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r-r Gauya Vaiava Jvana

Hagiographies Of r Hareka Ds Bbj, r Harids Bbj, r Mdhava Ds Bbj, a Bbj From Nandagrm and Dharmads Bbj

rla Harids dsj (1898-1957)

Gauya Vaiava Jvana

Hare Ka Dsa Bbj

In the life of this Mahpurua we see a brilliant example of how those who are attached to r Ka-bhajana are making good use of their time. He performed bhajana in different places, but he always performed the regular duties of the external body within this bustle. He got up at the end of the night, kept his ml apart and went out with his clay pot to answer nature's call and to take a bath. Then he somehow put on his tilaka and sat down to do bhajana. Then, when it was midday he again went off with his clay pot, answered nature's call and bathed, putting on tilaka with the help of a broken mirror. At the base of a Tulas-tree he offered two Tulas-leaves to his Girirja and then went off with his begging bag to do mdhukar. After a short while he came back and recited a few handwritten verses from a translation of rla Rpa Gosvm's 'Cu Pupjali'. After this he took his mdhukar and sat down again to do bhajana. In the evening he again took his clay pot out to answer nature's call and bathe and sat down again to do bhajana. At night he would not eat anymore - nobody really knew if sleep came to him or not. In his old age he used to live in Ntana Gher at Rdhkua. At that time his bhajana was supported by the prasda from Rjari Bhdura's sevita r-r Rdh-Vinoda. Hearing about his firm attachment to bhajana and seeing it with his own eyes, r-yukta Kmin Kumra Ghoa went to him and prayed to him: "I am always very sleepy, ever since I was small, and I cannot do any bhajana, please bestow your mercy on me!" Bb replied: "When a young man and woman meet, will sleep come to them at night? As soon as passionate attachment (to bhajana) comes, sleep will go away by itself! Meditate on it which limb of your siddha deha is adorned with which ornament!" Then, when Kmin Bbu asked him if he could sometimes come and have darana of his lotus feet, Bb said: "Come, but do not stay too long." A few months after this, on the night of the full moon in autumn (October) the Vaiavas, who were doing parikram of the r Kua, were calling out for him. After doing krtana the Vaiavas once again returned to him. At night they offered pyasa (sweet rice) and when they went to Bbj Mahaya to offer him the prasda they saw that he had left his body while remaining on his sana. (Source: rla Haridsa Dsj's 'Gauya Vaiava Jvana', Vol.2)

r Haridsa Bbj Mahrja

(r Govardhana, Govinda Kua)
He was the disciple of the famous r Dayla Dsa Bbj Mahaya of r Vndvana. He first did bhajana in riagrma for 7-8 years, then he lived at Govinda Kua near Govardhana for 10 years, after that he lived in Paiho Grma for 5 years, and finally he lived in Yatipur Grma for the remaining 6 years, before becoming unmanifest (passing away). rla Advaita Dsa Bbj Mahrja described his inner and outer condition while he lived at Govinda Kua as follows:

