

142.RAMADASA BABAJI (VARSANA):

Before accepting sannyasa he was known as Sri Rames Candra Dey.  He was initiated in the family of Srila Abhirama Gopala and performed his worship in sakhya rasa.  After coming to Vraja, he was attracted to raganuga bhajan by the mercy and associatio
n of Siddha Sri Jagannatha dasa babaji Maharaja. His fame quickly spread far and wide and many persons came to serve him.  Seeing that he was performing his bhajan out in the open, the Queen of Tadasa erected a kutir for him near Bhanu kunda where he
 came to live. Because large numbers of people visited him the local Pandas criticized him as one who had collected a great fortune.

These disturbing factors hampered his bhajan and thus he left his hut and moved to a new one in Lotana kunja, built by Dr. Bipin Bihari dasa.  There he carried out his bhajan until his final days.  He was a genuine sadhaka and was a man of firm deter
mination.  He regularly made vows which he wrote down in his diary and strictly adhered to them.  Once, the author of GVJ., Sri Haridasa Dasa, saw a chopper underneath his pillow.  When he asked about it, Sri Ramadasa babaji said that the day in whic
h he deviated from the method of bhajan as shown by Sri Caitanya Mahaprabhu, he would behead himself with that chopper.

143.RAMADASA BABAJI (NAVADVIPA):

Sri Durgacarana Gupta, son of Sri Ramakanai Gupta, lived in the village of Konarpur under the Palang police station in the district of Faridpur.  In his family big festivals were held regularly were such important days as Holi and Durga Puja were cel
ebrated with great pomp and pleasure.  They also worshiped the Sri Ananta Deva Salagrama Sila daily. Durgacarana was an Excise Inspector in Faridpur and for this reason he maintained a rented house in Faridpur.

In 1896 A.D., on the twenty-second of Caitra (March-April), Sri Radhikacarana Gupta was born as the eight son of Durgacarana and his wife, Satyabhama devi.  His nurse and her daughter, Syama, were brought up in this family for many years and thus the
y were given the charge of taking care of Radhikacarana and his other brothers and sisters.  The children respected the nurse as their own mother and when she died they maintained the standard rituals for one full month and performed the Sraddha cere
mony on a large scale.

From his childhood Radhika was very fond of music. Whenever he heard music playing he rushed there and sitting on the lap of Syama, listened attentively.  This tendency did not change as he grew older.  After the initial stage of learning he was admi
tted into a Bengali school and every year he stood first in his class.  He was able to remember everything upon hearing it only once.  Whenever he came across and creatures who were suffering his heart was filled with immense pain. For this reason he
 had to go away whenever a goat or buffalo were offered before the goddess.  Once after this ritual had taken place, he happened to see the sacrificial area which was covered with blood.  Immediately he began weeping and fainted. After this incident
the offerings before the goddess came to an end and from the year 1891 A.D. the worship of goddess Durga was abolished.

When his third brother, Jatindra Mohan, along with his companions, established a group to sing devotional songs, he also joined in along with them.  Apart from this, he regularly attended any performance of music, dance or drama in the surrounding ar
eas.  Once, in a severe storm in the month of Asadha, in 1889 A.D., his uncle was stranded under their demolished house.  Radhika displayed tremendous courage, pulling his uncle out to safety.

At this time Jagadbandhu was staying in Faridpur.  When Jagadbandhu heard Radhikacarana sing, he was completely charmed and frantically tried to meet him.............................. .............................................(?)(Radhika met Jagad
bandhu and surrendered to him)

In the year 1891 A.D. in the month of Pausa, Radhikacarana passed the first division in Primary examinations.  As per the advice of his guardian, he was admitted into a Sanskrit Primary school near Loan office, where he was meant to study grammar.  B
ut instead of going to school he participated in singing devotional songs with Prabhu Jagadbandhu and would return home in the afternoon.  From that time Ramadasa (Radhika) began meditating after taking his bath.  He would not take any food which was
 not first offered to the Supreme Lord.  In this way his devotional life increased.  At that time Jagadbandhu prabhu addressed Ramadasa as Sarika, and when in Vrndavana he called him Rama or Rami. This is due to the fact that Jagadbandhu never uttere
d the name Radhika.

