Radha-ramana caran das Babaji...incarnation of Nityananda Prabhu?!

Radha-ramana caran das Babaji...incarnation of Nityananda

Prabhu?!

Home Base: Sri Mayapur Candrodaya Mandir, Navadwip Dhama, Nadia, WB, INDIA
Camp: Narasimha Caturdasi (Appearance) Festival, ISKCON Sri Mayapur, India

> His Holiness Jayapataka Swami maharaja,
> please accept my most humble obeisances. All glories to ISKCON
> founder-acarya Srila Prabhupada. All glories to your tireless service and
> pure, unalloyed devotion.
> I had a quick question in regards to Radha-Ramana caran das Babaji. He
> is of course, as you know, the one who began the famous chant of "Jaya
> Nitai Gaura Radhe-Syama, Japa Hare Krsna Hare Rama". I had read in one
> book, the "Saints of Bengal", that at the end of his life he gave some
> allusion to the idea that he was Ananga-manjari(Balarama/Nityananda in the
> madhurya-rasa or as some say, Jahnavi devi, the internal potency of Sri
> Nityananda Prabhu). I don't mean to cause any offense to the author of
> that book, but I am simply confused on this point: he mentions in his
> notes for that chapter that just as Caitanya Mahaprabhu gave evidence in
> the Caitanya-Bhagavata that He would return in other incarnations, so it
> is fully possible that Nityananda Prabhu could also return again and he
> seems to support the notion that Radha-ramana caran das Babaji was an
> incarnation of Sri Nityananda Prabhu. But I have read in the biography of
> Bhakti-siddhanta Sarasvati Thakur that he opposed this Radha-ramana caran
> das Babaji and called him out as a sahajiya and because of this the Thakur
> was not very much appreciated in Jagannatha Puri.
> Have you heard anything of this before? Please be kind and merciful
> and bless me with your insights on this issue.
>
> your aspiring servant,
> jayadeva dasa


It is not accepted by our sampradaya that either of these two are
incarnations of anyone from the spiritual world. It is quite common in
India to claim to be an incarnation of someone, but Srila Prabhupada has
given the standard criteria for how to tell an incarnation:

1) through sastric predictions,

2) specific bodily features which match up with the predictions and sastric
descriptions, and

3) finally being able to do something extra-ordinary which a normal person
couldn't do.

Unless the three criteria are met we can't accept anyone as an incarnation.
> I don't mean to cause any offense to the author of
> that book, but I am simply confused on this point: he mentions in his
> notes for that chapter that just as Caitanya Mahaprabhu gave evidence in
> the Caitanya-Bhagavata that He would return in other incarnations, so it
> is fully possible that Nityananda Prabhu could also return again and he
> seems to support the notion that Radha-ramana caran das Babaji was an
> incarnation of Sri Nityananda Prabhu.


Basicly the "Nitai Gaur RAdhe Shyama" group were not considered as a bona
fide sampradaya by Srila Prabhupada. He mentions them by name in CC as not
being properly situated, but still feeling bliss when they chant the name of
Lord Sri Krishna Caitanya Mahaprabhu. So what to speak of being
incarnations...

By word jugglery so many things can be interpolated. We have to be very
careful about this kind of tendency to speculate and deviate. If Nityananda
Prabhu is going to come again then it should be specifically predicted in
Sastra. If He is coming with Lord Sri Krishna Caitanya Mahaprabhu then
where is Lord Caitanya? So please be careful and try to concentrate on
reading Srila Prabhupada's books. For reference if we have to read
something then we should take as authoritative bona fide translations of
actual works of previous acaryas or recognized scripture. I could say more,
but let's follow the KISS principle: Keep It Short Sadhu...

I hope that this finds you in good health.

Your well wisher,

Jayapataka Swami

Stories from "The Life of Love" -- Meeting with Bhaktisiddhanta Saraswati

MEETING WITH BHAKTISIDDHANTA SARASWATI (Vimala Prasada Babu) and Radha Ramana Caran das babaji!!

Sri Radharaman Charan Das Dev ( Babaji Mahashaya)


One day Sri Vimala Prasada Dutt (Sri Bhaktisiddhanta Sarasvati Mahashaya), the son of Sri Kedarnath Dutt (Sri Bhaktivinoda Thakura Mahashaya) came to the Math. It is not known whether Babaji Mahashaya had met him before or not, but he received him cordially and gave him an asana to sit on. They talked for sometime on various subjects, after which Vimala Prasada Babu asked, "How is it that among your disciples I see different kinds of bhava and vesh (dress) ?"

Babaji: None of them is my disciple. I myself could not become a disciple. I have only been wandering about to earn name and fame. How can I make anyone my disciple?

Vimala Babu: But they all introduce themselves as your disciples.

Babaji: That is due to their humility. They are all servants of Nityananda. As willed by Him they live here as my siksha-gurus.

Vimala Babu: Some of them have adopted sakhi-vesh. Have you asked them to do so?

Babaji: No, they have done so of their own.

Vimala Babu: Why don't you prevent them?

Babaji: I do not see anything wrong in it. Sometime ago there was some criticism against it. I consulted my Gurudeva. He said, "The essence of the teachings of the Goswamis is that in order to make one's bhava permanent one should wear the dress suited to it, speak and behave in a manner suited to it, and think about, meditate upon and do kirtan of the lila, that suits it.

Vimala Babu: Can you prove the necessity of this kind of vesh with reference to the shastras and can you cite any instance in which the associates or followers of Mahaprabhu have in the past worn this kind of vesh?

Babaji: The importance of vesh has been asserted by all the shastras. It is according to the shastras that the Brahmins wear the sacred thread, which is a sign of Brahminhood and is helpful in sadhana. Similarly, the orange colored clothes and the tridanda of a sannyasi, the rudraksha and lion's skin of a Shaiva, and the tilaka and kanthi of a Vaishnava are enjoined by the shastras. As for the associates of Mahaprabhu, many of them have put on vesh according to their bhava. Nityananda Prabhu, who had the bhava of Balarama, used to put on vesh appropriate to that bhava. Almost all of His associates, who had sakhya bhava, used to put on gopa-vesh (the dress of cowherds). Gadadhara Prabhu used to put on gopi-vesh. Abhirama Thakura used to carry a flute, which was appropriate to his sakhya-bhava. Lochanananda Das Thakura, Narahari Sarkar Thakura and. some other devotees of Srikhanda sometimes met Mahaprabhu in the vesh of nadiya-nagari , and sometimes went about in the vesh of the milkmaids of Vraja carrying pots of milk or curd.

Besides, have the shastras said anywhere that vesh according to bhava should not be adopted to convert bhava into svabhava? I think not. In this way, after talking with Baba Mahashaya on subjects relating to the principles and practices of Vaishnavism Vimala Prasada Babu left.

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