Tulasi in these nine ways attain the result of pious deeds performed in many thousands of millions of yugas.

Texts 5 and 6

yavac chakha-prashakhabhir

bija-pushpa-dalaih shubhaih

ropita tulasi martyair

vardhate vasudha-tale

tesham vamsheshu ye jata

ye bhavishyanti ye gatah

a-kalpa-yuga-sahasram

tesham vaso harer grihe

yavat—as; chakha—branches; prashakhabhih—and sub-branches; bija—seeds; pushpa—flowers; dalaih—leaves; shubhaih—beautiful and auspicious; ropita—planted; tulasi—Tulasi; martyaih—by human beings; vardhate—increases; vasudha-tale—on the surface of the earth; tesham—of them; vamsheshu—in the families; ye—who; jata—born; ye—who; bhavishyanti—will be; ye—who; gatah—have gone; a-kalpa-yuga-sahasram—a thousand kalpa-yugas; tesham—of them; vasah—residence; hareh—of Lord Hari; grihe—in the home.

A person who who plants Tulasi liberates his family. As many branches, sub-branches, seeds, flowers, and leaves as are on the Tulasi he has planted, so many ancestors and descendents in his family for thousands of kalpa-yugas will go to Lord Krishna’s transcendental abode.

Text 7

yat phalam sarva-patreshu

sarva-pushpeshu radhike

tulasi-dalena caikena

sarvada prapyate tu tat

yat—what; phalam—result; sarva-patreshu—on all leaves; sarva-pushpeshu—on all flowers; radhike—O Radha; tulasi-dalena—by a Tulasi leaf; ca—and; ekena—by one; sarvada—always; prapyate—is attained; tu—indeed; tat—that.

O Radha, by offering Lord Krishna a single Tulasi leaf one attains the result of offering Him every flower and leaf that exists.

Text 8

tulasi-prabhavair patrair

yo narah pujayed dharim

lipyate na sa papena

padma-patram ivambhasa

tulasi—from Tulasi; prabhavaih—grown; patraih—with leaves; yah—who; narah—a person; pujayet—worships; harim—Krishna; lipyate—is touched; na—not; sah—he; papena—by sin; padma-patram—a lotus leaf; iva—like; ambhasa—by water.

A person who with offerings of Tulasi-leaves worships Lord Krishna is not touched by sin as a lotus-leaf is not touched by water.

Text 9

suvarna-bhara-shatakam

rajatam yac-catur-gunam

tat-phalam samavapnoti

tulasi-vana-palanat

suvarna—of gold; bhara—bharas; shatakam—a hundred; rajatam—silver; yac-catur-gunam—four times; tat-phalam—that result; samavapnoti—attains; tulasi—of Tulasi; vana—of a forest; palanat—from protection.

By protecting a Tulasi forest one attains the result of giving in pious charity a hundred bharas of gold or four hundred bharas of silver.

Text 10

tulasi-kananam radhe

grihe yasyavatishöhati

tad-griham tirtha-rupam hi

na yanti yama-kinkarah

tulasi—of Tulasi; kananam—a forest; radhe—O Radha; grihe—in the home; yasya—of whom; avatishöhati—stays; tad-griham—that home; tirtha—of a pilgrimage place; rupam—teh form; hi—not; na—indeed; yanti—go; yama—of Yamaraja; kinkarah—the servants.

A home in the midst of a Tulasi forest is a sacred pilgrimage place. Yamaraja’s servants will never enter that home.

Text 11

sarva-papa-haram punyam

kamadam tulasi-vanam

ropayanti narah shreshöhas

te na pashyanti bhaskarim

sarva—all; papa—sins; haram—removing; punyam—sacred; kamadam—fulfilling desires; tulasi—Tulasi; vanam—forest; ropayanti—plants; narah—people; shreshöhah—the best; te—they; na—not; pashyanti—see; bhaskarim—Yamaraja.

They who plant a sacred Tulasi forest, which fulfills desires and removes all sins, are the best of people. They will never see Yamaraja.

Text 12

ropanat palanat sekad

darshanat sparshanan nrinam

tulasi dahate papam

van-manah-kaya-sancitam

ropanat—from planting; palanat—from maintaining; sekat—from watering; darshanat—from seeing; sparshanan—from touching; nrinam—of men; tulasi—Tulasi; dahate—burns; papam—sin; vak—words; manah—mind; kaya—body; sa{—.sy 24citam—accumulated.

For persons who plant, protect, water, see, or touch her, Tulasi burns the sins committed with the body, mind, and words.

Text 13

pushkaradyani tirthani

gangadyah saritas tatha

vasudevadayo deva

vasanti tulasi-dale

pushkara—with Pushkara Lake; adyani—beginning; tirthani—holy places; ganga—the Ganga; adyah—beginning with; saritah—rivers; tatha—so; vasudeva—with Lord Vasudeva; adayah—beginning with; deva—Deities; vasanti—reside; tulasi—Tulasi; dale—on a single leaf.

On a single Tulasi leaf the holy places beginning with Pushkara, the sacred rivers beginning with the Ganga, and the Deities headed by Lord Vasudeva reside.

Text 14

tulasi-manjari-yukto

yas tu pranan vimuncati

yamo ‘pi nekshitum shakto

yuktam papa-shatair api

tulasi-manjari-yuktah—with a Tulasi-ma 24jari; yah—one whop; tu—indeed; pranan—life; vimuncati—abandons; yamah—Yamaraja; api—even; na—not; ikshitum—to see; shaktah—is able; yuktam—endowed; papa—of sins; shataih—with hundreds; api—even.

Even though stained with a hundred sins, a person who touches a Tulasi-manjari as he leaves this life does not see Yamaraja.

Text 15

tulasi-kashöha-jam yas tu

candanam dharayen narah

tad deham na sprishet papam

kriyamanam apiha yat

tulasi—Tulasi; kashöha—wood; jam—born; yah—one who; tu—indeed; candanam—sandal paste; dharayen—wears; narah—a person; tat—that; deham—body; na—not; sprishet—touches; papam—sin; kriyamanam—doing; api—even; iha—here; yat—which.

