Srila Jagannath Das Babaji Maharaj appeared in this world at a village in a part of India which is now Bangladesh. He was born in a wealthy family. 

Later in his life he was initiated by Jagadananda Goswami. His guru was in the line of Srila Baladeva Vidyabhusana. One of our very great Acharyas. 

Srila Jagannath Das Babaji was a perfect devotee. In the holy place, Vrindavan, he had a little hut, a bhajan kutir. He would sometimes chant there for three days and nights, without stopping. He wouldn’t even eat or sleep either.

In 1880, Srila Bhaktivinoda Thakur came to Vrindavan and met him for the first time. Srila Jagannath Das Babaji taught Srila Bhaktivinoda Thakur many things. Srila Bhaktivinoda Thakur arranged to work close by where Srila Jagannath Das Babaji lived, so he could visit him often. Srila Jagannath Das Babaji was very pleased to see Srila Bhaktivinoda Thakur’s enthusiasm for preaching the Holy Name of Krishna. 

Later, Srila Jagannath Das Babaji went to Koladwip.

Srila Bhaktivinoda Thakur had been looking for the exact birthplace of Sri Chaitanya Mahaprabhu for quite some time.

Then Srila Bhaktivinoda Thakur asked his spiritual master, Srila Jagannath Das Babaji Maharaj to come to that spot. 

He was already very old at that time and his personal servant, Bihari Das, would carry him in a basket on his back, because he couldn’t walk anymore. But when he arrived at the spot, Srila Jagannath Das Babaji jumped up in the air and began to dance ecstatically while calling the names of the Lord loudly. 

Srila Jagannath Das Babaji stayed in this world for about 125 years. He was always talking, singing and chanting the Holy Name and telling everyone about his Lord, Sri Chaitanya Mahaprabhu.

Source: http://www.ramaiswami.com/srila-jagannatha-das-babaji-disappearance-2/

(Bhaktivedanta Research Centre: This is a one of a kind original photo of Srila Jagannath Das Babaji Maharaj found by BRC while going through Sri Sundaranand Vidyabinode’s collection.)

Today is Srila Jagannatha dasa Babaji Maharaja’s disappearance day. He comes in the Gaudiya Vaishnava disciplic succession after Srila Visvanatha Cakravarti Thakura and Srila Baladeva Vidyabhusana. He was a renounced ascetic, fully engaged in chanting the holy names of Krishna and meditating on His pastimes. For some time, he made his residence at Surya-kunda in Vraja-dhama, near the temple of Suryadeva, where Srimati Radharani used to come and worship the sun-god—or, I should say, where She used to come to meet Krishna on the pretext of coming to worship the sun-god.

Srila Bhaktivinoda Thakura, who comes in the disciplic succession after Jagannatha dasa Babaji, accepted Srila Jagannatha dasa Babaji Maharaja as his main guru, his siksa-guru. Once, some of Jagannatha dasa Babaji’s disciples in Vraja approached the Thakura. They complained that although they had come to Vraja to live like Jagannatha dasa Babaji Maharaja, fully absorbed in chanting the holy names and meditating on Sri Sri Radha-Krishna’s astakaliya-lila, Babaji Maharaja had refused to instruct them in such esoteric topics and had instead engaged them in cultivating tulasi plants, flowers, and vegetables to offer to the Lord. So these disciples requested Bhaktivinoda Thakura to appeal to their guru maharaja to instruct them in the esoteric practices of Krishna consciousness.

Srila Bhaktivinoda Thakura told them, “Actually, your Gurudeva’s instructions are right for you. Because you still have anarthas, for you to try to sit and do nirjana-bhajana [solitary worship] and practice asta-kaliya-lila-smarana [meditation on the Lord’s eightfold daily pastimes] would be artificial, and you would just become degraded. So you should follow your Gurudeva’s instructions with full faith and work hard in Krishna’s service. Then, in time, you may be able to chant the holy names purely.”

Eventually, Jagannatha dasa Babaji Maharaja moved to Mayapur, where he lived by the banks of the Ganges, fully absorbed in chanting the holy names. He had the greatest reverence for the holy land of Navadvipa. Although he was so renounced and so absorbed in Krishna consciousness, as his reputation spread, gentlemen would come to him and give him donations. Once, Babaji Maharaja asked one of his servants to take the donations he had received, which he kept in an old burlap bag, and purchase a large pot of rasagullas. All the devotees were surprised, because Jagannatha dasa Babaji was so renounced and lived so simply. He would eat just the most simple rice and dal. Anyway, the servant brought the sweets, and Jagannatha dasa Babaji offered them to his Deities and then distributed them to the cows and dogs in the dhama. He said the creatures of the dhama were elevated souls and worthy of service.

Later, Babaji Maharaja would not accept prasada until he had shared his food with ten newborn puppies. He would wait until they came, and he would count them with his hands. (In his old age, Babaji Maharaja’s eyelids drooped over his eyes and prevented him from seeing.) So he would count them with his hands, and only after they had begun to eat would he also partake. He would say, “They are puppies of the dhama. They are not ordinary living entities.” He had so much faith in and affection for the dhama.

He had less affection for Mayavadi impersonalists. He used to say, “Let the dogs come in for darsana, but the impersonalists—kick them out!”

Srila Jagannatha dasa Babaji lived to a very old age. In fact, some Vaishnavas say he was just waiting for Srila Bhaktivinoda Thakura to come—someone to whom he could impart his special knowledge and realization, for the benefit of humanity. Srila Bhaktivinoda Thakura had requested to be transferred from his post in Orissa to Bengal so he could be near Navadvipa-dhama. And eventually, he was posted at Krishnanagar, near Navadvipa.

Srila Bhaktivinoda Thakura did extensive research to determine the actual birthplace of Sri Chaitanya Mahaprabhu. He studied various old maps, consulted the local people, and visited the different places. Eventually he found a mound where many tulasi trees were growing. He got the intuition that this was the actual birthplace of Lord Chaitanya, but still he wanted his intuition to be confirmed. At the time, Jagannatha dasa Babaji was the most renowned Vaishnava, and he was Srila Bhaktivinoda Thakura’s siksa-guru. Thus, Jagannatha dasa Babaji’s disciples carried him to the place with the mound and tulasi plants. He was so old (over a hundred and forty years old, some say) that his disciples had to carry him in a basket. And his eyelids were so heavy that he had to open them with his hands to be able to see. So, the disciples brought him, but they didn’t tell him that it was the site Bhaktivinoda Thakura had determined to be the birthplace. Still, when Babaji Maharaja arrived there, he spontaneously jumped out of his basket and began to dance in ecstasy, singing the holy names. Thus he confirmed the location of Mahaprabhu’s birthplace.

Srila Jagannatha dasa Babaji’s bhajana-kutira and samadhi are there in Navadvipa-dhama, in Koladvipa. Devotees who perform Navadvipa-parikrama visit there and get his mercy. We also pray to him for his mercy, that we may be instrumental in fulfilling the desires of Srila Bhaktivinoda Thakura, Srila Gaurakisora dasa Babaji Maharaja, Srila Bhaktisiddhanta Sarasvati Thakura, and the other acaryas in the line of Sri Chaitanya Mahaprabhu coming to us through Srila Prabhupada and his disciples.

Srila Jagannatha dasa Babaji Maharaja ki jaya!

Srila Prabhpada ki jaya!

[A talk by Giriraj Swami on Jagannatha dasa Babaji’s disappearance day, February 20, 2004, Carpinteria, California]

Source: http://www.dandavats.com/?p=43407

“Srila Jagannatha dasa Babaji Maharaja was respected by all the Vaisnava community and was thus known as Vaisnava Sarvabhauma, or chief amongst the Vaisnavas. There are some nice stories connecting him with the finding of Sri Caitanya Mahaprabhu’s birthplace recorded in Sri Navadwipa Dhama Mahatmya.

Srila Jagannatha dasa Babaji Maharaja was born around the year 1800 AD. He spent many years in Vrndavana where he became famous as a perfect devotee, though more than this is not known of his early years and pastimes. What we do know, however, is that he was particularly enthusiastic in serving the Lord’s devotees and performing ‘kirtan’. In later life his servant, Bihari Lal, used to carry him on his shoulders in a basket, though when he would hear a ‘kirtan’ or himself be engaged in ‘kirtan’, his body would extend itself out of the basket like a beautiful banyan tree and he would loudly shout, “Nitai ki nam eneche re! Nitai, ki nam diteche re!” “O Lord Nityananda, what a wonderful name you have brought! O Nitai, what a wonderful name you have given!”

The stories which I will now relate are at the time when he was more than 120 years old. Living in a tent at Sri Navadwipa with Bihari Lal, his servant, he would eat ‘prasadam’ from a large brass plate which someone had given as a donation. A litter of puppies which had taken birth nearby began to come and eat off Jagannatha dasa Babaji Maharaja’s plate, but he did not object. After a few days however, Bihari Lal saw what was happening, and disgusted to see the dogs eat from his ‘gurus’ plate, he drove them away. Jagannatha dasa Babaji chastised Bihari Lal angrily saying, “If the dogs can’t eat I won’t eat!” His servant had to search out and bring back the puppies, and as they joined Babaji Maharaja again over his plate he exclaimed, “All glories to the ‘dhama’ dogs!” Thus he always displayed his great respect for all the residents of the holy ‘dhamas’. On another occasion he had his servant purchase two hundred rupees worth of ‘rasagulas’ and instructed him, “Feed them to all the ‘dhamas’ cows, but don’t give one to those rascal ‘sahajiya babajis’ (pretenders).”

Srila Jagannath dasa Babaji Maharaj was such a great devotee that the famous Bhaktivinoda Thakura (Kedarnath Datta) called him the commanding chief of the devotees. When Srila Bhaktivinoda was looking for the actual place where Sri Caitanya Mahaprabhu’s birthplace was, he asked Jagannatha dasa Babaji Maharaja to go with him. During the many changes in the course of flow of the mighty Ganges River, some parts of the sacred ‘dhama’ of Navadwipa (nine islands) had changed. The Ganges had revealed old and lost places and reclaimed new ones. To his surprise Bhaktivinoda Thakura discovered that the modern day city called Navadwipa was not more than 100 years old and therefore wasn’t the Navadwipa of Sri Caitanya. Some said the birth site was on a place now in the Ganges, while some said it was in the city of Navadwipa. Dissatisfied, Bhaktivinoda pushed on looking. He found some antiquarian maps and government records, and authentic books written at the time of Lord Caitanya, all of which agreed that Mayapur Navadwipa Dhama is situated on the east bank of the Ganges. To Bhaktivinoda’s amazement he found several large mounds covered with sacred Tulasi plants on land owned by Mohammedans. It was shrouded with local rumours of strange lights and sounds, so the owner, believing it to be haunted, would not go there. Many old babajis of the time, however, believed this to be the actual birthplace of Sri Caitanya Mahaprabhu. Convinced it was true, Bhaktivinoda, inspired by Jagannatha dasa Babaji, went there to the spot, with Jagannatha dasa Babaji being carried in his basket.

Due to his old age, Srila Jagannatha dasa Babaji couldn’t open his eyes, but had to forcibly open them with his fingers, what to speak of walk. If he went anywhere he was carried in his basket by Bihari Lal, but upon arriving at the transcendental site, he leapt out of the basket and danced in ecstasy shouting, “Haribol!” and “Gauranga!”, definitely establishing it to be the very same birthplace of Lord Caitanya.

gauravirbhava bhumes twam nirdesta sajjana priyah

vaisnava sarvabhauma sri jagannathaya te namah

“I offer my respectful obeisances unto Sri Jagannatha dasa Babaji Maharaja, who is respected by the entire Vaisnava community and who discovered the place where Lord Caitanya appeared.”

