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Ärî Râmânanda Râya

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Ärî Râmânanda Râya



Ärî Râmânanda Râya was the viceroy of the east and west side of the Godavari River in the empire of Raja Ärî Prataparudra. When Mahâprabhu was setting out on his tour of South India, Sarvabhauma Bhattacarya especially requested him to meet Râmânanda Râya.


"'Please do not neglect him, thinking he belongs to a sudra family engaged in material activities. It is my request that You meet him without fail. Râmânanda Râya is a fit person to associate with You; no other devotee can compare with him in knowledge of the transcendental mellows.'(C.c. Madhya 7.63-64)


"As previously, Ärî Caitanya Mahâprabhu converted to Vaisnavism many people He met on the road. After some days, the Lord reached the banks of the River Godavari. When He saw the River Godavari, the Lord remembered the River Yamuna, and when He saw the forest on the banks of the river, He remembered Ärî Vèndâvana-dhama.


"After performing His usual chanting and dancing for some time in this forest, the Lord crossed the river and took His bath on the other bank. After bathing in the river, the Lord walked a little distance from the bathing place and engaged in chanting the holy name of Kèëòa.


"At that time, accompanied by the sounds of music, Râmânanda Râya came there mounted on a palanquin to take his bath. Many brahmanas, following the Vedic principles, accompanied Râmânanda Râya. According to Vedic rituals, Râmânanda Râya took his bath and offered oblations to his forefathers.


"Ärî Caitanya Mahâprabhu could understand that the person who had come to bathe in the river was Râmânanda Râya. The Lord wanted so much to meet him that His mind immediately began running after him.


"Although Ärî Caitanya Mahâprabhu was running after him mentally, He patiently remained sitting. Râmânanda Râya, seeing the wonderful sannyasi, then came to see Him. Ärîla Râmânanda Râya then saw Ärî Caitanya Mahâprabhu as brilliant as a hundred suns. The Lord was covered by a saffron garment. He was large in body and very strongly built, and His eyes were like lotus petals.


"When Râmânanda Râya saw the wonderful sannyasi, he was struck with wonder. He went to Him and immediately offered his respectful obeisances, falling down flat like a rod. The Lord stood up and asked Râmânanda to arise and chant the holy name of Kèëòa. Indeed, Ärî Caitanya Mahâprabhu was very eager to embrace him. Ärî Caitanya then inquired whether he was Râmânanda Râya, and he replied, "Yes, I am Your very low servant, and I belong to the sudra community."


"Ärî Caitanya Mahâprabhu then embraced Ärî Râmânanda Râya very firmly. Indeed, both the master and the servant almost lost consciousness due to ecstatic love. Their natural love for one another was awakened in them both, and they both embraced and fell down on the ground. When they embraced one another, ecstatic symptoms - paralysis, perspiration, tears, shivering, palpitations, and paleness - appeared. The word 'Kèëòa' came from their mouths falteringly.


"When the stereotyped, ritualistic brahmanas who were following the Vedic principles saw the ecstatic manifestation of love, they were struck with wonder. All these brahmanas began to think, 'We can see that this sannyasi has a luster like the effulgence of Brahman, but how is it He is crying upon embracing a sudra, a member of the fourth caste in the social order?' They thought, 'This Râmânanda is the Governor of Madras, a highly learned and grave person, a mahapaòàita, but upon touching this sannyasi he has become restless like a madman.'


"While the brahmanas were thinking in this way about the activities of Ärî Caitanya Mahâprabhu and Râmânanda Râya, Ärî Caitanya Mahâprabhu saw the brahmanas and restrained His transcendental emotions. When they regained their sanity, they both sat down, and Ärî Caitanya Mahâprabhu began to smile and speak as follows.


"'Sarvabhauma Bhattacarya has spoken of your good qualities, and he has made a great endeavor to convince Me to meet you. Indeed, I have come here just to meet you. It is very good that even without making an effort I have gotten your interview here.'


"Râmânanda Râya replied, 'Sarvabhauma Bhattacarya thinks of me as his servant. Even in my absence he is very careful to do me good. By his mercy I have received Your interview here. Consequently I consider that today I have become a successful human being. I can see that You have bestowed special mercy upon Sarvabhauma Bhattacarya. Therefore You have touched me, although I am untouchable. This is due only to his love for You. You are the Supreme Personality of Godhead, Narayana Himself, and I am only a government servant interested in materialistic activities. Indeed, I am the lowest amongst men of the fourth caste. You do not fear the Vedic injuctions stating that You should not associate with a sudra. You were not contemptuous of my touch, although in the Vedas You are forbidden to associate with sudras. You care the Supreme Personality of Godhead Himself; therefore no one can understand Your purpose. By Your mercy, You are touching me, although this is not sanctioned in the Vedas.'


