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| Ramdas Babaji |
(from Saints of Bengal):
Rāmadāsa Bābājī was born in 1875 in village Nilatuni of District Faridpur in East Bengal. His father Durgacārana Bābū was an excise inspector. He was called ‘Rādhikā Ranjana’ by his parents.
Even in his childhood Rādhikā Ranjana manifested the qualities of a mahâpurusa. He could not tolerate the sight of suffering even in animals. Once he became unconscious to see a goat being sacrificed before goddess Kali. In that state he cried, “Mā! Do not carry him away. He is weeping.” He could not see the birds inside a cage. He went to the houses of the neighbours having birds in cages and quietly released them. There was no end to his joy, when he saw them flying freely. He was a born singer. He had a sweet voice and wonderful memory. After seeing a dramatic performance he could surprise people by repeating all its songs in exactly the same tone in which they were sung. He was specially fond of Nāma-kīrtana. Nāma-kīrtana was his play as well as tonic. He could hardly live without it. He collected the boys of his age, usually of a low class and performed kīrtana with them. His parents scolded him for this, but without any effect. They thought that the environment of the village was harmful to him and that he might improve if he was sent to the city. So they sent him to Faridpur and got him admitted into the famous Bangahitaisī School of Faridpur.
The environment of Faridpur proved even more congenial to him. Here found friends like Sudanvā Mitra and Bakula Viśvāsa, who were equally interested in kīrtana and grew like him to be great saints.
During those days the so-called Vaisnavas of the Bāul Sampradāya were prominent in Bengal. They went begging from door to door, sung in an attractive manner and fulfilled their nefarious designs by means of mantras and tāntric activities. When a Bāul came and sang at Rādhikā’s door, he used to get so much absorbed in the song that he followed him for some distance. Once a Bāul hypnotized him and took him to his akhādā.1 In the state of hypnosis he could not know where he was going and why. Next morning, when he came to his own , he was scared to see a number of beggars, both men and women, around him and their mysterious activities. He began to weep. The chief of the Bāuls understood that Rādhikā belonged to a respectable family and the police, who might already be going about in search of him, might make a raid on them. He, therefore, asked the man, who had brought him, to go and leave him somewhere away from his home. The man again hypnotized him and left him at a place far away from his house. When he re
gained consciousness he saw his parents and other relatives sitting round him in deep anxiety.
No one said anything to Rādhikā at that time. But Durgacārana Bābū became anxious about his future. He apprehended that his passion for Harināma might lead to disaster. His brother-in-law Śrī Bharatacandra Sen used to say, “If you send Rādhikā to live with me in Nilokhī, I would soon drive away the ghost of Harināma that has taken possession of him.” So he sent Rādhikā with him to Nilokhī.
In Nilokhī Rādhikā could not chant Harināma or sing as long as his maternal uncle was at home. He when he was out or satisfied his craving for kīrtana by going to some solitary place and singing or by participating in the samkīrtana of sādhus in some āśrama. But this could not go on for long. Sen Mahāśaya came to know about this. He stopped Rādhikā’s going out of house and gave him so much home task that he hardly found any time to sing. He asked him every day to commit to memory certain sūtras of Sanskrit grammar and repeat them in his presence in the evening. Poor Rādhikā spent all his time memorizing the sūtras. The waves of Harināma sometimes rose in his mind. He suppressed them. But sometimes inspite of him, the waves of bhāva, bursting forth like a tide, swept him away into the deep sea and compelled him to sing unmindful of the consequence.
On one such occasion, while memorising the sūtra, he began to sing with great emotion a song, of which the plaint was that he lived in a heartless world and there was none to whom he could open his heart and feel relieved. As he was singing his uncle was about to enter the house. He stood at the door to hear what he was singing. The tone of the song expressed the pain of Rādhikā’s heart and an attitude of indifference towards one, who did not want that he should sing. This was too much for Sen Mahāśaya to bear. He rushed in, looked at Rādhikā like a hawk looking for its prey, bound him to a Kadamba tree in his courtyard and began to lash him right and left with a stick. Rādhikā’s aunt somehow rescued him from the hands of his brutish uncle. But from that day Sen Mahāśaya pledged like Hiranyakaśipu to rid Rādhikā of his habit of singing Harināma. He sometimes kept him bound to the tree for all day, sometimes did not give him food to eat for a number of days, and sometimes, in winter, made him stand in cold water for hours. Rādhikā suffered it all patiently like Prahlāda, but did not give up Harināma.
Ultimately Rādhikā’s endurance, his faith in Harināma and the passionate and painful tone of his kīrtanas touched the heart of Sen Mahāśaya. His attitude began to change. On one occasion Rādhikā had to go to Faridpur, from where he did not return. He was again admitted into the Bangahitaiçi School.
Rādhikā was eight years old, when he met Jagadbandhu Prabhu. Jagadbandhu was at that time thirteen years old, but he had already become famous as an extraordinarily great mahāpuru§a. Rādhikā surrendered himself completely to him and began to do sādhana-bhajana under his guidance. His studies also continued. In the chātra-vrtti examination he passed in first division. He was then admitted into a tola for a studying Mugdhabodha Vyākarana.
But he could not live for a second without Bandhu. Bandhu also could not live without him. Rādhikā instead of going to the tola went to Bandhu's house in Brahmanakāndā at the time the tola opened and remained with him till the time it was closed. He spent all the time in kirtana and talks about Kr§na with him.
A special feature of Bandhu's personality was that he became overwhelmed with bhāva as soon as he heard the name Rādhā. Therefore instead of calling Rādhikā as Rādhikā, he called him 'Sārikā.'2 3 Once he said to him, "'Sārikā.! Look, every morning after bath you take a chatāka juice of Parabala and one tolā cow-dung." Rādhikā started taking them.
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| Jagatbandhu |
Jagadbandhu heartily embraced their leader Rajampāśā. His other companions embraced the other Bunoes. Rajanīpāśā was so overwhelmed with bhāva on account of the loving embrace of Jagadbandhu that he fell unconscious on the ground. When he regained consciousness, he found that he was completely sold out to him. All his companions had a similar feeling. They had begun to curse themselves for entertaining the thought of conversion into Christianity. The fire of penitence blazed in their hearts. The Christian missionaries were watching the scene with dismay and disappointment.
After this episode Jagadbandhu and Rādhikā became famous as the two spiritual dignitaries of Faridpur. But in the house of Rādhikā it caused an unprecedented upheaval. His people began to think that he had gone completely out of their hands and had started dancing openly on the streets with Jagadbandhu. He must be sent somewhere outside Faridpur so that he was deprived of the company of Jagadbandhu. So they sent him to Barisāl to live with his elder brother Vīerśvara Babū and study Sanskrit in a tola.
Separation from Jagadbandhu told heavily upon the mind and body of Rādhikā. He remained always sullen and gloomy and did not talk to anyone. No one ever saw him smiling. His appetite also seemed to have gone for ever. He told his brother that the climate of Barisāl did not suit him. So he was sent back to Faridpur. In Faridpur he was admitted into a tola in Brahmanakāndā, near the house of Jagadbandhu. Rādhikā breathed a new life again.
At this time the environment of Rādhikā’s house was comparatively favourable to him. His father had gone to Vārānasī and the brothers, who lived in Faridpur, did not keep a strict watch on him. Jagadbandhu had now decided to start his expedition of preaching the holy Name. He said to Rādhikā on day, “Sārikā! Let us go to Pābanā. There are great saints over there.”
Rādhikā could easily obtain permission from his mother to go to Pābanā for a fortnight. On the way Bandhu told him about the real purpose of his visit to Pābanā. In Pābanā they stayed with Dinabandhu Dāsa Bābājī for whom Jagadbandhu had great respect and had the darśana of Hārāna K§epā, whom he called the incarnation of Śrī Advaitācarya, a close associate of Śrī Caitanya. But from the next day they performed Trisandhya Kīrtana5 at the āśrama of Dinabandhu Bābā and went out for nagara-kīrtana a little before the schools and colleges closed. Their sweet kīrtana and transcendental bhāva attracted the students, who instead of going home, joined them in singing and dancing. Every day, when they came out of the school or college they asked each other, “Which way will the kīrtana party go today?” They went to the same side and waited for their arrival. When they arrived, they joined them and singing and dancing with them, created a scene such as the city had never seen before. This became a source of anxiety to their guardians. They wondered what could be the purpose of these two boys of Faridpur in launching this kind of expedition. They were neither beggars nor sādhus. They came of respectable families and did not ask anyone for anything. They did not also invite any one to their kīrtana. Their sons and nephews were automatically drawn to them. They forgot all about their study and other things and sang and danced with them on the streets till late at night. The guardians conferred together and decided that they must do something to stop it.
Śrī Ranajit Sinha Lāhidī and Prasanna Kumarā Lāhidī, the two famous advocates of Pābanā were the relatives of Jagadbandhu. The guardians complained to them about the conduct of Jagadbandhu and requested them to ask him to stop nagara-kīrtana. They called Jagadbandhu and said, ‘Look Bandhu, you must not perform kīrtana on the streets from tomorrow. Perform at our place or the āśrama of Dinabandhu Bābājī.” But as soon as Bandhu returned to the āśrama he said to Rādhikā, “Sārikā! Come let us go for nagara-kīrtana.” He went out with mrdanga and asked Rādhikā to sing:
āvāra bola harināma, āvāra bola -O chant Harināma! Chant and chant again.”
Singing and dancing they went near the schools and colleges. They seemed to even more inspired than on other days. There was a maddening attraction in the sound of Bandhu’s mrdanga and Rādhikā’s voice. The students were seen running to them. They were vying with one another to reach so near them that they might sing and dance while looking at them.
Rādhikā was singing that single line: ‘āvāra bola harināma, āvāra bola.’ Tears were incessantly streaming out of his eyes. From time to time the waves of bhāva, playing in his heart, burst out in the form of passionate cry that rent the sky. His bhāva was touching the hearts of people and making them also shed tears as they sang and danced with him. The kīrtana procession was thus passing from one street to another.
No one knew when and where it would end. No one cared to know either. It was at ten o’clock at night that the kīrtana stopped at one end of the city.
Seeing that the advice and the scolding of the Lāhidī brothers had also had no effect upon Bandhu and Rādhikā, some wicked people had already hatched a plan to punish them. As they were passing through a lonely place while returning to the āśrama of Dinabandhu Dāsa Bābā after nagara-kīrtana, two villains, who were hiding behind a tree, came out and began to beat them with lāthīs. They tried to protect each other from their blows by taking all the blows upon themselves. After beating the villains pushed them down into a nullah and ran away.