Sin does not touch the the body of a sinner anointed with Tulasi-paste.

Text 16

tulasi-vipina-cchaya

yatra yatra bhavec chubhe

tatra shraddham prakartavyam

pitrinam dattam akshayam

tulasi—of Tulasi; vipina—of a forest; chaya—the shade; yatra yatra—wherever; bhavec—may be; shubhe—auspicious; tatra—there; shraddham—sraddha; prakartavyam—should be performed; pitrinam—to the pitas; dattam—offered; akshayam—akshaya.

Wherever is the beautiful shade of a Tulasi forest, there shraddha should be offered. There akshaya should be offered to the pitas.

Text 17

tulasyah sakhi mahatmyam

adidevash catur-mukhah

na samartho bhaved vaktum

yatha devasya sharnginah

tulasyah—of Tulasi; sakhi—) friend; mahatmyam—the glory; adidevash—Brahma; catur-mukhah—who has four heads; na—not; samarthah—is able; bhavet—may be; vaktum—to speak; yatha—as; devasya—of the Lord; sharnginah—who carries the sharnga bow.

O friend, as four-faced Brahma cannot describe all the glories of Lord Krishna, who holds the sharnga bow, so he cannot descibe all the glories of Tulasi.

Text 18

shri-krishnacandra-carane

tulasim candanair yutam

yo dadati puman stri va

yathoktam phalam apnuyat

shri-krishnacandra-carane—at the feet of Shri Krishnacandra; tulasim—Tulasi; candanaih—with sandal paste; yutam—endowed; yah—who; dadati—gives; puman—man; stri—woman; va—or; yatha—as; uktam—spoken; phalam—result; apnuyat—attains.

A man or woman who offers sandal-paste and Tulasi to Shri Krishnacandra’s feet attains the results I have told to You.

Text 19

tulasi-sevanam nityam

kuru tvam gopa-kanyake

shri-krishno vashyatam yati

yena va sarvadaiva hi

tulasi—to Tulasi; sevanam—service; nityam—regularly; kuru—do; tvam—You; gopa-kanyake—O gopi; shri-krishnah—Shri Krishna; vashyatam—to control; yati—will go; yena—by which; va—or; sarvada—always; eva—indeed; hi—certainly.

O gopi, serve Tulasi every day. Then Shri Krishna will always be Your submissive servant.

Text 20

shri-narada uvaca

ittham candranana-vakyam

shrutva raseshvari nripa

tulasi-sevanam sakshad

arebhe hari-toshanam

shri-naradah uvaca—Shri Narada said; ittham—thus; candranana-vakyam—the words of Candranana; shrutva—hearing; raseshvari—the queen of the rasa dnace; nripa—O king; tulasi-sevanam—the service of Tulasi; sakshat—directly; arebhe—began; hari-toshanamto please Lord Hari.

Shri Narada said: O king, after hearing Candranana’s words, Shri Radha, the queen of the rasa dance, in order to please Lord Krishna, began to serve Shri Tulasi.

Texts 21-25

ketaki-vana-madhye ca

shata-hastam su-vartulam

uccair hema-khacid-bhitti-

padmaraga-taöam shubham

harid-dhiraka-muktanam

prakarena mahollasat

sarvatas tolika-yuktam

cintamani-su-manditam

hema-dhvaja-samayuktam

uttorana-virajitam

haimair vitanaih parito

vaijayantam iva sphurat

etadrisham shri-tulasi-

mandiram su-manoharam

tan-madhye tulasim sthapya

harit-pallava-shobhitam

abhijin-nama-nakshatre tat-sevam sa cakara ha

samahutena gargena

dishöena vidhina sati

ketaki—of ketaki trees; vana—the forest; madhye—in the middle; ca——and; shata-hastam—a hundred hastas; su-vartulam—round; uccaih—high; hema—gold; khacit—studded; bhitti—wall; padmaraga—rubies; taöam—sides; shubham—beautiful; harit—of emeralds; hiraka—diamonds; muktanam—and pearls; prakarena—with an outer wall; mahollasat—very splendid; sarvatah—everywhere; tolika-yuktam—with gates; cintamani—with cintamani gams; su-manditam—nicely decorated; hema-dhvaja-samayuktam—with gold flags; uttorana-virajitam—splendid with archways; haimaih—with gold; vitanaih—awnings; paritah—everywhere; vaijayantam—Indra’s palace; iva—like; sphurat—manifest; etadrisham—like that; shri-tulasi—of Shri Tulasi; mandiram—the temple; su-manoharam—beautiful; tan-madhye—inh the middle; tulasim—Tulasi; sthapya—placing; harit—green; pallava—leaves; shobhitam—beautiful; abhijin-nama-nakshatre —the star named abhijit; tat-sevam—the service of her; sa—She; cakara—did; ha—indeed; samahutena—called; gargena—by Garga Muni; dishöena—instructed; vidhina—by the rules; sati—the saintly girl.

Taking Tulasi, beautiful with many green leaves, to the middle of a ketaki forest, and placing her in a Tulasi-temple that was round, tall, a hundred hastas in size, beautiful with walls of gold and rubies, splendid with an outer wall of emeralds, diamonds, and pearls, decorated with cintamani gems, arched gateways, gold flags, and gold awnings everywhere, and glorious like Indra’s palace, at the time of the star abhijit, saintly Radha, following Garga Muni’s instructions, served Shri Tulasi.

Text 26

shri-krishna-toshanarthaya

bhaktya paramaya sati

ishu-purnam samarabhya

caitra-purnavadhi vratam

shri-krishna-toshanarthaya—tom please Shri Krishna; bhaktya—with devotion; paramaya—great; sati—the saintly girl; isha—Septembeh—October; purnam—full-moon; samarabhya—beginning; caitra—March-April; purna—full moon; avadhi—until; vratam—vow.

Beginning with the full moon of the month of Ashvina (September-October), and ending with the full moon of the month of Caitra (March-April), to please Shri Krishna, saintly Radha followed a vow with great devotion.

