Rasikananda Prabhu’s Memorial and Srila Jagannatha Dasa Babaji’s Disappearance Day

Giriraj Swami: So today is the disappearance day of Srila Rasikananda Acharya, Srila Jagannatha dasa Babaji Maharaja and His Holiness Tamal Krishna Goswami Maharaja. So we will read first about Rasikananda Prabhu.

SRI RASIKANANDA PRABHU (extract from Gaudiya Vaishnava samadhi)

Sri Rasikananda Prabhu (Rasika Murari) appeared as the son of a king. He became a perfect sage, Gaudiya Vaishnava scholar and the most beloved disciple of Sri Syama Nanda Prabhu.

On Syama Nanda Prabhu’s order, Rasikananda Prabhu became the head pujari and served his guru’s Deity of Govindaji with total dedication. His attentive loving service increased Govindaji’s beauty and pleasure. Rasika Murari enchanted the devotees with his unprecedented Deity service. After firmly establishing Govindaji’s worship he accepted Syama Nanda’s order to preach.

He traveled widely for forty years, influencing everyone with the message of Sri Chaitanya Mahaprabhu. Rasikananda Prabhu delivered everyone from pious royal families to Muslims, outcastes, agnostics, atheists, and even wild animals.

One time some mad elephants attacked Rasikananda. Calmly, he chanted, “Gauranga, Gauranga, Krishna, Krishna” while sprinkling water on the rampaging beasts. The elephants immediately stopped charging, humbly bowed their heads, raised their trunks, and bellowed, “Hare Krishna! Hare Krishna!”

At the time of leaving his body, Rasikananda began a powerful kirtan. Then he left this world by entering into the kṣīra-corā Gopinatha Deity in Remuna, Orissa. Devastated in separation, his disciples dropped their mridanga, karatālas—and their bodies. The pushpa samadhi of all these pure devotees stand near the temple. Rasikananda Prabhu’s pushpa samadhi stands next to Syama Nanda Prabhu’s near the temple of Radha-Shyamasundara.

SRI JAGANNATHA DASA BABAJI MAHARAJA (extract from Gaudiya Vaishnava Samadhi)

Siddha Jagannatha Dasa Babaji Maharaja lived for one-hundred forty-four years. He took diksa from Sri Madhusudana Dasa Babaji and did bhajana for many years at Surya Kunda in Vrndavana. Thakura Bhaktivinoda received valuable instructions on pure devotional service from Jagannatha Dasa Babaji.

Jagannatha Dasa Babaji’s practice was to live six months in Sri Navadvipa dhama and six in Vraja mandala. “During his time,” said Thakura Bhaktivinoda, “Sri Jagannatha Dasa Babaji was the most advanced rasika Vaishnava in Gaura and Vraja mandalas, and Purusottam Ksetra (Jagannatha Puri).” Bhaktivinoda Thakura gave him the title Sarvabhauma, the chief of the Vaisnavas.

At one hundred twenty-five years old his body appeared bent like a semi-circle. His eyelids hung over his eyes like heavy stage curtains. Standing on either side, two disciples would lift his droopy eyelids so he could offer tulasi manjaris to his Deity of Sri Giriraja Govardhana.

Since Jagannatha Dasa Babaji could barely walk, Bihari, his Vrajavasi servant, used to carry him on his shoulders. But whenever there was a Nama kirtana Jagannatha Dasa Babaji would bolt out of his basket and leap four feet into the air. In great ecstasy he would begin to sing and dance. He performed vigorous bhajana despite physical limitations.

He was fond of chanting loudly in both japa and kirtana. During kirtana he would sing: Nitai ki nama enechi re! Ki nama enechi re! Ki nama diteche re! “0 Lord Nityananda, what a wonderful name You have brought. O Nitai, what a wonderful name You have given.” After chanting almost the whole night, the next morning he would offer 1,108 dandavats to the Deities. He was always enthusiastic to serve the Vaisnavas.

He lived as an ascetic following a strict diet and the yearly Caturmasya (four month fast). The first month he ate only four bananas in the evening; second month only guavas; third month only whey; fourth month only boiled banana flowers without salt.

