GURUS OF MAHANAM SAMPRADAY

GURU Parampara OF MAHANAM SAMPRADAY

(Click on the buttons to know about the Gurus)

Shrimati Radha Thakurani --- Click

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Prabhu Jagadbandhu --- Click Click

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Thakur Atul Champati --- Click

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Shripad Mahendraji --- --- Click

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Dr. Mahanambrataji --- --- Click Click

[NOTE – My Gurudev Dr. Mahanambrata Brahmachariji has recorded that Shripad Mahendraji also accepted Sri JoyNitaidebji and Sri Nabadwipdasji who were contemporary to Champati Thakur and were blessed directly by Prabhu, as his gurus.]

Please read the following to understand how the parampara or the tree got formed

It was as back as early 1986, when once I asked Gurudev Mahanambrataji about the “Tree of Gurus” (or Guru Pronali/Parampara as commonly said) of our Sampraday. At that time this was not available in writing anywhere, the inscription now seen at the foot of the temple of Shripad Mahendraji at Sri Sri Mahanam Angan was made much later. After learning the Tree from him, I got it printed in a Souvenir published, to mark the celebration of 500 years of Mahaprabhu’s incarnation, by the Durgapur Branch of Mahanam Sevak Sangha, which was shown to Shri Gurudev also.

Shri Gurudev replied that our Guru Pronali begins with Radharani followed by Prabhu Jagatbandhu. Long back a devotee (Shyamdasji) had asked –“Prabhu, who is your Guru?” to which He had replied –“Your Shrimati is my Guru, She gave me diksha at Radhakunda in Vrindaban”. When asked how Radharani could be Prabhu’s Guru, particularly when we accept Prabhu as incarnation of Bhagwan SriKrishna who is the Jagatguru or the supreme guru, he explained as follows.

It is She and only She, Radharani, who could be His guru as Lord Krishna himself also accepts ShriRadha as his guru. He quoted Krishna saying –“Radhika je Premguru aami shisya nat, Sada aama naanaa nritye naachaay udbhat” (Chaitanya Charitamrita, Adileela, 4^th Parichhed) & “Aama hoitey gunee baro jagatey asambhav, Ekali Radhatey taha kori anubhav” (-do-) meaning thereby that SriKrishna agrees that He has got to learn about Prem or Divine Love from Her. SriKrishna is the Loved One for everybody and being the subject or “Bishay” of love fails to own it as much as His lovers do, who are the “Ashray” of love, the greatest of them being ShriRadha. Thus the treasure of deepest love, an endless ocean of true love, an ever-increasing embodiment of profound love can only be seen in ShriRadha whom Sri Krishna accepts as His guru.

NEXT in the tree is Thakur Atul Champati. He was the husband of Kshiroda, daughter of Digambari Debi - Prabhu’s eldest cousin sister. Diksha does not necessarily mean uttering a “Mantra” into the disciple’s ear, uttering “Harinaam” or showing the path of emancipation is also diksha. As clearly stated by Prabhu himself, in a wider sense it means an endless relation between the two where the disciple will fulfill the desires of or tasks given by the guru – “Guru avipreta karjya karake diksha baley”.

Prabhu gave Sri Champati Thakur to chant “Krishna Gobinda Gopal Shyam, Radhamadhab Radhika naam”, which Gurudeb said is also Harinaam. Champati thakur did exactly whatever Prabhu wanted him to do including naam-pracharan. He proved to be a true shisya in all respects.

When Shripad Mahendraji, the fourth in the tree, was fruitlessly roaming in Vrindaban in search of Lord Krishna, he was attracted towards Champati thakur very much at the very first sight of him. Champati thakur uttered only few words in the form of a couplet close to his ears and Mahendraji got his destination clear. Influenced by Champati thakur’s devotion to Prabhu Jagadbandhu, Shripad hastily left Brindaban and ran towards Faridpur to take shelter under Prabhu’s lotus feet. However, Shripad has also mentioned Nabadwip Dasji & JoyNitai Debji to be his Guru, as, they helped him a lot in some form or other to attain the emancipation through Jagatbandhu Prabhu.