Gauya Vaiava Jvana

"r Haridsa Bbj Mahaya lived according to the principle laid down by r Raghuntha Dsa Gosvmpda in his Svaniyama Daakam (9): vrajotpanna krana vasana ptrdibhi ("I will drink milk from Vraja, wear clothes from Vraja and use plates from Vraja") janma n dilo jihvya rasera sparana "From his very birth he did not allow his tongue to enjoy any taste". He was wholly liberated and he remained as sagd bhujagd iva, suka dhaman jarat kanth "He carefully and fearfully stayed far away from everyone, considering himself lower than the lowest. He always wore one ragged old quilt over his body, that he dragged over the floor as he walked, so that no one would see his footprints afterwards." He searched for r Ka's footprints all over Vraja. If someone brought him some prasd sweets he would very respectfully accept it, take it in his kura and keep it on a plate. Then he would take a crumb of it, take some of his dry mdhukar and go out. He told those who brought him prasda: "I have received all the prasda you gave me." No light could come into his kura - it was all dark inside. There were many clay pots in there, in which he kept the footnectar and lip-nectar (foodremnants) of so many mah-puruas, all seperately. At night he took the aforementioned sweets out into the forest and placed them at the base of a tree - if he would have given it to someone personally it would have disturbed his bhajana. r Stntha Dsj, who lived there, told him one day: "Haridsj! You are going to r Vndvana, please bring one woollen cloth for me", and gave him one rupee. Actually r Haridsj never touched any metals or any foreign material, but in order to follow the order of a superior Vaiava he wrapped the Rupee in his garment and took it with him. rla Advaita Dsa Bbj Mahaya went with him to r Vndvana. r Haridsj gave the Rupee seperately to the shopkeeper and wrapped the woollen cloth separately in his garment before giving it to r Stntha Dsj. He was in r Vndvana for only three days. He bathed in the Yamun, greatly afraid that he was going to touch someone, saw the seven (main Gauya Vaiava) temples and then left again. Fearing the company of the people he would do parikram of Govardhana at night. Once he performed such a nocturnal parikram and it had become morning but he could not reach his kura. While on the way he thought - "It would be better if there was a big temple with service to the Vaiavas here." As soon as this thought crossed his mind he began to research where this desire had come from. When he looked behind himself he saw that one eha (rich man) walked there. Fearfully he left the pathway and took another road. This was a mental transformation due to association (however remote). A rich doctor from Allahabad had a charitable booth in Govinda Kua. The Vrajavs Pjr got the ruis from there that he gave to Bb as mdhukar. After eating this mdhukar Bb had a dream in which he saw that one person was stabbing another and was skinning him completely. He immediately called r Advaita Dsa Bbj Mahaya and warned him: "Don't go for mdhukar to the house of this pjr - look, as a result of this I am suffering in hell!" This was a mental transformation due to foodgrains. One day at noontime in the month of Jyaiha (May-June, the hottest month of the year in Vraja) the base of Girirja is too much heated by the sunrays to go out on, but Bb once went out very far at that time to answer nature's call. rla Advaita Dsa Bbj Mahrja was very unhappy to see him going out to the fields at that time. When he saw that Bb had not come back even after two hours r Advaita Dsaj went to the base of the tree where Bb was and saw him standing there motionlessly in the sun. His consciousness was immersed in some kind of feeling. His whole body was shivering and he was shedding tears also. r Advaita Dsj therefore did not go to him but went back. When Bbj Mahaya returned r Advaita Dsj asked him

Gauya Vaiava Jvana

why it had taken him so long, and Bb replied: "What more can I say? For so long Girirja has given me shelter at his feet, but he did not give me even one drop of the love of the asses that have taken shelter of him. Come along and I will show you." Saying this, he took r Advaita Dsj along and showed him that one donkey was rolling around in the muddy waters of a moat, saying: "Just see!" r Advaita Dsj said: "Yes, I see an ass rolling in the mud." Then Bb gently placed his hand on the head of r Advaita Dsj, as if slapping him in ecstatic love. Then r Advaita Dsj understood his ecstasy - 'The ass is rolling in the dust in ecstatic love, taking it to be r-r Rdh-Ka's footdust!' When r Haridsj was staying at Kadamba Kha, south of Airvata Kua, and he returned from doing mdhukar at Yatipur one night he saw a tiger sitting on the road. Bb used to whisper the name 'r Ka Caitanya' while walking along the road. When the tiger heard this name he became alert and sat up, but Bb passed by right before the tiger, repeating the holy name. If Bb had known beforehand that the tiger was there he would have become curious to look back at him, but at first he did not know that there was a tiger there. Then he saw that he had actually come close to a tiger. The tiger sat only half a hand away from the side of the road. In the final six years of his life he stayed at Yatipur. When he stayed at Govinda Kua one 25-year old Vrajavs brhmaa came to him and took complete shelter of him. However, r Haridsj considered all the Vrajavss as superior to him. How could he accept this brhmaa as his disciple? Since the brhmaa was wholly surrendered unto him r Haridsj gave him all instructions, dk and bhekh as a matter of Guru-sev. He never accepted any service from him. He gave his disciple the name r Hare Ka Dsa. After his Guru passed away r Hare Ka Dsa sat down on a seat below his Guru's seat and performed bhajana in the same manner for one year, imitating the way in which the wives of the sacrificing brhmaas had attained r Ka's lotusfeet, and then he disappeared. The samdhi of Guru and disciple is situated west of Airvata Kua, next to Yatipur's Haraj Kua. (Source: r Haridsa Dsj's 'r Gauya Vaiava Jvana', Vol.2)