Texts 27 and 28

kritva nyasincad dugdhena

tatha cekshu-rasena vai

drakshayamra-rasenapi

sitaya bahu-mishöaya

pancamritena tulasim

mase mase prithak prithak

udyapana-samarambham

vaishakha-pratipad-dine

kritva—doing; nyasincat—watered; dugdhena—with milk; tatha—so; ca—and; ikshu-rasena—with sugar-cane juice; vai—indeed; drakshaya—with grape; amra-rasena—with mango juice; api—also; sitaya—cool; bahu-mishöaya—with many sweet liquids; pancamritena—with pancamrita; tulasim—Tulasi; mase—month; mase—after month; prithak prithak—individually; udyapana—samarambham vaishakha—of April-May; pratipad-dine—on the first day after the full moon.

Month after month She sprinkled Tulasi with milk, sugar-cane juice, grape-juice, mango-juice, pancamrita, and many kinds of sweet and cool juice. On the first day of Vaishakha (April-May), She ended the vow.

Text 29

garga-dishöena vidhina

vrishabhanu-suta nripa

shaö-pancashattamair bhogair

brahmananam dvi-lakshakam

garga-dishöena vidhina—with the rules given by Garga Muni; vrishabhanu-suta—Radha, the daughter of KIng Vrishabhanu; nripa—O king; shaö-pancashattamaih—with fifty-six; bhogaih—kinds of food; brahmananam—of brahmanas; dvi-lakshakam—two hundred thousand.

O king, following Garga Muni’s instructions, King Vrishabhanu’s daughter Radha then pleased two hundred thousand brahmanas with a great feast of fifty-six courses.

Text 30

santarpya vastra-bhushadyair

dakshinam radhika dadau

divyanam sthula-muktanam

laksha-bharam videha-raö

santarpya—pleasing; vastra—with garments; bhushadyaih—and ornaments; dakshinam—priestly reward; radhika—Radha; dadau—gave; divyanam—splendid; sthula-muktanam—of great pearls; laksha-bharam—a hundred thousand; videha-raö—O king of Videha.

O king of Videha, then Radha gave them dakshina of a hundred-thousand splendid large pearls and many costly garments and ornaments.

Text 31

koöi-bharam suvarnanam

gargacaryaya sa dadau

shata-bharam suvarnanam

muktanam ca tathaiva hi

bhaktya paramaya radha

brahmane brahmane dadau

koöi-bharam—ten millions bharas; suvarnanam—of gold; gargacaryaya—to Garga Muni; sa—She; dadau—gave; shata-bharam—a hundred bharas; suvarnanam—of gold; muktanam—of pearls; ca—and; tatha—so; eva—certainly; hi—certainly; bhaktya—devotion; paramaya—with great; radha—Radha; brahmane brahmane—to each brahmana; dadau—gave.

Radha gave ten million bharas of gold to Garga Muni. With great devotion She gave a hundred bharas of gold and pearls to each brahmana.

Text 32

deva-dundubhayo nedur

nanritush capsaro-ganah

tan-mandiropari surah

pushpa-varsham pracakrire

deva—of the demigods; dundubhayah—the drums; neduh—sounded; nanritush—danced; ca—and; apsaro-ganah—the apsaras; tan-mandiropari—over the temple; surah—the demigods; pushpa-varsham—a shower of flowers; pracakrire—did.

The demigods’ drums sounded and the apsaras danced. The demigods showered flowers on the Tulasi-temple.

Text 33

tadavirasit tulasi hari-priya

suvarna-piöhopari shobhitasana

caturbhuja padma-palasha-vikshana

shyama sphurad-dhema-kiriöa-kundala

tada—then; avirasit—appeared; tulasi—Tulasi; hari-priya—who is dear to Lord Krishna; suvarna-piöhopari—on a golden pedestal; shobhita—glorious; asana—on a throne; caturbhuja—with four arms; padma-palasha-vikshana—with lotus-petal eyes; shyama—beautiful; sphurat—glittering; hema—golden; kiriöa—crown; kundala—and earrings.

Then, seated on a glorious throne on a gold pedestal, her eyes lotus petals, and her gold crown and earrings glittering, beautiful four-armed Tulasi, who is dear to Lord Krishna, appeared.

Text 34

pitambarac chadita-sarpa-venim

srajam dadhanam nava-vaijayantim

khagat samuttirya ca ranga-valli

cucumba radham parirabhya bahubhih

pitambarat—by a yellow cloth; chadita—covered; sarpa—snake; venim—braids; srajam—garland; dadhanam—wearing; nava—new; vaijayantim—vaijayanti; khagat—from the sky; samuttirya—rising; ca—and; ranga-valli—beautiful as a flowering vine; cucumba—kissed; radham—Radha; parirabhya—embracing; bahubhih—with four arms.

Descending from the sky, Tulasi, beautiful as a flowering vine, with her four arms embraced and then kissed Radha, who wore a new vaijayanti garland, and whose snake-braids were covered with a yellow cloth.

Text 35

shri-tulasy uvaca

aham prasannasmi kalavati-sute

tvad-bhakti-bhavena jita nirantaram

kritam ca loka-vyavahara-sangrahat

tvaya vratam bhamini sarvato-mukham

shri-tulasi uvaca—Shri Tulasi said; aham—I; prasanna—pleased; asmi—am; kalavati-sute—O daughter of Kalavati; tvat—of You; bhakti-bhavena—by the devotion; jita—defeated; nirantaram—always; kritam—done; ca—and; loka-vyavahara-sangrahat—according to the activities of the world; tvaya—by You; vratam—vow; bhamini—O beautiful one; sarvato-mukham—present everywhere.

Shri Tulasi said: O daughter of Kalavati, I am pleased with You. I am eternally conquered by Your loving devotion. O beautiful one, as if You were an ordinary human being, You very carefully followed this vow.