They came out of the nullah with each other’s support and sat on the road, waiting for some carriage, because they were unable to walk. When the carriage came they got into it. As they were going in the carriage Bandhu said to Rādhikā smilingly, “Sārikā! What do you think? Is not our mission making headway? Whenever obstacles come in the way of some work done selflessly, it should be thought that the work is advancing.”
Rādhikā and Bandhu returned Faridpur. Soon after they went to Navadvīpa and stayed in Harisabha.
Jagadbandhu was by now well known all over Bengal. When the people of Navadvīpa and surrounding areas came to know that he had come to Navadvīpa, they began to come to Navadvīpa for his darśana Some of the dignitaries who came were Premānanda Bhārati, Atula Campati, Vrajabālā and Jai Netāi. They were all like the brightest luminaries that had at that time arisen on the spiritual firmament of India. They were staying in Harisabha. The arrival of Śrī Vijaya Krsna Gosvāmi was awaited. Apart from their desire for the darśana of Jagadbandhu Prabhu, their visit was not to a small extent motivated by the desire to hear the heart-melting kīrtanas of Rādhikā, about which they had heard so much.
The next day early in the morning they started nagara-kīrtana with Rādhikā. Rādhikā’s sweet voice and the deep emotional tone of his kīrtanas attracted the people of Navadvīpa. They began to join kīrtana in numbers. By the time the kīrtana party returned their number was so large that they could not all be accommodated in the spacious hall of Harisabhā. While Rādhikā. Was still performing kīrtana in the hall, the people suddenly shouted, “He has come! He has come!” Rādhikā raised his head and saw a mahātmā with a gigantic body, matted hair, radiant face and red eyes coming towards him. He understood that he must be Vijaya Krsna Gosvāmi. Vijaya Ks§na Gosvāmi fixed his gaze at him for sometime. Then suddenly, with an inarticulate cry of love he rushed forward and embraced him. Rādhikā was entranced by his touch. He lay down and began to roll at his feet. Vijaya Krsna embraced him again and blessed him repeatedly by caressing him.
In the evening Bandhu went out with Rādhikā for darśana in the temples. On the way they saw a man and a woman, sitting somewhere and raving like mad persons. Bandhu asked Rādhikā, “You know who they are?”
Rādhikā said, “A mad man and mad woman.”
Bandhu laughed. Rādhikā could not understand the meaning of the laughter. At night while going to rest Bandhu whispered something into his ear and slept. Rādhikā went out quickly at dead of night, when complete darkness and silence prevailed everywhere. He reached Podāmātalā, in front of the temple of Yogamāyā, the goddess, who contrives the lilā of Gaura-Govinda. He saw that the door of the temple was open and there sat inside the temple the very same persons, whom he had thought to be mad, sitting like two clusters of light and lightening the surroundings by their cool and comforting radiation. Rādhikā was charmed and stupefied and fell senseless on the ground. On regaining consciousness he found himself in Harisabhā, he did not know how.
After enjoying the company of saints and doing darśana of the deities and samkīrtana in Navadvīpa for fifteen days, Rādhikā returned to Faridpur with Bandhu. Before leaving he asked for leave from Padaratna Mahāśaya to return and said, "Kindly bless me so that I am freed from bondage to serve Mahāprabhu all the time with my body, mind and soul." Padaratna Mahāśaya said, looking towards Mahāprabhu, "Prabhu! Bless this child and take care of him."
When Rādhikā reached home, he saw that his uncle and aunt had come from Nilokhī at the invitation of his mother. He understood why they were called. Sen Mahāśaya was now meeting Rādhikā after four years. He found that he was grave and there was a divine lustre on his face. He could with difficulty pick up the courage to speak to him. After admiring his devotion and talking to him on some religious topics he said, "I have heard that you are going to renounce the world and become a sannyāsī."
Rādhikā said, "Māmājī! Can anyone renounce the world of his own? And if Krsna attracts can anyone remain in the world? On the full-moon day when the swells, it sweeps away the straw on the bank. Does the straw leave the bank on its own?"
Sen Mahāśaya was stunned. He could not say anything further. Rādhikā's mother, who was listening to the conversation from a distance, said to her brother on finding him alone, "So you have heard. He never gives out his mind. He has become a problem. He does not talk with anyone, does not sit with anyone, always keeps alone. Neither he eats nor drinks, nor reads or writes, nor does anything else. He always counts beads. I do not know what he thinks or sees, on account of which he sometimes becomes unconscious. Even while asleep he sometimes prays and sometimes shouts, 'Ha Gaura! Ha Nitāi!' and weeps.
One day Rādhikā went to Jagadbandhu's house early in the morning, when he was lying on bed with his body covered by a sheet of cloth from head to feet. As soon as he entered Bandhu said, "Who? Rāmī? Come." Rādhikā thought he meant some one else. Bandhu said, "I mean you." While still lying he made Rādhikā sit by his side and said, "Look, yesterday I had gone to Pābanā, Dinabandhu Dāsa Bābā said, 'You have not brought Rāmadāsa? He said that your real name was Rāmadāsa.' When I went to Hārāna he also said the same. So from today your name is Rāmadāsa, This is the name given by a Siddha-mahāpurusa" Then he picked up a phial of scent lying by his side and applied it to his chest, saying, "Look, I have done your abhiseka with Rādhāranī scent." Rādhikā felt that he was being seated on the high seat of a different plane and the abhiçeka and the new name meant a new life of renunciation for him.
One day Sudhanvā and Bakul came and gave him a letter from Bandhu, which
said"
"Dear Rāmadāsa! I am sending ten rupees. Go to Navadvipa as soon as convenient. Stay in Haisabhā. On meeting Śrīkānta Caudhari there you will come to know about what you have to do next."
The same day at night Ramadasa got up from his bed, made obeisance to his sleeping mother and mentally prayed for permission to leave for ever. He came out of home, tore his dhoti into two pieces, wore one as bahirvasa and the other as cadara and started for Navadvipa with a bundle of books on his shoulder and a bag of beads for counting Harinama in his hand.
On reaching Navadvipa Ramadasa met Jagadbandhu's devotee Śnkanta Caudhari who, according to the arrangement already made by Jagadbandhu, made him board a train with a ticket for Hatharas station. In Hatharas he stayed at the house of Sen Atala Biharī Nandi, another devotee of Jagadbandhu. Then he received another letter from Bandhu, in which he wrote:
"Dear Ramadasa! From Hatharas you go to Vrndavana alone. A renunciant goes alone wherever he goes. He does not depend upon anyone. He neither insists that others should follow his line or accept his point of view, nor opposes anyone. He always adopts the easiest path of truth. Bhagavan has infinite attributes out of which six are important. Vairagya is the most important of all. You have the support and strength of vaimgya. Therefore always remain free and fearless. Live on madhukarī. First of all go to the old temple of Govinda deva. What you have to do next you will come to know at appropriate time. At appropriate time you will meet me - Your Bandhu."
On receiving the letter Ramadasa started for Vrndavana by the first train. In the train he met an old woman, who took him to the old temple of Govinda Deva. On the right side of the temple is a room resembling the temple. She entered that room and said, "Come, this is my home." As soon as he entered the room he saw that the old lady had disappeared and on the altar in the room sat goddess Yogamaya in the form of a beautiful Śrī Mūrti. He cried out 'Ma! Ma!' and fell unconscious. When he regained consciousness the Mahanta of the temple asked him to stay in a room of the temple. He thought that that was also due to the mercy of Yogamaya.
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| Premananda Bharati |
The next day in the morning Ramadasa went for a bath in Yamuna. By chance he met Vrajabala and Premananda Bharati. Premananda Bharati embraced and kissed him and said. "Kanhaiya has granted my prayer. He has set you free and brought to the place of His līla. Now He will play with you and will be happy to hear your kīrtanas."
One day Ramadasa lay down under a Kadamba tree in Kalidaha with his head supported by a root of the tree as pillow and fell asleep, just as a child would fall asleep in the lap of his mother while sucking her breast. In a dream at the end of the night he saw a goddess, whose body was shedding light like a thousand moons, uttering a mantra in his ear. In the morning he went to the kutī of Vrajabala and told him all about the dream. Vrajabala was excited. He embraced Ramadasa and said, "Yogamaya! Yogamaya's mercy! By the mercy of Yogamaya you have got the mantraraja in a dream. Later you will get it from a mahâpuruça. Jaga did not give mantra to you. He does not give mantra to anyone. Do the japa of this mantra. You will realize the desired End." Ramadasa shivered to hear this. A few drops of tears trickled down his eyes.
Ramadasa Babaji had already received the blessings of all the great mahatmas of his time. He now received the blessings of Yogamaya. After this what remained? What remained was the fulfillment of the blessings. It was not long before the fulfillment came.
One day, while going about in different places in Vraja for the darśana of the spots, connected with the lilā of Śrī Kr§na, he reached Rādhākunda. He was sitting at the bridge over the confluence of Rādhākunda and Śyāmakunda when he saw two young gopis standing on the bank of Rādhākunda and talking with each other. The beauty of their faces, beaming with transcendental light, stole his heart. As he looked at them, the conceit of his being a male was transformed into the conceit of a manjari, a sakhi in the service of Rādhā. Suddenly they disappeared. Slowly the sun was set and night approached. When it became dark the same gopis came laughing. They asked him to accompany them. Like one spellbound and possessed by a transcendental bhāva Rāmadāsa Bābā followed them in his manjari form. After going some distance he saw a beautifully decorated swing hanging from the branch of a banian tree, on which were seated Rādhā and Kr§na and the same gopis were pushing the swing backward and forward, while he was enjoying the transcendental beauty of the twin divinities and singing. Suddenly the whole scene disappeared but his Rādhā-dāsī (manjari) bhāva remained, which became permanent.
After sometime Bandhu came to Vrndāvana and took Rāmadāsa with him to Rādhākunda. They stayed together in Rādhākunda for a month and enjoyed kīrtana, smarana and the darśana in smarana of different kinds of lilā of Rādhā-Kr§na. They returned to Vrndāvana a day before Rāsapūrnīmā.
One day they were returning after a bath in Yamunā, when a lady offered to Rāmadāsa rich prasāda of different kinds in good quantity. After the lady had gone Bandhu put a small particle of the prasāda in his mouth and a small particle in the mouth of Rāmadāsa and then said to him, "Go, after making obeisance to Yamunā and to prasāda and throw the prasāda into the river." Rāmadāsa obeyed, but he did not understand why Bandhu asked him to throw away prasāda into the river.
Bandhu said, "Look, Śrī Mūrti and prasāda are non-different. Śrī Mūrti remains unmanifest. It manifests itself only to a pure devotee, gives darśana to him and talks to him. Similarly prasāda does not manifest itself to everyone. It manifests only in the house of a devotee. Prasāda given by a non-devotee should be regarded as Māyā in the form of prasāda.