"'You have come here specifically to deliver me. You are so merciful that You alone can deliver all fallen souls. It is the general practice of all saintly people to deliver the fallen. Therefore they go to people's houses, although they have no personal business there." (C.c. Madhya 8.10-39)


"'Along with me there are about a thousand people - including the brahmanas - and all of them appear to have had their hearts melted simply by seeing You. I hear everyone chanting the holy name of Kèëòa. Everyone's body is thrilled with ecstacy, and there are tears in everyone's eyes. My dear sir, according to Your bodily features and Your behavior, You are the Supreme Personality of Godhead. Such behavior and features are impossible for ordinary living beings, for they cannot possess such transcendental qualities.'"


"The Lord replied to Râmânanda Râya: 'Sir, you are the best of topmost devotees; therefore upon seeing you everyone's heart has melted. Although I am a Mayavadi sannyasi, a nondevotee, I am floating in the ocean of love of Kèëòa simply by touching you. And what to speak of others? Knowing this, in order to rectify My heart, which is very hard, Sarvabhauma Bhattacarya asked Me to meet you.' In this way each of them praised the qualities of the other, and both of them were pleased to see one another." (C.c. Madhya 8.41-47)


One Vaisnava brahmana came forward at this time and invited the Lord to accept His midday meal at his house. And so the Lord, after arranging a later meeting with Râmânanda Râya, left the Godavari in the company of that brahmana.


Ärî Râmânanda Râya was the son of Ärî Bhavananda Ray, who was previously Mahârâja Pandu, the father of the five Pandavas. Bhavananda Raya dedicated all of his five sons, Râmânanda (Arjuna?), Gopinatha, Kalanidhi, Sudhanidhi and Baninatha to the service of Ärîman Mahâprabhu. His wife was formerly Ärî Kuntidevi.


In the afternoon, after Mahâprabhu had finished His bath in the Godavari, He sat down and waited. Râmânanda Râya, accompanied by one servant, arrived there. He fell down to offer his obeisances at the Lord's lotus feet. Mahâprabhu pulled him up, and after embracing him very firmly, seated Râmânanda next to Himself in a secluded place. Then the two of them, in the madness of ecstatic love, began to converse together on the topics of Ärî Kèëòa. Mahâprabhu asked questions to which Râmânanda was to supply the answers.


On the subject of the supreme goal of life, Râmânanda first proposed observance of the four orders of social and spiritual life and executing one's duties in accordance with these. Next, one after another, he mentioned renouncing the fruits of one's activities, rendering formal service to the Lord, serving the Lord in devotion mixed with knowledge, and finally pure devotional service.


Though Mahâprabhu assented that the rendering of pure devotional service is the entrance into the ultimate goal of life, he urged Râmânanda Râya to go even beyond this. One after the other, Râmânanda then described attachment to Kèëòa in servitorship, friendship, parenthood, and finally conjugal love, to which Mahâprabhu again replied, "Kindly proceed further and tell me something more." Râmânanda Râya then explained that amongst the gopis who worship Kèëòa in conjugal love, the mood of Ärîmatî Râdhârâòî is superexcellent.


This Mahâprabhu accepted as being the essense of perfection. As He still wanted to hear more, Râmânanda Râya sang a song of his own composition that nicely conveyed Ärîmatî Râdhârâòî's confidential mood known as prema-vivarta-vilasa. Hearing this song, Ärî Caitanya Mahâprabhu covered Râmânanda's mouth with His hand, confirming that he had expressed the limit of the goal (sadhya) of human life, which could only be realized by the practice of devotional service (sadhana). Then Râmânanda Râya explained that Ärîmatî Râdhârâòî is the creeper of love for Kèëòa and her sakhis are like the twigs, flowers and leaves of that creeper of devotion. Ärî Kèëòa is the reservoir of pleasure and Râdhârâòî is the greatest manifestation of ecstatic emotions. Finally Lord Caitanya and Râmânanda Râya embraced, crying in the ecstacy of Kèëòa-prema. Toward the end of the night they concluded their talk and each went to take rest.


The next evening Râmânanda again came to Mahâprabhu's lotus feet and offered his prostrated obeisances. Mahâprabhu firmly embraced him and after seating him began to again ask him questions:


"What is the best education?" "Devotion to Kèëòa," answered Râmânanda Râya.


"What is the greatest activity for a living entity?" "To be the servant of Kèëòa."


"What is the supreme wealth?" "Love of Râdhâ-Kèëòa."


"What is the greatest unhappiness?" "To not have the association of devotees of Kèëòa."


"What is the highes liberation?" "The best jewel of all kinds of liberation is to develop love for Kèëòa."


"What is the best song?" "Songs describing the pastimes of Râdhâ-Kèëòa."


"What is most auspicious for living entities?" "The association of a devotee of Kèëòa."


"What is the only thing we have to remember?" "Kèëòa's name, qualities and pastimes."


"What is the only thing to meditate upon?" "The lotus feet of Râdhâ-Kèëòa."


"Where is the best place to live?" "In the place where Kèëòa has His pastimes."


"What is the best thing to be heard?" "Descriptions of the loving pastimes of Râdhâ-Kèëòa."


"What is the only thing which has to be glorified?" "The name of Râdhâ-Kèëòa."


"What are the destinations of those who desire liberation, and those who are gross materialistic enjoyers?" "The first attain bodies as trees and the second, demigods."