Fifth in the tree is Gurdeb Shrimat Dr. Mahanambrataji. One of the best pranam mantras for guru is “Akhanda mandalakarang byaptang jen chara-charang; Tatt padang darshitang yen tasmoi sri gurabe namah” meaning thereby that guru is one who shows the lotus feet of God/Bhagaban. Generally, all gurus show it by pointing towards a photo/murti etc of the God. Gurudeb said that for him, his guru actually showed him the lotus feet of real God – Prabhu, who was at that time lying on the bed in Sri Angan, Faridpur (now in Bangladesh) and Mahendraji, not only showed it but also made him offer tulsi-chandan on those lotus feet. Not only this, Mahendraji had been his mentor all along & took entire care of his education till post graduation. Then he sent Mahanambrataji to attend the World Conference of Faiths as one of India’s representatives at Chicago in 1933 which spread Mahanabrataji’s name and fame throughout USA and also several parts of Europe. After coming back from USA, he spent in austerity, seeking emancipation in Prabhu Jagabandhu’s lotus feet. His life sketch and work for the humanity is a very long subject matter.

Please use the links above to go to sites where more about him and others is available.

SHRIMATI RADHA THAKURANI

Birthday:

Bhadra Shukla Astami, Nearly 5,600 years back

Birth Time: Midnoon, 12. hrs

Birth Nakshatra: Vishakha

Birth Place: Barsana, Dist-Mathura, U.P., India

Parents: King Vrishbhanu and Queen Keertida of Barsana

“Radha Krishna Pranay Bikriti HladinishaktirAsmaat

Ekatmanabapi bhubi pura dehabhedang gatou tou"

- (Swarup Damodar Goswamipad)

The above sloka gives us some idea about what Srimati Radha is. The meaning of the sloka as given by Krisnadas Kaviraj in Chaitanya Charitamrita.

“ Radhika hayen Krishner pranay-bikar

Swarupshakti Hladini naam janhar” -- (1)

“ RadhaKrishna Ek Atma dui deha dhori

Anyonye bilase rasa aswadan kori “ -- (2)

To talk about SriRadha, the above definitions are invaluable and possibly the best if not the only way to proceed. So, we need to understand what is said by Krisnadasji in the above two couplets. The literal meaning is: (1) SriRadha or Radhika is the ultimate of Krishna-Pranay or Love for Krishna (“bikar” means resulting into a final shape or the absolutely last stage of processing a thing). SriRadha is also the Joy-rendering power (Hladinishakti) of SriKrishna. (2) Although Radha and Krishna are ekatma or one only, but, for enjoying the rasa, or the ultimate essence through divine sports, the God has taken two separate forms in Vrindaban by separating Himself from His primary power.

God, what we the Vaisnavas conceive as, is beyond the “Absolute” (termed as Absolute by Sankaracharya) and has powers. Krishna, the Supreme God, is all powerful. He is thought basically composed of two powers -Bahiranga i.e., through which He manifests Himself into the cosmic order and Antaranga through which He does all the Leela or divine sports manifesting Himself in several ways. This Antaranga is also called “Swarupshakti” or the Primary Power which describes His self. SriRadha is the manifestation of this power which when referred to her name is called Hladini or the Anandadayini shakti. There are again three parts within this – Satt by which He exists in his self and holds existence of the world; Chitt by which He is the all-knowledge and imparts knowledge on people; and Hladini by which He is all-joy and gifts joy to His devotees.

The first two are engulfed within the third. In fact, the first is engulfed within the second and the second within the third to be precise. This can be explained as follows. An existence is possible without knowledge and happiness but, for knowledge to be there its existence first is a must; so when we talk about knowledge, existence is ensured in itself. Likewise, Happiness cannot be asserted without existence and knowledge. Talking about being happy pre-empts one’s Existence and also Knowledge, at least the knowledge that it is existing if nothing else. So, Hladini also encompasses within it Satt, “the power to exist” and Chitt, “the power to be knowledgeable”. Thus, SriRadha is the sum-total of Krishna’s Swarupshakti.