After a few days Bandhu decided to return to Bengal, leaving Rāmadāsa in Vrndāvana. When he told Rāmadāsa about it, he saw that his eyes had become wet. His heart was already sore. because the person, for the sake of whose company he had renounced the world, had sent him away to live alone in Vrndāvana. He had expected that Bandhu would not further deprive him of his company. Bandhu held both of his hands and said gravely, "Rāma! Live in Vrndāvana. You will be blest." Rāma said in a choked voice, "Very well" and a few drops of tears trickled down his eyes.
After Bandhu had gone Rāmadāsa began to live in Patanā Kunja, near the temple of Radhāramana. He lived with intense vairāgya and passed all his time in japa, lilā- smarana and in the company of the sādhus. For prasāda he had to go to Raghunandana Gosvāmi's house. Raghunandana Gosvāmi had asked him in the presence of Jagadbandhu to take prāsada from his house every day. Bandhu had not objected to this out of respect for Raghunandana Gosvāmi. But he had already asked Rāmadāsa not to accept sthūla-bhiksā from any one. It was incumbent upon Rāmadāsa to obey both Bandhu and Raghunandana Gosvāmi. Therefore he brought prāsada from Raghunandana Gosvāmi and gave it to an old Vrajabāsi lady, from whom he took two rotis made of bājarā or jvāra. The poor lady felt happy to receive from Rāmadāsa the rich fare consisting of khīra, pūri and sandeça, etc. But Rāmadāsa Bābā felt happier to get from her the mādhukarī of the roti made from coarse grains.
Some time passed like this. Rāmadāsa was now 17 years old. An important change was to take place in his life. As a prelude to it he received a ten rupee money order from Bandhu. On the coupon of the money order was written: “Come to Calcutta from Hugli by steamer. Stay with Phatika Majūmmadār of Kūmāratuli. - Your Bandhu.
When Rāmadāsa Bābā reached the house of Phatika Bābū, Bandhu was there. After sometime came Śrī Atul Campati, a mahātmā looking like an avadhūta. He took him to a room and said, “You stay here. Bandhu will not meet anyone today.” Bābā was stunned to hear this. He had come to Bandhu, his very life and soul, with a passionate desire to meet him after such a long time. He was expecting that Bandhu also must be restless to meet him and would clasp him within his arms as soon as he saw him. He had never imagined even in dream that he would cold shoulder him like that. Why at all did he call him from Vrndāvana, he thought. After calling why was he so indifferent to him? There must be some important and secret reason for this. What that reason could be he tried to guess, but could not.
A day before Rāmadāsa came Bandhu had told his companions, “I am going to get a plant of Harinamā from Vrndāvana. The plant is from a good seed. Sometime ago I had left it there to grow in the climate of Vrndāvana. It has now become all-proof. Laden heavily with fruits it is about to come here soon.” He apprehended that the parrots of Vrndāvana might eat up its fruits and the thousands of hungry people of the world might remain hungry without them. He was anxious to leave Rāmadāsa in the world as a moving Kalpavrksa (desire-tree) to move about freely for the benefit of all. But the task was not so easy. The main obstacle in it was the love of Rāmadāsa for him and his earnest desire to live with him. It was to remove this obstacle that he had planned a device of which this was the beginning.
Even more important than this there was another reason why Bandhu wanted to keep Rāmadāsa apart. All the devotees of Bandhu regarded him as Bhagavān. Rāmadāsa alone regarded him as his Dādā or elder brother. The relationship he had established with him was the relationship of pure love - simple, unaffected, natural and unrestrained love. There was no scope in it for fear, formality or regard for any kind of aiśvarya or position that compels an attitude of worship, just as there was no scope for such things in the attitude of the gopīs towards Krsna. The gopīs refused to recognize Krzna as Bhagavān even though they saw infinite aiśvarya in Him. It was possible for Bandhu to keep together the devotees having contrary attitude towards him.
Rāmadāsa had a delayed meeting with Bandhu. But a smile from Bandhu made him forget everything. They started talking about līlā and performing kīrtana as usual. As desired by Bandhu Rāmadāsa performed nagara-kīrtana during the day and spent the nights in talking about līlā of Rādhā-Krsna with Bandhu and performing līlā- kīrtana with him.
After a couple of months Bandhu hired the house No.64-1 Casā-dhopā-pādā lane near Domapādā, Rambāgān and the locality in which the prostitutes lived. In these places, theft and dacoity and murder were the order of the day. Bandhu chose to live here, because his mission of reforming the fallen and setting them on the path of Bhakti could be fulfilled more easily, if he lived among them. Here he asked Campati and his other devotees to go together round the city performing kirtana, and he asked Rāmadāsa to bathe daily in the Ganges and then go about alone performing kīrtana in Domapādā, Rambāgān and the other places in that area. Kīrtana is more enjoyable when performed by a number of people singing together. The gracious Lord sent four other devotees, who were impressed by the kīrtans of Rāmadāsa and had surrendered themselves to him.
They were Tulasi, Ksīroda and Rānu. The fourth was a black, lean and thin dog, who used to come for kirtana before others. Rāmadāsa saw him for the first time one day just as he opened the door to go to the Ganges for bath. It appeared to him that there sat a the door an old Vaisnava, who wore kanthī and tilaka. He made obeisance to him. After making obeisance as soon as he got up, he saw that it was not a man but a dog, who sat there. The dog came to him every day, before he went for bath to the Ganges and went away, somewhere after his return. During the kirtana, from time to time he made an inarticulate sound to match the 'Haribol sound of kirtana.
Rāmadāsa did not like that Bandhu should separate him from the other devotees. He saw that the attitude of the other devotees, particularly the attitude of Campatī towards him was becoming more and more unfriendly. In that environment he felt very much suffocated. He began to think of going back to Vrndāvana. Therefore Bandhu said, “Look, it is natural for you to yearn for Vrndāvana. But the man who eats after feeding others, is alone a man in the true sense.”
One day Rāmadāsa was doing smarana at night. Bandhu beckoned him to come to his room for līla-kīrtana by playing softly on mrdanga. He went and started līla- kīrtana. Rāmadāsa Bābā was singing. Bandhu was playing on mrdanga. While singing Bābā saw in a trance Rādhā and Krsna dancing together in mahārāsa. After mahārāsa Rādhā lay fatigued in the lap of Krsna. Krsna, like the black bee, began to kiss the lotuslike lips of Rādhā. He got so intoxicated with the nectar of mahābhāva on Her lips that he fell into stupor and became numb and inert like a statue. As Krsna was kissing Rādhā’s lips She also got intoxicated and fell asleep. On seeing the golden image of Rādhā lying in the lap of the blue image of Krsna, Bābā began to sing:
'sakhi torā dhīre-dhīre kathā ka nā / rāi jena jāge nā // etc. - O Sakhī! Talk low. Disturb not Rādhā in Her sleep (in the lap of Krsna)." Rāmadāsa was singing and enjoying the transcendental beauty of the divine couple in that state. Slowly he lost outward consciousness. Bandhu also had a similar experience and became unconscious. At dawn Bandhu regained consciousness. He began to sing a song relating to the awakening of the couple. The song revived the outward consciousness of Rāmadāsa. Bandhu gave him the notebook containing songs relating to Kunja-bhanga-lila and asked him to sing.
Rāmadāsa, in a fit of excitement, threw the notebook on the face of Bandhu. He eyes became red with rage, because he had deprived him of the enjoyment of the rasa he was relishing while outwardly unconscious.
Bandhu laughed and said, "Who is hurt? Look out of the window." He meant that he time had come for the morning stroll with Nāma-kīrtana. If for the sake of his enjoyment Rāmadāsa ignored Nāma-kīrtana he would commit an offense and hurt Krsna, because Nāme and Nāmī, that is the name 'Krsna' and Krsna, the person, were one. Rāmadāsa understood and lowered his head in shame.
Bandhu had told Rāmadāsa on a previous occasion that only he was a man in the real sense, who did not eat without feeding others, By letting him know that the service of the Name was superior to smarana, Rāmadāsa thought, he had suggested that his future life should be devoted to the service of humanity through Nāma-kīrtana., rather than līla- smarana.
The next day Bandhu suddenly left for Vrndāvana, leaving Rāmadāsa to brood over the difficult situation he was now facing. Bandhu was so merciful towards him, yet so indifferent. He had so far occupied the highest place in his heart, But he was now withdrawing himself from it. The vacuum thus created by him was gnawing at his heart. Hid did not see anyone, who could fill it. There was also no one to whom he could open his heart, except the Yogamāyā Mā Kāli of Calcutta. He went to her and told his tale. Mā heard. Her response was quick and sympathetic.
The next morning, when he went out for nagara-kīrtana, he had only the dog as his companion. He had crossed Citapur and was going along the footpath of the company garden performing kīrtana. Suddenly he heard the dog's 'bho-bho' cry from behind. His cry was always meaningful. Therefore he looked back. He saw him standing before a house, wagging his tail and looking towards the gate.
This aroused his curiosity. He stepped back and looked towards the gate. He saw that the door of Sāhā Babu's drawing room was open. On a cushion on the right side of the room sat a gigantic mahātmā with a divine lustre on his face, whose ears seemed to be set on the sound of the kīrtana. As Bābā looked at him for a while, he also looked at him. It is difficult to say that in this exchange of glances, who influenced whom and how much. Bābā thought of going in making obeisance to him. But the next moment he got up and went into another room, casting one more glance at him as he went.
The next morning again he went and stood before the house of Sāhā Babū, doing kīrtana. A servant came out and said, "Perhaps you want to meet Barhā Bābāji of Puri. He left yesterday evening."
While in Vrndāvana Rāmadāsa had met so many saints but none, except Bandhu, had attracted him so much as Barhā Bābā. He began to hanker restlessly after his darśan.
By now Bandhu had returned from Vrndāvana, He was staying in Darjipādā with his devotees while Rāmadāsa lived in Casā-dhopā-pādā. He sent word to Rāmadāsa. "Tomorrow we have to go to Navadvipa. Meet at Ahīratālā Ghāta."
The next day, when he reached the Ghāta, Bandhu had gone to Navadvipa with Campatī. His other devotees were to go by another boat. Rāmadāsa sat in that boat. But none of the other devotees talked with him.
When he reached Harisabhā in Navadvīpa, where Bandhu was staying, he asked Campatī., "Where is Bandhu?" He replied in a grave tone, "Prabhu is living behind Harisabhā in a thatched cottage. Today no one can meet him."
Campatī thus pricked him in his heart, which was already sore, and went.