rMdhava Dsa Bbj

Pcchar, Girirja
r Mdhava Dsa Bb was born in about 1863 in the village of Sakary near Chatikar in Vraja in a family of Gaua Brhmaas. His name at home was Maku. When he was very small his father died, so his mother took him to her father's home in the village of Ai (on the road between Mathur and Govardhana). In Ai lived Pait Gysrmaj, the disciple of Advaita Vaa's Nlamai Prabhu. Although he was a ghastha he was most renounced. He was doing bhajana in solitude in a kura which was far away from his home. Two or four students would come and study under him. Maku also studied under him. Maku was of a very simple and sincere nature and his inquisitiveness towards spiritual matters was very strong from the very beginning. When Gysrmaj saw this, his parental love for the boy swelled up. He loved him even more than his own grandchildren! By destroying his

Gauya Vaiava Jvana

doubts he planted the seed of devotion within his heart. Maku had also become so fond of Gysrma that he began to live with him, leaving his own family. Maku's external appearance was as beautiful as his heart. His voice was also very sweet. He was very suitable for playing Rdhr in the Rsa-maals. Seeing this, the manager of one Rsa-maal asked permission from Gysrmaj to use him for the Rsa-lls. Thus he begin to play Rdhr in the Rsa. The people sat down and watched him attentively when they saw his natural and simple play. Also when he was playing in the Rsa-maals Makuj remained very pure. He bathed thrice a day and served his lagrma-il. While playing Rdhr in the Rsa his heart became filled with bhakti. When he reached adolescence he took mantra-dk from Gysrmaj, and thus began his bhakti sdhan. Once upon a time Gysrmaj and all the kids of the house put on silver bracelets. A few days later there was a non-stop krtana going on in Govardhana' s Cakalevara and Makuj went there and donated his bangles to the sdhus for their service. The other children complained to Gysrmaj - "Our brother has given his bracelets away!" But instead of becoming angry, Gysrmaj became very satisfied and said: "Don't think like that of Maku. Maku is a mahtm; he will become a bbj!" Maku really wanted to become a bbj, but his relatives were already arranging for his marriage. This created a dilemma for him. He saw his guru's words as a blessing from him that would give him strength to leave household life. He used to go on Govardhana Parikram every full moon, and have darana of r Caitanya dsa Bbj at Govinda Kua and have sat saga with him. r Caitanya dsa Bbj was also very affectionate towards him and instructed him in bhajana. Makuj had decided to take vea (renounced order) from him, although he knew that he was not giving it to anyone. After his betrothal two full moons passed, but he did not go out on Govardhana Parikram. He was ashamed to come before Caitanya ds Bb, as if he were no longer qualified to associate with renounced saints after having been 'brandmarked' as a married man. When Caitanya ds Bb went on parikram on the third full moon he asked the other Vrajavss from A grma: "Why does Maku not come anymore?" They replied: "Bb, he has been married! Why would he still come?" Hearing this, Bb became thoughtful. He made it known to Maku through the Vrajavss and came to him the following full moon. Seeing him, he said: "Why, you are being so clean! You are taking bath thrice a day, but now your wife has come, you will get children and they will pass stool on her lap while she is making rois. Are you going to eat from her hand? Maku said: "Bb what you say is correct, but if I do not marry and will become bbj instead, will you give vea to me? I do not wish to take vea from anyone else! If you give me vea I will become free from this marriage and be able to do bhajana." Bb remained silent. Taking his silence to be a sign of agreement Maku returned home with a satisfied mind. The other day he quietly went out of the house, went to Caitanya Ds Bb and took vea from him. His vea-name became Mdhava dsa. After taking vea Mdhava dsa began to do bhajana in the Purna Vihrj Mandira in Govardhana. He was still a child actually. Once he developed the desire to dig up the touchstone that his guru had buried under a Banyan-tree (see Jvana Caritra of r Caitanya Ds Bbj). He admitted his desire to (Rmaka ds) Pait Bb, who told him: "The touchstone is the mantra which you have received from your guru, on the strenght of which the disciple can cross