From that time Radhikacarana began assisting Prabhu Jagadbandhu in preaching the holy name.  In 1891 A.D. a grand festival of kirtana was held a Faridpur which was attended by the students, office workers, shopkeepers, etc.  At that time Radhika was
Jagadbandhu's main assistant.  Though Radhika's family members did not like him to associate so much with Jagadbandhu, there was nothing they could do to stop him. Eventually the two of them went to Pabna to preach.

In 1893 A.D. Radhikacarana and Jagadbandhu went to Navadvipa on the occasion of a Lunar eclipse.  At that time Navadvipa was overflowing with bliss due to the association of many great devotees such as:  Sri Bijoy Krsna Gosvami prabhu, Sri Premanadna
 Bharati, Sri Vrajavala, Sri Krsnananda Svami, Sri Harivolananda Svami and others.

In 1894 A.D., after receiving a message from Jagadbandhu, Radhikacarana left his house and went to Vrndavana, where he lived near the old temple of Govinda Deva.  After a few days Sri Jagadbandhu arrived there and they both moved to the palace of the
 King of Chatrisgadh near Radhabagh.

When Radhikacarana was staying in Cuttack, Sri Radharamana initiated him in the Gaura mantra and encouraged him to engage in nama-sankirtana.  After Sri Radharamana died in 1805 A.D., the responsibilities for the entire community fell upon Radhikacar
ana.  Nevertheless, he was able to preach the glories of the holy name in many places.  In 1807 A.D. he rescued the temple of Sri Haridasa Thakura in Sridham Puri from being auctioned, by subscribing Rs. 3,000 and then reinstated its normal functioni
ng.  In Navadvipa in 1811 A.D. he established a nursing home and made arrangements for old people, orphans and distressed persons to be properly treated there.  From the year 1814 A.D. the arrival ceremony of Sri Mahaprabhu was held every year at Pan
ihati.  In 1821 a rented house was fixed in Darmahata and independently some concrete arrangement was taken out for preaching the holy name in Calcutta.

When Barahanagara Patabadi took the responsibilities of services in 1833 A.D., a library was established where rare collections of manuscripts, ancient pictures, sculptures and water from holy places were preserved.

Dependence on the Supreme Lord and His name was the fundamental principle behind Radhikacarana's preaching.  He was extremely humble and always ready to help any distressed person, to revive an old temple, or to reestablish the worship of an old Deit
y.  He was blessed by many great Vaisnavas, and many people were also blessed by his association.  He published the biography of Sri Radharamana in six volumes under the name Caritsudha.  He supervised many organizations to help mankind.

144.RAMADASA BALAKA:

He is mentioned in Vaisnava Vandana of Jiva Gosvami 252, and Devakinanadana 122.

145.RAMADASA BIPRA:

He was a brahmana devotee of Lord Rama.  During his pilgrimage to South India Lord Caitanya met this devotee when He arrived at Madurai (CC. 2.1.109, 2.9.195).  Lord Caitanya pacified this devotee by quoting a sloka from the Kurmapurana.

146.RAMADASA BISVAS:

He was a Kayastha by caste.  When Tapan Misra's son, Raghunatha Bhatta, and his attendant, were on the way to meet Lord Caitanya, they met Ramadasa Bisvas along the way. Ramadasa was a devotee of Rama and a great scholar, who was deeply attracted to
Vaisnavism.  After meeting Raghunatha Bhatta, Ramadasa began to serve him with devotion, which embarrassed Raghunatha.
When they finally arrived at Nilacala, Raghunatha spoke to Lord Caitanya about Ramadasa.  But the omniscient Lord did not shower His grace upon Ramadasa immediately as He knew that within his heart Ramadasa still possessed some vanity due to his lear
ning.  Ramadasa then settled at Puri and taught the sons of Pattanayaka "Kavyaprakas."