The rumour spread all over Navadvīpa that Nava-Gaurānga (New Gaurānga) had appeared in Navadvīpa and He had been kept hiding. When Rāmadāsa came to know about this, he remembered that last time when he had come to Navadvīpa with Bandhu, census was going on and Bandhu had asked his people to hide him so that he might not be counted among men. Now when his divinity was openly talked about, he thought that perhaps he wanted, for the fulfillment of some purpose, to so manifest himself. Therefore he should keep himself aloof from him, otherwise he would prove an obstacle to him. As he thought of this his whole frame trembled and tears trickled down his eyes.
That day was the day of Mahāprabhu's appearance. Before the actual time of his appearance crowds of people were rushing towards the holy Gangā for a dip in the river. There was no one in Harisabhā. Rāmadāsa alone was sitting in a corner weeping. At that time Bandhu came quietly and said "Rāmī! Why are you sitting here?" Rāmadāsa wept more bitterly. He closed his eyes with both hands, because he could not look at him. Bandhu held his both hands and said, "Come, let us also go and have darśana from a distance." Bandhu took Rāmadāsa with him and went through the back door of Harisabhā and lanes and by-lanes to the bank of the Gangā and stood behind the broken wall of an old garden-house. They saw countless people bathing in the river, countless standing on the bank and countless sitting in the boats and heard the sky-rending sound of 'Haribol'. All of a sudden they saw a kīrtana-party, going to the river and singing in a sweet tone: "Bhaja Nitaī-Gaura Rādhe-Syāma Japa Hare Krçna Hare Rāma"
Bandhu whispered into the ear of Rāmadās, "The party of Barhā Bābājī Mahārājā of Purī!" He felt that Bandhu had brought him there only to ask him by gesture to take shelter under the feet of Barhā Bābājī Mahārājā.
That day Rāmadāsa did not have any other talk with Bandhu. At dead of night, after the crowd had dispersed, they bathed in the Gangā and returned to Harisabhā.
Rāmadāsa had to spend ten more days in Navadvīpa, sobbing and weeping in the company of Bandhu and yet in agonizing separation from him. He could not live there in this condition anymore. He returned to Casā-dhopā-pādā in Calcutta and began to do nagara-kīrtana as instructed by Bandhu.
After seven days Bandhu came. He did not go to Darjipādā, but came straight to Casā-dhopā-pādā. A new ray of light and hope sparkled in the heart of Rāmadāsa. But it did not take long to disappear. He stayed there for twenty-four hours, but did not once call Rāmadāsa. At night Campatī said to him, " Rāma! Tomorrow morning at the time of nagara-kīrtana sing the song of praise and prayer to Bandhu as Bhagavān. Bandhu is Bhagavān. We must behave towards Him accordingly."
It was not possible for Rāma to worship him as Bhagavān, whom he had loved all along as his bandhu (friend) or dādā (elder brother). To do so would have been to place him at a yawning distance from himself. How could the one, who was worshipped as Bhagavān be as close to one's heart as a friend or brother? So he thought it fit to go away from there. From a distance he could still be closer to Bandhu than in his company. But the events moved faster. Next morning, when Campatī saw him singing other kīrtana songs rather than the songs of prayer to Bandhu as Bhagavān, he pounced upon him. He beat him and pushed him away saying, "Get away from here. You do not deserve to stay here even for a moment."
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| Barha Baba |
Thus chastised by Campati and ignored by Bandhu, Rāmadāsa went to the house of his devotee Natavara Lal in Calcutta. He lived there and did nagara-kīrtan, and smarana, etc. as enjoyed before by Bandhu. Since the moment he was pushed by Campati his attraction towards Bandhu had decreased and he felt attracted more and more towards Barhā Bābā. He felt that there was in it the hand of some Unseen Power, working according to some design for betterment and the benefit of the rest of mankind, of which his dissociation from Bandhu and surrender at the feet of Barhā Bābā was an essential part. He became restless to meet Barhā Bābājī Mahārājā and started his search for him.
He came to know that Barhā Bābā was in Navadvipa at that time. The next day he went to Navadvipa. In Harisabhā he happened to meet Navadvipa Dāsa Bābā. Introducing himself to him, he asked where he could meet Barhā Bābā. Navadvipa said, "He is my own Dādā. I shall take you to him." He also said. "We call him 'Dādā,' because he is by nature a Dādā for us all. His demeanour, habits and behaviour are like that of a bandhu or dādā. He is the affectionate bandhu (friend) of everyone."
Rāmadāsa was happy beyond measure to know this. He understood that he was going to get his bandhu in another form and what appeared to him to be separation from Bandhu was union with him in a sweeter form.
The next day Navadvipa Dāsa took Rāmadāsa to the āśrama of Palagovinda, where Barhā Bābā was staying. As soon as Rāmadāsa saw Barhā Bābā, his whole body shivered with a wave of transcendental bhāva and happiness. He performed dandavat before him. Navadvipa, whispering into his ear, introduced Rāmadāsa to him and told him about his separation from Jagadbandhu. Barhā Bābā looked grave as he fixed his gaze upon him. But the very next moment there was a smile on his face. He stood up and clasped Rāmadāsa in his arms. Oh! How pleasant, how ecstasising was the clasp! Each was bathing the other with his tears, as if the elder brother had found his younger brother after a long time and was pouring on him all the love stored in his heart through the embrace and the tears of his eyes. The younger brother was overwhelmed with joy on luckily finding his only elder brother, whom he had lost. Barhā Bābā sat down on the cot, holding Rāmadāsa close to his heart. After a while a wave of bhāva stirred his heart. He shouted, 'Jai Nitai' and, placing his left hand on his back, said in a sweet voice, "Bhāi (brother) Rāma! Come, let us go!"
He stood up and began to go out of the āśrama. His companions followed with khola and karatālas, At his gesture the khola and karatālas began to sound. Rāmadāsa heard .Barhā Bābā saying in sweet tone, " Bhāi! Would you do some Nāma-kīrtana?” Rāma started singing in his sweet voice:
"Hari bale re bhāi, gadādhara,
gaurānga basu jānhavā Nitāi, . ” - etc.
The sweet tone and the maddening bhāva of kīrtana ecstasised people. As the kīrtana party marched towards Harisabhā more and more people joined it. In a short time the procession became gigantic. Barhā Bābā Mahārājā. was so overwhelmed with bhāva that he began to dance like mad elephant and shout from time to time "Ha Nitāi! Ha Nitāi!” It became difficult for him to control his bhāva.
When the kīrtana-party reached before Mahāprabhu in Harisabhā, Barhā Bābā gave a loving embrace to Rāmadāsa and said. "Bhāi Rāma! You made me so happy today. May Nitāi bless you withprema and you may bless others by distributing it." With this he surrendered him at the feet of Mahāprabhu. Rāmadāsa thought that Barhā Bābā had accepted him for ever. It became impossible for him to live without him. Whether asleep or awake, he always thought of him.
Rāmadāsa requested him to give him diksā-mantra. He asked him first to obtain permission of Jagadbandhu. Rāmadāsa went and asked for his permission. He readily permitted, because this was a part of his own plan regarding him. He had once told him, "Rāma! You have obtained from me Vraja-rasa. From another mahāpurusa, who is nondifferent from me, you will obtain Gaura-rasa and drown the world with it." But the sorrow he felt in bidding him farewell for ever was apparent from a letter, he later wrote to him in verse. The first two lines of the letter were:
"kemane bidāya dibo cira dina tare, kemane kahibo re, kemane sahibo re / smarite dāruna kathā śarīra sihare, kemane bidāya di bo cira dina tare. //
-Oh! How to bid farewell for ever. How to bear it. How to express my grief in doing it. My body shivers as I think of it."
The great ones renounce everything for the good of the world. Jagadbandhu renounced his Rāmī, dearer to him than his own self, for the good of the world., for going around the world to preach Harināma under the guidance of Rādhāramana Carana Dāsa Deva and delivering the jīvas of Kali from bondage. Rādhāramana made Rāmadāsa in every sense his own by giving him dīk§a, Rāmadāsa also surrendered himself to him completely and established the same kind of loving relationship with him, absolutely free from any hitch, hesitation or reservation, as he had with Jagadbandhu.
Rāmadāsa always lived with Barhā Bābājī Mahārāja. He became his right hand. His main function was to assist him in samkīrtana. Often Bābā said to him, "Bhāi Rāma! Would you sing the Name for a while?" Rāmadāsa sang like one inspired and Bābā enjoyed like one drowned in the ocean of bhāva
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Once there was a festival in the āśrama of Śrī Gauarhari Dāsa Bābājī, the guru of Barhā Bābājī Mahārāja and Rāmadāsa was performing kīrtana. He was so overwhelmed with bhāva that tears were incessantly streaming out of his eyes and from time to time tremor appeared on his body with such intensity that the body became invisible. Suddenly he shouted, ” āre āmāra Nitaī re - O Nitaī, our Nitaī!" and began to weep loudly. He repeated the same line over and over again in consonance with the beats of khola and karatāla and wept. Those playing on khola and karatāla and others also sang the line and wept. This continued till 12 o'clock, when some one said, " Barhā Bābā has come." Barhā Bābā had been busy in Rādhāramana Bagh. When he came to know that kīrtana, which started early in the morning, was still going on to the utter discomfiture of the invited guests, he came probably to stop kīrtana. Rāmadāsa stopped kīrtana. He went out and made obeisance to Bābā. Bābā said, "Rāma! You don't know sevā. You have learnt that to weep in kīrtanas is the only kind of bhajana. Vaiçnavas have been invited to take mahāprasāda. Everything is ready, But it was 12 o'clock, still your kīrtana did not stop. You do not know how much inconvenience you have caused to the Vaisnavas. It is not enough to have prema, Sevā is also necessary."
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In 1905 Śrī Rādhāramana Carana Dāsa Deva disappeared from the world to join the eternal līlā of Rādhā-Krsna in celestial Vrndavana. At the time of his disappearance he gave his karatāla to Rāmadāsa. Along with the karatāla he gave his śakti and entrusted him with the responsibility of preaching Harināma through kīrtana. Accordingly he started preaching through kīrtana with Calcutta as the centre of preaching.. His whole life was devoted to kīrtana. Apart from trisandhya-kīrtana, which he performed every day, he went from place to place performing kīrtana in Harisabhas and the houses of devotees. On the dates on which Mahāprabhu or his companions performed any līlā in any particular place, he went to that place along with his disciples and the other devotees and performed kīrtana relating to that particular līlā. For example, he performed Ratha-Yātrā kīrtana in Jagannātha Purī on the Ratha-Yātrā day, dañdamahotsava-kīrtana in Pānihātī on the day on which Nityānanda Prabhu performed dandamahotsava and nagara-kīrtana in Vrndavana on the day of Mahāprabhu's visit to Vrndavana. On the day of disappearance of a companion of Mahāprabhu or an ācārya or devotee, he performed sucaka-kirtana. Thus hardly a day passed when he did not perform some special kīrtana.