Once he begged a roti (flat bread) from a Vrindavana street sweeper. Hearing about this, the leading men of Vrindavana said to Jagannatha Dasa Babaji, “Baba, you are the crest jewel of Vraja. It pains us to hear anyone criticizing you. But now everyone is talking against you. They are saying, ‘Baba’s gone mad. If he defies the age old traditions what will happen to society.’”

Babaji Maharaja replied, “You are all learned people. Don’t you know the importance of the dust of Vrindavana? It is so surcharged with Krishna prema that even Lord Brahma desires to become a particle of Vraja raja (dust of Vrindavana). Therefore, isn’t a Vrindavana sweeper who is constantly serving the dust, breathing it, rolling in it, and bathing in it more pure than anyone else?” Silence filled the air indicating everyone’s acceptance of Babaji Maharaja’s reply.

While living in Navadvipa dhama Jagannatha Dasa Babaji showed deep respect toward all residents. Even when some puppies ate from his plate he didn’t protest. Bihari, his servant, became disgusted to see dogs devouring his guru’s prasadam and he drove them away. Jagannatha Dasa Babaji scolded Bihari, “These puppies are residents of the holy dhama. They are not ordinary living entities. I will not eat until they come back to share the maha-prasadam from my plate.”

At the age of one hundred forty-two he couldn’t see or walk. To confirm his findings Thakura Bhaktivinoda requested Jagannatha Dasa to see Lord Caitanya’s appearance place. Intoxicated with Gauranga prema, Jagannatha Dasa Babaji leapt high in the air and began chanting and dancing at the discovery of Sri Caitanya Mahaprabhu’s Yogapitha. “Out of compassion for all the conditioned souls Jagannatha Dasa Babaji transferred his power of bhajana, knowledge of the sastras, and prema bhakti directly into the heart of Bhaktivinoda Thakura

Jagannatha Dasa Babaji had many disciples. He often gave the following instructions:

(1) “You must avoid women, men who associate with women, or with a man who in any way associates with a man who associates with a woman.

(2) “To realize the supreme goal of life you must repeat Harinama regularly and steadfastly. Steadiness is so important that it must be maintained even at the cost of one’s life.

(3) “Never forget Gaura who is more merciful and benevolent than Krishna. Krishna is like a just ruler who takes into account your offenses in His administration of justice. Gaura does not take your offenses into account. Whereas, Krishna is more interested in the dispensation of justice, Gaura is more interested in the distribution of mercy. From this point of view, Gaura-kirtana is more useful than Krishna-kirtana. Gaura-kirtana means: Sri Krishna Caitanya, Prabhu Nityananda, Sri Advaita, Gadadhara, Srivasadi, Gaura bhakta vrnda.

(4) “Krishna is the avatara of Dvapara-yuga. Gaura is the Kali-yuga avatara. We should sing the name and glories of the avatara in whose age we live; just as in a kingdom we praise the ruling king.” jaya saci-nandana gaura hari, jaya saci-nandana gaura hari.

The Sonar Gauranga temple in Gopala Bagh, Vrindavana houses Gaura-Nitai Deities once worshiped in Surya-kunda by Sri Jagannatha Dasa Babaji. In Krishna lila he serves as Rasika-manjari.

COMMENT

Srila Jagannatha dasa Babaji Maharaja ki jaya!
Srila Rasikananda Prabhu ki jaya!

Hearing the instructions of Jagannatha dasa Babaji made me think of Srila Prabhupada because Babaji Maharaja’s instructions could appear to contradict Srila Prabhupada’s instructions and teaching. Srila Prabhupada also said that the chanting of the Pancha-tattva mantra is many times more powerful or effective the chanting of the Hare Krishna maha-mantra. But still, when one disciple asked Srila Prabhupada, “Well then shouldn’t we chant the Pancha-tattva mantra more than the Hare Krishna mantra?” Srila Prabhupada replied that, “Example is more important than precept. Lord Chaitanya showed the example of chanting Hare Krishna and therefore because we follow Lord Chaitanya, we chant Hare Krishna.” But Srila Prabhupada did emphasize that by chanting the Pancha-tattva mantra we get help to chant the Hare Krishna maha-mantra and therefore in kirtan we chant the Pancha-tattva mantra first.