God, as we see Him, is not only the Almighty or All-Majestic but also the All- beautiful and All-Sweet, especially when we talk of Krisna of Vrindaban, He is just All-Sweet, All-charming (Madhuryamoy). He wants to enjoy this charm and sweetness of His. Now, in order that He Himself can do this, He separates out from His self someone who will adore the infinite sweetness and charm that He possesses. So, the one God divides Himself into:- (a) the Being-for-self (b) the Being-for-expression. The former is He Himself i.e, Krishna who attracts and the latter is His Primary power by name Radha, who adores His infinite charm and enjoys the infinite sweetness. It is quite understandable that to adore or enjoy an infinite thing the adorer has to be part and parcel of the infinite.

Functionally, SriRadha, the daughter of King Brisabhanu of village Barsana, Vrindaban, is seen to be making Krisna, the son of King Nanda of Nandagaon, Vrindaban enjoy His Joyfulness – “Hladini Koray Krisne Anandaswadon” (Chaitanya Charitamrita) and make Him enjoy His own sweetness in innumerable ways like RaasLeela etc., – “Krishna-ke koray Shyam-rasa-modhu-paane”. Also, it is through Her that Krishna makes His devotees enjoy His sweetness & charm and through this window (SriRadha) He distributes Ananda or Joy to those devotees who have a craving for this.

I think it is necessary to say few words about the terminology “Pranay Bikriti” used in the sloka at the top. Pranay ordinarily means Love, but it has a definite place in the step-ladder of love where it gradually gets into richer/higher forms with the love becoming more and more intense. These steps are :

Prem ->Sneha ->Maan -> Pranay -> Raag -> Anuraag -> Bhav -> Mahabhav, the final stage as given by Rup Goswamipad. The development of love into one after the other above noted stages is called Bikar and “Pranay Bikriti” means the final stage where SriRadha is situated, the ultimate intensity of love for Krisna.

There still remains the question –“Why Pranay-Bikriti and not Prem-Bikriti?” To get answer to this, we need to refer to the “Ujjwal Neelmoni” by Rup Goswamipad where the definition of these terminologies are given with example for each stage. Pranay is the third stage after Prem. In this stage the lover has the feeling of unity (Abhinna manan) with the beloved and that makes them forget the physical difference between them. Radha has the feeling of oneness with Krisna due to this.

Thus Radha and Krisna are Abhinna or one in two ways – 1) As Power & Powerful - Radha is the Power and Krisna is the Powerful one. These two are inseparable like the Fire and its Heat; the Flower and its Fragrance – one cannot exist without the other. 2) As Lover & Loved at the Pranay stage of love, where the bodily distinction gets submersed in the intensity of love. Actually SriRadha’s love is much above this stage – she is permanently seated at the Mahabhav stage for all times.

Radha and Krishna are also Bhinna i.e, Not One or separate in two ways – 1) As two separate body forms which the God Himself as created 2) As Lover who is the owner or Ashray of love which is Radha, and the Beloved who is the subject or Bishay of love. This relation is called – Bhedabhed Tattwa.

To talk more about Radha I need to put quotations as below.

“Debi Krisnamoyee proktaa Radhika paradebataa

SarbaLakshmimoyee sarbakantih sanmohini paraa”

– Brihadgoutamiya tantra

SriRadha is Debi (one who has exquisitely glowing beauty and grace); Krishnamoyee (one who is encapsulated by nothing but Krishna only both externally and internally or full of love for Krishna all over Her self); Paradebata (supreme goddess); SarbaLakshmimoyee (one who is the physical form of all the mights, pomp and majesty of Krisna); Sarbakantih (one who is capable of fulfilling all desires of Krisna), Sarbamohini paraa (the entire creation gets stupefied, captivated or fascinated by the brilliant charm of SriKrishna. Such a charming personality gets fascinated, captivated by the sight of SriRadha. She is called Krishnamohan and since Krishna is the supreme God so Radha is the supreme Goddess).

