By the age of 70 Swami Bon Maharaj had over one thousand initiated mostly Bengali and other Indian born disciples, out of which were 10 Tridandi Sannyasis (monks). In some East and West Bengali villages such as Vishnupur the entire populations, husbands, wives and children, were his disciples. Swami Bon lived in Vrindavana in his ashram, “Bhajan Kutir.” He was active in attracting scholars and other people to Vraja Dham for theological studies, as well as creating a Post-Graduate College in Vrindavan, the Institute of Oriental Philosophy (Aff. University of Agra), where many local people received their education. He also founded the Sri Krishna Chaitainya Primary School in Nandagram in 1970, and he had ashrams in Vrindavan and Nandagram in Uttar Pradesh, and Kolkata in Bengal. He spent much of his time associating with his close friends and Godbrothers, such as “bhajananandi” Krishnadas Babaji, and Bhakti Shuddha Ashram Maharaj. He was close with all his Godbrothers.

Adapted from the Wikipedia article Bhakti Hridaya Bon Swami, under the G. N. U. Free Documentation License. Please also see http://en.wikipedia.org/wiki

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Hinduism in the narrow sense (to the exclusion of Vedism and Iron Age Brahmanism) is the new religious mainstream arising with the decline of Buddhism in India and from about the 4th century AD.

Mauryan and Sangam period

The Mauryan period saw an early flowering of classical Sanskrit Sutra and Shastra literature and the scholarly exposition of the “circum-Vedic” fields of the Vedanga. However, during this time Buddhism was patronized by Ashoka, who ruled large parts of India, and Buddhism was also the mainstream religion until the Gupta empire period.

The Sangam literature (300 BC – 300 AD) is a mostly secular body of classical literature in the Tamil language. Nonetheless there are some works, significantly Pattupathu and Paripaatal, wherein the personal devotion to god was written in form of devotional poems. Vishnu, Shiva and Murugan were mentioned gods. These works are therefore the earliest evidences of monotheistic Bhakti traditions, preceding the large bhakti movement, which will given great attention in later times.

Gupta and Pallava period

The Pallavas (4th to 9th centuries) were, alongside the Guptas of the North, patronizers of Sanskrit in the South of the Subcontinent. The pallava reign saw the first Sankrit inscriptions in a script called Grantha. Early Pallavas had different connections to South-East Asian countries. The Pallavas used Dravidian architecture to build some very important Hindu temples and academies in Mamallapuram, Kanchipuram and other places; their rule saw the rise of great poets, who are as famous as Kal

The Gupta period (4th to 6th centuries) saw a flowering of scholarship, the emergence of the classical schools of Hindu philosophy, and of classical Sanskrit literature in general on topics ranging from medicine, veterinary science, mathematics, to astrology and astronomy and astrophysics. The famous Aryabhata and Varahamihira belong to this age. The Gupta established a strong central government which also allowed a degree of local control. Gupta society was ordered in accordance with Hindu beliefs. This included a strict caste system, or class system. The peace and prosperity created under Gupta leadership enabled the pursuit of scientific and artistic endeavors.

The practice of dedicating temples to different deities came into vogue followed by fine artistic temple architecture and sculpture (see Vastu Shastra).

Expansion in South-East Asia

From about the 1st century, India started to strongly influence Southeast Asian countries. Trade routes linked India with southern Burma, central and southern Siam, lower Cambodia and southern Vietnam and numerous urbanized coastal settlements were established there.

For more than a thousand years, Indian Hindu/Buddhist influence was therefore the major factor that brought a certain level of cultural unity to the various countries of the region. The Pali and Sanskrit languages and the Indian script, together with Theravada and Mahayana Buddhism, Brahmanism and Hinduism, were transmitted from direct contact as well as through sacred texts and Indian literature, such as the Ramayana and the Mahabharata epics.

From the 5th to the 13th century, South-East Asia had very powerful Indian colonial empires and became extremely active in Buddhist architectural and artistic creation. The Sri Vijaya Empire to the south and the Khmer Empire to the north competed for influence.

Langkasuka (-”langkha” Sanskrit for “resplendent land” -”sukkha” of “bliss”) was a ancient Hindu kingdom located in the Malay Peninsula. The kingdom, along with Old Kedah settlement, are probably the earliest territorial footholds founded on the Malay Peninsula. According to tradition, the founding of the kingdom happened in the 2nd century; Malay legends claim that Langkasuka was founded at Kedah, and later moved to Pattani.