147.RAMADASA BRAHMANA:

One day during His tour in South India, Lord Caitanya went to have darsana of Sri Ranganath in Siddhavata.  There he met a brahmana who invited Him to his house.  The brahmana was a devotee of Sri Rama and continually chanted the name of Rama.  From
his house, Lord Caitanya went for darsana of Sri Skanda deva in Skanda ksetra and Sri Trivikrama deva, then again returned to the house of the brahmana in Siddha vata. This time he found that the brahmana was chanting the name of Krsna.  When Mahapra
bhu asked the reason for this, the brahmana replied, "The holy name of Krsna has come to my lips after seeing you.  Now I know that you are Krsna Himself." Saying this he began to cry, holding the feet of the Lord, who showered His blessings upon him
.  (CC. 2.9.18-19-36)

148.RAMADASA DVIJA:

He was the disciple of Sri Haridasa Thakura and lived at Phulia village.  (Premavilasa 24)

149.RAMADASA GHOSAL:

He belonged to the branch of Sri Narahari Sarkara Thakura of Srikhanda.  Later he installed Deity-service at Ekabbarpur village.

150.RAMADASA KAVIVALLABHA:

He was the disciple of Srinivasa Acarya.  (Premavilasa 20)

151.RAMADASA PATHAN:

He was the servant of Pathan Bijali Khan.  Mahaprabhu converted him to Vaisnavism and gave him the name Ramadasa. (CC. 2.18.161-212)

152.RAMADASA RAYA:

He was the disciple of Sri Narottama Thakura. (Premavilasa 20, Narottamavilasa 12)

153.RAMADASA THAKURA:

He was the disciple of Srinivasa Acarya.  (Karnananda 1)

154.RAMAMDASA VATUA:

He was the disciple of Sri Narottama Thakura. (Premavilasa 20, Narottamavilasa 20)
155.RAMA DEVA DATTA:

He was the disciple of Sri Narottama Thakura. (Premavilasa 20, Narottamavilasa 12)
156.RAMA DEVI:

She was the daughter of Nidhipati, the younger brother of Kamalakara Pipalai.  The authorities at Sripata Mahes declare that she was married to Yogesvara Pandita, a well-known Vaisnava from Khardaha.  Both she and her husband were devotees of Lord Ga
uranga.

157.RAMA DEVI:

She was the paternal grandmother of Rupa and Sanatana Gosvami and was the daughter of Yadujivan Tarkalankar. Yadujivan was the court-scholar of King Mahendrasingh of Burdwan.

158.RAMAGOPAL DASA:

Ramagopal Rayacaudhuri was a disciple of Ratikanta Thakura, a descendant of the family of Raghunandana of Srikhanda.  In Saka 1595 (1673 A.D.) he completed a compilation of poems under the title of Rasakalpavalli which consists of twelve sections.

While Lord Caitanya was staying at Nilacala, two brothers named Cakrapani and Mahananda, residents of Srikhanda, surrendered at the feet of the Lord introducing themselves as attendants of Raghunandana.  Lord Caitanya gave them advice and sent them o
ff to Narahari Sarkara.  Inspired by Narahari, these brothers installed service to the Deity of Vrndavanancandra.  Cakrapani Caudhuri's son was Nityananda. Nityananda had a son named Gangaram, and Gangaram's son was Syamaraya.  Syamaraya's elder son,
 Madan, wrote a translation in verse of Govinda-lilamrta, and his younger son, Ramagopal, compiled Rasakalpavalli.  Ramagopal also wrote the following two books:  Sri Narahari Sakhanirnaya, and Sri Raghunandanasakhanirnaya.  He was also renowned as a
 Vaisnava poet.  (See Gaurangamadhuri Vol. 2, P.261)

159.RAMAHARIJI:

He was a follower of Gopala Bhatta Gosvami, and was a contemporary of Rasajani Vaisnavadasa, the paternal grandson of Priyadasaji. the commentator  of Bhaktamala.  By the mercy of Rasajani, Ramahari was able to write eight books in Vrajbhasa in vario
us rhythms: Budhivilas, Sathamsi, Bodhvaoni, Raspacosi, Laghunamavali, Laghusavdavali, Premapatri and Barahkhadikkan.