Srila Jagannatha dasa Babaji Maharaja had a disciple named Bhagavat dasa Babaji Maharaja, and Gaura Kisora dasa Babaji was his disciple. However at this time there was another great exponent of Vaisnava teachings that, on passing, we have already mentioned. His name is Srila Bhaktivinoda Thakura. And so the line again divides like this:”

JAGANNATHA DASA BABAJI MAHARAJA

BHAGAVAT DASA BABAJI

SRILA BHAKTIVINODA THAKURA

GAURA KISORA DASA BABAJI

Source: http://www.dandavats.com/?p=25249

Srila Jagannatha dasa Babaji Maharaja comes in the Gaudiya Vaishnava disciplic succession after Srila Visvanatha Cakravarti Thakura and Srila Baladeva Vidyabhusana. He was a renounced ascetic, fully engaged in chanting the holy names of Krishna and meditating on the pastimes of Krishna. For some time he made his residence at Surya-kunda in Vraja-dhama, near the temple of Suryadeva, where Srimati Radharani used to come and worship the sun-god—or, I should say, where She used to come to meet Krishna on the pretext of coming to worship the sun-god.

Srila Bhaktivinoda Thakura, who comes in the disciplic succession after Jagannatha dasa Babaji, accepted Srila Jagannatha dasa Babaji Maharaja as his main guru, his siksa-guru. Once, some of Jagannatha dasa Babaji’s disciples in Vraja approached the Thakura and complained that although they had come to Vraja to live like Jagannatha dasa Babaji Maharaja, fully absorbed in chanting the holy names and meditating on Sri Sri Radha-Krishna’s astakaliya-lila, Babaji Maharaja had refused to instruct them in such topics and had instead engaged them in cultivating flowers, vegetables, and tulasi plants to offer to the Lord. And they requested Bhaktivinoda Thakura to appeal to their guru maharaja to instruct them in the esoteric practices of Krishna consciousness.

Srila Bhaktivinoda Thakura told the disciples, “Actually, your gurudeva’s instructions are right for you. Because you still have anarthas, for you to try to sit and try to do nirjana-bhajana [solitary worship] and practice asta-kaliya-lila-smarana [meditation on the Lord’s eightfold daily pastimes] would be artificial, and you would just become degraded. So you should follow his instructions with full faith and work hard in Krishna’s service. Then, in time, you may be able to chant the holy names purely.”

Eventually, Jagannatha dasa Babaji Maharaja moved to Mayapur, where he lived by the banks of the Ganges, fully absorbed in chanting the holy names. He had the greatest reverence for the holy land of Navadvipa. Although he was so renounced and so absorbed in Krishna consciousness, as his reputation spread, gentlemen would come to him and give him donations. Once, Babaji Maharaja asked one of his servants to take the donations he had received, which he kept in an old burlap bag, and purchase a large pot of rasagullas. All the devotees were surprised, because Jagannatha dasa Babaji was so renounced and lived so simply; he would eat only the simplest rice and dal. Anyway, the servant brought the sweets, and Jagannatha dasa Babaji offered them to his Deities and then distributed them to the cows and dogs in the dhama. He said that the creatures of the dhama were elevated souls and worthy of service.

Later, Babaji Maharaja would not honor prasada until he had shared it with ten newborn puppies. He would wait until they came, and because in his old age his eyelids drooped over his eyes and prevented him from seeing, he would count them with his hands. Only after they had begun to eat would he also partake. He would say, “They are puppies of the dhama. They are not ordinary living entities.” He had so much faith in and affection for the dhama.

He had less affection for Mayavadi impersonalists. He used to say, “Let the dogs come in for darshan, but the impersonalists—kick them out!”
Srila Jagannatha dasa Babaji lived to a very old age. Some Vaishnavas say he was just waiting for Srila Bhaktivinoda Thakura to come—someone to whom he could impart his special knowledge and realization, for the benefit of humanity. Srila Bhaktivinoda Thakura requested to be transferred from his post in Orissa to Bengal so he could be near Navadvipa-dhama. And eventually he was posted at Krishnanagar, near Navadvipa.

Srila Bhaktivinoda Thakura did extensive research to determine the actual birthplace of Sri Chaitanya Mahaprabhu. He studied old maps, consulted the local people, and visited different places. Eventually he found a mound where many tulasi trees were growing. He got the intuition that this was the actual birthplace of Lord Chaitanya, but he wanted his intuition to be confirmed. At the time, Jagannatha dasa Babaji was the most renowned Vaishnava, and he was Srila Bhaktivinoda Thakura’s siksa-guru. So, Jagannatha dasa Babaji’s disciples brought him to the place with the mound and tulasi plants. He was so old—over a hundred and forty years old, some say—that his disciples had to carry him in a basket. The disciples brought him, but they didn’t tell him when they came to the site that Bhaktivinoda Thakura had determined was the birthplace. Still, when Babaji Maharaja arrived there, he spontaneously jumped out of his basket and began to dance in ecstasy, singing the holy names. Thus he confirmed the location of Mahaprabhu’s birthplace.

Srila Jagannatha dasa Babaji’s bhajana-kutira and samadhi are there in Navadvipa-dhama, in Koladvipa. Devotees who perform Navadvipa-parikrama visit there and get his mercy. We also pray to him for his mercy, that we may be instrumental in fulfilling the desires of Srila Bhaktivinoda Thakura, Srila Gaurakisora dasa Babaji Maharaja, Srila Bhaktisiddhanta Sarasvati Thakura, and the other acharyas in the line of Sri Chaitanya Mahaprabhu coming to us through Srila Prabhupada and his disciples.

Today especially we think of His Holiness Tamal Krishna Goswami Maharaja, who left this world on Jagannatha Dasa Babaji’s Disappearance Day, also in Gauda-mandala-bhumi. Two years ago I was in Dallas for the disappearance day of Srila Bhaktivinoda Thakura, just a few months after Goswami Maharaja passed away. As we were observing the ceremony in the temple, I was thinking how Goswami Maharaja was the perfect servant and therefore the fit representative of Srila Bhaktivinoda Thakura. Then I thought of him in relation to all of the acharyas in the last two centuries—Srila Bhaktivinoda Thakura, Srila Bhaktisiddhanta Sarasvati Thakura, and Srila Prabhupada (who are the most prominent of them)—and how he really took their mission to heart. He was absorbed in fulfilling all aspects of their mission: developing Mayapur, distributing books, spreading the chanting of the holy names throughout the world in various ways—all the programs that were so important to our predecessor acharyas.

Although I could speak of Goswami Maharaja’s surrender and service for days, today we have the rare opportunity to hear from His Grace Amoghalila dasa Adhikari. Amoghalila, could you please tell us something about your experiences with him and your realizations about him?

Amoghalila Prabhu:

I am thinking of one or two incidents I can mention, and some realizations I had from them. One was actually the last morning Srila Prabhupada was in Bombay, in Juhu. I was fortunate, actually by Giriraj Maharaja’s mercy, to be able to be in Srila Prabhupada’s room then. After about a month in Bombay, Srila Prabhupada was leaving that morning for Vrindavan. Madhava Prabhu and Upendra Prabhu were also there, though Upendra was in and out of the room.

Srila Prabhupada was just lying on his bed. He could hardly move. He couldn’t even sit up by himself. He was so weak he could barely speak. But then he said something. It was hard to hear what he said, so I leaned closer and asked, “What, Srila Prabhupada?” He said, “Call Tamal.” So Upendra Prabhu went out to get Tamal Krishna Maharaja. When Goswami Maharaja came into the room, he offered dandavat-pranama (prostrated obeisances) and then got up. Srila Prabhupada asked him about the arrangements for going to Vrindavan. Goswami Maharaja said, “Yes, Srila Prabhupada,” offered dandavat-pranama, and went out. A minute or two later, he came back in. He offered dandavat-pranama, got up, and then told Srila Prabhupada the answer to Prabhupada’s question. He said something, he got something ready, and then he offered dandavat-pranama and went out. This happened at least three times: He came in and went out, he came in and went out, he came in and went out, all within just a few minutes—it couldn’t have been more than five minutes. Practically every minute he was coming in, offering dandavat-pranama, getting up, talking to Prabhupada for a few seconds or half a minute, offering dandavat-pranama again, and going out.

Later, after Srila Prabhupada left us, when I was Goswami Maharaja’s personal secretary, I mentioned this to him, and he said, “Yes, Srila Prabhupada instructed me to do this. Srila Prabhupada said that because familiarity breeds contempt, it is very important when somebody is intimately serving the spiritual master that they keep a reverential mood.” Goswami Maharaja, of course, was such an intimate servant of Srila Prabhupada’s, yet he always maintained that deep reverence—of course love, also, but at the same time he always had such deep reverence for Srila Prabhupada. Tamal Krishna Maharaja is such an ideal example of a personal servant and disciple.

I am thinking of one other incident then, when I was Goswami Maharaja’s personal secretary in 1978 in Bombay. As I mentioned to Giriraj Maharaja, I think the real reason Goswami Maharaja wanted me to be his personal secretary was so he could train me, because he had seen how disturbing my mismanagement was. I had been the vice president and the so-called manager of Hare Krishna Land, and at one point during that time Giriraj Maharaja had mentioned to Tamal Krishna Maharaja, “Amoghalila is mismanaging the affairs here.” Goswami Maharaja had said, “There is no mismanagement . . . There is no management!” So, he felt that I needed some training in management. Therefore, he made me his personal secretary, to train me. I think that was the main reason, and he tried to train me and he did.

He did train me a lot, although I didn’t follow his training so well, but one incident when he trained me was very moving. Every time I think about it, I just . . . He was teaching me how to clean the floor. I mean, I had been a devotee for six or seven years, so I had been cleaning floors for a long time. Anyway, once, when I was cleaning the floor, he said, “No, that’s not how you clean the floor,” because I had the cloth bunched up or something. So, he took the cloth from me, got down on his hands and knees, spread the cloth out big, folded it over once, and started cleaning the floor. I tried to stop him; I said, “Maharaja, it’s okay, it’s okay. I’ll do it.” He responded, “No, I want to show you how to do it.” And he cleaned for quite a while. He cleaned a large area, and I was protesting, but he said, “No. Just watch what I am doing.” He had the cloth spread out quite big, and he cleaned for some time. I tried to stop him again, but he explained, “No, Srila Prabhupada did this to me. Srila Prabhupada showed me like this. He got down on his hands and knees and he cleaned the floor to show me how to do it. So why can’t you let me show you how to do it?”

So, Tamal Krishna Goswami was the perfect servant of Srila Prabhupada. And as you said, Maharaja, the perfect servant or ideal servant becomes the ideal representative. Goswami Maharaja was so strict in following Srila Prabhupada exactly, to the detail, even how you open up a cloth and fold it and clean the floor—every detail, everything! These are just a couple of little incidents I was thinking about.

Hare Krishna.

Giriraj Swami: When you began, saying how Tamal Krishna Goswami would come and offer full obeisances, I thought of what some devotees told me about his routine in Dallas after Srila Prabhupada left. Every night, he would go into Srila Prabhupada’s room where the deity of Srila Prabhupada was installed and chant his last Gayatri and put Srila Prabhupada to rest. He wanted to do that as his personal service. And they told me that whenever Goswami Maharaja would leave the temple premises, even for an hour or two, he would first circumambulate the building. They gave me the impression that he was circumambulating Srila Prabhupada, although, of course, he was circumambulating the other deities as well. But he was very conscious of Srila Prabhupada. In general, he was always very conscious of his lords and masters.

I also think of how after Srila Prabhupada left Goswami Maharaja distributed different remnants of Srila Prabhupada to different devotees. He had one of Srila Prabhupada’s teeth, which he had placed in a silver capsule and hung around his neck. Indradyumna Swami, who is quite expert in getting deities and sacred relics, once was asking Tamal Krishna Goswami about the tooth—what was eventually going to happen to it. And Tamal Krishna Goswami understood that Indradyumna Maharaja was trying to see if he could one day get the tooth. Goswami Maharaja just laughed and said, “Don’t even think of it! I am taking it with me. Even after I leave, it will stay with my body.” His idea was that by the tooth being put into his samadhi, people who circumambulated his samadhi or offered obeisances there would get the benefit of circumambulating Srila Prabhupada’s tooth, of offering obeisances to his tooth. And on the absolute platform, Srila Prabhupada’s tooth is as worshipable as he is.