Gauya Vaiava Jvana

over the ocean of material existence. You want to defile your guru by digging up this material touchstone! Promise me that you will never think like that again!" Mdhava dsa then gave up thinking about the touchstone. When Pait Bb went to Vndvana, Mdhava ds went to yma Ku and did bhajana there. Within a few days he became siddha in Gopla mantra. In his V r Rpa Mdhur ds has described all the siddha saints of his time and Mdhava ds Bb is amongst them. He wrote about him pro tyga o virga, nain jhalake anurga, jko ati uco bhga, aise santa mdho dsaj vraja taja tahi jbe, uka mga ke jo khbei hiya nanda manvei, rakhe pais na psa j bolei ati mh vn, prema rasa lapan, unhe jnau pro dhyn rasikana me khsa j rahei pcchar sthna, jke neka nahi mna, hiya dnat pradhna, lakhei dampati vilsa j "He was fully renounced and detached and his eyes were shimmering with anurga. At such a high stage was the saint Mdhava dsaj. He never left Vraja and ate only a piece of roi a day. His heart was filled with bliss and he did not keep one pais on him. He spoke very sweet words and was a relisher of prema rasa. He was a great rasika. Staying at Pucchar he was completely free from pride. His heart was filled with humility and he perceived the conjugal pastimes of Rdh and Ka." Thus there is no doubt about the fact that Mdhava dsa experienced the conjugal pastimes of Rdh and Ka and relished its flavours. One time he told r Gaurga ds Bbji that he had seen Girirja in its divine form studded with jewels, pearls, bushes and beautiful cascades. r Gaurga ds Bbj Mahrja often discussed this with his disciples. On the Nsiha Caturdai of the year 1942 Bb attained the Divine Abode, meditating on the Rsa Ll at Govinda Kua. His samdhi is here. After Bb attained the Supreme Abode his disciple Jaganntha ds Bb arranged for a feast for the whole 84 Kroa Vrajamaala. Apart from Jaganntha ds Bb, Mdhava dsa Bb's main disciples were r Rdh Mohana Ds Bb, r Prahlda ds Bb and Kldaha's Supaita Mahtm r Kior ds Bb. Source: Dr. O.B.L Kapoor's Vraja Ke Bhakta

One Bbj Mahrja Of r Nandagrma And A Dog

A long time ago one nikicana mahtm was doing bhajana alongside Yaod-kua, near r Nandvara. His name was unknown. At the end of the day he used to come out of his cave once to go to the toilet and to go to the village to do mdhukar. After taking this meal he would again blissfully spend his time with bhajana. In his old age he would never leave Nandagrma to go anywhere. One day a Bbj came from Govardhana and eagerly wanted to