From the 5th-15th centuries Sri Vijayan empire, a maritime empire centered on the island of Sumatra in

Indonesia, had adopted Mahayana and Vajrayana Buddhism under a line of rulers named the Sailendras. The Empire of Sri Vijaya declined due to conflicts with the Chola rulers of India. The Majapahit Empire succeeded the Singhasari empire. It was one of the last and greatest Hindu empires in Maritime Southeast Asia.

Funan was a pre-Angkor Cambodian kingdom, located around the Mekong delta, probably established by Mon-Khmer settlers speaking an Austro-Asiatic language. According to reports by two Chinese envoys, K’ang T’ai and Chu Ying, the state was established by an Indian Brahmin named Kaundinya, who in the first century C.E. was given instruction in a dream to take a magic bow from a temple and defeat a Khmer queen, Soma. Soma, the daughter of the king of the Nagas, married Kaundinya and their lineage became the royal dynasty of Funan. The myth had the advantage of providing the legitimacy of both an Indian Brahmin and the divinity of the cobras, who at that time were held in religious regard by the inhabitants of the region.

The kingdom of Champa (or ”Lin-yi” in Chinese records)

controlled what is now south and central Vietnam from approximately 192 through 1697. The dominant religion of the Cham people was Hinduism and the culture was heavily influenced by India.

Later, from the 9th to the 13th century, the Mahayana Buddhist and Hindu Khmer Empire dominated much of the South-East Asian peninsula. Under the Khmer, more than 900 temples were built in Cambodia and in neighboring Thailand. Angkor was at the center of this development, with a temple complex and urban organization able to support around one million urban dwellers. The largest temple complex of the world , Angkor Wat , stands here; built by the king Vishnuvardhan , a king of the dynasty that believed themselves to be incarnations of Vishnu.

Adapted from the Wikipedia article History of Hinduism, under the G. N. U. Free Documentation License. Please also see http://en.wikipedia.org/wiki

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Bunts are orthodox Hindus who primarily worship Adi Shakti and can be termed as Shaktas, but Bunts are not exclusive Adi Shakti worshippers, they worship all gods of the Hindu pantheon including Shiva and Vishnu as aspects of the divine mother Adi Shakti. Other favoured deities of the Bunts include Ganesh, Subrahmanya, Krishna and Mariamma. Bunts believe that all gods of the Hindu pantheon are nothing but various aspects of Adi Shakti. In her spiritual form Adi Shakti is attributeless and is sometimes referred to as ”Ullaya” or ”Ullaldi” in Tulu and ”Parambrahma” in Sanskritised Tulu which means impersonal god, Bunts therefore are monotheistic but at the same time worship all gods of the Hindu pantheon without any difference. Bunts believe that the way to moksha or liberation is through bhakti of any aspect of the divine mother. They are therefore followers of Bhakti philosophy, therefore throughout Tulu Nadu there are numerous temples dedicated to various Hindu gods patronised by Bunts. Also believed is that the first temple to be build in Tulu Nadu was that of Adi Shakti in Kunjarugiri near Udupi by Lord Parshurama, the sixth incarnation of Vishnu and a great Shiva devotee. Parshurama is credited to have created Tulu Nadu which is part of Parashurama Kshetra or Kerala, mentioned in the Puranas by reclaiming land from the sea god Varuna by throwing his divine axe or parashu, hence Tulu Nadu is also referred to in the Puranas as ”Parashurama Shrishti”, “The world created by Par[a]shuram”.

; Nagaradhane

Bunts greatly

*Daivaradhane

What is unique to all communities in Tulu nadu which includes the Bunts as well is their reverence of various spirits which are of both puranic and local origins, in addition to the established gods of Hinduism. Daivas or bhutas as they are referred to do not have a set form of physical representation. Symbolically a piece of rock is sanctified and considered as Daiva/Bhuta. Figurines made of wood or metal, are also used as symbols of Daiva/Bhuta, Planks of wood or stone pillars with a niche and a conical or a flat stone on its top also are symbols of the spirit. Some of the stronger spirits have more elaborate stone pillars and may even have temple-like permanent abodes called Daiva Saana or Boota Atte. These shrines can be both elaborate or simple. simple structures are usually with single cells with projecting thatched roofs. Elaborate ones resemble temples built according to the Dravidian style of temple architecture. Both elaborate or simple Spirit shrines are built according to the guidelines of Vastu Shastra. A number of weapons, made of metal, are kept in the Daiva Sanaas.