Rādhāramana also passed on to Rāmadāsa his supernatural power of composing songs at the time of kīrtana. All the songs composed and sung by him at the time of kīrtana, and noted down by his disciples are now published in three big volumes.
Rāmadāsa performed kīrtana in Lālābāndhapādā of Visnupur, Arāmbāgh and other places in different unusual circumstances
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The story of Nayantāra Devi of Sonāmukhī is also an example of Bābā Mahārāja’s mercy upon the fallen and the sinful. Nayantāra came of a respectable Brahmin family of Sonāmukhī. All the members of her family were educated. She was also highly educated. She was married to the only son of a rich man of Vārānasī, who was learned but not handsome. Nayantāra did not like him. She ran away with son of a goldsmith. The goldsmith’s son took her to Delhi, Agra, Lucknow and several other places. Finally he took her to Calcutta. He lived with her there for some time and then gave her up. She was obliged to go back to her parents. But she was not well received in the family. After some time she went to Bānkurā and began to live like prostitute in a locality, where prostitutes lived.
Once Bābā Mahārāja happened to pass through that locality, while he was out for a nagara-kīrtana. He looked at her piteously and mercifully. His glance touched ger heart. There was a complete change in her. The next day she took initiation from Bābā, distributed all her wealth among the other prostitutes, shaved her head and went to Vrndavana with a single dhoti, which she had on her body. For a long time no one knew anything about her.
In 1933 Bābā went to Vrndavana on the occasion of Rāsotsava. A large number of devotees and Gosvāmīs accompanied him. One day he was doing Svāpnavilāsa-līlā- kīrtana in Nidhuvana. One of the stanzas of the kīrtana was:
“Vrndavana kuñja nikuñjahi nivasayi tuhu vara nāgara kāna / aharniśa tuhāri daraśa binu jhūrala tejaba sabahu parāna // - O Krsna! You revel in the kunjas of Vrndavana, I know. But you do not appear before me In your separation I weep and weep Weeping I shall die!”
As soon as a lady heard this, she fell senseless on the ground. Her consciousness never returned. She actually died weeping in separation of Kr§na. She was the same Nayantāra, who was outcast by society. By the mercy of Bābājī Mahārāja she became a true Vaiçnava. The manner in which she died would be coveted by many saints. She left her body in Nidhuvana the presence of Gurudeva. While listening to Nikunja- līlā- kīrtana sung by Gurudeva, she left her physical body and entered transcendental Nikunja in her transcendental body.
Once Śrī Rādhāramana Carana Dāsa Deva had said to Rāmadāsa, “Rāma! Do not build any new temple or Matha. If possible renovate the old ones and make proper arrangements for the service of Śrī Vigrahas in them. Accordingly he did not build any new temple even on the insistence of the devotees. But the number of old temples and Mathas he renovated and the number of Śrī Vigrahas for whose service he made adequate arrangements, is surprisingly large. Special examples of this are the Haridāsa Thākura Matha of Purī and the Pathabādī Āsrama of Barānagara, Calcutta. In 1907 Haridāsa Thākura Matha was going to be auctioned and delivered to Christians. He made stupendous efforts to take possession of it and ultimately succeeded. He made suitable arrangements for its service, which are continuing.
The purpose for which Jagadbandhu Prabhu had brought Rāmadāsa Bābā from Vrndavana was now fulfilled. He had - like a moving Kalpataru - blessed thousands of people with its fruits and set them on the path of Bhakti. It was now time for him to follow Lalitā Sakhī, his god-sister, who had left this world to join the Nitya-līla of Rādhā- Govinda in 1946. So in 1953 on the Agrahāyana Śuklā Cahirdaśī he woke up at 2:30 a.m. as usual and said to his attendant, “Now I have to go, Dīdī (Lalitā Sakhī) is calling me. Call everyone. Get the Thākura (the picture of Nitāi-Gaura.)” After this he took bath and sat down on the floor. All the inmates of the āśrama arrived along with the pictures of Nitāi-Gaura. He asked them to chant Harināma. Then he shouted’ “Jai Jagadbadhu! Jai MahābiraRādhāramana!” and himself began to sing aloud: Bhaja Nitāi-Gaura Rādhe-Syāma Japa Hare Krsna Hare Rāma” - Everyone joined the kīrtana with tears flowing from his eyes. Slowly his voice became fainter. At the end there was complete silence. Rāmadāsa Bābā was no more. He had joined the Nitya-līla in celestial Vrndavana.
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Brief Biography of Sidhdha Sripad 108 Ram Das Babaji Maharaja:
The history of mankind and civilization is like a flowing stream. When a stream gathers moss, it slowly and gradually, tends to lose its speed. When mankind is tortured and disintegrated by evil forces, like violence and hatred, by oppression of negative systems and exercise of ruthless power, the progression of civilization ceases and stands on the threshold of decadence. At these critical junctures, some MEN appear just to make all understand that the ultimate destiny if mankind is to become more humane. They save society from death by practicing sheer love for humanity, by repairing the framework of belief on humanity and by preaching and teaching unconditional surrender to the SUPREME conscience. Thus the stagnant stream is revived from its inertia and it starts flowing with full potentiality. These men are men extraordinary, such a man extraordinary was Sripad Ram Das Babaji Mahasaya.
His social welfare consciousness, superior mentality, sympathetic attitude, treatment of all beings with reverence, non-discrimination of all beings with reverence, non discrimination of lesser mortals, liberal humanity, unbiased and unmaliced thoughts and thinking, his utmost devotion not only amazes us but keep us dumbfounded too. It was evident from his demeanour that he perceived the entity of Nityananda in all worldly beings and vice versa.
In order to cleanse this world with his profound love, compassion and tears SriPad Ramdas Babaji Mahasaya appeared in this world on 22nd day of Chaitra 1283 B.S ( 4th April, 1877 Tuesday). He was born in the village of Kumarpur, dist. Faridpur, presently in Bangladesh. His father was Durga Charan Gupta and Mother Satyabhama Devi. That his greatness was preordained, was evident at the time of his birth. Pervading the natural laws of birth he was born with his feet first, a clear indication of future things to happen. Named Radhika Tanjan Gupta by his parents, he was fond music and a sharp memory.
Since his birth he was initiated into the sacred task of serving others, especially the sick and infirm. While in this task he became oblivious of his own self. Balai Methua – a sweeper, a man of lower caste had contracted small pox – a deadly infectious disease at that time. But Radhika’s untiring nursing helped him to recover. In 1297 B.S ( 1891) he appeared in minor school examination and passed in the first division. An incident of that time needs special mention. At the age of eight he became acquainted with PRABHU JAGATBANDHU SUNDAR. In 1298 B.S ( 1892) with the overt instigation of then District Magistrate of Faridpur Mr. Herbert and Reverend Midi’s untiring efforts many of wild tribal people including santhals were to be converted into Christians.Upon hearing this BANDHUSUNDAR was much perturbed and confided with his dear Radhika. Their united efforts culminated in a 1 ½ mile long Sankirtan procession at the end of which the santhals and untouchables, neglected and despicable were all given shelter under Vaishnavism, which gave the hitherto unknown a new identity.For this action Radhika was given a dressing down to his home.
(Bhaja) Nitai Gour RadheyShyam
(Japa) Hare Krishna Hare Ram
Forced by circumstances he had to stay in Barishal for some time. During this period he visited Pabna with BANDHUSUNDAR and came into contact with Dinabandhu Das Babaji,Haran Fakir, Buro Shiv. It was Dinabandhu Das who christened young Radhika Ranjan to RAMDAS. Since then BANDHUSUNDAR used to address him as RAMI, RAMA and RAMDAS. Overwhelming Pabna with his Nagar Sankirtan he returned to his father's house in Faridpur. In 1300 B.S.( February, 1894) after taking permission from his mother he visited Nabadwip with BANDHUSUNDAR, a few days before Falguni purnima. He stayed at the Harisabha ( Natua Gour Temple ). Again he had the good fortune of coming into direct contact with Sri Nathuranath Padaratna, Sri Shitikantha Baachaspati, Sri Vijay Krishna Goswami, Sri Premananda Bharati, Sri Sachchidananda Swami , Sri Krishnananda Swami, Sri Haribolananda Thakur et el.
In 1301 B.S ( July 1894 ) a few days before Jhulan, under the guidance of BANDHUSUNDAR, RAMDAS arrived in Vrindavan with a single piece of cloth, Sri Naam mala, Karataal and Narottam Thakur's PRARTHANA. He was escorted from the station to old Sri Govinda Temple by dignified and venerable old lady. The following letter was written to BABAJI MAHASAYA prior to his departure to Vrindavan by BANDHUSUNDAR.
" Dear RAMDAS
You will go to Vrindavan alone. A "BAIRAGI" travels alone. He does not wait, does not request and does not confront any body. He always perceives the plain simple truth. Out of Lord's bountiful divinity, six are outstanding. Of which "BAIRAGYA" is the Jewel in the crown. You have taken refuge in that "BAIRAGYA". Always be fearless and impartial. Try to beg for food from door to door as does a bee from flower to flower. Do not beg bulk at one place. Proceed first to the Old temple of Sri Govinda Jew. When the time comes you will know everything and meet me.
Yours
'Bandhu' "
Next morning he met Sri Sachchidananda Swami - a disciple of Sri Vijay Krishna Gowami and started staying with him. BANDHUSUNDAR arrived on the Saptami of Saradiya Maha Puja. Through trials and tribulations, service and dedication, devotion and discipline, dissection of the inner self BANDHUSUNDAR helped RAMDAS to cross the bridge between this world and the transcendental. RAMDAS's wake up time was 3 A.M in the morning. Within one hour, after finishing his daily chores, he started "Naammaya Nagar Sankirtan", which was followed by bath and meditation. Meditation was followed by drinking a glass of juice of the Sephali flower with some cow dung. Pouring through sacred books till 10 A.M he went begging for daily prasad.