160.RAMAHARI DASA BABA:

He was born in 1847 A.D. in Sripata Santipura.  From his childhood he had a deep attachment for spiritual life and was always delighted to perform kirtana.  When this tendency continued to increase as he grew older, his parents became worried and imm
ediately arranged for his marriage.  Still he remained engrossed in chanting the holy name.  To escape from worldly troubles, he left home and went to Navadvipa, hoping to attain the mercy of the Vaisnavas.  There he met Siddha Jagannatha at Bhajan k
utir and submitted himself at his lotus feet.  Seeing his eagerness, Sri Jagannatha dasa babaji arranged for him to take initiation from Sri Radhikavilasa Thakura of Srikhanda, who was living at Bhajan kutir at that time.  Then he himself gave him Ve
kasraya and named him Ramahari dasa.  Since his ancestral home was nearby and his relatives were giving him trouble, Ramahari went to Vrndavana and began practicing bhajan.  He spent twelve years at Kosi ghat, Radhakunda, then moved to the Thoura of
Kesi Ghat--Lala babu's kunja at Vansivata.

He had equal love and affection for all.  He was specifically fond of doing Sri Caitanya mangala kirtana, and ordered his disciples to read Sri Locana dasa's Dhamali daily. As he was a scion of Narahari, he had a natural attraction for Narahari, but
he was so fond of Gauranga nama too that anybody saying Gaura nama was embraced by him warmly.  His favorite persons were the disciples of Siddha Jagannatha dasa baba.  He and Sri Ramadasa babaji regularly performed kirtana together. Anyone who came
to see him from Navadvipa was immediately welcomed by him with a garland and sandalwood paste.  After taking that person upon his lap, Ramahari dasa baba first asked philosophical questions regarding Sri Gauranga in Navadvipa.  When he failed to get
a satisfactory answer he advised the newcomer to return to Navadvipa without delay to have a darsana of Sri Nitai-Gaura and Sitanatha and to cultivate the association of the Gaura devotees.

While Rajarsi Bahadura was living in Sri Kunda, he too stayed at Lala Babu's kutir.  One day, after taking the prasada of Sri Radhavinode, he became overwhelmed with ecstacy and began dancing saying, "Gaura, Gaura".  Gradually the aged Sri Mathuradas
a babaji, Sri Bijoy Krsna Gosvamipada's disciple--Sri Vrajavala Mahasaya, Sri Giridhari dasa babaji, Sri Madhava dasa babaji and many others came to join in the kirtana, dancing ecstatically.

In 1807 A.D. on the fourth day of the bright fortnight in the month of Bhadra (Aug-Sept) at noon. he said to his disciples, "Sri Gauranga and His associates are performing kirtana and are dancing in ecstasy in the courtyard of Srivasa.  I have to go
there immediately.  Please give me a bath and decorate me with tilak."  When the disciples carried out his order, he sat with his eyes closed in meditation and departed from this mortal world.

161.RAMAHARI DASA SARKARA:

He was a Kayastha by caste and a resident of Denud village.  At this time Lord Caitanya was staying at Nilacala, and Lord Nityananda, accompanied by his devotees, proceeded to Nilacala to meet the Lord.  One afternoon in the course of their journey t
hey took shelter in a mango grove near a pond in Denud village.  Vrndavana dasa Thakura also belonged to this group of pilgrims.

After lunch Lord Nityananda asked Vrndavana dasa if he had some mouth freshener.  Vrndavana dasa produced a myrobalam (a dry fruit) which he had saved from the day before.  Lord Nityananda severely reprimanded Vrndavana dasa for committing the offenc
e of storing food.  The Lord then sowed the fruit in the earth and told Vrndavana dasa, "You stay here until your mind has become cleansed. In this place you shall attain fulfillment of your cherished goal."

Early the next morning Nityananda continued His journey, leaving behind Vrndavana dasa, who rolled on the ground wailing.  This drew the attention of Ramahari who took Vrndavana dasa to his house and attended his needs. Eventually he accepted initiat
ion from him.  It was there at Denud that Vrndavana dasa composed the world-liberating Caitanya Bhagavata.  Vrndavana dasa installed Deities of Gaura Nitai and set up his Sripata there.  The family descendants of Ramahari continue to serve there.  As
 instructed by Ramahari, his body was buried at the place where the bathing water of Gaura Nitai was drained.

162.RAMAI:

He was an attendant of Lord Caitanya.  CC. 1.10.143-144 states that Ramai and Nandai, the twentieth and twenty-first amongst the devotees in Jagannatha Puri, always assisted Govinda in rendering service to the Lord day and night. Everyday Ramai fille
d twenty-two big water pots.  He was Payoda in his past incarnation (GGD. 139).  In Krsnadasa Kaviraja's Sri Caitanyaganoddesadipika (ms. preserved in Orissa State Museum Catalogue no. L 470 {B}) Ramai's name is mentioned along with other followers l
ike Singha Bhatta, Kamal Bhatta, Nandai.