Gauya Vaiava Jvana

take him along to r Cklevara, where there was a nma yaja going on. At first he absolutely did not want to leave his sana, but later after strong insistence by his guest he agreed to go and attend the nma yaja. He did not come to Nandagrma for two nights, and in the afternoon of the third day he returned to his place to go on mdhukar in the evening. It was a dark night. After receiving his mdhukar prasda he entered into his cottage, when a pitiful voice told him: "Bbj Mahaya! I have not eaten in the last two days!" Bbj Mahaya stood there in surprise and asked: "Who are you?" The answer was: "I am the dog whom you give a piece of mdhukar every day". Understanding this to be the wonderful prowess of the transcendental dhma, Bbj Mahaya said with anxious voice: "Please reveal your real form to me!" The dog then said: "Bb, I am a highly unfortunate soul. I was a pjr in the temple here in Nandagrma. One day a big lu was coming to me for the bhoga, but I was so greedy that I ate it without offering it first to the deities. As a result of such an offense I have become a ghost. You are a nikicana vaiava, I hope to get a higher destination by eating mdhukar from your hand, that is why I have been coming to you for so many days, eager to get mdhukar from you!' Hearing this story, Bbj Mahaya once more humbly asked him with an anxious voice - 'That is all right, but you are a ghost in the transcendental dhma. You certainly have the darana of the r-r Yugala Kiora and Their pastimes." The answer was: "Yes Bb, I have the darana of Them and Their lls, but I cannot relish them in this body as you are able to!" Bbj Mahaya again anxiously said: "So can you show them to me once?" The answer was: "No, I don't have the ability to do that." Question: "Then how can I have Their darana, can you tell me that?" Answer: "Yes, I can. Look, tomorrow at the time of uttara goha* you should sit down on the bank of Yaodkua. The last one in the line of cowherd boys that follow the cows - He is r Ka." Saying this, the dog-shaped ghost disappeared. Meanwhile this Bbj Mahaya had become mad with the desire to see r Ka - he could simply not wait!! He considered the time until the afternoon of the next day to be virtually endless! Sometimes he wept, sometimes he laughed, sometimes he spoke and sometimes he danced impatiently. With great difficulty he spent that long night, and as soon as the morning came he went to the bank of Yaodkua and sat down there within a thicket. But even in that place he could not remain calm. One time he thought: "Am I qualified to have r Ka's darana? It is an impossible dream!" Saying this he began to weep and rolled in the dust of Vraja in an unconscious state. After a while he again thought - 'r Ka is an ocean of compassion He will certainly be kind upon this fallen soul!" While he thought like that he danced and sang in ecstasy. The time does not pass anymore, not even six hours have passed!! While he thus laughed, wept, danced and sang Sryadeva dropped to the western horizon. The time for uttara goha had arrived. In a short distance he could see the sky getting colored by the dust thrown up by the hooves of the incoming cows. Bbj Mahaya could remain calm with only the greatest effort as he sat in hiding in the bushes. Slowly, slowly, the cows, buffaloes and goats were coming in, followed by the herdsboys that were driving them along in their own groups of one or two. Aho! At the very end a cowherd boy came into Nandagrma - with blackish complexion, His body bent in many different places, limping behind with a stick in His hand. According to the special indication that he had received Bbj Mahaya took this to be Rkhlrja+ r Kacandra, so he quickly came before Him and offered sga daavats (prostrated obeisances with eight limbs of the body) and clasped on to His feet. The boy said: re bb, me - biyk ll hu. mer kasur hog, tu mer pair cho de, miy mreg - bb
* +

The time at about 4 in the afternoon when Ka returns to His village with His cows. King of cowherdboys.

Gauya Vaiava Jvana

dekh, tu mer ghara cal, dahi deg, michar deg, aur yo chiye le lao, mer pair cho de! "O Bb, I am a cowherdboy! I will be blamed (for being late), let go of My foot! My parents will beat Me! Look, Bb, come along to My house, I will give you yoghurt, I will give you candy, and you can take whatever else you want, but let go of My foot!" Bbj Mahaya did not listen to any of His words but simply said: "O Priyatama! Please cool off my afflicted heart by giving me Your darana! O Ka! Don't trick me anymore and give me a place at Your lotus feet that grant fearlessness!" Needless to say the other ordinary cowherd boys had long before gone to their individual homes. There were only two persons left - the bhakta and the Lord, who is subdued by the love of His bhaktas. They sat down on the bank of the Kua from early evening until midnight, and talked. When Bbj Mahaya did not let go of the boy's feet at all and also did not give in to false consolations, r ymasundara said: "Allright Bb, then behold My svarpa!" Then He showed Bb His threefold bending form, holding a flute. Bbj Mahaya said: "I do not meditate on You alone, I am a Yugalopsaka, therefore O Kpmaya! Please save my life by showing Yourself along with Your eternal associates!" Then the wonderful Yugala Kiora with Their wonderful sakhs became manifest within wonderful Vndvana. Bbj Mahaya then made his eyes and mind successful by diving into this rpa mdhur (sweet display of transcendental forms). His long cherished desire had become fulfilled - he was immersed in an ocean of great transcendental bliss and a few days later he concealed (left) his body. (Source: rla Haridsa Dsj's 'Gauya Vaiava Jvana')

Dharma Dsa Bbj Mahaya (Kmyavana)

