Srila Bhakti Viveka Bharati Maharaja
A man of Vaisnava background from Jessore District was neighbor to some of the first disciples of Sri Siddhanta Sarasvati but disagreed with them on various issues. Getting no recognition from them yet being drawn by their jaunty preaching, he eventually was inspired by Bhakti Ratna Thakura to be initiated by Sri Siddhanta Sarasvati and was renamed Nayanabhirama dasa. Before long his recently accepted beautiful wife died, shortly after which, in 1921, Srila Sarasvati Thakura awarded him sannyasa. Now named Tridandi Svami Srimad Bhakti Viveka Bharati Maharaja, he was Srila Sarasvati Thakura’s second sannyasa initiate.
Srimad Bharati Maharaja was a colorful strapping larger-than-life figure, towering over even the tall Srila Sarasvati Thakura, who occasionally chaffed him for being too fat, pinching him and bantering, “Are you taking ghee?” Srimad Bharati Maharaja was so strict that if a brahmacari expressed desire to visit his former home, he would berate him, “Yes, go serve your father and mother, but don’t return here.” For even minor discrepancies he would strike devotees with his fists or a stick. Yet when Srila Sarasvati Thakura chastised him for that, he desisted.
Notwithstanding his heavy character, Bharati Maharaja was loved by all Matha brahmacaris for his great affection and caring. Many of them Aspired to join his traveling party, the most exciting and fun to be on, for with his impassioned harangues and piquant wit, he created euphoria wherever he went. Articulating in simple language and a stentorian voice, he could make audiences laugh and then cry, and interspersed talking with singing in an attractive manner. By his flamboyant appeal, many in Bengal, Orissa, and parts of North India became disciples of his Gurudeva, who sometimes commended Bharati Maharaja for his preaching vim, yet also sometimes needled him for his populist approach.
Once while Srila Bhaktisiddhanta Sarasvati was lecturing in Banaras, — any in attendance, unable to comprehend his recondite style, started to leave. He quickly finished and beckoned Srimad Bharati Maharaja to come forward. Soon as Srimad Bharati Maharaja began reciting invocatory prayers, the persons crowding the exit returned to their seats, compelled by the magnetism of his voice. He then explained in simpler format the points that his guru-maharaja had been making.
At the reception accorded to Srimad Bon Maharaja on his return from Europe with two German devotees, the Bag-bazar Gaudiya Matha was jam-packed with people so excited that it was impossible to start the meeting over the din of their chattering. After all other attempts to subdue the hubbub had failed, Srila Bhakti Siddhanta Sarasvati called for Bharati Maharaja, who was lying sick in the ashram. When Bharati Maharaja arrived, he ascended the rostrum and thundered, “What a shame! It is so shameful that we should bow our heads! These men have come from Europe yet we are creating hindrances to them. On seeing this kind of behavior what will they think of our Mahaprabhu’s dharma?” The program recommenced amid stunned silence.
Srimad Bharati Maharaja was largely responsible for inspiring the zamindars of Baliyati to donate for and erect the Sri Gadai-Gauranga Matha in their village. Another aristocrat to whom he preached was the queen of Aul, a small town and province near Cuttack. Once when she and her companions were honoring maha-prasada at Saccidananda Matha, Srimad Bharati Maharaja handed the young Jati Sekhara Prabhu a mango to offer her. But Jati Sekhara protested that when serving maha-prasada it is improper to favor some over others. Srimad Bharati Maharaja retorted by severely rebuking Jati Sekhara. Overhearing the commotion, Srila Sarasvati Thakura asked Srila Bharati Maharaja, Are you a sannyasi of the Auli-rani (Queen of Aul) or the Gaudiya Matha?” Even though that queen ultimately became a disciple of Srila Sarasvati Thakura, he nonetheless continued to refer to Bharati Maharaja as “the Auli- rani sannyasi.”*
Toward the end of his guru-maharaja’s sojourn in this world, Bharati Maharaja became estranged from the mission. But just days before Srila Sarasvati Thakura passed away, Bharati Maharaja visited him. At that time Srila Bhakti Siddhanta Sarasvati praised him as being a practical person and encouraged him to resume serving the mission.