After finishing meal he again sat down to meditate which culminated in "PAATH" in the eveing. At 6 P.M he used to leave for darshan. Upon returning he bathed and started his Japa - silent prayer on rosery till he fulfilled his requisite number. Rest at 12 p.m. that too, leaning against a wall in the seating posture, not laying down. In the words of Babaji Maharaja "An affirmative sound after 12 p.m. from BANDHUSUNDAR indicating him to go to sleep. Another sound at 3 a.m., which meant it was time to get up and start again" Any lapse of this routine was met with strict remonstration. This regime brings light of twp aspects. One, uninterrupted and continued "Bhajan", which is the word of Sri Rupa Goswami is 'AbyarthaKalatbya' and two, unconditional and total surrender. During this time he met Sri Premananda Goswami of Sringar Bat, Raghunandan Goswami of Purana Sahar, Sidhdha Mahatma Sidhdha Balaram Das Baba of suryakunda, Sidhdha Nityananda Das Baba, Srimat Madhusudan Goswamiji - Sevait of of Sri Radharam Temple. He learnt to play Mridanga - percussion instrument under the tutelage of Ramanandasji of Lalita Kunda. He stayed for 9 months in Vrindavan. For thre months he accompanied BANDHUSUNDAR and rest six month was spent in meeting Sri VIJAYA KRISHNA GOSWAMI a second time, Sri Aswini Kr. Dutta who penned "Bhakti Yoga" and Hari Sundar Bhnuiya. During this time Babaji Mahasaya's father and mother came to Vrindavna, and while they were returning to Kashi they took RAMDAS along with them. Upon hearing this BANDHUSUNDAR was so apprehensive that RAMDAS may join his family, he fasted for several days. Of course, RAMDAS came early from Kashi to Vrindavan. Under instruction from BANDHUSUNDAR, RAMDAS arrived at Calcutta in 1302 B.S ( May 1895). BANDHUSUNDAR has already informed his associates in Calcutta that he was bringing an excellent sapling of "Hari Naam" well nourished by the air and water of Vrindavan. It had become all proof, meaning the sapling Could weather the severest tests.
In the meantime RAMDAS was initiated into Mahamantra by Srimat Bhairab Chandra Goswami of Singur. RAMDAS was warned by his GURU - " Be careful - in the path of Salvation you will come across three persons - Vanity, Pride and Malice. Keep away from them. He left for Navadwip on foot via Panihati. In Nabadwip he met SRI RADHARAMAN CHARANDAS DEV ( BARA BABAJI MAHASAYA) with the help and mediation of Sri Nabadwip chandra das. RAMDAS enchanted everybody with his Naam Sankirtan in Nabadwip. He then accompanied Sri Radharaman to Calcutta, which was reeling under the epidemic of plague. All medical efforts to stem the plague were proving futile. On reaching Calcutta they found that the only solution was NAAM SANKIRTAN and RAMDAS with SRI RADHARAMAN DEV took the streets of Calcutta with thousands of devotees. This onslaught proved too much for the epidemic and it gradually subsided. People were not only saved and relieved but indiscriminately they took refuge in Sankirtan.
(Bhaja) Nitai Gour RadheyShyam
(Japa) Hare Krishna Hare Rame
In the meantime he went to Faridpur and received the permission from BANDHUSUNDAR to get MANTRADIKSHA from Sri RADHARAMAN DEV and stay with him. RAMDAS's life was first moulded by BANDHUSUNDAR, then he was initiated in Mahamantra by Srimat Bhairab Chandra Goswami and finally he got MANTRADIKSHA from Sri RADHARAMAN Dev. His life now was full of its bim as he finally found the shelter which he was looking for long. On seeing RADHARAMAN DEV , word of BANDHUSUNDAR comes into his mind which , "He is the highest Human,who feeds others first before feeding himself". He found in RADHARAMAN that human being who is always looking for absoulte well being of common people, bringing them unto the fold of NITAI GAUR RADHEY SHYAM. RAMDAS accompanied SRI RADHARAMAN Dev to Panihati Dand Mahotsav and Ratha Yatra in puri. RAMDAS now become a shadow of SRI RADHARAMAN DEV till the day he breathed last. To RAMDAS, the order , encouragement and the desire of Sri RADHARAMAN became the constitution and more sacred than the sacred text. Sri Radharaman Dev has chosen the right soul and prepared and nourished him for the salvation and deliverence of human race.His life became the beacon of light and a mere glance of his daily life will give us a clear picture of Mahaprabhu's preachings. The legendary BABAJI MAHASAYA was personification of Sri GAURANGA's "SIKSHA ASTAKA".
In keeping with his motto of life the "Radharaman Sevasram" was established in 1318 B.S (1912). After visiting the Ashram, Netaji Subhas Chandra Bose himself wrote " Today on visiting Radharaman Sevasram of Nabadwip, I am much delighted. I have gained much satisfaction on seeing it personally. This social welfare is indeed very pious. Those who have vowed to do this social service and those who patronize this institution are indeed blessed. I pray to God for the development of this institution." Yours , Sri Subhas Chandra Bose. Nabadwip - 13/6/1928. While in Cuttack, Netaji used to call upon BABAJI MAHASAYA quite often. Babaji's advice to him was " In order to be good leader one has to be a good servant" He also told Netaji to regularly pay homage to his father and mother and to keep a strict vigil on abstinence.
When the world is busy with self proclaim, BABAJI MAHASAYA's humility at times becomes difficult to comprehend. At that time the Head of the department of Bengali Language and Literature of Calcutta University was Tagore Professor, Rai Bahadur Khagendra Nath Mitra. He expressed his desire to felicitate BABAJI MAHASAYA at the Calcutta University Institute Hall and all the necessary preparations were over. But BABAJI MAHASAYA refused. He called his learned disciples and said "Even though you want to dress me up as God, I categorically refuse to do so". He did not attend the occasion inspite of requests from personalities like poet Kalidas Roy, Kumud Ranjan Mullick, renowned journalist Sri Hemendra Prasad Ghosh, Sri Narendra Deb, Dr. Srikumar Bandyapadhyaya, Litterateur Annadasankar Roy ( His mother and father was disciple of BABAJI MAHASAYA), Sri Kalidas Nag, Prof. Dr. RadhaGovinda Nath ( famous Gaudiya Vaishanava scholar and devotee) and Sri HareKrishna Mukhopadhyaya. He abhorred honour and glory as laid down by the associates of Sri Chaitanya Mahaprabhu. In his character virtuous men found Loknath's abhorance of reputation, Sri Rupa's ability to reclaim extint places of pilgrimage, Raghunath Bhatta's Bhagwat life, Sri Jiva's firm self belief, Gopal Bhatta's ability to serve without questioning and above all Sri Raghunath Das Goswami Pada's faithful adherence, enlightened austere practices and austute self dedication. Chote Lala of Sri Vrindaban had rightly said that the six Goswami's have been truely reflected in RAMDADA.
He found no pleasure in building new Maths and Temples. To him, reclamation of extinct and long forgotten places of pilgrimage was more important. This list is long and as follows:
1)Madhaitala - In Katwa in the district of Burdwan. The SADHAN PEETH ( Place of Sadhana ) and burial place of Madhai of JAGAI MADHAI fame.2)Sri Pathbari - In Baranagore. The Habitat of Sri Raghunath Bhagawat Acharya , a close associate of MAHAPRABHU.
3) The Tomb of Sri Haridas Thakur, Puri - In Puri Dham the place where Haridas Thakur was buried. 4) Aantisara - Sripat of Sri Ananta Acharya, a close associate of Sri Chaitanya. 5) Sri Radhakanta Math - Alias Jhanjhoitha Math in Puri Dham. Narattam Thakur's BHAJAN PEETH in Puri. 6) Kunja Math - The able governance of this old and dilapidated temple by BABAJI MAHASAYA. 7) Sri Radha Raman Bag ( Samaj Bari ) - Nabadwip 8) Nitai Gauranga Math - Bangali Sahi Cuttack 9) Sri Krishna Chaitanya Sanatan Siksha Sanga - Varansi 10) Jatan Bar - Varansi 11) Govind Kunda Asram - Sri Vrindaban Dham ( Chaitanya Tila ) 12) Aitota Math - Puri 13) Old Jagannatha Math - On the bank of river Ganges in Chandannagore ( Hoogly, West Bengal) 14) Akaihat Temple and Nupur Kund - Sri Pat of Kala Krishna Das Thakur. One of the venerable Twelve close associates of MAHAPRABHU. 15) Bisramtali Math and RajuTali Math ( Birbhum, West Bengal). 16) Kirnahar - Sri Pat of Chandidas , the great Vaishnava Poet, 17) Nityananda Asram - Bankura ( West Bengal) 18) Nitai Gaur Ashram - Chandrokona; Midnapore ( West Bengal) 19) Nrisingha Temple - Nabadwip Nadiya ( West Bengal)
(Bhaja) Nitai Gour RadheyShyam
(Japa) Hare Krishna Hare Ram
Other than these he had instituted few Maths and Seva Centres in Orissa. They include Sri Sri Nityananda Asram of Raghunathpur and Jagatsinghpur, Sri Sri Nitai Gauranga Math in Kapileswar where Sri Chaitanya Mahaprabhu stayed for day and a temple in Talcher.
Sri Radharaman Charan Das Dev had ordered BABAJI MAHASAYA to concentrate in Calcutta and spread the Naam from Calcutta.. The whole world would aware of it. Keeping this in mind BABAJI MAHASAYA concentrated in bringing back to life the long forgotten Lilas of Mahaprabhu and his associates through soul wrenching Kirtans. People came to know many unknown facts and they were awe struck. It was difficult to believe but Lilas took a concrete shape through his Kirtan. A few of the Kirtan are given below
1)Meeting of the people from Gaud Mandal ( Bengal) with Mahaprabhu, 2) The Jhali Samarpan at the residence of Mahaprabhu at Gambhira by Raghav & Sridhar Pandit. 3) The cleansing of Gundicha temple one day before of Rathyatra. 4) The bath at Indradyumna Lake and Prasad distribution at Aitota. 5) Sankirtan preceding the Rath/chariot of Jagannath. 6) Utsav of Tota Gopinath with rice ( 6 see and 1 poa ) brought from Gaud Mondol ( Bengal) by Sri Sri Nityananda Prabhu. 7) The merging of Mahaprabhu into the entity of Sri Radha and performing Kirtan before the gates of Gundicha Temple. 8) Lamentation before Jagannatha. 9) Haridas Niryan Kirtan – from the passing away of Haridas Thakur till his Utsav. 10) The advent of Mahaprabhu at Panihati, Baranagar, Ramkeli, Antisara, Chatra Bhog, Kumarhatta ( Chaitanya Doba) 11) Vrindaban Parikrama by Mahaprabhu on the night of RAASPURNIMA. 12) DandoMohatsav by Sri Nityananda Mahaprabhu at Panihati.