Text 36

manorathas te sa-phalo ‘tra bhuyad

buddhindriyaish citta-manobhir agratah

sadanukulatvam alam pateh param

saubhagyam evam parikirtaniyam

manorathah—the desire; te—of You; sa-phalah—fulfilled; atra—here; bhuyat—will be; buddhi—by the intelligence; indriyaih—and senses; citta-manobhih—by the heart and mind; agratah—in the presence; sada—always; anukulatvam—love; alam—great; pateh—of the Lord; param—great; saubhagyam—good fortune; evam—thus; parikirtaniyam—should be said.

The desire that fills Your heart, mind, intelligence, and senses, will be attained. Lord Krishna will be kind to You. You are very fortunate.

Text 37

shri-narada uvaca

evam vadantim tulasim hari-priyam

natvatha radha vrishabhanu-nandini

pratyaha govinda-padaravindayor

bhaktir bhaven me vidita hy ahaituki

shri-naradah uvaca—Shri Narada said; evam—thus; vadantim—speaking; tulasim—to Tulasi; hari-priyam—dear to Lord Krishna; natva—bowing down; atha—then; radha—Radha; vrishabhanu—of King Vrishabhanu; nandinithe daughter; pratyaha—replied; govinda-padaravindayoh—for the lotus feet of Lord Krishna; bhaktih—devotion; bhavet—may be; me—of me; vidita—known; hy—indeed; ahaituki—unmotivated.

Shri Narada said: To Tulasi, who has spoken these words and who was dear to Lord Krishna, Radha, the daughter of King Vrishabhanu, bowed down and said: May I have unalloyed devotion for Lord Krishna’s lotus feet.

Text 38

tathastu cokta tulasi hari-priya-

thantardadhe maithila raja-sattama

tathaiva radha vrishabhanu-nandini

prasanna-citta sva-pure babhuva ha

tatha—so; astu—be it; ca—and; ukta—said; tulasi—Tulasi; hari-priya—dear to Lord Krishna; atha—then; antardadhe—disappeared; maithila—O King of Mithila; raja-sattama—O best of kings; tatha—so; eva—certainly; radha—Radha; vrishabhanu-nandini—the daughter of King Vrishabhanu; prasanna—happy; citta—at heart; sva-pure—in Her own home; babhuva—was; ha—indeed;

Saying, “So be it”, Krishna’s beloved Tulasi disappeared. O ruler of Mithila, O best of kings, then Radha, King Vrishabhanu’s daughter, went home happy at heart.

Text 39

shri-radhikakhyanam idam vicitram

shrinoti yo bhakti-parah prithivyam

traivargya-bhavam manasa sametya

rajams tato yati narah kritarthatam

shri-radhika—of Shri Radha; akhyanam—story; idam—this; vicitram—wonderful; shrinoti—hears; yah—who; bhakti-parah—devoted; prithivyam—on the earth; traivargya-bhavam—the three goals of life; manasa—by the mind; sametya—attaining; rajan—O king; tatah—then; yati—goes; narah—a person; kritarthatam—to success.

O king, a devotee who hears this wonderful story of Shri Radha attains first the three goals of material life and then the supreme spiritual goal of life.

Today is appearance day of Srila Gopal Bhatta Goswami

(a lot of material in this article is compiled by Srila Bhakti Ballabh Tirtha Goswami Maharaj….Sri Bhakti Ballabh Tirtha Goswami Maharaj ki Jai)

Dear devotees,

Hare Krsna
Dandvat pranam. Jai Srila Prabhupad.

Today is the appearance day of Srila Gopal Bhatta Goswami, the beloved servant of SriSri Radha Ramanji residing in Sri Vrindavan dham.

Previously few other emails have been sent on Srila Gopal Bhatta Goswami and also on SriSri Radha Ramanji but it is hard to stop the greed to glorify both of Them when opportunity presents. There is no harm in repetition and it only tends to purify the heart of person who writes and person who reads.

Srila Gopal Bhatta Goswami was very dear to Sri Chaitanya Mahaprabhu and thus Mahaprabhu gave him his garments and wooden plank which was used as a seat by Mahaprabhu….Srila Gopal Bhatta Goswami ecstatically received the ‘Maha’ (prasad) and worshipped it all his life. Today also devotees can take darshan of Sri Chaitanya Mahaprabhu’s garments and wooden seat at SriSri Radha Ramanji temple. This temple is evidence of desire and longing of Srila Gopal Bhatta Goswami to have a more closer and loving relationship with Deity (Thakurji). His intense desire to use the paraphernalia which he had received from a rich merchant made Sri Krsna to appear in the form of SriSri Radha Ramanji. Apart of Vrinda devi, SriSri Radha Ramanji is the only other original Deity in Vrindavan who remained in Vrindavan after Muslim invasion.

SriSri Radha Ramanji has such a beautiful form and has very intricate features manifest like nails and teeth…you can see the tooth in one of the pictures attached. On the back side of His body, part of the original Shaligram shila from which He manifested Himself can be seen. There is a story that the small son of one of the servants was playing with the Deity once and put a small stick in one ear of the Deity and pushed it through out the other ear. The stick however, had blood on it, and that boy died vomiting blood that very day. Srila Gopal Bhatta Goswamiji would sometimes see that SriSri Radha Ramanji had taken the form of Sri Gaurasundar – Sri Chaitanya Mahaprabhu, “Becoming subservient to the love of Sri Gopal Bhatta Goswami, SriSri Radharaman would sometimes accept the form of Sri Gaurasundar”.

SriSri Radha Ramanji has been very merciful on Harrisburg devotees and has give some intimate ‘Maha’ (prasadam) in various forms through various devotees. We sincerely pray to Sri Acharya varga represented by Srila Prabhupad that the mercy of SriSri Radha Ramanji, Sri Vrindavan Dham, and Their devotees continues to flow on us.

I am attaching some pictures in this email which have been treasured for some time…pls look at these pictures with rapt attention and try to loose yourself in the beauty of this blackish son of Nand Maharaj who has appeared by His own will and mercy to give taste to fallen souls like myself.