This supremacy of SriRadha is admitted by SriKrishna Himself through several statements as

quoted below.

“Krishna kahe aami hoi raser nidhan

Purnanandamoy aami chinmoy purnatattwa

Radhika-r preme aamaa koray unmatta.

Na jaani Radha-r preme achhe kato bal

Je bal amare kare sarbada bivhal ” – Chaitanya Charitamrita.

Meaning, “Krishna says, I am the Treasure (the largest one) of rasa or sweetness. I am All-Joy and All-knowledge & Bliss. But, Radha’s love makes me mad. I do not know what strength Her love has got that it makes me enchanted, bewildered all the time. The Scriptures say about God, the supreme :

“Etasyoiba anandasya anyani bhootani matramupjibanti” – Shruti

Meaning, all creatures of this world becomes joyful and happy by deriving only a tiny droplet from His (Krishna’s) treasury of joy which is ever full.

Such Krisna says –“ Eimato Jagater sukhe ami hetu, Radhika-r roop gun amar jibatu” - Chaitanya Charitamrita.

I am the cause of joy for the entire world but Radhika’s beauty and virtues are my life - “Momo rupadikang jagataang sukhoika hetuh, Momo tu sukhoika hetuh SriRadha rupaani”.

“Aama hoite jar hoy shata shata gun, Sei jon ahladite pare mor mon.

ama hoite guni baro jagate asombhab, Ekali Radhika taha kori anubhab.”

- Chaitanya Charitamrita.

Krishna says that to be the cause of my joy someone has to be hundreds of times more virtuous than me. None in the universe can be greater than me in this respect (or for that matter in any respect), only Radhika is one for whom this has been possible.

Sri Krishna has accepted Sri Radha as His Guru (Radhikar prem guru aami shisya naut, Sada aamay nana nritye nachay udbhat” - Chaitanya Charitamrita.). He is Jagatguru or world-mentor and Radha is His guru, thus She is the guru of Jagatguru, the greatest of all gurus. A very interesting dialogue in this respect is reproduced below from Govinda Leelamrita, 8^th Sarga, 77th sloka:

Place – Vrindaban, Time – During Krishna’s stay in Vrindaban,

Dialogue between Radha & her friend Brinda.

Radha – “ Dear Brinda, where are you coming from?”

Brinda – “ From SriKrishna’s lotus feet”

Radha - “ Where is he?”

Brinda – “ In the woods near Radhakund”

Radha – “ What is he doing there?”

Brinda – “ Learning to Dance”

Radha – “ Who is the guru (teacher)?”

Brinda –“On each of the trees all around him, you in your various dancing postures is appearing before him. Enchanted, he is trying to copy them by dancing and ecstatically running after those of your figures”.

So of whom the Supreme Lord is a disciple and a mad lover that is SriRadha.

There is a song recorded in an audio cassette by HariOm Saran which says –

“Radha-shakti bina na koi Shyamaru darashan paawe,

Aradhan kar Radhe Radhe Kanha bhagke aawe “

Meaning: Unless empowered by Radha none can get a glimpse of Shyam (Krishna of Vrindaban). If you worship Her by chanting Radhe Radhe then Shyam will come running to you.

So, Chanting SriRadha, Holding Her as Guru, Singing in Her praise let life be spent.

>>>> JAI RADHE <<<<

Krisna Janmotsav - Mahanam Angan

As programmed earlier, the Janmastami and Nandotsav both were celebrated in a true devotional manner on 14th & 15th Aug'09 at Mahanam Angan, Raghunathur, Calcutta.

The deities in this temple are Prabhu Jagatbandhu (at centre) flanked by RadhaKrisna, Nitai Gour & Gour Bishnupriya. For this festival, Krishna as BalGopal was also worshipped with events noted below.