Devotee: The tooth was kept with him, even when he was put into samadhi?

Giriraj Swami: Yes, it was always with him.

Hare Krishna!

[A talk by Giriraj Swami on Jagannatha dasa Babaji’s disappearance day, February 20, 2004, Carpinteria, California]

Source: https://girirajswami.com/blog/?p=18665#more-18665

gauravirbhava bhumes twam nirdesta sajjana priyah

vaisnava sarvabhauma sri jagannathaya te namah

“I offer my respectful obeisances unto Sri Jagannatha dasa Babaji Maharaja, who is respected by the entire Vaisnava community and who discovered the place where Lord Caitanya appeared.”

Sri Jagannatha Dasa Babaji Maharaja was born was born around the year 1800 AD.

in the Mayamansingh district of West Bengal. Not much is known about his ealry life. Gaudiya Vedanta-acharya Sri Baladeva Vidyabhushana had a disciple named Uddhava das. His disciple was Sri Madhusudana Dasa Babaji who lived in Suryakunda and it was from Madhusudana Dasa Babaji that Jagannatha Dasa Babaji Maharaja took initiation.

Jagannatha Dasa Babaji lived in Vrindavan and performed his bhajan there for quite some time. He became famous among the devotees there as one who was perfect in Krishna-bhakti.

He first met Bhakti Vinoda Thakura around 1880 AD and was inspired him in his service. Seeing Bhaktivinoda Thakur’s enthusiasm for preaching the holy name of Krishna, Srila Babaji Maharaja was very happy and would stay at the house of Bhaktivinoda Thakura on Manikatala Street whenever he went to Calcutta. Bhaktivinoda Thakura was always very eager to invite him to his house for prasada, but Babaji Maharaja was very renounced and would come only occasionally.

Jagannatha dasa Babaji’s servant’s name was Bihari dasa. He was extremely strong and powerful. In his old age, Babaji Maharaja could not walk. Bihari dasa used to carry him in a basket on his shoulders so that Babaji Maharaja could move from place to place. He was particularly enthusiastic in serving the Lord’s devotees and performing ‘kirtan’. When he would hear a 'kirtan’ or himself be engaged in 'kirtan’, his body would extend itself out of the basket like a beautiful banyan tree and he would loudly shout, “Nitai ki nam eneche re! Nitai, ki nam diteche re!” “O Lord Nityananda, what a wonderful name you have brought! O Nitai, what a wonderful name you have given!”

In 1893, Srila Babaji Maharaja went from Koladwip (the part of Nabadwipa where Srila Sridhara Maharaja’s temple is presently located) to Surabhi-kunja in Godrumadwipa. There he took his seat. His arrival in Surabhi-kunja was a wonderful event. Sri Jagannatha Dasa Babaji revealed many lost holy places in Mayapura, including the Yogapith, Srivasa Angana and others. It is said that when he came upon the holy place of Mahaprabhu’s birth he danced, although he was very old and walked with difficulty. For some time he remained in Nadia and performed his bhajan on the banks of the Ganges. His bhajan kutir and samadhi mandir are still there at present. He ordered Bhaktivinoda Thakura to build a hut so devotees could stay near his bhajan kutir, and Bhaktivinoda did so.

Some Stories from his life

In his old age, Babaji Maharaja was nearly blind. Many people would come to see him and to offer him donations for the service of Sri Krsna. Bihari dasa would keep all these donations in a bag.

One day, Babaji Maharaja said, “Bihari! How many rupees have I got?”

Bihari dasa had put some rupees aside for some service he had planned to render Babaji Maharaja. When asked by Bihari placed some rupees in his hand and kept twelve Rupees aside. Despite his eyesight failing, Babaji Maharaja detected the discrepancy.

“Bihari!” he said, “Why have you kept twelve Rupees aside? Give me all the rupees!”

Smiling, Bihari surrendered the remaining coins to his guru. The total came to two hundred rupees. Babaji Maharaja ordered Birari dasa to take the money at once and buy rasagolas, to feed all the cows in Nabadwipa dhama.

Once Babaji Maharaja was on the banks of the Ganges, living under a makeshift canvas tent. Nearby that place there lived a dog with five puppies. Whenever Babaji Maharaja would take prasada, the dogs would come around and lick the food from his plate. When Bihari dasa caught hold of one of the dogs to drive it off, Babaji Maharaja told him: 'Bihari! If you wish to drive these dogs off, you may take my plate away as well. I shall not eat today.’ When Bihari complained, 'But guru maharaja - these dogs are unclean!’ Babaji Maharaja remarked, 'No. These dogs are residents of the holy dhama. You may not abuse them.’

One day, Sri Babaji Maharaja remarked about the professional readers of Srimad-Bhagavatam, 'This kind of professional Bhagavata kirtana is simply prostitution. Those who make their living by reading Srimad-Bhagavatam are offenders to the holy name of Krsna. No one should listen to the kirtana and Bhagavatam readings that they produce. And one who listens to such offensive readings and thus commits offenses against the holy name of Krsna certainly go to hell. Those who are involved in this professional reading should immediately give it up. Such a person should worship the residents of Vrndavan with great care and attention, considering himself most fallen, and thus pray for forgiveness.’

When Srila Bhaktivinoda Thakur was looking for the actual place where Sri Caitanya Mahaprabhu’s birthplace was, he asked Jagannatha dasa Babaji Maharaja to go with him. During the many changes in the course of flow of the mighty Ganges River, some parts of the sacred 'dhama’ of Navadwipa (nine islands) had changed. The Ganges had revealed old and lost places and reclaimed new ones. To his surprise Bhaktivinoda Thakur discovered that the modern day city called Navadwipa was not more than 100 years old and therefore wasn’t the Navadwipa of Sri Caitanya. Some said the birth site was on a place now in the Ganges, while some said it was in the city of Navadwipa.

Dissatisfied, Bhaktivinoda pushed on looking. He found some antiquarian maps and government records, and authentic books written at the time of Lord Caitanya, all of which agreed that Mayapur Navadwipa Dhama is situated on the east bank of the Ganges.

One day from the terrace in his house he saw a light coming from a place across the Ganges. He wondered what it was, and then crossed over to Antardwipa the next day.

Upon reaching the exact spot, to his amazement he found several large mounds covered with sacred Tulasi plants on land owned by Mohammedans. There were rumours locally of strange lights and sounds, so the owner, believing it to be haunted, would not go there. Many old babajis of the time, however, believed this to be the actual birthplace of Sri Caitanya Mahaprabhu. Convinced it was true, Bhaktivinoda, inspired by Jagannatha dasa Babaji, went there to the spot, with Jagannatha dasa Babaji being carried in his basket.

Due to his old age, Srila Jagannatha dasa Babaji couldn’t open his eyes, but had to forcibly open them with his fingers, what to speak of walk. If he went anywhere he was carried in his basket by Bihari Lal, but upon arriving at the transcendental site, he leapt out of the basket and danced in ecstasy shouting, “Haribol!” and “Gauranga!” and “Ei to Nimai Janmabhoomi!!”(This is the Birthplace of Nimai!) definitely establishing it to be the very same birthplace of Lord Caitanya.

Later life

When Srila Bhaktisiddhanta Saraswati Thakura was twelve years old, he was an expert in the Jyoti-shastras explaining Vedic astrology. Hearing this, Srila Babaji Maharaja one day called upon him to prepare the Vaishnava calendar in accordance with the proper siddhanta. He did so and Babaji Maharaja was very pleased. With this, the Nabadwipa Panjika, the Vaisnava calendar recording the dates of the appearance and disappearance of important Vaishnava saints and the celebration of important festivals, began.

Srila Babaji Maharaja always had great enthusiasm for kirtan and Vaishnava seva. Even when he was nearly 135 years old, he went on preaching the message of Sri Chaitanya. In his old age, although he was almost paralyzed by infirmity, whenever it was time for kirtana he would still raise his arms in ecstasy.

Jagannatha Dasa Babaji Maharaja was the veda or Babaji guru of Bhagavat dasa Babaji Maharaja. Bhagavat dasa in turn gave the dress of a babaji to Gaurakisora dasa Babaji.

Srila Jagannath dasa Babaji Maharaj was such a great devotee that the Bhaktivinoda Thakura (Kedarnath Datta) called him the commanding chief of the devotees (vaishnava sarvabhauma shri……)

We observe the Disappearance of Vaisnava Acaryas by singing a bhajana in their honor. -

“Je anilo prema dhana”

Source: http://www.dandavats.com/?p=25213

Disappearance Sri Rasikananda Prabhu –HDGSP mentions this Great Devotee in His Books as follows–
The temple of Ksira-cora-gopinatha still exists in this village, and within the temple the samadhi tomb of Rasikananda Prabhu, the chief disciple of Syamananda Gosvami, can still be found.
>>> Ref. VedaBase => Madhya 4.12

Rasikananda was not born in a brahmana family. There are many instances in which a born brahmana took initiation from a person who was not born in a brahmana family.
>>> Ref. VedaBase => Madhya 8.128

In the Christian year 1590 (Sakabda 1512), on the first day of the bright fortnight of the month of Kartik, during the night of the festival Dipamalika, when the houses are decorated with rows of lamps, Sri Rasikananda Deva made his appearance in this world. His father was Sri Acyuta Deva, the king of Rohini. After passing many years without having a male issue, Sri Acyuta Deva, by the mercy of Sri Jagadisa (Jagannath), was blessed with this jewel of a son. The village of Rohini or Royni was situated within the country known as Mallabhumi, encompassed on one side by the Suvarnarekha River (Suvarna meaning golden and rekha, a line). This Suvarnarekha River cleansed the sins of all the local people. Near Royni was another village of the name Barayita, by the side of which flowed the Dolanganadi River, whose banks were adorned with beautiful gardens. Raja Acyuta Deva very affectionately maintained his subjects and was famous for impeccably observing the rites attendant upon kings. In the village of Royni the son of King Acyuta appeared as the sun appears in the eastern sky and became dearly beloved by the people. He was known as Rasikananda and also Murari. As he grew up, shining qualities appeared by degrees in his person that caused the further exaltation of his family, just as the waxing moon gradually expands its influence in the night sky and causes the sea to rise. At a very young age he became quite proficient in all of the scriptures. He was very devoted to his parents, especially his mother, whose name was Bhavani. His father married him at very young age. Murari’s wife Syamadasi was a mine of good character who hailed from the village of Ghonta Sila, not far from Royni on the banks of the Suvarna Rekha, where in days of old the Pandavas had lived in exile. One day, Murari was sitting in a lonely place, wondering when and where he might become so fortunate as to get shelter at the lotus feet of a spiritual preceptor. Just then a voice from the sky addressed him, “Don’t be in anxiety, you will become the disciple of Sri Syamananda.” Having heard this proclamation, Rasik Murari became very jubilant, and began to repeatedly murmur the name Syamananda, as though chanting japa. From moment to moment his eagerness increased without diminition, as tears flowed from his eyes by his chanting of the name of Syamananda. He was in such a state that he spend most of the night sleeplessly, calling to his master Syamananda. Finally, towards the early morning, he drifted off to the land of dreams, where he saw his spiritual master, the very figure of charm and grace. Smilingly, Syamananda informed him, “When tomorrow the eastern sky becomes tinged with pink, you will obtain me.” Saying this, Syamananda disappeared. Rasikananda’s heart began to swell in ecstatic bliss. Then, with the first rays of morning which dispel the dense darkness of the world, the wise Murari sat silently watching the path. After some time Syamananda approached from the distance, looking as beautifully effulgent as the sun and surrounded by his disciples like Sri Kishora dasa and others. His smiling face was like the lotus flower that opens to greet its friend the sun, and his chest was as broad as a door. His captivating appearance was made all the more irresistable by the sweet sounds of ‘Sri Krsna Caitanya-Nityananda’ emanating from his lotus mouth. Absorbed in intense love he moved along the path like the clouds move in the sky. When Rasika caught sight of this divine form, he fell down in front of him to touch his lotus feet. In great ecstasy Shyamananda embraced him and began to bathe him with his tears of ecstatic love. Sri Rasika Murari then felt himself to be one of the most fortunate living beings within this universe. On an auspicious day Syamananda initiated Rasika and his wife in Radha-Krsna mantra. After that, Rasikananda began to travel with his guru, during which time he became a very intimate disciple. Syamananda then bestowed upon him the service of Sri Radha- Govinda Deva at Sri Gopiballabhapur. Rasikananda became totally engaged in their Lordships service, and the devotees were charmed by his excellent services. At Gopiballabhpur and other places he began to seriously take up the preaching of the message of Sri Gaura-Nityananda. By his influence many atheists and unbelievers were transformed into devotees of Sri Gaura-Nityananda. “By the tremendous influence of Rasikananda’s preaching, many rogues, robbers and atheists were delivered from their sinful activities and received his mercy. He distributed the jewel of devotion even to the infidel Mohammedans, as he travelled from village to village, in the company of his disciples. He even converted the wild elephant which was sent for his destruction into his disciple and engaged him in the service of Krsna and the Vaisnavas. That wicked miscreant who sent the elephant, a Mohammedan, bowed at his feet when he realised his mistake. It is not possible to count the number of living entities that were extricated from the ocean of material existence by Rasikananda Deva’s association. He was always intoxicated with the chanting of the Holy Name. Who cannot but be overwhelmed by hearing about his uncommon qualities?” [B.R. 15.86] By Sri Rasikananda’s mercy many Mohammedans, who were actually just impious and wicked atheists, became worshipers of the Supreme Lord. Also many virtuous kings and zamindars such as the king of Mayurbhanj named Vaidyanatha Bhanj, the king of Patashpur known as Gajapati and Candrabhanu, the king of Moyna, took shelter at his lotus feet. What to speak of those pious and noble gentlemen, even the sinful zamindar Bhima, the Mohammedan Suba Ahmadbeg and the wicked atheist Srikar also surrendered themselves at his lotus feet. A vicious, wild elephant was tamed by Rasikananda’s transcendental influence and henceforward was known as Gopala das. Later, two jungle tigers likewise gave up their ferocious nature. Accepting the order of his guru, Sri Syamananda, on his head, Rasikananda preached the message of Sri Gaursundar in the world for approximately 16 years. Thereafter he entered into his eternal pastimes through the lotus feet of Gopinatha at Remuna. On the first day of the bright fortnight in the month of Phalguna, Sakabda 1574 (Christian year 1652), Rasikananda quietly slipped out of the village Santa without anyone’s notice and walked to Remuna. Arriving there, he discussed Krsna-katha with the devotees there for a while and instructed everyone to serve Sri Krsna with devotion. Then, after requesting them to begin sankirtana, he entered the temple of Sri Gopinatha, and after touching Kshira-chora Gopinatha’s lotus feet, which bestow complete fearlessness, he entered into their ultimate shelter.