Some of the more revered Daiva/Bhuta have ornaments made from oblations of devotees. These ornaments (called abharana) are displayed during the yearly festival called Bhuta Kola or Dharma Da Nema, when the spirits are propitiated by the devotees. Ritual Dancers belonging to the Pambada ,Nalike or some other castes adorn make-up and dance to the tune of recitations called Paddanas. These songs tell the story of the particular spirit and its relationship with the people that it protects. Each Daiva/Bhuta has its own unique costume and style of make-up. The Ritualdancer dances away at night to the beat of drums and other musical instruments Called Panchavadyam, Some time later the Ritualdancer goes into a trance and is overwhelmed by the spirit’s power.At this time He makes predictions or suggests solutions to the devotees problems.

The Bunts and other communities of Tulu Nadu seek protection from these good natured spirits. These spirits are classified as belonging to the whole village, or to a particular community or caste, or of a family. Some spirits are favored by certain communities, e.g. Bobbariya has a special place in the heart of the mogaveera community of Tulu Nadu. Jumadi,Jarandaya,Pilichamundi are considered as kingly spirit and are worshipped by many Bunt families as their family deity. Some of these spirits are of puranic origin e.g.Jumadi, Vishnumurti , Brahmer,Virabhadra who are identified with Dhumavati, Vishnu, Brahma and Virabhadra of the Puranas .Others are spirits of departed souls who were prominent figures in the community and had done good deeds while they were alive and attained moksha. e.g. Annappa Panjurli,Jarandaya etc. Yet some are of Totemic origins who are considered as Lord Shiva’s, attendants or Ganas like Pili-chamundi (Tiger), Nadigone (Bull), Mula Mysondaya (Buffalo) etc. There are hundreds of spirits that are worshipped in Tulu nadu.Worship of the Daivas/Bhuta gives Tulu Nadu a distinct cultural identity.It is thought that before bhakti Hinduism was introduced to the region, the spirits were the Protector deities worshipped by the local people.Shaktism and Shaivism were the main religious branches of Hinduism and since spirits are naturally associated with Shiva who is called Bhutha natha (Lord of the divine spirits). With the advent of Vaishnavism, the spirits attained a secondary role to the numerous other gods of Hindu pantheon. Yet, these spirits did not lose their place in the history of Tulu nadu, as they are worshipped even today with great reverence. Vaishnava Shivalli Brahmins, accepted the spirit’s divinity and facilitated their worship in Tulu nadu. It is not uncommon to see the yearly ceremonies for the spirits conducted in the households of Bunt landlords, attended by the local village people including the vaishnava brahmins who seek the blessings of these spirits. The shivalli brahmins also worship these spirits as their family deities.Similar rituals called Theyyam are practiced by Malayalis in North Kerala.

Bunts also revere a Avadhuta called Bhagawan Nityananda.His origins are very sketchy,as he rarely spoke and spent most of his time in meditation,but he had great following among the Bunts in particular. He Lived Between 1897 – 1961 and travelled through much of southern India. He initiated many Bunts into the sanyasi order of life

The Bunts also follow a custom similar to Onam festivities of Kerala by welcoming Mahabali a pious Hindu king who was born among asuras in their homes and honour his great devotion to lord Vishnu on bali pratipada during Diwali. It is considered on this day Mahabali attained moksha

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According to a theistic view, the effects of one’s bad karma may be mitigated. Examples of how bad karma can be mitigated include following dharma, or living virtuously; performing good deeds, such as helping others; bhakti yoga, or worshiping God in order to receive grace; and conducting pilgrimages to sacred places, such as Chidambaram Temple or Rameswaram to get grace of God. In another example, Ganesa can unweave his devotees from their karma, simplifying and purifying their lives, but this only happens after they have established a personal relationship with Him.

Examples of getting God’s grace are further illustrated below.

Puranas

The story of Markandeya, who was saved from death by Siva, illustrates that God’s grace can overcome Karma and death for His beloved devotee.