BALGOPAL SRI KRISHNA ::

The function on the first day was a narration of the descent of Lord Krishna at Mathura in the Kangsa(the demon)'s prison straight from the Srimad Bhagbatam with explanations given by legendary saints like Sridhar Swamipad and Sanatan Goswamipad. Pictures and short video-clips are inserted here for the readers. The episode under deliberation went upto the Lord's appearance at the midnight on a terribly dark and raining night. After this the devotees went home with eagerly waiting mentally and longing at heart for the next episodes .

The following morning was for rejoicing the appearance of the BalGopal at Gokul as the only son of Nanda Raaja and Yashoda Raani. The kirtan performed to rejoice this event brought tremendous joy and the listeneing devotees became ecstatically charged shouting "Haribol".

The photos and video clips inserted here may be viewed.

The devotees, over 200 in numbers had sumptuous Prasad as lunch.

NEXT EVENT: SRI RADHA JANMALEELA on RADHASTAMI DAY: AUGUST 28th,2009 IN THE EVENING 5.30 PM at Mahanam Angan.

SHRIPAD MAHENDRAJI

Abirbhab (Birth):

Jaistha Shukla Trayodashi, Bangla:1295 (Year 1888)

Tirobhab (Expiry):

Maghi Shukla Trayodashi, Bangla:1350 (Year 1943)

Birth Place: Fulbodina village, Jessore Distt, (now)Bangladesh

Parents: Father – Harishchandra Sarkar; Mother – Manomohini

Mahendraji lost his father even before he became three years old, and then by the time he attained the age of nine years he lost his mother too. His elder brother Shashibhusan took care of him but, a gentleman Annada Prasad Datta of Diamond Harbour who was childless, wanted to adopt him and Shashibhusan agreed seeing the grief of his childlessness. Mahendraji got admitted in High School at Diamond Harbour.

However, from the very childhood, Mahendra was disinterested in studying the school-books. He was more attracted towards religious books. The life of Lord Krishna and His Vrindaban Leela (Divine Sport) kept haunting his mind as he grew up. Once during his school life itself, he went to see a Jatra (Open air Opera) and heard a song –

“Bhabe ke-u mayaar duaar-e bandha theko na,

Saadh kore ke-u payer kaada gaye mekho na”

meaning, do not get imprisoned by the earthly desires of worldly life, as, it is just putting mud of the feet on your body.

This moved his mind so much that he wrote to his elder brother about his decision to denounce the worldly life and go out in search of the supreme. He expressed his desire to go to Vrindaban – the place of sweetest relations and sports of divine love of Lord Krishna. Brother Shashibhusan agreed but was unable to send him enough money (he sent Rs 7. only). Mahendra had earned Rs 10. in one essay competition – with Rs 17 he set off for Vrindaban once for ever. After praying before all the temples there, he took the voluntary job of serving the diseased poors and old people at “Gouranga Daridralay” run by Swami Sachchidananda.

During these days he saw a tall divinely wonderful person in his dream and someone in the dream said-“This is Prabhu Jagatbandhu”. He met Nabadwipdasji, a great devotee of Prabhu Jagatbandhu at Yamuna ghaat and came to know that Prabhu Jagatbandhu, the present incarnation Lord Krishna and Chaitanya Mahaprabhu, is presently staying at Faridpur, now in Bangladesh. He dreamt of Prabhu once more and kept thinking whether to stay in Braja or go to Faridpur. But one day while roaming on the streets he came across Champati Thakur, who had come to visit Vrindaban. Champati Thakur just touched him and said a few words in his ears after which Mahendra could stay no more in Vrindaban and went to Faridpur in search of Prabhu Sundar.

After a pretty long wait to see Prabhu, who had now kept Himself concealed inside a small room of a mud-cottage (now taken the shape of “Sri Angan” temple) for 9 long years, Mahendra received Prabhu’s Paduka(foot-wear) only. After 9 months of wait to have a glimpse of Prabhu, when he was thinking of committing suicide, a torn page of Chaitanya Charitamrita was dropped before him by wind from nowhere in which the advise of Mahaprabhu to Sanatan Goswami (who also once thought of committing suicide) was written. Then, suddenly one gracious day Prabhu opened the door and allowed Mahendra inside His room. The first sight, the first close contact and all that Mahendraji felt inside that is beyond ordinary language to describe. The best description is available at page 26 of “Mahendra Leelamrita” written by Dr. Mahanambrataji.