Also pasted below is small description / life history of Srila Gopal bhatta Goswami. Let us all pray to Srila Gopal Bhatta Goswami and SriSri Radha Ramanji that we develop liking, longing and taste for darshan of SriSri Radha Ramanji and His devotees like Srila Gopal Bhatta Goswami himself had developed.

SriSri Radha Ramanji Bhagawan ki Jai !!! SriSri Gaura Nitai ki Jai !!! Sri Vrindavan Dham ki Jai !!!! Srila Gopal Bhatta Goswami ki Jai !!!

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ananga-manjari yasit sadya gopala-bhattakah
bhatta-gosvaminam kecit ahuh sri-guna-manjari

She who was formerly Ananga Manjari has appeared to enrich Mahaprabhu’s pastimes as Srila Gopal Bhatta Goswami. Some say that Gopal Bhatta is actually Guna Manjari. (Gaura-ganoddesa-dipika 184)

Srila Gopal Bhatta Goswami appeared in 1500 AD (though, according to some authorities, he was born in 1503) as the son of Venkata Bhatta in the town of Srirangam in South India. Their residence was in a village not far from Srirangam called Belagundi.

According to Narahari in the Bhakti-ratnakara, Srila Gopal Bhatta Goswami was given a vision in a dream by Mahaprabhu in which he was fortunate enough to witness all the Lord’s Nabadwip pastimes. An eternal associate of Krishna, he appeared in a faraway place in order to participate in Lord Gauranga’s pastimes. Even so, he was able to know long before he even saw him that the Lord had appeared and taken sannyas. Gopal Bhatta did not particularly like the Lord’s appearance as a sannyasi. He was distressed and crying alone when the Lord appeared to him and gave him the dream vision of his Nabadwip lila. In this vision, the Lord was overwhelmed by ecstatic love, embraced him and drenched him in his tears.

Having said this to Gopal, the Lord embraced him and drenched him in his tears. He then told him to keep all these experiences secret, and Gopal felt great joy in his mind. (Bhakti-ratnakara 1.123-4)

Through the power of Sri Krishna Chaitanya Mahaprabhu’s merciful association, Venkata Bhatta, his brother Prabodhananda Saraswati, his son Gopal Bhatta Goswami, and all the other members of his family, were inspired to give up the worship of Lakshmi-Narayan and became engaged in the exclusive devotional service of Radha and Krishna. Srila Gopal Bhatta Goswami took initiation from his uncle, Tridandi Yati Srimat Prabodhananda Saraswati. Proof of this is found in the Hari-bhakti-vilasa:

bhakter vilasams cinute prabodha-
nandasya sisyo bhagavat-priyasya
gopala-bhatto raghunatha-dasam
santosayan rŸpa-sanatanau ca

Gopal Bhatta, the disciple of Prabodhananda who is dear to the Lord, has collected these devotional activities to satisfy Raghunath Das, Rupa and Sanatan Goswamis. (Hbv 1.2)

Gopal’s parents were very fortunate, for they surrendered themselves, life and soul, to the feet of Lord Chaitanya. They ordered their son to go to Vrindavan before they left this world, absorbed in meditating on the Lord. Gopal travelled directly to Vrindavan where he met with Rupa and Sanatan. (Bhakti-ratnakara 1.163-5)

Gopal Bhatta comes to Vrindavan

When Gopal arrived in Vrindavan, Rupa and Sanatan wrote to Mahaprabhu to tell him. The Lord was overjoyed and immediately wrote back telling them to affectionately take care of him as though he were their own younger brother. Srila Sanatan Goswami compiled the Hari-bhakti-vilasa and published it in Srila Gopal Bhatta Goswami’s name. Rupa Goswami considered Gopal to be as dear to him as his own life and engaged him in the deity worship of Radha Raman.

Sri Gopal Bhatt Goswami became one of the Six Goswamis, but he always kept an attitude of meekness and humility. Thus, when Krishnadas Kaviraj approached him for permission to write the Chaitanya Charitamrita, he granted it, but under the condition that he not write about him. Krishnadas Kaviraj Goswami could not go against the order of Gopal Bhatta and thus did nothing more than mention his name. Sri Jiva Goswami writes in the introduction to the Sat-sandarbha that he wrote it on the basis of an earlier text by Gopal Bhatta. Srila Gopal Bhatta Goswami also wrote a book called the Sat-kriya-sara-dipika (”Light on the essential sacraments for the Vaishnavas”). Thus his contribution to Gaudiya Vaishnava literature was in editing the Hari-bhakti-vilasa, preparing the notes for Jiva’s Sat-sandarbha and in compiling the Sat-kriya-sara-dipika. He also gave great joy to the community of devotees by writing a commentary on Bilvamangala’s Krishna-karnamrta.

Amongst his disciples were Srinivas Acharya and Sri Gopinath Das Goswami. The following story is told about Gopinath Das Goswami becoming Gopal Bhatta’s disciple. One day, Gopal Bhatta went to visit the town of Dev-van, (Now, Debbannd) Saharanapura, not far from Haridvara. On that occasion, a simple, devoted Brahmin engaged in his service in a most unpretentious manner. He had no children, but desired to have a son. Srila Gopal Bhatta Goswami knew the desire of the Brahmin and blessed him that he would have a devotionally minded male child. The Brahmin promised Gopal Bhatta that he would give him his first son to be his servant and disciple. This son was Gopinath Das Goswami.

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your servant,
Padmanabh das

 

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Sri Nimbarka Acharya appearance day 11/10

Sri Nimbarka Acarya comes in the line of the Kumara Sampradaya and is believed to have lived around the 11th and 12th centuries. Born in the modern Murgarapattam in the southern Dravidian province, he was the son of Aruni and Jayanti, a very pious brahman a couple of the Tailanga order.

He was a great ascetic of the Tridandi order. He wrote many books according to the Dvaitadvaitavada and he lived most of his devotional life at a place called Nimbagrama near Govardhana at Vrindavana.