Rasikananda prabhu’s samadhi is at the Temple of Kshira-chora Gopinath at Remuna just in front and to the right as you go in the main gate, with the temple to the left, and admin’ offices straight ahead.

Sri Rasikananda had three sons: Sri Radhananda, Sri Krsna-Govinda and Sri Radha-Krsna. The present servants of Sri Sri Radha-Govindadeva at Gopiballabhapur are their descendents. He composed Sri Shyamananda-sataka, Srimad Bhagavatastaka as well as other hymns and songs. His Sripat Gopiballabhpur can be reached from Calcutta by taking a train to Khavagpur, and a bus to Gopiballabhpur from there. There is also a temple of Rasikananda at Puri. One year, during Lord Jagannatha’s Ratha-yatra festival, Rasikananda Deva was preaching somewhere in the country, but when he realised that it was time for Ratha-yatra he dropped everything and rushed like the wind in order to come to Nilacala in time for the festival.
But in the meantime the festival had already begun. Lord Jagannath, Who felt reciprocal separation from His dear devotee Rasikananda, caused the Rath to stop. Though the king summoned his elephants to push the Ratha, under no circumstances could they budge it, not even an inch. Then Lord Jagannatha, seeing that the king was becoming frustrated, informed him that he was waiting for His devotee Rasika. Finally Rasikananda Deva arrived, carrying with him many offerings of silk clothes and other presents. He fell down to offer his dandavats before Lord Jagannatha, and the king requested him to pull the rope at which the cart began to easily move along the road, just as the clouds move in the sky. Later the king requested Rasikananda to accept a gift of land so he might establish a temple there. Rasikananda requested the place known as Fultota Math, which is now known as Kunja Math. There he installed the Deity of Sri Bat Krsna. The Deity is now known as Sri Sri Radha-Rasika Raya.

Source: http://www.dandavats.com/?p=82893

By Rasikananda das

Sri Rasikananda Deva appeared in this world in 1590 A.D. (Sakabda 1512), on the first day of the bright fortnight of the month of Kartik. His father was Sri Achyuta Deva, the king of Rohini. The village of Rohini was situated within the country known as Mallabhumi, encompassed on one side by the Suvarnarekha River.

In the village of Royni, Rasikananda Deva was dearly beloved by the people. He was also known as Murari. At a very young age he became quite proficient in all of the scriptures. He was very devoted to his parents, especially his mother, whose name was Bhavani. His father married him at a very young age. Murari’s wife Syamadasi was of good character who hailed from the village of Ghonta Sila, not far from Royni where the Pandavas had lived in exile long ago.

One day, when Murari was wondering when and where he might get shelter at the lotus feet of a spiritual preceptor, a voice from the sky addressed him, “Don’t be in anxiety, you will become the disciple of Sri Shyamananda.” Having heard this, he became very jubilant, and began to repeatedly murmur the name Shyamananda. He spent the night almost sleeplessly, calling to his master Shyamananda. Finally, in his dream, he saw his spiritual master, the very figure of charm and grace. Smilingly, Shyamananda informed him, “When tomorrow the eastern sky becomes tinged with pink, you will obtain me.” Saying this, Shyamananda disappeared.

With the first rays of morning, Murari sat silently watching the path. After some time Shyamananda approached from a distance, looking as beautifully effulgent as the sun and surrounded by his disciples – Sri Kishora dasa and others. His captivating appearance was made all the more irresistible by the sweet sounds of ‘Sri Krishna Chaitanya-Nityananda’ emanating from his lotus mouth. On seeing him, Rasika fell down in front of him to touch his lotus feet. In great ecstasy Shyamananda embraced him and began to bathe him with his tears of ecstatic love.

On an auspicious day Shyamananda initiated Rasika and his wife in Radha-Krishna mantra. Rasikananda began to travel with his guru, during which time he became a very intimate disciple. Shyamananda then bestowed upon him the service of Sri Radha- Govinda Deva at Sri Gopiballabhapur. Rasikananda became totally engaged in Their Lordships service. He began to seriously take up the preaching of the message of Sri Gaura-Nityananda in the surrounding places. By his influence many atheists and unbelievers were transformed into devotees of Sri Gaura-Nityananda. He even converted the wild elephant which was sent for his destruction into his disciple and engaged him in the service of Krishna and the Vaishnavas.

It is not possible to count the number of living entities that were extricated from the ocean of material existence by Rasikananda Deva’s association. He was always intoxicated with the chanting of the Holy Name. Many virtuous kings and zamindars such as the king of Mayurbhanj named Vaidyanatha Bhanj, the king of Patashpur known as Gajapati and Chandrabhanu, the king of Moyna, took shelter at his lotus feet. What to speak of those pious and noble gentlemen, even the sinful zamindar Bhima, the Mohammedan Suba Ahmadbeg and the wicked atheist Srikar also surrendered themselves at his lotus feet.

Accepting the order of his guru, Sri Shyamananda, Rasikananda preached the message of Sri Gaurasundara for approximately 16 years. Thereafter he entered into his eternal pastimes through the lotus feet of Gopinatha at Remuna. On the first day of the bright fortnight in the month of Phalguna, Sakabda 1574 (Christian year 1652), Rasikananda quietly slipped out of the village Santa without anyone’s notice and walked to Remuna. He discussed Krishna-katha with the devotees there for a while and instructed everyone to serve Sri Krishna with devotion. Then, after asking them to begin sankirtana, he entered the temple of Sri Gopinatha, and after touching Kshira-chora Gopinatha’s lotus feet, he entered into their ultimate shelter.

Rasikananda Prabhu’s samadhi is at the temple of Kshira-chora Gopinath at Remuna.
Sri Rasikananda had three sons: Sri Radhananda, Sri Krishna-Govinda and Sri Radha-Krishna. The present servants of Sri Sri Radha-Govindadeva at Gopiballabhapur are their descendents. He composed Sri Shyamananda-sataka, Srimad Bhagavatastaka as well as other hymns and songs.

There is also a temple of Rasikananda at Puri. One year, during Lord Jagannatha’s Ratha-yatra festival, Rasikananda Deva was preaching somewhere in the country, but when he realised that it was time for Ratha-yatra he dropped everything and rushed like the wind in order to come to Nilachala in time for the festival. But in the meantime the festival had already begun. Lord Jagannath, Who felt reciprocal separation from His dear devotee Rasikananda, caused the Ratha to stop. Though the king summoned his elephants to push the Ratha, they could not push it for even an inch. Seeing that the king was becoming frustrated, Lord Jagannatha informed him that He was waiting for His devotee Rasika.

Finally Rasikananda Deva arrived, carrying with him many offerings of silk clothes and other presents. He fell down to offer his dandavats before Lord Jagannatha, and the king requested him to pull the rope at which the cart began to easily move along the road. Later the king requested Rasikananda to accept a gift of land so he might establish a temple there. Rasikananda requested for the place known as Fultota Math, which is now known as Kunja Math. There he installed the Deity of Sri Bat Krishna. The Deity is now known as Sri Sri Radha-Rasika Raya.

Source: http://www.dandavats.com/?p=52303

During a flower-offering ceremony in Bombay, Ekanatha decided to internally act “very humble” just before approaching his spiritual master. As he offered flowers, he loudly declared in his mind that he was a “number one rascal” and unworthy to be there, deliberately avoiding eye contact. After returning to his place, another devotee told him that his spiritual master had given him a huge smile. Realizing this, he felt embarrassed and understood that his spiritual master had perceived his thoughts. Despite the devotee’s lack of full sincerity, the offering was still accepted, revealing the master’s awareness and compassion.

Source: https://www.dandavats.com/?p=117338

Please join us again in prayers for HG Ekanatha Prabhu ACBSP, from the The Bhaktivedanta Archives. Yesterday afternoon on Vijay Ekadasi, he suddenly left this world from heart failure in Sandy Ridge, North Carolina. He did a marvelous service preserving Srila Prabhupada’s books, tapes, photos, etc. and maintaining the Bhaktivedanta Vedabase! Faithful Prabhupada man and wonderful devotee, he will be sorely missed!
Ekanatha Das of Dutch origin joined ISKCON Amsterdam in 1972. He came to India in 1973 and was a key figure in the construction of ISKCON Juhu, Hare Krishna Land, Mumbai. Later he moved to Los Angeles, then North Carolina, leading and preserving for nearly 50 years Srila Prabhupada’s Works. Ekanatha Das was a key figure and president of the Bhaktivedanta Archives, responsible for preserving the legacy of A.C. Bhaktivedanta Swami Prabhupada. He oversaw the digital preservation of thousands of original audio recordings, letters, documents, and photos, and frequently updated the VedaBase. Ekanatha has worked to create a “museum-quality” facility that serves as a research center for studying Prabhupada’s life and work.
Key details, preserve original, fragile materials—including 4,500 documents, 9,000 letters, and 200,000 photo slides—in a controlled environment.
VedaBase Updates: He manages the Bhaktivedanta VedaBase updates, which involve reverifying audio transcripts and correcting text, providing updated resources for the Vaisnava community.

Source: https://www.dandavats.com/?p=117326

In a recent video presentation, ISKCON Vrindavan highlighted its ongoing Devotee Care Project, an initiative dedicated to supporting senior devotees and sannyasis who have spent their lives serving the mission of Śrīla Prabhupāda. The project seeks to provide a spiritually uplifting environment where devotees can receive physical, emotional, and spiritual support while residing in the holy dhama.  See our earlier coverage on this project here.