163.RAMAI:

He was the younger brother of Srivasa Pandita (CC. 1.10.8-11).  In his past incarnation he was Parvat Muni, a favorite friend of Narada Muni (GGD. 90).

Ramai (alias Sri Rama Pandita) accompanied Lord Gauranga while singing kirtana (CBh. 2.18.11-53).  When Lord Caitanya revealed Himself to the devotees, Ramai was sent to carry the message to Advaita Acarya in Santipura (CBh. 2.6.9-71).  He participat
ed in a drama, along with Srivasa, in the house of Candrasekhar (CBh. 2.18.52).

164.RAMAJAYA CAKRAVARTI:

He was a disciple of Narottama Thakura.  (Premavilasa 19)

165.RAMAJAYA MAITRA:

He was a disciple of Narottama Thakura.  (Premavilasa 20)

166.RAMAKANTA:

He was a Vaisnava poet, his biography is not available. See pada no. 1572 of Padakalpataru.

167.RAMAKANTA:

He was the brother of Rudra Pandita of Sripata Balabhapur.  He was the nephew (sister's son) of Kasisvara Pandita of Sripata Catra.  (See "Kasinatha Pandita" and "Kasisvara Pandita")

168.RAMAKANTA DATTA:

He was the elder brother and a disciple of Narottama Thakura.  (Premavilasa 20)

169.RAMAKRSNA:

He was the second son of Viracandra prabhu.  (Premavilasa 24)

170.RAMAKRSNA:

He was a disciple of Rasikananda prabhu.  (Rasikamangala Pascima 7.13)

171.RAMAKRSNA:

He wrote a commentary on Srimad Bhagavatam titled Bhagavatakaumudi.  In Saka 1743 (1821 A.D.) he completed a commentary on Rasapancadhyayi.

172.RAMAKRSNA ACARYA:

A brahmana by caste, he was a disciple of Narottama Thakura.  His Sripata was located at Goyas village at the confluence of the rivers Ganges and Padma.  Ramakrsna inspired Ganganarayana Cakravarti to seek refuge at the feet of Narottama.  He was als
o a friend of Harirama, another disciple of Narottama's.

Visvanatha Cakravarti, the famous commentator of Bhagavata, was a student (siksa-sisya) of Krsnacarana, the son of this Ramakrsna.  Family descendants of Ramakrsna settled at Saidapur in Mursidabad and the King of Manipur is their disciple.  (Premavi
lasa 20, BRK. 15.121-122)

Ramakrsna's father was Sivaji, his brother was Harirama, and his two sons were Radhakrsna and Krsnacarana.  His wife was named Kanakalatika Devi.  Ramakrsna's elder son, Radhakrsna, died prematurely.  The younger son, Krsnacarana, was adopted as a so
n by Harirama Acarya.

Ramakrsna's father was a staunch Sakta.  Every year he sacrificed a large number of animals on the occasion of Durga puja.  On one occasion both Harirama and Ramakrsna went to buy animals for the sacrifice.  By a strange co-incidence Narottama Thakur
a spotted them and told Ramacandra Kaviraja that these two were eligible for worshiping Krsna.  Harirama and Ramakrsna were moved to meet and listen to Narottama, who explained to them what a great offence was committed by sacrificing animals.  There
after they took spiritual initiation.  (Narottamavilasa 10)

173.RAMAKRSNA CATTARAJ:

He was a disciple of Srinivasa Acarya.  His son, Gopijanavallabha, was married to Hemalata Devi, the daughter of Srinivasa Acarya.  (Karnananda 1)

174.RAMAKRSNA DASA:

According to the book Pataparyatana, Ramakrsna was a disciple of Abhirama Gosvami.  He served the Deity named Sri Sri Syamasarvesvara at Bajitpur located near Jangipur in Mursidabad. Earlier Lord Nityananda, Virabhadra Gosvami and their followers use
d to dress themselves with peacock feathers.  Later, Gopijanavallabha, Ramakrsna, Ramacandra, etc. forbade their disciples to dress like that.  However, Ramakrsna Cudadhari did not obey this command.  Thus he came to be called Cudadhari and became an
 outcast from the Vaisnava community.