While at Nimbagrama, he defeated a great Jain pandit in a discussion. The Jain had refused to dine with him saying that the Sun had already set and so he would not take any food. At this, Nimbarka by his own potency made the sun appear from a Nimba tree and the astonished Jain accepted his hospitality. It is said that his name Nimbarka or Nimbaditya has been derived from this miracle of Aditya or Arka meaning sun from a nimba tree.

Once in a village near the forest of Bilva Paksha, a group of brahmanas came to engage in the worship of Lord Siva. Just as Lord Visnu is very much pleased when He is offered the leaves of His most beloved Tulasi, so Lord Siva is pleased by offerings of leaves from the bilva or bael tree. Thus the brahmanas worshipped Lord Siva by offering bilva leaves, for a period of one fortnight and satisfied Lord Siva greatly.

Amongst those brahmanas was one whose name was Nimbarka. He had been particularly attentive in his worship of Lord Siva. Being especially pleased with Nimbarka’s devotion, Lord Siva personally appeared to him.

"Nimbarka," said Lord Siva, "at the edge of this village is a sacred bael forest. There, in that forest, the four Kumaras are absorbed in meditation. By their mercy you will receive transcendental knowledge, for they are your spiritual masters, and by rendering service unto them you will receive all that is of value." After saying this Lord Siva disappeared.

Nimbarka immediately went to that place and with great determination he searched for the four Kumaras in every direction, until he finally found them, shining as brilliantly as the sun. They were seated on a very beautiful natural platform beneath a tree and they appeared like fire blazing on an altar. They were all very young, seeming to be no more than five years in age, but they appeared most noble in character as they sat there naked, rapt in meditation. Nimbarka was so excited that he cried out, "Hare Krsna!"

This sudden sound startled the four brothers, breaking their meditation. Opening their eyes, they saw before them the blissful form of an ideal devotee, and with great pleasure they embraced Nimbarka, one after another.

"Who are you," they asked, "and why have you come here? We are certainly ready to answer all your prayers."

Nimbarka fell at the feet of the four brothers like a rod, and with great humility he introduced himself.

With a sweet smile on his face Sanat Kumara then said, "The all-merciful Supreme Personality of Godhead, knowing that Kali-yuga will be extremely troublesome for the living entities, resolved to proagate devotional service to Himself. With this goal in mind, He has empowered four personalities with devotion and sent them into this world to preach. Ramanuja, Madhva, and Visnuswami are three and you are the fourth of these great souls. Laksmi accepted Ramanuja as a disciple, Brahma accepted Madhva, Rudra accepted Visnuswami and meeting you today we have the good fortune of being able to instruct you. This is our intention. Previously we were engaged in meditating on the impersonal Brahman, but by the causeless mercy of Lord Visnu, we have been relieved of this sinful activity. Since I have realised that it is essential to preach pure devotional service, I have composed a literary work entitled Sanat Kumara Samhita. After taking initiation from me, you should follow the instructions I have set forth therein."

Nimbarka was greatly enlivened at the prospect of taking initiation and he immediately ran to take bath in the Ganges. After this he quickly returned and prostrated himself once more before the effulgent brothers.

"O deliverers of the fallen," said Nimbarka, in all humility, "please deliver this low-born rascal."

In that sacred bael forest Nimbarka began to worship Sri Sri Radha Krsna according to the Sanat Kumara Samhita and he chanted the mantra they had given him. Very soon Radha and Krsna revealed Themselves to Nimbarka. They stood before him, spreading an effulgence which illuminated all directions. In sweet voices They addressed him thus: "Nimbarka, you are very fortunate, for you have performed Sadhana in Sri Navadwipa. We both combine, and assume one form, as the son of Sacidevi." At that moment Radha and Krsna combined and displayed Their form of Gauranga.

Beholding this splendid vision, Nimbarka began to tremble. "Never," he said, "Never have I ever seen or heard of such a form at any time."

Lord Gauranga then said, "Keep this form, which I now show you, a secret for the time being. Just preach about devotional service and the pastimes of Radha and Krsna, for I gain great satisfaction from this. When I make My appearance and perform My education pastimes, you will also appear. Taking birth in Kashmir as a great pandit, you will tour all over India defeating all opposition. Your reputation and learning will be celebrated everywhere and you will be known as KESAVA KASHIMIRI. Whilst wandering in Sri Navadwipa you will come to Sri Mayapur. Simply by hearing your name all the great pandits of Navadwipa will flee. Intoxicated with scholastic pride, I will take great pleasure in defeating you. However, by the mercy of Mother Sarasvati, the goddess of learning, you will realize My true identity. Giving up your false pride, you will take shelter of Me and I will reward you with the supreme gift of loving devotional service and will again despatch you to preach. Thus you can satisfy Me by preaching the philosophy of dvaita-advaita. Keep My identity a secret. In the future when I begin My sankirtan movement, I will personally preach, taking the essence of your philosophy and the philosophies of Madhva, Ramanuja and Visnuswami."

After instructing Nimbarka in this way, Lord Gauranga disappeared, and filled with intense ecstacy, Nimbarka began to shed tears of love. After worshipping the lotus feet of his gurus and taking their permission, he left Sri Navadwipa to begin his preaching mission.

Life of Goswami Tulasidas

Radhe Radhe…

Life of Goswami Tulasidas
From:
http://theramayanavalmiki.blogspot.com/2011/01/interpreting-ramayana.html

Interpreting Ramayana – The story of Tulsidas – Part 1
Labels: Tulsidas Ramayan Wednesday, January 19, 2011 3:45 AM

It is common knowledge that Ramayana (Sri Ramcharit Manas) was written by Goswami Tulsidas about four hundred years back. Normally, while reading or hearing Ramayana, Tulsidas’s name is mentioned as the writer or creator of the epic and we continue with the story and characters of Sri Ram, Sita, Laxman, Hanuman etc. After the original one, Valmiki’s Ramayana, from which Tulsidas has taken his text and simplified it, this is the most popular epic in India. Who was this Tulsidas? Where was he from? What was his background?