The initiative was made possible through a land donation from His Holiness Gopal Krishna Goswami, who envisioned a dedicated space where devotees wishing to continue their devotional service in Vrindavan could be cared for and appreciated in their later years.

The video also includes an appeal for community participation and support, expressing gratitude to devotees who have dedicated their lives to serving Lord Caitanya Mahāprabhu’s movement. To learn more about the project, including donation and contact details, click here. 

To watch the full video, click here.

Source: https://iskconnews.org/iskcon-vrindavan-project-aims-to-serve-senior-devotees/

By Radha Krishna Das

It is with great sadness that we inform you of the departure of His Grace Raktak Das on Monday, February 9, 2026, due to a massive heart attack. He was surrounded by the Holy Name and devotees Radha Krishna Das and Avinatha Das.

Radha Krishna Das has been caring for Raktak Das for over 1.5 years. He helped him with meals, appointments, shopping, association, and anything he needed. We are ever grateful to Radha Krishna das for his service attitude.

The following remembrance was written by Radha Krishna Das: “Raktak had the roar of a lion and the kindness of a saint. He was always helping others in need, expecting nothing in return. He loved to chant the Maha Mantra loudly and to preach and distribute books wherever he went. He was as vast as the ocean with his Bhakti and touched the hearts of his friends deeply. He chanted day and night and is the only person I knew personally who chanted 192 rounds at a time.

He was a master mechanic and builder and used his skills to serve the devotees. Three years ago, he started having heart attacks and refused to have a quadruple bypass. He was told he wouldn’t make it two weeks, but through natural remedies and willpower, he lived for three more years despite multiple heart attacks. His suffering was the most intense I’ve ever seen, but he never swayed from his love for Srila Prabhupada and Sri Krishna. He was my dear friend, and I will miss his association.”

Read more: https://iskconnews.org/remembering-his-grace-raktak-das/

In the teachings of Harinama Cintamani, Śrīla Bhaktivinoda Ṭhākura explains that the Holy Name is not different from the Lord Himself. Whether chanted softly on beads as japa or sung together in kīrtana, the Holy Name is complete, spiritual, and full of mercy. By attentive chanting, the heart becomes purified and gradually develops genuine attraction for devotional service.

It is in this spirit of chanting and service that the Gaura Pūrṇimā Festival Season has now officially begun in Sri Dham Mayapur.

A Sacred Beginning in Śrī Dhāma

Yesterday, the traditional Garuḍa flag was raised, marking the formal inauguration of the festival season. Each year, this moment signals the beginning of the weeks leading up to Gaura Pūrṇimā, when thousands of devotees and pilgrims from around the world gather in Māyāpur.

This year’s Garuḍa flag was specially handcrafted and painted by the Mayapur Divine Threads team. Their careful and devotional effort added a personal touch to this important annual tradition.

The morning began with darśana-ārati, followed by a procession of His Divine Grace A. C. Bhaktivedanta Swami Prabhupada to the Lotus Park, where the flag-hoisting ceremony took place. Hundreds of devotees assembled for the occasion. The ceremony opened with Swasti-vācana prayers, invoking auspiciousness for the festival period ahead.

With the raising of the flag, the Gaura Pūrṇimā Festival Season was officially declared open.

Honoring the Legacy and Vision

In his opening address, Mayapur’s Co-Director, HG Subhekṣaṇa Prabhu, welcomed the GBC members, sannyāsīs, leaders, and devotees who had gathered for the occasion. He expressed appreciation for the global devotional community that comes together each year to celebrate the appearance of Lord Gaurāṅga.

HH Bhakti Puruṣottama Swami Maharaj reflected on the steady growth of the festival over the years. He spoke about earlier times when attendance was small and how, by the blessings of Śrīla Prabhupāda, the festival gradually expanded into an international gathering. His reflections highlighted how development in Māyāpur has taken place through cooperation, service, and dedication.

HH Lokanātha Swami Maharaj described Māyāpur as a place where devotees from many countries assemble under one spiritual purpose — chanting the Holy Name. He reminded everyone that through nāma (the Holy Name), one becomes connected to dhāma (the Lord’s abode), and that sincere chanting brings one closer to the Lord’s shelter.

Other senior Vaiṣṇavas, including HH Jayapatākā Swami Maharaj, emphasized unity, service, and loving exchanges among devotees. The Temple of the Vedic Planetarium was mentioned as a shared offering of devotion — a collective effort meant to serve Lord Caitanya and fulfill the desire of Śrīla Prabhupāda.

The overall mood of the gathering was one of gratitude and shared responsibility. The festival is not simply a yearly event; it is an opportunity for devotional service centered on the Holy Name.

The Chanting Marathon Begins

As part of the festival’s inauguration, a special book distribution marathon of Sri Caitanya-caritamrita was announced. Devotees were encouraged to distribute transcendental literature widely, helping bring Lord Gaurāṅga’s teachings into more homes.

Śrīla Prabhupāda consistently emphasized that distributing spiritual literature is an extension of kīrtana. In this way, the message of the Holy Name continues to reach people everywhere.

Kīrtana Mela Adhivāsa – Beginning the Evenings of Chanting

Later in the evening, the Kīrtana Mela Adhivāsa was held, marking the beginning of several days dedicated to congregational chanting.

The temple hall was filled with devotees eager to participate. The program began with Maṅgala-caraṇa and bhajans by HG Sachi Kumar Das, followed by meditative bhajans on the Holy Name by HG Golokanātha Das.

HH Lokanātha Swami Maharaj led a heartfelt bhajan focused on meditation on the Holy Name. HG Subhekṣaṇa Das offered a welcome address, encouraging all participants to engage deeply in the upcoming days of kīrtana.

A meaningful moment of the evening was the worship of the musical instruments, with prayers that every sound produced during the mela would be for the pleasure of the Lordships. HH Candramauli Swami Maharaj then delivered an encouraging and thoughtful address, reminding everyone of the importance of attentive chanting.

The evening also featured a mṛdaṅga presentation and other devotional offerings.

To conclude, HG Kamal Gopal Prabhu led the Adhivāsa Kīrtana. The assembled devotees joined together in chanting the Mahā-mantra, filling the hall with steady and unified sound.

The Holy Name at the Center

As explained in Harināma–cintāmaṇi, the Holy Name reveals Himself to those who chant sincerely and without offense. During Gaura Pūrṇimā in Māyāpur, this principle becomes very practical — thousands chant together, yet each devotee engages personally in remembrance and prayer.

The raising of the Garuḍa flag marks the external beginning of the festival, but it also serves as a reminder of the internal purpose: to strengthen our commitment to chanting and service.

As the flag now waves high above Śrī Dhāma Māyāpur, it silently proclaims:

Chant and be happy.
Serve and be united.

Source: https://www.mayapur.com/en/blog/the-raising-of-the-garua-flag-a-divine-proclamation

Another holy pilgrimage was to Surabhi Kunja and Srila Bhaktivinoda Thakur’s Bhajana Kutir.

While living here Srila Bhaktivinoda wrote the Navadvipa-dhama-mahatmya, which describes the glories of Navadvipa dhama. He also discovered Lord Caitanya’s appearance place during this time. Bhaktivinoda Thakura’s samadhi and Gaurakisora dasa Babaji’s bhajana kutira are also here.

Upstairs in the main house is the bedroom of Bhaktivinoda Thakura. There is a temple next to the original house where Gaura-Gadadhara, the original deities worshiped by Bhaktivinoda, are located. Bhaktivinoda Thakura predicted that a great devotee would appear and spread Krishna consciousness all over the world.

The place where Surabhi and Indra were performing gaura-bhajana is known as Surabhi-kunja. Presently there is a Gaudiya Matha temple at Surabhikunja and the deities are worshiped in a small house. Srila Bhaktivinoda Thakura also stayed at this place for a few years. This temple is located on the bank of the Jalangi River.

If you go from Srila Bhaktivinoda Thakura’s Svananda-sukhada-kunja towards the boat ghat, this temple will be on your right about two hundred meters from Srila Bhaktivinoda Thakura’s place.

This place is non-different from Surabhivana in Vrindavana. It fulfils the desires of devotees and one who builds a cottage and worships here, will easily become absorbed in meditation on Gauranga Mahaprabhu’s lotus feet.

Source: https://ramaiswami.com/surabhi-kunja-and-svananda-sukhada-kunja/

In honor of the upcoming appearance day festival of Sri Chaitanya Mahaprabhu we are continuing with excerpts from a rare little-known Bengali book called, “Gambhiraya Sri Gauranga”, which speaks about the pastimes of Sri Chaitanya Mahaprabhu in the Gambhira in Jagannath Puri. We hope that the text and rare artwork herein bring some pleasure to the readers.

Sri Krishna Kathamrita Bindu issue 616 Gambhiraya Sri Gauranga

Source: https://www.dandavats.com/?p=117328

Statement from the Executive Committee of the ISKCON Governing Body Commission on Vaisnavi Diksa Guru – GBC AGM 2026

At the GBC AGM 2026, the GBC considered and approved a proposal submitted by the GBC – ISKCON Bureau (IB) Committee concerning the topic of Vaisnavi Diksa Guru. The GBC Executive Committee presents the proposal below in its original form, as approved by the GBC. The proposal approved by the GBC is as follows:

Whereas the GBC – ISKCON IB joint committee was given the responsibility of suggesting to the GBC a way forward to resolve the issue of whether Vaisnavis can take up the service of being diksa-gurus in ISKCON;

Whereas this committee has since then discussed and deliberated Vaisnavi diksa gurus (VDG) and various connected issues to arrive at a way forward;

Whereas many highly qualified ISKCON Vaisnavis have done and are doing commendable service under Srila Prabhupada’s guidance and protection in the mission of Lord Caitanya Mahaprabhu;

Whereas the GBC-IB committee concluded that the role of a guru in ISKCON needs to be further examined and clarified in relationship to Srila Prabhupada’s position, the managerial system that Srila Prabhupada established, the guru’s disciples, and other devotees in ISKCON;

Whereas to conclusively determine who is qualified to take up a service of leadership in ISKCON it is necessary to first determine what the parameters of that service are and the necessary qualifications required to perform it.

Whereas not only scriptural study is required for different parties to come to an agreement on such an important issue, but also continued discussion between concerned open-minded leaders who have mutual respect for each other. It will be helpful if underlying issues which are obstacles for the successful conclusion of the issue be recognized and attempts to resolve them made;

Whereas from the GBC-IB committee’s discussions and deliberations the committee can now present a way forward to resolve this issue. The committee’s proposal was arrived at after an examination of Srila Prabhupada’s instructions and example as well as after consultation with various ISKCON’s committees, leaders, and scholars.

Resolved:

1. There should be an ongoing discussion on guru-tattva based on Srila Prabhupada’s teachings and examples amongst qualified devotees in ISKCON. Details can be discussed further.

2. There should be a system to give more recognition and spiritual authority to certain qualified siksa-gurus within ISKCON.

3. Qualified Vaisnavis or Vaisnavas can be recognized as these special siksa-gurus.

4. Until the issue is satisfactorily resolved concerning Vaisnavi diksa-gurus, qualified Vaisnavis should only be recognized as siksa-gurus, with the exception of Narayani Devi Dasi who remains the diksa-guru of her current disciples.

5. The present committee remains open to assist in further research and discussions on the topic according to the GBC’s desire.

Issued by:

GBC Communications

Source: https://www.dandavats.com/?p=117335

By Kasisvar Das

A new outreach initiative, the Gita Game, is being introduced as a creative tool for community building and book distribution. Developed by a team of ISKCON devotees from the Bhagavad-gītā Institute in Almaty, Kazakhstan, the board game emerged from years of educational work rooted in Śrīla Prabhupāda’s Bhagavad-gītā As It Is. The Institute operates as a branch of the Institute for Applied Spiritual Technology, founded by His Holiness Bhakti Tirtha Swami.