Starting from Khardah – SriKhanda, Budhuri, Kheturi, Bankura, large areas of Orissa, nearly the whole of North India, Madras, Gujrat, Bombay, Patna, Dumka, Munger, Assam BABAJI MAHASAYA traveled with the sole intention of giving the people around him the Divine taste of Naam Sankirtan. He traversed India from Himalaya to Kanyakumarika. In 1318 B.S ( Sept 1911 ) during the month of Bhadra, Babaji Mahasaya went to Madras and upto Rameswaram ( Setu Bandha ) with one hundred of disciples for one month. In 1321 ( October 1914) he started the “Gour Aagamanotsav” at Panihati – signifying the advent of Mahaprabhu at Panihati.
In 1339 ( 1932-1933) BABAJI MAHASAYA was in Munger to attend a conference of Vaishnavas. The conference started on 12 Poush, Thursday ( 29th Dec, 1932 ) BABAJI MAHASAYA was here on invitation from Maharaja Raghunanadan Prasad Singh. Also present was Krishnaprema Maharaj, originally from Scotland. Prior to his DIKSHA he was known as Ronal H. Nixon, M.A (Oxford). In India he came in contact with Sri Jnanendra Nath Chakraborty, Vice Chancellor of Allahabad University and his wife Jasoda Mai. It was from Jasoda Mai that he got DIKSHA and direction of the path to Bhakti. On 29th Dec 1932 at around 12 noon, Sri Krishnapremaji delivered a lecture on “SIKSHA-ASTAKA” in the presence of about 10,000 devotees. The next day he called upon BABAJI MAHASAYA for darshan. Mahatma Gauranga Das Babaji ( Disciple of Babaji MAHASAYA and DIKSHA GURUDEV of Sri O.B.L Kapoor ) , who was at the side of BABAJI MAHASAYA remarked “This is my BABA MAHARAJ”. Instantly Krishnapremaji fell at BABAJI MAHASAYA’s feet- his face was flushed red for some time.
After spending couple of days in a divine association of BABAJI MAHARAJA, at the time of departure Krishnapremaji fell at BABAJI MAHASAYA’s feet like a felled tree. BABAJI MAHASAYA did an encore. He then told all around him that, much could not be expected from the people of our country. People would believe foreigners. One must be born in a foreign land. This is HIS wish, otherwise how could such things happen? Then he asked his companion –“What do you imbibe from him?”. BABAJI MAHASAYA himself replied “Seeing him one enjoys the all encompassing mercy of Sri Nitaichand and one is reminded of Mahaprabhu’s Saying – “ Prithibite Jato Achey Nagaradi Gram | Sarbotro prachar hobey more nam”.
The Year 1340 B.S ( 1933 – 1934 ) saw the foundation of Sri Gouranga Grantha Mandir at Sri Path Bari on 15th Jasistha – Monday ( 29th May 1933 ) – 9:30 AM by Nityanada Vamsha Prabhupada Srimat Atul Krishna Goswami Prabhuji. Previously Maitra Mahasaya of Baharampur had donated around one thousand five hundred handwritten ancient manuscripts. Now Sri Amulya Dhan Roy Bhatta of Panihati, disciple of Sri Radharaman Dev donated his life long priceless collections. They included more than two thousand ancient manuscripts, pictures, momentos of great men, soil and water of various Tirthas, idols, ancient terracotta & sculptures, handwritings of Vidyapati, Chandidas, Sri Gouranga and Sri Nityananda Mahaprabhu, manuscripts of texts written by great saints including Sri Rupa Goswamiji, articles of daily use of great saints, ancient legal documents, Farmans and Hebanamas issued by Mughal empire to Sri Jiva Goswami and Sri Raghunath Das Goswami, etc. Till today they have been put up for exhibition to the common man. It was indeed Herculean effort on the part of BABAJI MAHASAYA. Now it is for the next generation to conserve these sacred documents
In spite of all these, the year 1340 B.S ( 1933 - 1934 ) saw BABAJI MAHASAYA performing Sankirtan and Naam Yagna at one hundred and eight places in North India, East Bengal, Orissa , Howrah and Calcutta. This year also saw BABAJI MAHASAYA singing ANNAKUTA KIRTAN at Sri Path Bari on 4 th Kartik - Friday ( 20th October, 1933 ) from 9 a.m to 11 a.m. In Vrindavan he sang Kirtan at the Bhajan Kutir of Sidhdha RamkrishnaDas Pandit Babaji Maharaj and Sidhdha Prankrishnadas baba of Kalidaha. In order to attend the Virahautsav ( disappearance festival) of Sidhdha Madhava Das Babaji, BABAJI MAHASAYA could not go to Srikhanda. The Suchaka Kirtan of Narahari Thakur was performed at Kanpur Kunja in Vrindaban. On 10 th Dec, 1933 BABAJI MAHASAYA rendered the Swapna Vilasa Kirtan at Nidhuvan - unique and unheard before. Strangely, the day before he was bed ridden with colic pain. Pandit Ramkrishna das baba gave the opinion that very few had entry into the realm of BABAJI MAHASAYA's kirtan.
Inspite of his illness in 1352 B.S ( 1945 - 1946 ) BABAJi MAHASAYA tried his level best to perform his duties. BABAJI MAHASAYA was in Srikhanda when on 18th November, 1946) Sakhi Rakurani ( Lalita Sakhi Dasi) of Radharaman Bag, Nabadwip left for her heavenly abode. It was so sudden that even a man of BABAJI MAHASAYA's stature could not foresee. He had remarked to his disciples that his whole life's liberation had become topsy turvy. The first Viraha Mahotsav of Sakhi Thakurani was held on 5th December, 1946. BABAJI MAHASAYA started perfoming his normal responsibilities towards Vaishnava Society, but it was becoming evident that the loss of Sakhi Thakurani was becoming increasingly difficult to bear. The loneliness took him to places deep in his thoughts.
In this was the years 1355 ( 1948 - 1949 ), 1356 ( 1949 - 1950), 1357( 1950-1951) , 1358 ( 1951 - 1952) & 1359 ( 1952 - 1953 ) B.S passed away. The year 1360 was the 100th year of auspicious Advent of Sri
(Bhaja) Nitai Gour RadheyShyam
(Japa) Hare Krishna Hare Ram
Sri Radharaman Dev. The Suchaka Kirtan of Narahari Thakur was solemnized at Pathbari on 3rd Dec, 1953 thurs day. The loss of separation and eagerness to meet was so aptly depicted in the Kirtan that no wards could describe it. His mixed feelings were thus. When you held my hand in the form of Sri Guru, I have nothing more to expect. Naam and Naamdaata are not separate. Tie me up in your bonds of love. I have come to be tied by you.There is no distinction between Naam, Naami & Naamdaataa. That day BABAJI MAHASAYA was uncontrollable as he continued to gift gems of his wisdom to all present. The atmosphere was electric, and he ended the suchaka by emphasizing that Naam & Naamdaata are one and inseparable, hence we should chant Naam with utmost sincerity.
Duing this Kirtan amongst others was present Dr. Nalini Ranjan Sengupta - a Cardiologist of repute along with Dr. Santosh Kr. Das. He remarked to BABAJI MAHASAYA "you will amongst us for atleast ten years". But his words proved to be futile as in the span of one day our respected revered and beloved BABAJI MAHASAYA left us for his heavenly abode to meet his dearest Sri Gurudev. That day was 4th December, 1953 friday. BABAJI MAHASAYA had ended the day like any other day and went to his bed after aompletion of his daily Bhajan. At about 2:30 a.m at night he woke up and sar on his bed and called for his attendant. He told him " No more this time - Didi is calling me ( Nitya Lila Prabistha Lalita Sakhi Ma ) - I have to go. Call every body and bring my Thakur here." He got down from his bed and went to the toilet. After finishing his daily chores he returned and paid homage to all the photographs in his room. The he sat on a chair and said " All is gone ! All is gone ! All of you chant Naam". Then in a deep-throated voice he uttered "BANDHU-SUNDAR ! BANDHUSUNDAR ! RADHARAMAN ! RADHARAMAN ! ". He said "Let me sit on the floor". After doing so, he started chanting -
"(Bhaja) Nitai Gour Radhe Shyam |
(Japa) Hare Krishna Hare Ram ||"
All around him joined in chanting. Tears started flowing in form of stream from his eyes. In the meantime the photographs worshipped daily by BABAJI MAHASAYA of His Sri Gurudev and Nitai - Gour were brought from Sri Mandir. BABAJI MAHASAYA gazed at them in reverie. Then in a booming voice, as if essence of his whole life's quest and its divine answer, aprang out from his within and burst into "Jay Nityananda Ram" that shook the entired Pathbari. Chanting Sri Naam continued. BABAJI MAHASAYA too was chanting Sri Naam. Then gradually his eyes closed and everything became motionless, as if tired boy, after his day, all done, entered into the realm of SRINAAM. As if Sri BABAJI MAHASAYA took his final refuge in Sri NAAM. A pall of gloom descended on the ascetic and social world. He was laid down at Sri Pathbari in his Bhajan Kutir.
SRIMAT RAMDAS BABAJI MAHASAYA — Beyond Barriers
( From Dhimahi 2006 - Annual Vaishanava Magazine publication from Nityananda Janmasthan Eachakra - Birbhum):
Of the many places visited by Babaji Mahasaya during His lifetime. Bankura enjoys an exalted position. Not only Babaji Mahasaya stayed here in long stretches but also quite frequently. He had a huge number of followers and admirers here . They included the common people, the devoted, the intellectuals as well as people from every sphere of life. In the beginning though, Babaji Mahasaya had His share of non-believers, skeptics and antagonists too. Later on these were won over by Babaji Mahasaya's charm. It is not surprising that Bankura was witness to Babaji Mahasaya's unique feats which at times verged on the supernatural.
Bishnupur, a town in Bankura. The venue- Sarvamangala temple on the banks of Lalbandh. (Bandh means an embankment or dam). Here the Holy name " Hare Krishna. Hare Krishna Hare, Hare" was chanted every year for three days continuously as Naam Yagna was performed. Lot of people gathered here for this joyous occasion which was started by the Late Ramrup Bhattacharya. One of the organizers of this occasion was Kaviraj Rishikesh Dasgupta. Babaji Mahasaya was invited to be present on this occasion by His disciple Lalit Bhattacharya. Babaji Mahasaya obliged, by coming to Bishnupur with His entourage. He reached Bishnupur by train at around 3'O'clock in the afternoon.
Babaji Mahasaya along with His group was put at the local girl's school. The school ,was closed for summer vacation. Within half an hour of Babaji Mahasaya reaching Bishnupur a rumor spread that there could be trouble if the Kirtaan procession proceeded to Lalbandh. All the seniors were very much worried. At night Adwaita Das appraised Babaji Mahasaya of the tense situation and advised Him not to visit Lalbandh with the Kirtaan procession.