Thereafter, Mahendraji got profound fulfilment and took up serving Prabhu and Sri Angan. His destiny, since his childhood was reached. He cooked Bhog(food) for Prabhu with great devotion.

Here, I will take recourse to descriptions penned down by Mahanambrataji about his guru, in "An Introduction of Shripad Mahendraji", who writes –

Qoute

One day he said – “while cooking food for Prabhu’s consumption, it seemed to me, as if, how much can I serve? How much services can I render? These wood pieces are really fortunate to serve! They produced goods for services by burning themselves thoroughly. When can I be so fortunate to burn myself completely like a fuel-wood and dedicate to his service?”

While arranging the food for offerings, Sripad used to call Sri Sri Radharani Thakurani as ‘Didi.’ Inviting her, he used to say – “Come, please add your great divine emotions into these offerings. Bandhu Hari will not accept it unless some great-divine-emotions are mixed with these.”

There was no doubt that Sripad Mahendraji was a man from Braja. Sri Sri Bandhusundar being the combined form of the divine pastime of Braja and Gour; then his dear ones must be hailing from Braja. Goswami Acharya’s have instructed to consider Sri Gurudev as “Sent by Govinda.” My preceptor, was the most loveable among all the darlings of Govinda.

Let me quote a portion from a poem as written by Sripad, while describing his own IDENTIITY:-

“Gokuley Basati Krishna Pati / Aviri Rupasi Ami / Brisha-Bhanu Nandini Kishori Bhamini / Bhalo Basita Dibajami / Swasur Nandaraj Sashuri Yashoda / Batsalyamoyee Dhanishta Annada / Adorey Tushita Shyam Nechey Jeta / Nupur Bajita Jhumjhumi / Subaladi Saney Godhan Charato / Premey Mugdha Kanu Khaoa Fal Kheto / Rakhalera Kandhey Charito Charato / Tara Kanaier Sukhakami / Jakhon Nabani Khawato Janani / Naaru Chhurey Dito Chatur Churamani / Ankhi Therey Mon Pran Kerey Nito / Prasad Loitum Mastak Nomi.”

Another Poem he described his own self as – “Lolita-Swarup-Milito-Anga Bandhur Sebar Lagi.” Sripad Mahendraji’s absorbedness in the services to Bandhusundar – in his Divine-Pastime of Mahauddharan, was equivalent to Lolita’s services at Braja or Swarup’s services at Neelachal.

In his life time, Sripad Mahendraji accomplished two major activities. One was to form such a self-abnegating organization as ‘Mahanam Sampradaya’ and ‘Akhand Mahakirtan Yajna.’

Sri Sri Prabhu Jagatbandhu Sundar is at the epicentre of austerity for this sect.

“Chaitanya Leela Mrita Pur / Krishna Leela Sukarpur / Dohey Mili Hoy Sumadhurya. / Sadhu Guru Prasadey / Taha Jei Aswadey / Sei Janey Madhurya Prachurya.”

The greatest austerity practices of the “Mahanam Sampraday” sect is to savour this charming union. And to propagate this great philosophy is the life time religious austerities. “Happiness in renunciation and stoicism is our destiny” – work as guide lamp in the journey route of this sect. This sect has evolved out the austere practices of Mahendraji’s life. Let me cite an example as to how the followers of Mahanam sect looked upon Sripadji. Sripad Kunjadasji, was the Chief Assistant in this great propaganda of ‘Mahanaam.’ In a book named ‘Mahanam-mala’ he wrote its dedication note:-

“Drahey Mahen Dhara / Prem Bhakti Nahi More / Pranabandhurey Karaha Arpan.”

This is the underlying theme among each and every flower of this sect. It is the same mood as each member of Braja’s women server’s clan had towards their queen of the clan.