Since 2017, the international team—now numbering more than 200 devotees—has conducted online training programs that have reached over 27,000 students worldwide. Organizers report that many graduates have embraced Krishna consciousness and joined ISKCON communities across Russia, Ukraine, Kazakhstan, Belarus, the European Union, and the United States. 

Devotees from around the world gathered online for a special training session organized by the Bhaktivedanta Book Trust (BBT) Marketing, Communications, and Innovations Team to strengthen efforts in distributing Sri Caitanya-caritamrita. Facilitated by Shyama Bhakti Devi Dasi, the call brought together experienced speakers from ISKCON communities in India and Europe to share practical strategies, inspiration, and realizations on presenting Lord Sri Caitanya Mahaprabhu’s teachings to diverse audiences. The session emphasized becoming instruments in Mahaprabhu’s mission by developing conviction, clear presentation skills, and enthusiasm for book distribution.

To view the call, click here. For the presentation slides from the ISKCON London Sankirtan team, click here.

Source: https://iskconnews.org/global-devotees-gather-for-training-on-distributing-sri-caitanya-caritamrita/

Today is Shiva-ratri. Vaishnavas generally do not celebrate Shiva-ratri, and to begin, I will explain why, with reference to the Bhagavad-gita. We read from Bhagavad-gita As It Is, Chapter 7: “Knowledge of the Absolute.”

TEXT 23

antavat tu phalam tesam
  tad bhavaty alpa-medhasam
devan deva-yajo yanti
  mad-bhakta yanti mam api

TRANSLATION

Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet.

PURPORT by Srila Prabhupada

Some commentators on the Bhagavad-gita say that one who worships a demigod can reach the Supreme Lord, but here it is clearly stated that the worshipers of demigods go to the different planetary systems where various demigods are situated, just as a worshiper of the sun achieves the sun or a worshiper of the demigod of the moon achieves the moon. Similarly, if anyone wants to worship a demigod like Indra, he can attain that particular god’s planet. It is not that everyone, regardless of whatever demigod is worshiped, will reach the Supreme Personality of Godhead. That is denied here, for it is clearly stated that the worshipers of demigods go to different planets in the material world but the devotee of the Supreme Lord goes directly to the supreme planet of the Personality of Godhead.

COMMENT by Giriraj Swami

This is logical. As Srila Prabhupada remarked, if you buy a ticket to Calcutta, you cannot expect to reach Bombay. If you worship a demigod, you go to the planet of the demigod. If you worship Krishna, you reach the supreme abode of Krishna.

PURPORT (continued)

Here the point may be raised that if the demigods are different parts of the body of the Supreme Lord, then the same end should be achieved by worshiping them. However, worshipers of the demigods are less intelligent because they don’t know to what part of the body food must be supplied. Some of them are so foolish that they claim that there are many parts and many ways to supply food. This isn’t very sanguine. Can anyone supply food to the body through the ears or eyes? They do not know that these demigods are different parts of the universal body of the Supreme Lord, and in their ignorance they believe that each and every demigod is a separate God and a competitor of the Supreme Lord.

COMMENT

There is a verse in the Fourth Canto of Srimad-Bhagavatam that says that just as by pouring water on the root of a tree all the limbs and branches and leaves are watered and that just as by supplying food to the stomach all the different limbs of the body are nourished, similarly, by offering worship or rendering service to the Supreme Personality of Godhead, Krishna, all of the demigods and all living entities are served and satisfied.

yatha taror mula-nisecanena
  trpyanti tat-skandha-bhujopasakhah
pranopaharac ca yathendriyanam
  tathaiva sarvarhanam acyutejya

“By giving water to the root of a tree one satisfies its branches, twigs, and leaves, and by supplying food to the stomach one satisfies all the senses of the body. Similarly, by engaging in the transcendental service of the Supreme Lord one automatically satisfies all the demigods and all other living entities.” (SB 4.31.14)

PURPORT (concluded)

The results achieved by the demigods’ benedictions are perishable because within this material world the planets, the demigods, and their worshipers are all perishable. Therefore it is clearly stated in this verse that all results achieved by worshiping demigods are perishable, and therefore such worship is performed by the less intelligent living entity. Because the pure devotee engaged in Krsna consciousness in devotional service of the Supreme Lord achieves eternal blissful existence that is full of knowledge, his achievements and those of the common worshiper of the demigods are different. The Supreme Lord is unlimited; His favor is unlimited; His mercy is unlimited. Therefore the mercy of the Supreme Lord upon His pure devotees is unlimited.

COMMENT

Everything material is temporary. The demigods themselves—the bodies of the demigods—are temporary. The bodies of their worshippers are temporary. The planets of the demigods are temporary, and the fruits one obtains from worshipping them are temporary. The demigods have authority only within the material world. They can give only material benefits to their worshippers. It is only Vishnu, or Krishna, who can award liberation from material bondage. No demigod can grant liberation. And beyond liberation, the devotees of Krishna also achieve krsna-bhakti, or krsna-prema—the ultimate goal of life.

Srila Prabhupada said that the impersonalists want to become one with God but that the devotees actually become greater than God, because God comes under their control. We see in the Bhagavad-gita that Krishna is acting as the chariot driver of Arjuna. Arjuna is commanding Krishna, senayor ubhayor madhye ratham sthapaya me ’cyuta: “Please draw my chariot between the two armies so I can see who has assembled on the battlefield to fight.” The Lord likes to be controlled by His devotees, and He comes under the control of their pure love. Of course, the Lord is supreme—no one is equal to Him or greater than Him (na tat-samas cabhyadikas ca drsyate)—but out of love He becomes subordinate to His devotee. The idea of becoming one with the Lord is repugnant to a devotee, because in that impersonal oneness there is no service, no exchange of love.

The demigod worshippers, as described in this verse, are alpa-medhasah, “less intelligent.” The opposite of alpa-medhasah is su-medhasah, or “very intelligent.” Those who worship Krishna, especially through the sankirtana movement in the present age, are described as su-medhasah.

krsna-varnam tvisakrsnam
  sangopangastra-parsadam
yajnaih sankirtana-prayair
  yajanti hi su-medhasah

“In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Krsna.” (SB 11.5.32, Cc Adi 3.52)

Further, the demigods are not able to give even material benedictions without the sanction of the Supreme Lord. Isvarah sarva-bhutanam hrd-dese ’rjuna tisthati— the Lord is in the heart of everyone, including the demigods, so unless He gives His sanction, the demigods themselves cannot give even limited temporary benefits. So from every point of view, one should worship Krishna. And devotees of Krishna need not worship any demigod. Krishna, the Supreme Lord, is like the king, and the various demigods are like ministers in the cabinet of the king or department heads in the government. As Srila Prabhupada said, if you pay taxes to the central treasury you need not bribe the ministers or officers in charge of different departments. When you pay your taxes into the central treasury, you have met your obligation and are entitled to all the benefits of a citizen.

So there is no need to worship demigods, and in fact the worship of demigods is discouraged in the Bhagavad-gita. The Supreme Lord Krishna says,

ye ’py anya-devata-bhakta
  yajante sraddhayanvitah
te ’pi mam eva kaunteya
  yajanty avidhi-purvakam

“Those who are devotees of other gods and who worship them with faith actually worship only Me, O son of Kunti, but they do so in a wrong way.” (Gita 9.23)

Therefore, Vaishnavas do not celebrate Shiva-ratri.

Yet there is another, confidential aspect to Lord Shiva that ordinary people with insufficient knowledge of shastra, of Srimad-Bhagavatam, do not know: Lord Shiva himself is the greatest Vaishnava (vaisnavanam yatha sambhuh), and the worship of Vaishnavas, the service of Vaishnavas, and the glorification of Vaishnavas is included in Krishna consciousness. In fact, it is most highly recommended. So, in an assembly of learned devotees we can appreciate Shiva as a Vaishnava. But otherwise we don’t worship Lord Shiva, because if we did, people could misunderstand and conclude, “ISKCON devotees worship Shiva, so we will too.” And they will worship Lord Shiva for material benefit. Or they may think that Lord Shiva is on the same level as Krishna—or supreme.

In India there is a history of debate between Vaishnavas and Shaivites over who is supreme. And as Srila Prabhupada said, in such debates the Vaishnavas always win. Still, that sense of competition is there. Shaivites say, “Shiva is supreme,” and Vaishnavas respond, “No, Vishnu is supreme.”

The Illustrated Weekly of India once carried an article by Agehananda Bharati, an Austrian-born Indologist and Advaitan sannyasi, under the title “Hare Krishna vs Shiva Shiva.” In the article, Bharati gave his version of a series of exchanges and debates he had had with “Swami Hridayananda” of ISKCON. When I shared my impression with Srila Prabhupada that the Weekly’s editor, Khushwant Singh, had run the piece, along with that title, to make us all—believers in general—look silly, bickering over deities and evidence, Prabhupada agreed with my assessment. “Yes,” he said. “Bharati is a fool, but Singh is a demon.”

Srila Prabhupada wanted us to respond to articles, and later, when a devotee informed him of a newspaper report that the Balaji temple at Tirupati, which has immense wealth from donations to the Deity, was going to loan money to encourage local industries, Prabhupada became concerned and said that we should write a letter to the editor stating that the money belonged to Balaji and should have been used for Balaji’s purpose. And what is Balaji’s purpose? Srila Prabhupada quoted, paritranaya sadhunam vinasaya ca duskrtam/ dharma-samsthapanarthaya sambhavami yuge yuge. Balaji comes to establish the principles of religion. Balaji’s money should be used for Balaji’s purpose—to establish the principles of religion. And what is the principle of religion for the present age? The yuga-dharma in Kali-yuga is hari-nama-sankirtana. The money should be used to promote hari-nama-sankirtana.

When I visited Madras in 1971, I met many intellectuals whose attitude was similar to the editor’s. They thought, “Oh, how silly. You are arguing that Krishna is supreme, and someone else is arguing that Shiva is supreme.” These impersonalists considered themselves to be more intelligent than the naive sentimentalists who worshipped particular deities, and they counted us as naive sentimentalists because we loved Krishna, worshipped Krishna, chanted Krishna’s name, and preached Krishna’s supremacy. There were many Shaivites in Madras, and they argued that Shiva was supreme.

As the first ISKCON devotee to visit Madras, I became quite a sensation—an American Vaishnava. Most people there had never seen a Western sadhu, and they wanted to help. Several suggested that I meet a Mr. Ramakrishna, who they said was pious and religious and would be happy to hear of our activities. So I met him, and he turned out to be one of those people who thought that Shiva was supreme. Very quickly we came to blows—verbal blows. He had a volatile nature, and he became very angry. He became red in the face, and he raised his voice. And the meeting ended quite abruptly. But I kept preaching and meeting people who suggested, “You have to meet Mr. Ramakrishna. He is a very pious man. He is a very religious man.” And I imagine that he was meeting people saying, “Oh, you should meet the Hare Krishna devotees. They are very good people. They are doing excellent work.”

After a few weeks, I thought, “Maybe I should give it another try. This time I will be more careful.” So, I phoned him, and he immediately agreed to meet me. That made me think that people were also speaking favorably about us to him and that it was embarrassing for him as well that we had disagreed so vehemently. We met, and I tried to restrain myself, and he tried to restrain himself, but eventually we came to the same point: Who is supreme— Krishna (Vishnu) or Shiva? The argument escalated, but neither of us wanted it to end the way the last one had. Then I got an inspiration and suggested, “In two weeks my spiritual master, His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, is coming to Madras. So instead of us discussing, why don’t I invite you to meet him when he comes, and you can discuss with him directly.” He liked the idea. It was a way out for both of us. And ultimately, what could be better than to meet a pure devotee of Krishna?

After Srila Prabhupada arrived, Mr. Ramakrishna came to meet him. “I met your disciple Giriraj,” Mr. Ramakrishna said, “and I argued that Shiva is supreme, and he argued that Krishna is supreme. So, who is supreme?” Srila Prabhupada took a completely different approach. He didn’t enter into the polemics about who was supreme. Rather, he said, “There are two words in Sanskrit—puja and bhakti. In puja one worships the deity to get some material benefit, and in bhakti one worships only to give pleasure to the deity, without expectation of personal return.” Then Srila Prabhupada said, “Generally the worshippers of Shiva engage in puja—they worship to get some material benefit—whereas in bhakti we worship Krishna for the sake of Krishna’s pleasure, just to please Him.”