The Gurupranali of Ramakrsna is as follows"  Jahnava Mata--Virabhadra Gosvami--Ramakrsna Cudadhari--Madhava dasa Cudadhari--Krsnadasa Cudadhari--Balakananda Cudadhari--Ramajivan Cudadhari--Krsnataran Cudadhari--Navinkrsna dasa Cudadhari--Tinkadi Sarm
a Cudadhari.

175.RAMAKRSNA DASA BABAJI MAHARAJA:

He was born in a brahmana family of Gauda in Samvat 1914 at Bhuratipa Pancagali in Jaipur.  His past family name was Rampratap Misra (Panda).  Rampratap lost his father in Samvat 1922.  His father was a Ramanandi Vaisnava and his mother hailed from a
 family initiated into the Vallabhacarya line. His grandfather belonged to the Ramanuja sect of Vaisnavas. The members of the family were teachers by profession and were patronized by the King of Jaipur.

As a child of only five or six years Rampratap displayed a fascination for devotion.  When he was seven or eight years old he went to fetch water daily from a distant spring at Madhavpur for offering worship to Lord Krsna.

One day while on his way to the spring, he spotted a tiger eating human flesh.  Strangely, he felt no fear and continued on to Madhavpur with the conviction that since the animal had some food then it had no reason to harm him.

At the age of nine Rampratap completed his study of Sanskrit grammar at Panini.  It is said that at this time Rampratap came in contact with Nrsimhananda Bhatta at Jaipur, a brahmana from Karnataka who later became a disciple of Siddha Nityananda das
a Baba.  Nrsimhadasa was an erudite scholar of the six branches of Indian philosophy and an accomplished musician.  He became deeply absorbed upon seeing a performance on the Gita-govinda and Krsnakarnamrta.

After coming in contact with Nrsimha, Rampratap was so overwhelmed by his qualities that he began to wonder how magnanimous Nrsimha's guru must be.  Rampratap held all Vaisnava saints in great reverence.  At a later date he went to Vrndavana and took
 shelter at the feet of Nrsimha.  At that time he also came in contact with Radhacarana Gosvami Kakaji of Govinda Temple and started learning Bengali from Professor Kanticandra Sen.  At the age of ten years Rampratap acquired command of the Urdu lang
uage.  At the age of eleven he underwent the sacred thread ceremony.  The priest who initiated him into Savitri mantra instructed Rampratap to repeat the mantra.

Thereafter Rampratap received a divine command from Savitri and attempted to run away to Vrndavana on three occasions, but each time he was caught and held by his mother and the royal government.  Shortly afterwards, while Rampratap was studying the
Vedas at the age of thirteen, he finally reached Vrndavana.  There he stayed with the Gosvamis of Govindaji Temple and studied Nyaya under Sudarsan Sastri of Rangaji temple, six sandarbha under Nilamani Gosvami, Srimad Bhagavatam under Nrsimha dasa,
and Haribhaktivilasa under Gopilal Gosvami.

At the age of twenty Rampratap completed his studies. Meanwhile, at the command of his mother, he visited his birth place a few times but inevitably ended up in Vrndavana again. After qualifying in his studies, Rampratap took spiritual initiation and
 Vesa from Nityananda dasa Babaji.  After receiving intensive instructions on bhajan Rampratap memorized the entire Govindalilamrta.

Having acquiring a sound command of smarana-manana (contemplation) Rampratap was directed by Siddha Baba to approach Krsnadasa Babaji for further instructions. Afterwards, Nityananda Baba, instructed Rampratap to go to Varsana to practice bhajan.  At
 Varsana he heard kirtana performed by Gauracarana dasa Babaji and began taking music lessons from him.  During that time he neglected his bhajan and spent most of his time learning music.  Eventually Siddha Baba called Rampratap back to Vrndavana an
d advised him to devote more time to the practice of bhajan.