The name Goswami Tulsidas is a household name throughout our country and elsewhere as a creator of Sri Ramcharit Manas. This great soul was born in a small town named Rajapur on the banks of Yamuna near Prayag. It is believed that Tulsidas was in his mother’s womb for twelve months. His father was a respected person named Atmaram Dube, himself a scholar of Indian scriptures. His mother’s name was Hulsi and she was a simple, devoted housewife.

A maid by the name of Chuniya, who helped Hulsi in giving birth to this child, revealed later that the child (Tulsidas) did not cry at all after his birth. Instead he uttered the word "RAM". He was born like a grown up child of five and had all thirty two teeth in his mouth. When the maid Chuniya informed Atmaram about the child’s birth and other unusual details, Atmaram was happy and sad all at once. He could not decide whether to rejoice or worry. He gathered his friends, relatives and well wishers for guidance but nobody could explain this extra ordinary phenomenon or could give him any kind of solace. Days passed but Dube could not make up his mind about the child. The child was almost ignored except for his mother and the maid.

One day Hulsi, Tulsidas’s mother called her maid Chuniya and told her that she had a premonition that her time had come to leave this earth and she was extremely worried about the child. She was not sure how other people in the household would treat the child after her departure. Hulsi gave some small fortune to Chuniya and requested her to leave Rajapur with the child before others woke up. She said that she trusted Chuniya would take good care of the child as the child was born in her hands. Chuniya assured her and left Rajapur overnight.

Soon after this incident Hulsi left for her heavenly abode one fine early morning (bramha muhurt).

This maid, Chuniya traveled overnight and took the child Tulsidas to her in-laws place in Haripur. Chuniya’s mother-in-law, a generous woman that she was, allowed Chuniya to keep the child with her and look after him. The child began to grow under the maid’s care. When Tulsidas was four or five, the maid suddenly died. Her mother-in-law, an old woman now, had no particular attachment with the child and had allowed the child to stay there only out of generosity and also because Chuniya had been given enough wealth for the job. She now sent a message to the child’s father, Atmaram Dubey, about Chuniya’s demise and requested him to take the child back to Rajapur. Atmaram, in turn, returned a message with the same messenger that he had nothing to do with the unfortunate child, that he was the cause of his wife’s untimely death and that he didn’t care whether the child lived or died.

Tulsidas continued to stay in Haripur but now there was no one to look after him. He went from door to door for food and his condition was pathetic. Parvati, (Lord Shiva’s consort), Ma Parvati as she is called, got very upset with the child’s condition. She made a practice of taking form of an ordinary woman, came down to earth and feed the child. People were surprised because they had never seen this woman around earlier. No body knew who she was, where she stayed or where she came from. Ma Parvati continued with this practice because the child had uttered Ram’s name at the time of birth. This devotee of Ram was Parvati’s favorite.

A couple of years passed like this. Now Lord Shiva decided to make some permanent arrangement for the child’s maintenance and future. During this time there was a saint named Narhariji who stayed at a place called ‘Ram Shailya.’ Lord Shiva came into Narhari’s dream and suggested that he (Narhari) travel to Haripur, find the child, bring him to Ram Shailya with him and narrate the full story of Sri Ramcharit manas to him. And this child, at appropriate time would spread Sri Ram’s name and message far and wide.

Source: Shri Ramcharit manas,
Jalaram Jyot Prakashan.

The story of Tulsidas – Part 2
Labels: Tulsidas Ramayan Sunday, February 13, 2011 7:33 AM
Narhariji, intrigued by the dream, decided to travel to Haripur and obey Shivji’s order. So he went to Haripur, found the child, learned more about the child from the local people and named him ‘Rambolo’ for the time being as the child had uttered ‘Ram’ at the time of his birth. He took the child, Rambolo to Ayodhya with permission of the local people of Haripur. In Ayodhya, he gave the child the thread ceremony (yagnopaveet) in presence of other Brahmins. The year was Samvat 1561 and the day was Maha Sud 5th, a Friday. The Brahmins and other people of Ayodhya present in the ceremony were surprised when Rambolo narrated ‘Gayatri Mantra’ (the most powerful chant in Hindu ideology) without being taught. They were, including Narhariji, convinced that this was no ordinary soul.

They stayed in Ayodhya for about a year on ‘Hanuman Timba’. Narhari Swami performed five ceremonies (sanskaras) according to Hindu Vaishnav rights and gave Diksha of ‘Ram Mantra’ to Rambolo. Now Rambolo started to learn different aspects of religion from his Guru (teacher). Such was his grasp and memory that the Guru had to teach different lessons and Mantras only once for Rambolo to remember them. It was rare that the Guru had to repeat anything to him. Apart from this, Rambolo spent most of his time in serving and taking care of his Guru.

It is mentioned earlier and Sri Morari Bapu has also said in his sermons that Rambolo had uttered the word ‘Ram’ at the time of his birth and that is why Narhariji named him Rambolo. But now, Rambolo chanted ‘Ram nam’ day and night along with studying religion and scriptures. He had tremendous faith in Gayatri Mantra. Gradually, he adopted a new name and came to be known as ‘Tulsidas’.

Once when Tulsidas was in service of his Guruji, massaging his feet, when he told the story of his life right from his birth, how he was abandoned by his father and how his mother’s faithful maid took care of him and everything that happened thereafter till Narhariji sought him. Guruji was highly moved by his life story and blessed him again and again.

The story of Tulsidas – Part 3
Labels: Tulsidas Ramayan 4:32 AM

After a while both, Guru and the disciple went on pilgrimage of Avadhpuri. On the way to Avadhpuri they visited many beautiful places, rivers, forests etc. and met several sages and gained knowledge from them. Both of them spent most of their time in dhyana (meditation), japa (repeating God’s name), tapa (penance) and swadhyaya (study). During that time Narhariji decided that it was time to obey Lord Shiva’s bidding and teach Ramcharit Manas to Tulsidas. He started to narrate the story of Ram to Tulsidas, based on Valmiki’s Ramayana. He explained every action of Ram with justification and meaning which Tulsidas absorbed with keen interest and attention.