This great propagation attains complete fulfillment in the sacrificial – rituals of Mahakritan. Such a great propagation continued from 1322 to 1328 Bengali Era. Thereafter, on 1^st Aswin 1328 Sri Sri Prabhu entered into his last phase of mortal life. Mahendraji used to pay respect and devotion to Sriman Nabadwip Dasji as his preceptor. From him only he learned that Sri Sri Prabhu told him – “now you will find the state of thirteenth stage of life. It has three signs – pure beauty, childishness and total engrossness.” Listening to this message Sripad could feel in his meditation that it was the thirteenth state of Prabhu. At this state, the only savouring item was Mahanaam. ‘Mahanaam’ was the dual fruits of Mahakirtan; one was towards the internal domain, while the other was extraneous. Bandhu Sundar, under this state of ultimate stage was enjoying the charm of this ‘Maha Kirtan.’ The fulfillment of this savouring resulted in his great manifestation. This was the internal aspect, while the external aspect was – Bandhuhari had accepted the state of great-demise-stage by receiving the great catastrophic onslaught on his body. This ‘Mahakirtan’ would hinder the might of such a great catastrophe. This internally savouring self-charm, while externally controlling the great debacle. This was, as if, the effect of bhagabat, curbing the onslaught of the great catastrophe and offer the savouring of ultimate state of body. This is the function of the sacrificial rituals of Mahakirtan. This great sacrificial ritual, by the gracious wish of the Lord of Rituals, is still continuing by the austerity prowess of Sripad Mahendraji.

“Yajnam sankritana Praijarjanti Hi Sumedhasah.”

This scriptural message has attained true life through this great sacrificial ritual. This ‘Sankirtan Yajna’ is still being continued. Sripad Mahendraji was the leader of this, sacrificial ritual.

If such pacification of catastrophe and great liberation, be truly realized (we don’t have any doubt in that), then the contribution of Sripad Mahendraji, in this world, would be unique.

Unquote

It is a well known fact that people go to Vrindaban or Braja, as popularly called, to be with the Lord Supreme or Bhagavan. Mahendraji also did that. But after staying for so much time there and then coming to Faridpur from Braja is certainly a fact which needs to be deeply understood. A person who has denounced earthly pleasures in search of God will ultimately settle at a place where he gets a feel of that Supreme, till then he remains restless in his austerity. Mahendraji’s ultimate attainment of happiness, peace and finally leaving the world at Prabhu’s Sri Angan in Faridpur establishes nothing but Prabhu’s Supreme God head.

A true devotee, for example one like Swami Vivekananda who tested Thakur Ramkrisna in many ways, will accept this Supremacy only on conviction through deepest-to-the-heart experience (Aparokshya Anubhuti). Dr. Mahanambrataji was an extremely learned, widely travelled, having knowledge of most of religions, true seeker of God and highly reasonable saint. He too experienced in his life, on several grounds, the Supremacy of Prabhu and the quotations above prove his deep devotion to Mahendraji not only just as a mentor but one who has truly shown him the lotus feet of God - “Tatt Padang Darshitang Yen”. To read about Mahanambrataji’s experience on this, the reader may please look for the texts coming up on Mahanambrata Brahmachari in this blog.

For those who raise doubts about Prabhu Jagatbandhu’s being a full incarnation of the Lord Supreme, the above should be more than convincing and should Prabhu Himself desire, then only they will realize His blissful incarnation, as, “Yamebaisa Brinute Tena Labhya” (Shruti), by logic and any other means God-head of none of the incarnations gets established.

To conclude for now, I quote from a verse on Sripad by Mahanambrataji -

SriMahendra Nitya Pracharan Satya

Nityananda Shakti Botey,

Maaghi Trayodashi Nityananda Tithi

Tathi Tirobhab ghatey.

Braje SriLalita Gambhiraay Swaroop

Leelasangee Anuraagey,

Mahanambrata Chirodin Bhritya

Nitya Seba Bhiksha Maagey.