Rampratap never spoke with his guru directly, but carried on conversations through his elder God-brother, Siromani.  As directed by Siddha Baba, Rampratap went to Varsana but, finding it difficult to concentrate his mind, he repeated the eighteen-let
tered Gopala mantra for seventeen days and was finally blessed with the vision of Lord Krsna with Radha beneath a Kadamba tree at Uddhava guarry.  When he was asked to seek a boon, Rampratap said, "I do not know what I want; I pray for the grace of Y
ugalakisora."  He was commanded to practice bhajan in the cave of Raghava.  Rampratap immediately went to the cave, which was infested with wild animals, and for six years practiced intense bhajan without paying any attention to his physical needs.

Rampratap's mother came to Vrndavana in search of her son.  After finding out where her son was from some Vaisnava's, she waited at the door of Raghava's cave for three days.  Rampratap used to come out of the cave once in two or three days.  One day
 he came out dressed in tattered clothes and carrying a vessel which was full of holes.  He walked straight past his mother, who was standing at the entrance of the cave.  His mother followed behind him calling out to him but he did not respond, thus
 she left for Jaipur in tears.

However, soon after his mother left, Rampratap's flow of bhajan was interrupted.  Thus be began to think that perhaps he had unknowingly committed some offense. Some local Vaisnavas informed him that his mother had come in search of him but finding n
o response from him, she left in great disappointment.  Fearing that displeasing his mother would seriously hamper his bhajan, Rampratap wrote to his mother and brought her to Vrndavana.  There he arranged for her to stay at Puchari and served her wi
th devotion.  Soon he was torn between devotion to his mother and devotion to bhajan.

Around that time one Oriya brahmana boy named Krsnacaitanya dasa came from Orissa and took shelter of Pandita Babaji.  The boy was given spiritual initiation and bheka by Prabhu dasaji, as well as training in bhajan. Rampratap engaged this boy in ser
ving his mother.  Within three years, Krsnacaitanya attained bhava siddhi by practicing bhajan.  Madhava dasa of Puchari was a disciple of Krsnacaitanya.  After seven/eight years passed, Rampratap's mother passed away, thus he was able to devote hims
elf entirely to bhajan.

Some years later a strong controversy arose within the Gaudiya Vaisnava Sampradaya involving the mantra of Gauranga. Defenders of this mantra were Kakaguru Gutikavala Krsnadasa Baba, and Gopilal Gosvami-the sevait of the Deity Radharamana. The oppone
nts were Jethaguru Siddha Balarama dasa Babaji, Vidyaguru Nilamani Gosvami--the Nyaya scholar, Jagadananda dasa--the Mahanta of Radhakunda.  Since Rampratap had gurus on both sides, he faced a great dilemma.  He left his cave and went to Varsana to l
ive in Mayurkuti.  He spent eight years living quietly there in association with the Radhavallabha devotee Priyadasaji and Svamicarana Baba.

As soon as the controversy ended, Rampratap came back to Raghava's cave and practiced bhajan with deep concentration for ten years.  At this time three strange incidents occurred:

1.One night Rampratap went inside his cave carrying a coal fire and closed the door, not knowing that the poisonous gas emanating from a coal fire could take one's life.  He lost consciousness due to the gas, but someone (God?) invisibly took Ramprat
ap out and placed him on the bank of the Govardhana.  Early in the morning Rampratap woke up and found that he had been shifted from the cave.  For two days he lay there immovable.

2.Once, on the occasion of a festival in the temple of Gangaji at Puchari some pua (sweets?) were distributed. Two bhangi-caste thieves who were anxious to get some pua but were unable to enter the temple, thought that perhaps Pandita Baba Rampratap
would have some of the pua.  They went to his cave door and asked him to give them some pua.  When they were told that no pua was available there, one of the thieves hit Rampratap on the forehead with a stick, making him bleed.  The other thief went
inside the cave, but when he found nothing there he felt extremely repentant and collected some stray pieces of cloth to bandage Rampratap's wound.