A few months later both of them visited Kashi (Banaras). It was here that they came into contact with Sanatanji of Kashi who was highly impressed with Tulsidas, his keen observation and grasp of everything related to dharma (religion). Sanatanji Maharaj requested Narhariji to leave Tulsidas with him. Narhariji agreed and left Tulsidas in the care of Sanatanji Maharaj. Here Tulsidas studied Ved (ancient Indian scripture), dharma (religion), Kartavya (duty) etc. under watchful eyes of Sanatanji Maharaj with fitting dedication. He stayed in Kashi for fifteen years and completed his studies.

Later, he remembered his birth place and requested his mentor to allow him to go to Rajapur. Sanatanji Maharaj, knowing Tulsidas had to achieve much more, conceded and gave his permission with heavy heart. Tulsidas started his journey and reached Rajapur in due time.

Here many people question why did Tulsidas remember and opted to visit Rajapur and not Haripur. After all, he had spent most of his childhood in Haripur whereas he should have had little or no memory of Rajapur. It was in Haripur that he had some pleasant years in the care of Chuniya, his mother’s faithful maid. Of course, he had suffered a lot after Chuniya’s untimely death, but still, an unknown lady (Parvati) had taken care of him in Haripur. However, his destiny took him to Rajapur. Different scholars have different opinions in this matter.

The story of Tulsidas – Part 4
Labels: Tulsidas Ramayan Tuesday, March 22, 2011 4:33 AM

A shock was waiting for him in his birth place, Rajapur. There was no building where his father’s house once stood, only debris and remnants. He enquired about his father and other relatives staying in the house. The main priest of the temple informed him that when a messenger from Chuniya’s mother came from Haripur years back and requested Atmaram Dube to accept his child back and when Dube refused to take any responsibility, one sage cursed Dube that soon he and his family would be destroyed and that there would be no one left in his generation. The curse came true and no one was left in his family. Tulsidas performed all last rites of his father and other relatives.

Tulsidas now had no place to stay. He took shelter in the temple. After a while people of Rajapur realized that this was no ordinary soul and were highly impressed with his knowledge and simplicity. They pleaded with Tulsidas to stay in the town and constructed a small house for him to stay in. Here Tulsidas started his sermon and told Ram Katha (Ram’s story) to the people of the town on daily basis. He always acknowledged that this was Valmiki’s Ramayana and that he was just repeating the story for his own pleasure and satisfaction. Soon he became popular for his style of sermon and his deep knowledge of scriptures. His popularity spread to other towns and people started to flock in to listen to him. He obliged them and they were never disappointed.

Here destiny took a turn. By this time Tulsidas began to be known as Sant Tulsidas (sage). His popularity spread far and wide. Amongst his regular listeners was a Brahmin from a nearby town who was very much impressed with Sant Tulsidas’s knowledge and his devotion to Ram. Himself a Karmakandi (ritualistic), he wanted his beautiful daughter to be married to a Brahmin sage and thought that if he gives his daughter to Tulsidas in marriage, she would be happy for life. So one day the Brahmin met Tulsidas and requested him to accept his daughter, Ratnavali, as his wife. Tulsidas refused flatly saying he had no intention to marry. The Brahmin, now adamant, started fast until death if Tulsidas didn’t accept his offer. Ultimately, fellow villagers and well wishers intervened and Tulsidas accepted beautiful Ratnavali, as his wedded wife.

Sri Fakir Mohan Prabhu

The life of Fakir Mohan Prabhu is an extraordinary example of dedication and humility. Even as a child he always ran to the temple, so that in his young age his parents realized that he was made for devotional life, and they offered him to a temple. He comes from a high Brahmin family, and his Guru initiated him with the name “Fakir”, the Muslim name for “sadhu”. He is always laughing: “Yes, I am just a Fakir, an insignificant beggar.”

He is a lifelong brahmacari. Although he studied Sanskrit, is a professor emeritus of Utkal University and published more than 35 books, he stayed a very simple, loving Vaishnava. He was never part of an institution or of a particular group or mission, but has so much love for every soul. Although he was very close to many intimate disciples of Srila Bhaktisiddhanta Sarasvati Thakur and other famous Vaishnavas, he never initiated anyone. The songs of Srila Bhaktivinoda Thakur are deeply rooted in his heart, and he is gives such joyful Hari-katha that the hearts of the devotees will melt. He has suffered five heart-attacks but still travels, and his enthusiasm is never-ending.

He now needs help; he needs a person to stay with him in Orissa. This is an extraordinary opportunity for sadhu-sanga and personal association with an experienced, elderly and really humble Vaishnava. He needs someone to assist him in his last days; he is now 85. He is still publishing books, helping to rediscover many old Vaishnava places in Orissa and really wants to open a small temple in Choti, the place of Bhaktivinoda Thakur’s ancestors.

Shri Baktishastri Parampada Maharaj

He (Shri Baktishastri Parampada Maharaj) was very attached to chanting the Holy Names constantly throughout the day while doing his services and would take every chance to read the holy books of Seventh Goswami Shrila Saccidananda Bhaktivinoda Thakura during the day and night. Specifically his extreme humility was beyond comprehension. He was humble and simple just like a child from his appearance to his disappearance and never knew what is duplicity which is why he could easily take constant shelter of the Holy Names.

Sri Goswami Tulasidasji

Goswami Tulasidasji has written of the importance of saranagati and accepted bhagavad-prema as the highest goal and object for the jivas. He accepted the nine forms of bhakti described in the Srimad-Bhagavatam. He accepted the jivas to be the separated parts-and-parcels of the Lord, as has been explained in the Gita and Srimad-Bhagavatam. He also accepted the doctrine of acintya bheda-abheda or, in other words, the simultaneous oneness and difference which exists between the omnipotent Lord and His potency (sakti-saktiman). He completely disregarded sayujya mukti and the other forms of liberation. Throughout his writings he refuted the theory of mayavada.Therefore, he has not expressed mayavada conclusions in any of his writings