“Is it not possible,” Mr. Ramakrishna asked, “to worship Shiva in the mood of bhakti?” And Srila Prabhupada replied, “It is possible, but it would be exceptional. For example, generally people go to a liquor shop to buy liquor. Now, one could go for another purpose, but that would be an exception. Generally people go to buy liquor.” Mr. Ramakrishna was satisfied with the answer. Srila Prabhupada did not enter into the controversy over which deity was supreme; rather, he explained different moods in the worship of different deities.

Later, toward the end of Prabhupada’s stay in Madras, a wealthy householder invited Srila Prabhupada to his home for the consecration of his temple. The host had invited many dignitaries, and although the temple was a good size for a home, it wasn’t large enough to accommodate Srila Prabhupada’s disciples along with all the dignitaries. So Prabhupada and the others went inside the temple, and we disciples looked in from outside. As part of the ceremony, the host distributed flower petals to the guests to offer to the deity of Lord Shiva, a siva-linga. And we all were interested to see how Srila Prabhupada would deal with the situation. At the appropriate moment, all the participants threw their flower petals on the deity of Lord Shiva—except for Srila Prabhupada. He threw his in the corner. We thought, “He is the acharya. We have to learn from him.” So after the ceremony, when the other invitees came out, we went into the temple and looked in the corner. And there we saw a small Deity of Krishna. Prabhupada had offered his flowers to Krishna.

As Srila Prabhupada’s representatives, ISKCON and its members are meant to follow Srila Prabhupada’s instructions and precedents. And we must be careful not to encourage people’s misconceptions—even if what we do is otherwise all right. If we were to observe Shiva-ratri with participants who are not well versed in shastric conclusions, in Vaishnava siddhanta—if we were to celebrate Shiva-ratri to cater to Hindus who want to worship Lord Shiva on Shiva-ratri but who do not know his actual position as a Vaishnava—they might mistakenly conclude that we accept Lord Shiva on the same level as Krishna. Then, even if they chant the holy name of Krishna, as long as they maintain the idea that Shiva and Krishna are the same, they will not make much advancement, because they will be committing an offense against the holy name (namaparadha). The second of the ten offenses against the holy name is to consider the names of demigods such as Lord Shiva to be equal to or independent of the name of Lord Vishnu.

That is why we don’t observe Shiva-ratri. And as Vaishnavas, we have no need to worship Shiva, because we are worshipping Krishna directly. Still, we may worship Lord Shiva as a Vaishnava, a devotee of Krishna, because the worship of Krishna’s devotees pleases Lord Krishna.

The basic definition of bhakti is given by Srila Rupa Gosvami in Sri Bhakti-rasamrta-sindhu (1.1.11):

anyabhilasita-sunyam
  jnana-karmady-anavrtam
anukulyena krsnanu-
  silanam bhaktir uttama

“One should render transcendental loving service to the Supreme Lord Krsna favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.”

In pure devotional service, one should have no desire other than to serve and please Krishna (anyabhilasita-sunyam). And jnana-karmady-anavrtam—one’s service should not be covered by jnana, speculative knowledge that leads to a conclusion of impersonal monism; or by karma, fruitive work, as in ordinary puja, which one performs for personal gain. In ordinary affairs, for example, one may invite someone to a restaurant and give him food and drink in the hope of getting some benefit from him. In a similar way, one may offer bael leaves and ganga-jala to Lord Shiva in order to get some personal return. That fruitive mentality has no place in pure devotion, and certainly the speculative idea of merging and becoming one with God has no place. Anything that covers the true nature of bhakti has no place (jnana-karmady-anavrtam). Pure devotional service must be rendered favorably to Krishna (anukulyena krsnanusilanam).

Acharyas who have commented on this verse from the Bhakti-rasamrta-sindhu, such as Srila Jiva Gosvami, Srila Visvanatha Cakravarti Thakura, and Srila Prabhupada, have explained that “Krishna” does not mean Krishna alone. Srila Prabhupada’s introduction to The Nectar of Devotion discusses this verse in detail and includes much of the commentaries of Jiva and Visvanatha. And all agree that in this verse “Krishna” does not mean Krishna alone but includes His personal expansions, such as Lord Ramachandra, Lord Nrsimha, Lord Varaha, and other visnu-tattvas, as well as His name, form, qualities, pastimes, paraphernalia, and pure devotees. “Krsna includes all such expansions, as well as His pure devotees,” Srila Prabhupada writes. Serving and worshipping pure devotees is included within uttama-bhakti, pure devotional service to Krishna, and thus devotees of Krishna sometimes worship Lord Shiva as a pure devotee.

Many of Lord Shiva’s pastimes are described in Srimad-Bhagavatam. Srimad-Bhagavatam is the perfectly pure, spotless Purana (srimad-bhagavatam puranam amalam) and is called the Paramahamsa-samhita because it is meant for the highest class of transcendentalists, who are completely free from envy. It is the topmost scripture and discusses no subject other than Krishna and pure devotional service. These pastimes with Lord Shiva show his true nature, or internal mood, as a Vaishnava, a pure devotee of Krishna. In one pastime the hundred sons of King Barhisat, known as the Pracetas, were engaged in austerities to realize Vishnu, or Krishna. Lord Shiva met them and, appreciating their austerities, acted as their guru to guide them. He gave them a series of prayers to sing to please Lord Vishnu and become pure devotees. Upon first meeting the Pracetas, he made the following statement, which I shall read from Srimad-Bhagavatam, Canto Four, Chapter Twenty-four: “Chanting the Song Sung by Lord Siva.”

TEXT 30

atha bhagavata yuyam
  priyah stha bhagavan yatha
na mad bhagavatanam ca
  preyan anyo’sti karhicit

TRANSLATION

You are all devotees of the Lord, and as such I appreciate that you are as respectable as the Supreme Personality of Godhead Himself. I know in this way that the devotees also respect me and that I am dear to them. Thus no one can be as dear to the devotees as I am.

PURPORT by Srila Prabhupada

It is said, vaisnavanam yatha sambhuh: Lord Siva is the best of all devotees. Therefore all devotees of Lord Krsna are also devotees of Lord Siva. In Vrndavana there is Lord Siva’s temple called Gopisvara. The gopis used to worship not only Lord Siva but Katyayani, or Durga, as well, but their aim was to attain the favor of Lord Krsna. A devotee of Lord Krsna does not disrespect Lord Siva but worships Lord Siva as the most exalted devotee of Lord Krsna. Consequently, whenever a devotee worships Lord Siva, he prays to Lord Siva to achieve the favor of Krsna, and he does not request material profit. In Bhagavad-gita (7.20) it is said that generally people worship demigods for some material profit. Kamais tais tair hrta jnanah. Driven by material lust, they worship demigods, but a devotee never does so, for he is never driven by material lust. That is the difference between a devotee’s respect for Lord Siva and an asura’s respect for him. The asura worships Lord Siva, takes some benediction from him, misuses the benediction, and ultimately is killed by the Supreme Personality of Godhead, who awards him liberation.

Because Lord Siva is a great devotee of the Supreme Personality of Godhead, he loves all the devotees of the Supreme Lord.

COMMENT

This is a symptom of a devotee. One who is actually a devotee of the Supreme Lord will love all other devotees of the Supreme Lord. Lord Shiva truly loved the Pracetas. He went out of his way to help them, and further, he respected them as representatives of the Supreme Lord.

PURPORT (continued)

Lord Siva told the Pracetas that because they were devotees of the Lord, he loved them very much. Lord Siva was not kind and merciful only to the Pracetas; anyone who is a devotee of the Supreme Personality of Godhead is very dear to Lord Siva. Not only are the devotees dear to Lord Siva, but he respects them as much as he respects the Supreme Personality of Godhead. Similarly, devotees of the Supreme Lord also worship Lord Siva as the most dear devotee of Lord Krsna. They do not worship him as a separate Personality of Godhead. It is stated in the list of namaparadhas that it is an offense to think that the chanting of the name of Hari and the chanting of Hara, or Siva, are the same. The devotees must always know that Lord Visnu is the Supreme Personality of Godhead and that Lord Siva is His devotee. A devotee should be offered respect on the level of the Supreme Personality of Godhead, and sometimes even more respect. Indeed, Lord Rama, the Personality of Godhead Himself, sometimes worshiped Lord Siva. If a devotee is worshiped by the Lord, why should a devotee not be worshiped by other devotees on the same level with the Lord?

COMMENT

In other words, if a devotee is worshipable by the Lord Himself, why should other devotees not worship a devotee on the same level as the Lord? Saksad-dharitvena samasta-sastrair: the spiritual master is worshipped on the same level as the Supreme Lord. But kintu prabhor yah priya eva tasya—although one honors the spiritual master as much as the Lord, one knows that he is not identical with the Lord but is a most confidential servitor of the Lord.

PURPORT (continued)

If a devotee is worshiped by the Lord, why should a devotee not be worshiped by other devotees on the same level with the Lord? This is the conclusion. From this verse it appears that Lord Siva blesses the asuras simply for the sake of formality.

COMMENT

In relation to the demons (asuras), Lord Shiva thinks, “Okay, they are worshipping me. They want something. Okay, I will give them something.” Thus one of Shiva’s names is Asutosa, because he gives benedictions very easily. As Srila Prabhupada said, “Many demons go to bother Lord Shiva: ‘Give me this. Give me that.’ And his name is Asutosa. He gives immediately: ‘All right, take it. Go away. Don’t bother me.’ ” He blesses them simply for the sake of formality, to get rid of them.

PURPORT (concluded)

From this verse it appears that Lord Siva blesses the asuras simply for the sake of formality. Actually he loves one who is devoted to the Supreme Personality of Godhead.

COMMENT

In addition to the pastimes of Lord Shiva described in Srimad-Bhagavatam, there are many pastimes with Lord Shiva in Vrindavan that show his great love for Lord Krishna and his eagerness to serve Him. And Lord Krishna’s great-grandson, Vajranabha, who established many of the main temples in Vrindavan, installed several deities of Lord Shiva in Vraja to honor his pastimes there.

One prominent deity of Lord Shiva in Vraja is Nandesvara Mahadeva, at Nanda-grama. He is worshipped in a small temple situated within the courtyard of the main temple there, and every day the pujaris offer him the remnants of food that has been offered to Lord Krishna in the main temple. This tradition goes back to the time when Krishna and Balarama lived in Nanda-grama with Nanda Maharaja and Mother Yasoda. As the local history goes, when Lord Shiva came to Nanda Bhavan to see his beloved Lord Krishna, he arrived in his usual attire—with matted hair, ashes all over his body, and a snake wrapped around his neck—playing his damaru drum. When Mother Yasoda came to the door, she could not bring herself to let this wild-looking ascetic in to see her darling little child. And so she gave him alms and sent him on his way. As he was leaving, however, baby Krishna began to cry. Mother Yasoda tried in many ways to pacify Him, but she couldn’t; He was inconsolable. She then began to think that she might have committed an offense against the ascetic and that he had put a spell on her baby, so she sent for him. In the end, Lord Shiva was found in the forest now known as Asesvara-vana, the forest of hope, where he was praying, hoping against hope (asa means “hope”) that he would somehow get the darshan of Nandalal, Krishna. So he was very happy when he was asked to return to Nanda Bhavan.  And as soon as Lord Shiva arrived, baby Krishna stopped crying. But when Mother Yasoda indicated that it was time for him to leave, Krishna again began to cry. He didn’t want Lord Shiva to leave. It was then settled that Lord Shiva would remain permanently in Nanda Bhavan and get the caranamrta and food remnants of Nandalal every day. And to this day it has been so.

Another important deity is Kamesvara Mahadeva, who resides at Kamyavana. He fulfills all desires, and so devotees pray to him to give them pure devotional service to Krishna.