3.One morning a venomous snake coiled around the throat and chest of Rampratap, after sometime the snake uncoiled itself and slithered away.  That night Rampratap heard a voice which said, "You must leave this cave and go elsewhere."  He then moved t
o Syamakuti at Kusum-Sarovara

During Rampratap's stay in the cave, Balwant Rao, the elder bother of Madhava Rao, the King of Gwalior, once came and expressed his loyalty to him.  It was arranged that Balwant would take spiritual initiation from Krsnacaitanya dasa.  But when Krsna
caitanya suddenly died, Balwant was initiated by Kesavdeva of Gopinathabag.  During Rampratap's stay at Syamakuti this Balwant secretly brought jewelry worth six lakh of rupees from his mother's treasure with the aim of donating the sum to the Vaisna
vas.  He told Rampratap, "The King will confiscate the money if he finds me spending it openly."  Rampratap refused to accept the wealth and after severely chastising him, told him to contact Haricarana dasaji, the mantra-sisya of Gaura Siromani.  Ga
ura Siromani made all arrangements to utilize Balwant's money for constructing a temple, maintenance of the Deity service and financial assistance to renounced Vaisnavas.  One lakh out of the total amount lies in the government treasury accruing a mo
nthly income of six hundred rupees, which is awarded to Vaisnavas belonging to the four sampradayas for their maintenance.
During Rampratap's stay at Syamakuti, Gauranga dasa and Priyasaran dasa practiced bhajan under his guidance.  From time to time King Banamali Raya Bahadur and King Manindra Candra Nandi came to meet Rampratap.  Krpasindhu dasa also came and surrender
ed at the feet of Rampratap.

In 1918 A.D. Rampratap fell seriously ill with influenza. Kamini Kumar Ghosh and Dinescaran dasa came from Vrndavana and shifted Rampratap to the garden of Madanamohana.  At that time floods and a severe epidemic of plague raged at Govardhana, thus R
ampratap stayed in Vrndavana for two years and listened to Harikatha from Purusottama Bhatta of Mathura.  For the next three years Rampratap stayed at places like Keari vana, Dharamsala in Delhi and the garden of Madanamohana.  At this time Ramaprata
p instructed Gauranga dasa in Vaisnava sastras and also taught Krpasindhu about bhajan and vairagya.

Three years later, during Rampratap's stay at Barahaghat Barduari, one dacoit arrived there introducing himself as the Prince of Nepal.  Rampratap arranged for this dacoit to take spiritual initiation from Radhacarana Gosvami and taught him bhajan fo
r two months.  The dacoit, however, finding his desires unfulfilled fled after cheating some persons.

During the flood in Vrndavana, Rampratap took shelter in Dharamsala at Mirjapur and after six months fell seriously ill with malaria and was almost at the point of death. Krpasindhu, who was in great distress, received a divine command from Lord Cait
anya in a dream and thus in Oct-Nov of 1332 (1925 A.D.) he brought Rampratap to the garden of Dauji, were he recovered.  He and Krpasindhu then concentrated on bhajan together.  After some time Krpasindhu became inattentive to Rampratap's care which
caused him to become critically ill again.  Once more, Lord Caitanya appeared in a dream and severely chastised Krpasindhu for neglecting Rampratap.  Krpasindhu then became attentive to Rampratap's needs.  At that time Rampratap was practically compl
etely withdrawn from the external world, devoting himself entirely to bhajan.  One day he blessed Bindobihari Vedantaratna Gosvami, a descendant of Bhugarbha Gosvami's family, by giving him vesasraya.

Rampratap was deeply admired by his disciples as throughout his life he was the highest ideal of Istanistha, Vairagyanistha, nistha in Akincana-Bhakti, nistha in guru, Vratanistha and Sampradayanistha.  As a result of his bhajan, he was revered as gu
ru by all Gosvamis, Vrajvasis and Virakta Vaisnavas.  He possessed such supernatural power that even the members of the other Vaisnava Sampradayas namely, Sri, Nimbarka, Madhva, Radhavallabhi, Tattivali and Vallabhakuli, all adored him as a foremost
leader of their sampradaya and a dedicated devotee.  Some found that the answers to their questions were understood simply by sitting before him.  Sri Sudarsana Acarya-from the Ramanuja Sampradaya and an erudite scholar of the six branches of theolog
y, said:  "Whenever I found it difficult to solve some particular philosophical problem, I would sit before Pandita Baba (Rampratap) and the answers would come to me.  Prabhupada Pranagopala Gosvami also had the same experience in the association of
Rampratap.  Many believe that this supernatural power which Pandita Baba possessed was the grace of Nityananda dasa Babaji.

Rampratap died in Samvat 1997.
 
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