[1] Jati Sekhara Prabhu never again heard Srila Bhakti Siddhanta Sarasvatl call Bharati Maharaja by his sannyasa name, but only as “Auli-rani sannyasi.”
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[February 28, 2020 is the appearance day of Śrīmad Bhakti Viveka Bhāratī Gosvāmī Mahārāja, a dear disciple of Śrīla Prabhupāda Bhaktisiddhānta Sarasvatī Gosvāmī Ṭhākura. The following is a bhāva anuvāda of the kathā given by Śrīla Bhakti Vijñāna Bhāratī Gosvāmī Mahārāja on his disappearance tithi on February 2, 2014 and February 1, 2017. Editors’ input: Additional text has been included in square brackets to facilitate the flow of content.]
Today is the disappearance day of my śikṣā guru, Tridaṇḍi Swāmī Śrīla Bhakti Viveka Bhāratī Gosvāmī Mahārāja, a jewel-like disciple of Śrīla Prabhupāda, who was especially empowered by Mahāprabhu. Śrīla Bhakti Viveka Bhāratī Gosvāmī Mahārāja was a senior sannyāsa disciple of Śrīla Prabhupāda and a very good preacher with a wonderful character.
Before joining the maṭha permanently, he was working at the Secretariat and he would spend his holidays at the maṭha on Ultadanga Road; he stayed on the first floor. During one such visit, he was returning to his room when he heard Śrīla Prabhupāda ask about him, “There was that boy; I don’t see him anymore, but I recall how he used to hear kathā very carefully”. Then he heard someone reply, “He has left to get married”. Śrīla Prabhupāda asked, “Nobody could make him stay back?” Then Mahārāja, who was climbing the stairs, appeared in front of Śrīla Prabhupāda and said, “I have returned!” Śrīla Prabhupāda asked, “You came back?” to which he affirmed, “Yes, I have come back.” After this incident, he never left the maṭha, nor did he get married.
Once, even though it was raining outside in Māyāpura, he took the initiative to clean vessels [while getting drenched in the rain]. When Śrīla Prabhupāda observed this, [feeling he had the appropriate qualification to accept sannyāsa] he told him it would be good for him to take sannyāsa.
He had a very tall figure. When he performed nagara-saṅkīrtana, he would attract many people. Śrīla Bhakti Viveka Bhāratī Gosvāmī Mahārāja had a broad face, and did very nice kīrtana. Being absorbed in kīrtana, he would lift his hands up.
He preached extensively. His kathā was always very sweet. Once while preaching in Ḍhākā, several people opposed him, as there was a strong sahajiyā influence there. Nobody was prepared to even rent out a building for the Gauḍīya Maṭha. Nevertheless, Śrīla Bhakti Viveka Bhāratī Gosvāmī Mahārāja spoke kathā in Ḍhākā for a month and many attended his programs. He resolved to acquire land in Ḍhākā for the Gauḍīya Maṭha from the municipality there. Land could be easily obtained with the help of a letter from the commissioner granting permission, however, because of the prevailing opposition to the Gauḍīya Maṭha, no Hindu was willing to give their recommendation. In the end, a Muslim commissioner recommended him, and hence, a large maṭha was established in Ḍhākā.
Mahārāja carried out so much preaching there. Once there was an exhibition, in which the story of Choṭa Haridāsa was depicted. There was also a picture depicting people collecting money from pilgrims in exchange for darśana of the Deity in a temple. These types of people were also depicted using śāligrāmas to break groundnuts for eating. Whereas this exhibition was largely opposed in Kolkata, the people of Ḍhākā very much appreciated it.
Śrīla Bhāratī Mahārāja made another maṭha in Svargadvāra, by the name of Gauḍīya Āsana. He later handed the maṭha over to Śrīla Śrīrūpa Siddhāntī Mahārāja, whose sevakas are taking care of it now. He also handed over his Kolkata maṭha to Śrīla Śrīrūpa Siddhāntī Mahārāja.
https://shyamdasbaba.com/associates2/srila-bhakti-viveka-bharati-maharaja