He was a grand-disciple of Kmyavana's Siddha Bb (Jaya Ka Dsa Bb). In his prvrama he was living in Orissa - he did not know well how to read and write. He used to constantly repeat one verse from the Caitanya Bhgavata - aninduka hoiy ye sakt ka bole; satya satya ka tre uddhribo hele ("A person who once says Ka without slandering will certainly and easily be redeemed by Ka"). His mouth would never slander anyone in any way. He used to serve the deity of r-r Rdh Madana Gopla which was previously served by Siddha Jaya Ka Dsa Bb. Although he was not really expert in the service he would take good care of a strict sadcra (conduct of cleanliness). Even when he was old and it was winter he would a bathe upto the waist in Vimalkua after just passing urine. The magala rati of the deity would be held twelve months a year, and he would stay on the Jagamohana (the space outside of the altar). When r Mdhava Dsa Bbj or any other Vaiava would stay on the Jagamohana he would not call them to ring the bells for rati, he would do it himself throughout the rati. The sev was maintained through begging. The means of begging was also a little different - if no ingredients for the service were obtained he would stand in front of some shop and simply said: "A certain thing is not there for the hkura", without looking at the face of the shopkeeper. The shopkeeper then would immediately provide what was necessary. When the Vrajavss came to bathe in Vimalkua he would keep sticks ready for them to brush their teeth before bathing, he would keep tilaka ready for them for putting on tilaka after bathing and he would keep some extra japa mls ready there for them to do r Harinma with. In the winter he would make a fire for them. In this way he would serve the Vrajavss. If anyone liked they would give

Gauya Vaiava Jvana

him some vegetables, and otherwise he would get it from the forest and offer it with ruis to r Madana Gopla. He would prepare the morning and evening bhoga for Gopla by making small laus by frying wheatflour in gh and adding gua (brown sugar) to it. All kinds of Vaiavas were always coming and going there, but Bbj Mahaya never forbade anyone to come, nor did he disrespect anyone. He would always offer a vast amount of rui and ka even if there were no Vaiava-guests, so that all Vaiava guests would be pleased if they came. He would always divide all the ruis equally to everyone, also when there was less available, and if here was not enough for everyone he would go on mdhukar to complete the meal. After his hnika (dialy duties of bath, tilaka, mantra japa and pj) he would, following Vaiava-customs, offer daavats to r Mdhava Dsj, even though he was younger in age than him, and if he thought that would make him unhappy he would come to him and tell him in a hospitable way: "I have offered a lot of rui and ka - come and eat with me today." r Mdhava Dsaj would go on mdhukar every day and if there was nothing to eat in the afternoon for Dharma dsj he would tell Mdhava Dsj when he went out for mdhukar: "Today there is nothing to eat in the afternoon.", so r Mdhava Dsj would take extra mdhukar along. Then the two would sit down together afterwards and take mdhukar. Once a Bbj came here and stayed here for some time. r Mdhava Dsj knew that the new Bbj was eating onions. r Mdhava Dsj was only young then. He thought: "He should give up onions or go somewhere else.", and he instructed Bbj Mahaya accordingly. r Dharma dsj sat and heard this in seclusion and then told r Mdhava Dsj: "This is not our place, this place belongs to Siddha Bb Mahaya! It is our duty to serve anyone who comes here. You need not instruct me in this!" One day a Vaiava left his body here and r Dharmadsj gave his clothes to another Vaiava, without going through the royal authorities, as was the local custom. He was called to the court of justice, where he honestly told what had happened, and was sentenced to prison for short while. In the jail he went through no hardship. Wheatflour and dl where brought from the royal palace, a brhmaa-prisoner came there to prepare ruis and ka for him, while other prisoners rendered other services. r Dharma Dsj left his body in 1890 or 1891, and was nearly 100 years old then. (Source: rla Haridsa Dsj's 'Gauya Vaiava Jvana')
yvanti bhagavad-bhakter agni kathitnha pryas tvanti tad bhakta bhakter api budh vidu
(Bhakti Rasmta Sindhu 1.2.219)

"Each item of devotion to the Lord that has been described here (in Bhakti Rasmta Sindhu by rla Rpa Gosvmpda) is exceeded by the corresponding item of devotion to His devotee. The wise and intelligent know this." In other words, it is better to hear about a devotee than to hear about the Lord, it is better to glorify a devotee than to glorify the Lord, it is better to remember a devotee than to remember the Lord and it is better to serve a devotee than to serve the Lord. Translated by Advaita das in 1996