Srila Prabhupada also showed the example in many other ways. As a preacher Srila Prabhupada did associate with women and men who are attached to women, so what to speak of men who associate with other men who are attached to women. And therefore the considerations for a preacher are different than the considerations for a bhajanānandī. Until Srila Bhaktivinoda Thakura, most of acharyas in the line did act more like bhajanānandīs. In any case we have the example of Srila Prabhupada and instructions of Srila Prabhupada. Therefore our appreciation of previous acharyas and instructions of previous acharyas should be applied in our practical devotional service under Srila Prabhupada’s guidance.

One interesting example that came up often in discussion was—- well there are two but they are sort of related. They come to the same point. One gentleman complained to Srila Prabhupada that in most of the temples and ashram’s in India, the heads of the institutions gave preferential treatment to rich people. They discriminated between rich people and ordinary people. Srila Prabhupada said we should not discriminate—paṇḍitāḥ sama-darśinaḥ—we should see everyone equally. So then the man said, “I hope in your institution they don’t discriminate and give preferential treatment to rich people. So Srila Prabhupada said that, “Spiritually we do not discriminate but practically we do because we are preaching. And a rich man can give a donation to help the preaching which a poor man can’t and therefore we may give preferential treatment to a rich man.” Srila Prabhupada made the point that we cannot imitate Chaitanya Mahaprabhu because we are preachers. He said, “Chaitanya Mahaprabhu wouldn’t meet a king or a rich man but we are preaching so we can’t imitate Chaitanya Mahaprabhu.”

And the same thing about varnashrama dhāma. In Lord Chaitanya’s discussion with Ramananda Raya, He rejected varnashrama dhāma but Srila Prabhupada said that he wanted to introduce varnashrama dhāma. So when perhaps Satsvarupa Maharaja asked Srila Prabhupada, “How is it that Lord Chaitanya rejected varnashrama dhāma as external that you want to introduce varnashrama dhāma?” And Srila Prabhupada said that, “Lord Chaitanya was a sannyasi. He had nothing to do with the world. But we are preaching and out of compassion for the fallen souls of the world we want to introduce varnashrama dhāma so they can take to the practices of Krishna consciousness more easily.”

So that is why I think devotees have to be careful when they read some example or some instruction from some previous acharya and sometimes Chaitanya Mahaprabhu Himself. That we accept the teachings and examples of Lord Chaitanya and the previous acharyas as they have been given to us by Srila Prabhupada because we are his followers. He has presented the teachings and practices the way that he wants his followers in ISKCON to follow. And it doesn’t mean that someone else’s approach is wrong as such because Srila Prabhupada also said every Vaishnava has his own realization of Krishna consciousness. But specifically as followers of Srila Prabhupada in ISKCON we do follow the way of presenting Krishna consciousness and the way of practicing Krishna consciousness that Srila Prabhupada gave us.

Any questions or comments? Maybe we can read a bit more. Well there is more mention here in Srila Bhaktivinoda Thakura’s biography.

After three years in Naral he went on a pilgrimage for three years to Allahabad, Ayodhya, Benares, Vrindavan, and other places. In Vrindavan he met Srila Jagannatha dasa Babaji Maharaja who was considered the leader of the Gaudiya Vaishnavas. Srila Babaji Maharaja became his religious guide and helped him with his missionary work.

Later Srila Bhaktivinoda Thakura had a dream in which Sriman Mahaprabhu commanded him to render service to Navadvipa, the birthplace of the Lord, which had fallen into obscurity. Soon thereafter Srila Bhaktivinoda Thakura was transferred to Krishna Nagar as sub-divisional magistrate. He went there with great joy, hoping to find the place where his beloved Sriman Mahaprabhu had been born. While in Puri he had obtained Narahari Cakravarti’s Bhakti Ratnakar and a book by Paramananda dasa which greatly aided his archeological investigation. After much effort he succeeded in finding the birthplace of Sriman Mahaprabhu. With the help of the scriptures and his own research conducted by asking the local people about the history of the local place he was able to ascertain the very birth site of Sriman Mahaprabhu. He also got help from government surveyors and engineers and consulted government maps. His findings were supported by the most revered Vaishnava devotee at the time; Srila Jagannatha dasa Babaji Maharaja.