Babaji Mahasaya was a bit annoyed and irritated. He replied that Kirtaan was neither His nor Adwaita Das's. It belonged to none other than Radharaman ( Bodo baba ). Hence it was their duty to pray to Radharaman and to Nitaichand – the founder of Kirtaan , to overcome all hurdles. Nothing more was spoken that night.
Next morning everybody was surprised to see that the school building was surrounded by a huge posse of armed policemen. Babaji Mahasaya woke up as usual, performed His daily duties and ordered the Kirtaan to start. On the right and left of Babaji Mahasaya were the two Srikhol players Madan Das and Janaki. Behind Him were Adawita Das, Gopal Das, Bhagaban Das, Priyalal Das and others. The residents of Bishnupur followed. The whole procession was led from front by the two bearers of Sri Khunti. After falling prostrate on the ground and paying due respect to everybody Babaji Mahasaya started chanting the Sri Naam. The solemnity and fervour of the ambience cannot be described in a few words. It suffice to say that the residents of Bishnupur had not seen anything of this stature before. They joined the procession in numbers. They fell on the ground in frenzy as tolled down their cheeks. While a few gathered to see the confrontation as procession reached Lalbandh and some for the fun of it. The advancing procession was surrounded by the police contingent. Actually the police protection it ranged by Chandra Bhusan Dutta, a highly placed official of Bankura Judge's court.
As the procession reached a short distance from Lalbandh, there was trouble. Hundreds of people armed with sticks, spears and axe started shouting obscenities. They dared the procession to come forward. The situation was extremely tense but the Kirtaan continued even though everybody apprehended trouble. Suddenly at the blowing of a whistle, the policemen rushed forward, ahead of the procession. The trouble makers were warned and the policemen knelt down, Inking guard and aiming their guns towards them.
In flash Babaji Mahasaya broke the police cordon lay prostrate on the ground and then proceeded chanting the name of the Lord. The others stayed back. As Babaji Mahasaya went ahead towards Sarvamangala temple he was garlanded by Rishikesh Kaviraj. Suddenly there was a dramatic change. All those who stood there to pounce on Babaji Mahasaya joined Him in Sankitaan. Babaji Mahasaya could not be recognized when He returned back to the school. His entire body was covered with sandalwood paste and many garlands decked His neck.
Bishnupur became a witness to a historic occasion which can only be compared to Nityananda Prabhu's unarmed struggle and victory over the tyrannical Kazi of Nabadwip hundreds of years ago.
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( from Visakha’s Uddharan Blog)
In Babaji Maharaj’s time, too, something happened here which I think is worth mentioning, and which is worth recalling when we sit to relish this kirtan. This story is related in Sri Brajagopal Das Agrawal’s Hindi book on Babaji Maharaj’s life, Mere Dadu – Sri Ramdas Babaji Maharaj. It is also mentioned very briefly in The Life of Love, but Brajagopal Ji’s account is much more elaborate:
“It was around noontime, during a solar eclipse in the year 1922. Babaji Maharaj had just returned from celebrating a Namayajna at the home of Munsif Ramchandra Babu in Raghunathpur. This time he came to bless the city of Bankura with Nam Kirtan. People danced with their arms in the air; the shopkeepers showered candy over the crowd; the women ululated and blew conchells. The kirtan passed through Bara Bazaar, Kiraniganj, Poddarparha… soon they were near the red light district. When they heard the sound of the kirtan, the prostitutes came out to have a look.
“All of a sudden, a gorgeous young woman fell to the ground, grabbed onto Babaji Maharaj’s feet and started wailing. She said, ‘You are my Nitaichand! You have to save this fallen woman, or I will never let you go!’ Far from touching women or wealth, Babaji Maharaj was totally unacquainted with the faintest scent of these. Such a mahatyagi renunciant was he… yet now this voluptuous young prostitute had latched onto his feet. With much difficulty his companions were able to pull her away.
Jagadguru Nityananda’s adbhut prakash Srila Babaji Maharaj’s compassion overflowed. Trembling, with hair standing on end and tears of ecstasy pouring from his eyes, Babaji Maharaj gave mantra to the prostitute, whose name was Nayanatara. Then, saying, ‘Nitai, Nitai!’ he sent her on her way.
But Nayanatara’s story does not end there. Come, let’s hear the rest of her tale. After getting the kripa of a samartha guru, Srila Babaji Maharaj, the very next day she left for Vraja. Whatever she had, she gave away to the other women of her neighborhood. Upon arriving in Vraja, she took bhek (vaisnava sannyas) from Tota Madhavadas Babaji Maharaj of Kusum Sarovar. He arranged for her to stay with an elderly Vaishnavi in Abhiram Kunj, and told his bhek disciple Bhavananda Baba to make arrangements for her Prasad.
Bhavananda had tempered his body and mind through intense discipline and bhajan-sadhan, but somehow Nayanatara made him restless. He kept going to her to bring Prasad by order of his bhek guru Sri Madhavadas Ji – but internally he kept on praying to his diksha guru Srila Babaji Maharaj, ‘Prabhu, please save me from this danger!’
Babaji Maharaj in the form of antaryami heard his plea. It was Kartik. One night as Bhavananda was doing his japa, his heart became restless, and disturbing thoughts overwhelmed his mind. He decided at that moment, that if any impropriety were to occur that night, that he would go to Yamuna before sunrise and give up his life in her waters. As soon as he made that decision, a Vaishnava came and said, ‘Babaji Maharaj has just arrived in Vrindavan. He is sitting in the old mandir of Govindaji and doing kirtan. He’s calling for you. He wants you to come right now.’ Paying obeisance to Babaji Maharaj in his heart, Bhavananda followed that Vaishnava. Seeing Babaji Maharaj’s weeping in kirtan, body trembling and thrilling in bliss, and hearing his voice overflowing with nectar, Bhavananda’s mind became peaceful.
As the sun rose, Babaji Maharaj finished the kirtan and got up. Bhavananda went to him and fell at his feet. Babaji Maharaj said, ‘Go to Nabadwip now. Haridas Das* is waiting for you.’ Upon reaching Nabadwip, Bhavananda lived and performed bhajan in a hut at Prachin Mayapur ghat.
Ten or eleven years passed. It was 1933. Babaji Maharaj was in Vrindavan for the Ras Purnima festival. He performed Svapnavilas kirtan in Nidhuvan. In the course of the kirtan, he described how Shyamsundar told Radharani that he would appear in Nabadwip. [In the words of Radharani], he sang, ‘You are going to leave Vraja? We gopis will die without you.’ Babaji Maharaj spontaneously elaborated,
morA kemone bA~cbo
tomAre virahe ba~dhu kemone bA~cbo
Oh beloved! How can I survive, separated from you?
Nayanatara was in the audience. Hearing Radharani’s sorrowful words, she suddenly fell at Babaji Maharaj’s feet and entered nityalila. Bhavananda heard the news, but nobody heard from him after that. Babaji Maharaj told my Gurudev Sri Gauranga Das Babaji, ‘When Bhavananda comes to Vrindavan, keep him with you.’ Bhavananda came to Vrindavan in his siddha deha, there is no doubt about that. Jaya jaya sri guru, prema kalapataru, adbhuta yahako prakash.
Babaji Maharaj was the very form of sweetness and compassion. He lived the example of ‘Hari in the form of Sri Guru’ by always keeping his eye on those who took refuge in him, protecting them and taking them across the ocean of material existence. Chota Haridas gave up his life and sang kirtan for Mahaprabhu in a divine form. It may be that Bhavananda, too, performed seva for Babaji Maharaj’s abhinnapran Sri Gauranga Das Ji in his manjari svarup – who knows?”
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In 1932 Babaji Maharaj (Sripad Ramdas Babaji Maharaj) was in Munger to attend a conference of Vaisnavas. The conference began December 29. Babaji Maharaj was there on invitation from Maharaj Raghu Nandan Prasad Singh. Also present was Sri Krishnaprem, who prior to diksha from Yasoda Ma, was known as Ronald H. Nixon.
About noontime on the first day of the conference, Sri Krishnaprem delivered a lecture on Sri Siksastakam in the presence of about 10,000 devotees. The next day he came to Babaji Maharaj for darshan, and instantly Krishnaprem fell at Babaji Maharaj’s feet and his face flushed red for some time.
The same evening Sri Krishnaprem delivered a lecture on Bhakti Dharma in the Garrett Club in the presence of 10-12,000 devotees. Babaji Maharaj was also present and was much satisfied to hear his lecture.
On December 31, 1932, the last day of the conference, Babaji Maharaj came to know that Sri Krishnaprem was deeply engrossed in Nam Kirtan. Babaji Maharaj opened the window of his room and saw him chanting Mahamantra while playing karatal. Tears were flowing down the cheeks of Sri Krishnaprem and his body was trembling. Krishnaprem noticed Babaji Maharaj watching from his window and made a dandavat to him from there. Babaji Maharaj returned the dandavat and told all the people in his room that not much can be expected from the people of our country. People would believe foreigners. One must be born in a foreign land. This was His wish, otherwise how could such things happen? Babaji Maharaj then said, “Seeing him one enjoys the all encompassing mercy of Sri Nitaichand and one is reminded of Mahaprabhu’s saying –
prthivite jata Ache nagarAdi grAm
sarbatra pracAr hoibe mora nAm
Hari Bol! I need some information urgently. You might be able to help me since you seem to be connected to the parampara of the author of this blog https://sriradhakund.wordpr.... Sakhicharan Das.
ReplyDeleteSakhicharan Das wrote an article about Sri Krishna Prem about whom OBL Kapoor also wrote a chapter in his book that you have mentioned in this post. The article about Sri Krishna Prem is here: sriradhakund.wordpress.com/.... In this article Sakhicharan Das says, " Sri Krishnaprem delivered a lecture on Sri Siksastakam in the presence of about 10,000 devotees. The next day he came to Babaji Maharaj for darshan, and instantly Krishnaprem fell at Babaji Maharaj’s feet and his face flushed red for some time.
The same evening Sri Krishnaprem delivered a lecture on Bhakti Dharma in the Garrett Club in the presence of 10-12,000 devotees. Babaji Maharaj was also present and was much satisfied to hear his lecture."
I have been trying to find a contact who could help me find these discourses from Sri Krishna Prem. Sri Krishna Prem is my guru from past lives. Please help me find his words.
I am not connected with Sakhi Ji, have just communicated with him on the facebook when he was on the planet couple of times.
DeleteBut Sri Krishnaprem is one of my favorite saints - he is both great bhakta and jnani - which is extremely rare. His vision is very close to what me and my Gurudev have. Not so many books are available in the web of him in free access - https://archive.org/details/cu31924023202264/page/n6 - this is one of them. In the future I want to find some rare books of his authorship, scan them and publish here.
Sincerely, Vira Chandra