Caklesvara Mahadeva resides at Cakra-tirtha, by Manasi-ganga at Govardhana Hill. It is said that Sanatana Gosvami was good friends with Lord Shiva and always resided near him in Vraja. At Manasi-ganga, Sanatana Gosvami’s bhajana-kutira is right near Caklesvara Mahadeva, and at the Madana-mohana temple, near the Yamuna River in Vrindavan, his bhajana-kutira is near Gopisvara Mahadeva.

To illustrate the intimate relationship between Sanatana Gosvami and Lord Shiva, I shall relate one story. Once, at Cakra-tirtha, Sanatana Gosvami was being disturbed by mosquitoes and couldn’t do his bhajana or write his books. So he decided to leave. When Lord Shiva saw that his dear friend was about to leave, he came in the guise of a brahman and inquired, “Why are you leaving?” Sanatana Gosvami replied, “I am too disturbed by the mosquitoes and cannot do my seva.” Lord Shiva was relieved, because he knew that this was a problem he could easily solve. He requested Sanatana Gosvami, “Please stay one more night, and if the mosquitoes still bother you, you may go.” Then Lord Shiva summoned the demigod in charge of insect life and told him, “I don’t want any mosquitoes disturbing this great devotee here. So tell your boys to lay off.” The mosquitoes stopped coming, and Sanatana Gosvami stayed.

The most famous and important deity of Lord Shiva for us is Gopisvara Mahadeva, established by Vajranabha near the site of the rasa dance, near Vamsivata, where Gopinatha played upon His flute to call the gopis. Gopisvara Mahadeva wanted to participate in the rasa dance, the highest and best of all of Lord Krishna’s pastimes. According to one version, Lord Shiva approached Paurnamasi, an elderly brahmani and siksa-guru of the Vrajavasis, who was the mother of Sandipani Muni, Lord Krishna’s guru. She advised Mahadeva to perform some austerities and then take bath in the Yamuna; thus he would get the form of a gopi. According to other sources, Paurnamasi directed him to Vrndadevi and Vrndadevi advised him to take bath in Mana-sarovara, a little further south across the Yamuna River from Kesi-ghata. Be it as it may, he took bath and came out in the form of a gopi.

When Krishna was about to enjoy His rasa-lila with the gopis, this new gopi appeared. The other gopis took note—“Oh, a new gopi has come”—and gathered around her. They asked, “What village are you from?” She didn’t know what to say. “What is your husband’s name?” “How many cows does he have?” “Who are your children?” She had no answers. Then the other gopis thought, “This is not a gopi. She is not one of us. This is an imposter.” They were ready to beat this imitation gopi when Mother Paurnamasi appeared and said, “This is Mahadeva Shiva. He is a great demigod. Do not take any action against him.” She told Lord Shiva, “No one can participate in the rasa dance without being a gopi. You can observe it from a distance, but you cannot actually enter it.” And she gave him a service: he could guard the arena of the rasa dance. One of Lord Shiva’s regular services is to be ksetra-pala, protector of the dhama, and he serves as such in Vrindavan, Navadvipa, Jagannatha Puri, and other holy places. Paurnamasi gave Mahadeva the authority to restrain the unqualified and to admit the qualified. And beyond that, he would have the power to give someone the qualification to enter. So devotees, Vaishnavas, in Vrindavan pray to Gopisvara Mahadeva to enable them to enter the pastimes of Krishna with the gopis.

The deity of Gopisvara Mahadeva is worshipped as a regular Shiva-linga during the day, but every evening at about four the pujaris dress the Shiva-linga like a gopi. They cover the linga with a sari and ornaments and decorate it to resemble a gopi, with a crown on it or a shawl draped over its top. And devotees come and worship Gopisvara Mahadeva to attain the favor of Radha and Krishna.

In his Sankalpa-kalpadruma (103) Srila Visvanatha Cakravarti Thakura prays:

vrndavanavani-pate jaya soma soma-
  maule sanandana-sanatana-naradedya
gopisvara vraja-vilasi-yuganghri-padme
  prema prayaccha nirupadhi namo namaste

“O gatekeeper of Vrndavana! O Soma, all glories to you! O you whose forehead is decorated with the moon (soma), and who is worshiped by the sages headed by Sanandana, Sanatana, and Narada! O Gopisvara! Desiring that you bestow upon me limitless love for the lotus feet of Sri Sri Radha-Madhava, who perform joyous pastimes in Vraja-dhama, I offer my obeisances unto you again and again.”

Sri Gopisvara Mahadeva ki jaya!

Once, as described in Srimad-Bhagavatam, Nanda Maharaja and the cowherd men wanted to go to Ambikavana to observe Shiva-ratri, which they did. The Bhagavatam uses the word ekada, “once.” Srila Prabhupada explains, “Between the Dola-yatra ceremony [Holi] and the rasa-lila ceremony there is an important ceremony called Siva-ratri, which is especially observed by the Saivites, or devotees of Lord Siva. Sometimes the Vaisnavas also observe this ceremony because they accept Lord Siva as the foremost Vaisnava. But the function of Siva-ratri is not observed very regularly by the bhaktas, or devotees of Krsna. Under the circumstances, Srimad-Bhagavatam states that Nanda Maharaja and the other cowherd men ‘once upon a time desired.’ This means that they were not regularly observing the Siva-ratri function but that once upon a time they wanted to go to Ambikavana.” (Krsna, Chapter 34) And what was the result? “They had come to worship Lord Siva and Ambika, but the result was that they became more and more attached to Krsna.”

Are there any questions or comments?

Rasaraja dasa: I have a question about Lord Shiva and impersonalists. Although many of his statements and songs are in the mood of bhakti, Lord Shiva is normally worshipped by impersonalists. How is the impersonal philosophy associated with him?

Giriraj Swami: The first answer is that Lord Shiva has a planet that is situated on the border of the material sky and the spiritual sky. In fact, it is said that the impersonalists who want to merge end up there. It is the borderline between matter and spirit.

Another answer is that Lord Shiva, for a very specific purpose, appeared as Shankaracharya, the great proponent of Mayavada philosophy. Earlier, because the so-called followers of the Vedas had been misusing the Vedas to support animal slaughter, Lord Krishna incarnated as Buddha, out of compassion for the innocent animals and to save these so-called Vedic followers from the sin of killing them. Buddha preached the philosophy of ahimsa, non-violence. He said, “Don’t follow the Vedas. If the Vedas say that you can kill animals, then don’t follow the Vedas. Just follow ahimsa.” Thus the Lord’s purpose was served: people stopped killing animals in the name of Vedic sacrifice. But then the Lord wanted to reestablish the authority of the Vedas, and because the Buddhist philosophy was nontheistic, followers would not immediately accept the correct, theistic understanding of the Vedas. So He wanted someone to reestablish the authority of the Vedas with a nontheistic interpretation—Advaitavada—which admits no difference between the individual soul and the supreme soul. In other words, it advocates impersonal monism. But when Lord Narayana approached His assembly of servants, no one was willing. They said, “Advaitavada? No, no—not Advaitavada. Ask anything but that. We don’t want to touch Advaitavada.” Then Lord Shiva, the greatest of the Vaishnavas, agreed. It was like when the demigods and demons were churning the ocean and it turned into poison, Lord Shiva was the one who came forward and said, “All right, I will drink the ocean of poison.” In this case, he spit out an ocean of poison in the form of Advaitavada, or Mayavada, as Shankaracharya. Shankara is a name for Lord Shiva, and so he became Shankaracharya. Because of the connection between Shankaracharya and Shankara, or Shiva, Mayavadis often are inclined toward Lord Shiva. But whether Mayavadis worship Shiva or Krishna, their goal is to merge and become one with Brahman.

Even Shankaracharya on occasion revealed his inner mood as a devotee. The most famous expression of his devotion was his parting words before he left this world: bhaja govindam bhaja govindam bhaja govindam mudha-mate. He advised his followers,

bhaja govindam bhaja govindam bhaja govindam mudha-mate
samprapte sannihite kale na hi na hi raksati dukrn-karane

“You fools and rascals, all your grammatical word jugglery of suffixes, prefixes, and philosophical speculation will not save you at the time of death. Just worship Govinda! Worship Govinda! Worship Govinda!”

There are other expressions as well. When Shankaracharya saw the Deity of Krishna in Pandarapura, Vitthala Thakura, he recited many wonderful prayers to the Lord, which are inscribed in marble in the temple, the most famous and popular in Maharashtra. Similarly, in Guruvayur, Shankaracharya visited the temple of Guruvayurappan, the most famous temple in Kerala. It is said that with his mystic powers he was flying over the temple and saw the devotees worshipping and thought, “What is this? What are these people doing? What is going on here?” As soon as that thought entered his mind, his power to fly was withdrawn and he came crashing down to the ground right in front of the Deity. Then he saw, “Oh, it is Lord Narayana, Lord Vishnu.” He recited many beautiful prayers, which are inscribed in the temple there. And in his Gita-bhasya commentary on Srimad Bhagavad-gita, he admitted, narayana paro ’vyaktat: “Narayana, the Supreme Personality of Godhead, is beyond the material creation.”

So, Lord Shiva, even as Shankaracharya, is a devotee, but he has different services. As Lord Shiva, he is the demigod in charge of destruction. He is in charge of the mode of ignorance, and he gives shelter to people in ignorance—to ghosts and hobgoblins. He is merciful even to them. But his true feature, his inner mood, is as a devotee of Krishna.

On this occasion we pray to Lord Shiva that out of his immense compassion and love he may be merciful to us and help us to attentively chant the holy names, respect and honor all devotees, and serve his Lord and master, the Lord of the gopis, Sri Krishna.

Hare Krishna.

Sri Gopisvara Mahadeva ki jaya!
Srila Prabhupada ki jaya!
Nitai-gaura-premanande hari-haribol!

[A talk by Giriraj Swami on Shiva-ratri, March 7, 2008, Dallas]

Source: http://www.dandavats.com/?p=72283

Q. 1. Lord Krishna told Arjuna: “Those who claim to be directly My devotees are actually not my devotees. But those who are devotees of my servants are factually My devotees.” In Srimad Bhagavatam purports of first canto, Srila Prabhupada mentions that Lord Shiva is a pure devotee of Lord Krishna. According to the above sloka, does it not directly imply that all of us must serve Lord Shiva? How far is this justifiable?

Yes, Lord Shiva is certainly worshipable, as a great devotee, but not independently. Lord Shiva is one of the four primary spiritual masters (the others being Brahma, Lakshmiji and the Kumaras) and teaches pure devotional service to the Supreme Lord. Therefore, factual service to Lord Shiva is to follow his instructions to worship and chant the Holy names of Lord Vishnu.

Q. 2. Whenever a vaishnava comes, we are eager to take association. Lord Shiva is a senior most vaishnava: “vaishnavanam yatha shambu” and yet we don’t go to his temple. Besides, on the appearance or disappearance days of Vaishnava acaryas we observe a fast till noon but we don’t do so on Shiva-ratri festival day, which marks Lord Shiva’s drinking of the poison. Why is this so?

HH Romapada Swami: This question was asked once before, and here is the answer I gave. = Vaishnavas are not prohibited or discouraged from visiting Lord Shiva’s temples. In fact, Lord Caitanya visited many Shiva temples during His tour of South India, where He chanted Hare Krishna mahamantra and danced in great ecstasy before the Deity of Lord Shiva. But unfortunately, there are hardly any bona fide temples of Lord Shiva today where worship is performed with the right understanding that he is the topmost devotee of Lord Krishna. Therefore, devotees generally do not make it a point to visit such temples, although they don’t specifically avoid them either.

The best way to worship Lord Shiva, in any case, is to chant Hare Krishna and to dedicate our lives to worship Krishna. This would be most pleasing to Lord Shiva, and automatically we receive his blessings. Even in our ISKCON temples, therefore, devotees celebrate Shivaratri by chanting in sankirtan and discussing the glories and the great devotion of Lord Shiva as described in Srimad Bhagavatam and offering a feast in his honor.

Source: http://www.dandavats.com/?p=72288