Râmânanda Râya continued, "Those who are devoid of all mellows are like the crows that suck the juice from the bitter fruits of the nimba tree of knowledge, whereas those who enjoy mellows are like the cuckoos who eat the buds of the mango tree of love of Godhead." Râmânanda Râya concluded, "The unfortunate empiric philosophers taste the dry process of philosophical knowledge, whereas the devotees reularly drink the nectar of love of Kèëòa. Therefore they are the most fortunate of all."


Thereafter Mahâprabhu revealed His form of Râdhâ-Kèëòa, seeing which Râmânanda fell unconscious. Regaining his senses he began to offer hymns and praises in glorification of the Lord. Mahâprabhu requested him to please not reveal any of these esoteric truths to anyone.


When Mahâprabhu was about to take leave of Râmânanda Râya, He gave him the following instruction: "Give up all material engagements and come to Jagannâtha Purî. I will return there very soon after finishing My tour and pilgrimage. The two of us shall remain together at Jagannâtha Purî and happily pass our time discussing Kèëòa."


When He returned to Purî He found that Râmânanda had gotten the permission of Mahârâja Prataparudra to leave his post and reside in Ärî Ksetra, Jagannâtha Purî. He had become a close friend of Ärî Svarûpa Damodara.


Râmânanda Râya would compose dramas and then would have them acted out for the pleasure of Lord Jagannâtha by young girls. Mahâprabhu stated that the minds of great yogis can become disturbed simply by seeing a female doll, but the mind of Râmânanda Râya doesn't slightly waver, even he personally bathed and decorated the bodies of young dancing girls.


Râmânanda Râya and Svarûpa Damodara were the constant companions of Mahâprabhu during His final pastimes.


"When the Lord acutely felt pangs of separation from Kèëòa, only Ärî Râmânanda Râya's talk about Kèëòa and the sweet songs of Svarûpa Damodara kept Him alive." (Cc. Antya 6.6)


"Hearing that Mahâprabhu had closed his earthly pastimes, Mahârâja Prataparudra threw himself on the ground and lost consciousness, his head suffering heavy blows with the earth, while Râmânanda Râya was only just barely able to remain alive." (B.R. 3.218)


Râmânanda Râya's house is still existing at Jagannâtha-Ballabha Uddyan, on the Grand Road, Purî.



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Ärî Rasikananda Deva Gosvâmî

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Ärî Rasikananda Deva Gosvâmî



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, Ärî Rasikananda Deva made his appearance in this world. His father was Ärî Acyuta Deva, the king of Rohini. After passing many years without having a male issue, Ärî Acyuta Deva, by the mercy of Ärî 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 Ärî 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 diminuition, 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 Ärî Kisora dâsa 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 'Ärî Kèëòa Caitanya-Nityânanda' 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 Symananda embraced him and began to bathe him with his tears of ecstatic love. Ärî 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 Râdhâ-Kèëòa 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 Ärî Râdhâ-Govinda Deva at Ärî 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 Ärî Gaura-Nityânanda. By his influence many atheists and unbelievers were transformed into devotees of Ärî Gaura-Nityânanda.


"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 Kèëòa 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 Ärî Rasikananda's mercy many Mohammedans, who were actually just impious and wicked atheists, became worshippers 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 Ärîkar 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, Ärî Syamananda, on his head, Rasikananda preached the message of Ärî Gaurasundara 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 Kèëòa-katha with the devotees there for a while and instructed everyone to serve Ärî Kèëòa with devotion. Then, after requesting them to begin sankirtana, he entered the temple of Ärî Gopinatha, and after touching Ksira-cora Gopinatha's lotus feet, which bestow complete fearlessness, he entered into their ultimate shelter.


Ärî Rasikananda had three sons: Ärî Râdhânanda, Ärî Kèëòa-Govinda and Ärî Râdhâ-Kèëòa. The present servants of Ärî Ärî Râdhâ-Govindadeva at Gopiballabhapur are their descendents. He composed Ärî Syamananda-staka, Ärîmad-Bhâgavatastaka as well as other hymns and songs.


His Ärîpat, 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 Purî. One year, during Lord Jagannâtha'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 Ratha 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 Jagannâtha, 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 Jagannâtha, 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 Ful-tota Math, which is now known as Kunja Math. There he installed the Deity of Ärî Bat Kèëòa. The Deity is now known as Ärî Ärî Râdhâ-Rasika Raya.


Appearance: Christian year 1590 (Sakabda 1512), on the first day of the bright fortnight of the month of Kartika.


Disappearance: The first day of the bright fortnight in the month of Phalguna, Sakabda 1574 (Christian year 1652).




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ISKCON desire tree - Sri Krishna Kathamrita - Bindu 042





Ee37825092

ISKCON desire tree




This ebook is compiled by ISKCON desire tree for the pleasure of Srila Prabhupada and the devotee vaishnava community. Media - ebooks derived from vedic or hindu teachings. For morevisit http://www.iskcondesiretree.com



ISKCON desire tree - Sri Krishna Kathamrita - Bindu 042

ISKCON desire tree published this 04 / 25 / 2009

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