COMMENT

When Tripurari Prabhu, the student at UCSB, returned from his pilgrimage to Mayapur and Vrindavan, we asked him to share his realizations or experiences with us. He said the most significant experience he had, came at Srila Jagannatha dasa Babaji Maharaja’s temple and samadhi in Navadvipa. He went there with Rasananda Swami and maybe some other devotees. When he got there the local devotees were doing kirtan in the temple. They very warmly welcomed Rasananda Swami and the others and they joined. Perhaps there was a reading also taking place. But at the very end he noticed that there was a room in the back with a very elderly babaji there and that all of the other devotees were offering their respects to him. So Rasananda Swami and Tripurari Prabhu also went back to pay their respects to him. And Rasananda Swami asked that, “We are born in the West. We have so many bad habits. Is there is any chance that we can reach the perfection of life and how?” And the Babaji replied, “Through pure chanting of the holy name.”

I think what affected Tripurari Prabhu the most, of course the instruction was perfect, but what affected Tripurari Prabhu most was that he felt that the Babaji himself had attained pure love of Godhead and that his realization was tangible, palpable. He said in the academy they always read from scholars and philosophers who believe that one’s spiritual experiences are actually just one’s mental experiences. They have no reality outside of one’s own mind. Tripurari Prabhu said he had just a very deep and real experience by the grace of the Babaji there that it is real, that the holy name of Krishna is Krishna Himself. And one can actually realize Krishna when one chants the pure name. He said it completely altered his consciousness. He felt he had living proof that the philosophy is not just theoretical or the devotees’ experiences are not just induced by their conditioned expectations but that one can actually achieve the perfection of Krishna consciousness after having direct realization of Krishna.

So we can see the power of the line of Srila Jagannatha dasa Babaji Maharaja, not just as it has passed through Srila Bhaktivinoda Thakura to Srila Bhaktisiddhanta Sarasvati Thakura and his followers but even in the line of his own followers who have continued his service. So we certainly owe him a great debt of gratitude not just for what he gave Bhaktivinoda Thakura and what is coming to us through disciplic succession through Srila Bhaktisiddhanta Sarasvati Thakura and Srila Prabhupada and others, but even from his samadhi, the place of his samadhi and his followers there.

One lady devotee told me that at the time—- she is from the West—- and at the time she was preoccupied with thoughts of marriage, proposals for marriage. So she went to the same temple of Jagannatha dasa Babaji and somehow she got a very strong realization there from him that getting a husband is not most important. Devotional service to Krishna is most important. So people who go there get the mercy of Srila Jagannatha dasa Babaji Maharaja in different ways. Hare Krishna.

Srila Jagannatha dasa Babaji Maharaja ki jaya!
Srila Rasikananda Prabhu ki jaya!
Srila Prabhupada ki jaya!

Nitai-Gaura premānande Hari Haribol!

So we have some special mahā-prasāda from [].

Srila Prabhupada’s main point is that Kali-yuga is so disturbed that without varnashrama dhāma people can be so disturbed that they can’t even practice Krishna consciousness peacefully. I believe Bhaktivinoda Thakura made the same point that if one follows varnashrama dhāma according to his own position, he will be more peaceful and then when he is more peaceful, he can chant the holy name. And that was then, what to speak of now. The condition is so chaotic, very hard. Even devotees who lived in temples and they leave the temple and go to work. They become so disturbed, they just struggle. Here I appreciate varnashrama dhāma more. In other words just like stable and congenial, social situation, economic situation to enable people to be peaceful enough. They feel secure enough that they can practice Krishna consciousness without being so disturbed. That is true. Srila Bhaktivinoda Thakura emphasized the importance of varnashrama dhāma. As you say he passed on the same instruction to Srila Bhaktisiddhanta Sarasvati Thakura.

Devotee: I have heard different things about Srila Bhaktisiddhanta Sarasvati Thakura and how he was so revolutionary; using a Western toilet or coming to Vrindavan with his missionaries dressed in black. Different approaches that he took at different times to bring life back into the whole Gaudiya mission for the purpose of spreading it all over the world. It is interesting how he did different things or tried different approaches. I read one line where he said, “ I have thought about this for millions of births. I am prepared to serve meat even to get people involved to chant.” I thought, “Wow, what a powerful statement, formulating the strategy.” He came and now he is implementing this thing to spread it all over the world.