In another similar story, Krishna resurrected his teacher Sandipani’s son from the world of Yama, the lord of death, by noting that his teacher’s son was brought there due to his personal karma, but due to His power and lordship over Yama, brought him back to life. Sandipani was Krishna’s teacher during his boyhood days.

The story of Ajamila in the Bhagavata Purana also illustrates the same point. Ajamila had committed many evil deeds during his life such as stealing, abandoning his wife and children, and marrying a prostitute. But at the moment of death, he involuntarily chanted the name of Narayana and therefore received Moksha or union with God, and was saved from the messengers of Yama. Ajamila was actually thinking of his youngest son, whose na

Upanishads

Shvetashvatara Upanishad 7 and 12 aver that the doer of the deeds wanders about and obtains rebirth according to his deeds but postulates an omnipotent creater, i.e., Isvara and the doctrine of grace. Isvara is the great refuge of all and a person attains immortality when blessed by Isvara or at Isvara’s pleasure.

A person can be free from sorrow through the grace of Isvara. Therefore, the Shvetashvatara Upanishad postulates a supreme Being whose grace to devotees provides a way of escape from the law of karma.

As Adi Sankara stated in his commentary on Shvetashvatara Upanishad VI:4, “If we dedicate all our works to Ishvara, we will not be subject to the law of karma.”

Dharmaśāstras

The Dharmaśāstras turn to means of reducing sin, some of which are hard to reconcile with the doctrines of karma. For example, one such practice, Śrāddha, or as the Brahma Purana states, “whatever is given with faith to brahmanas intending it to be for the benefit of pitrs (ancestors) at a proper time, in a proper place, to deserving persons and in accordance with the prescribed procedure” is meant to honor ancestors; however, by contrast, a believer of karma would agree that when the body dies, the soul automatically enters into another body, regardless of whether one performs srāddha for his or her ancestors.

Therefore, in contrast with karma, Kane states that Śrāddha, “the doctrine of offering balls of rice to three ancestors requires that the spirits of the three ancestors, even after the lapse of 50 or 100 years, are still capable of enjoying in an ethereal body the flavor or essence of rice balls wafted by the wind.” Of course, the two differing views can be reconciled if we take into account the belief of the sastras which state that karma is not to be taken literally. However, as evidenced by the variety of opinions written on this subject, the consistency between differing views on karma will not hold elsewhere.

Adapted from the Wikipedia article Karma in Hinduism, under the G. N. U. Free Documentation License. Please also see http://en.wikipedia.org/wiki

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Swami Bon Maharaj also served Vraja-dhama by offering the local people accredited education…

1) He built the Vaishnava Theological University (later became affiliated with the University of Agra as the Institute of Oriental Philosophy), in Vrindavana, where many Vraja-vasis received BA, MA and Ph.D. degrees;

2) He constructed the Sri Krishna Chaitanya Primary School next to Sanatana Goswami’s bhajan-kutir in Nandagrama.

3) He maintained Sri Sanatana Goswami’s bhajan kutir in Nandagrama where many of his Godbrothers would stay, and even now this tirtha is still under the care of his disciples. It is also the sacred spot where Akinchan Krishnadas Babaji Maharaj has his samadhi (tomb).

4) His personal Math is called “bhajan kutir” in Vrindavana where he lived a quiet life with brahmacari and sannyasi disciples. Swami Bon Maharaj was always very strict with the four regulative principles, and he never acted or spoke as sahajiya or fallen in any way; he was a fixed-up, lifelong celibate sannyasi disciple of Srila Sarasvati Prabhupada who mostly performed private bhajan after returning from his tapasya, followed by educational activities in service of Vraja Dhama.

Many of Bhakti Siddhanta’s leading disciples would often come to visit their Godbrother, Swami Bon Maharaj, in Vraja, including Srila Krishnadas Babaji Maharaj; he also went to visit his Godbrothers and his disciples in Bengal every couple years.

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For all these, religion was a poignant human experience of togetherness with either Lord into a religion of the masses rooted in Devotion as the only path for salvation. This resurgence of Bhakti came in such a massive way that it may be compared to the European Renaissance of the sixteenth century. It challenged the orthodoxy in its strongest sphere, namely the cognitive, by demystifying the myths associated with the rigidities of caste system, domination of priestly hierarchy and mindless proliferation of rituals.

z

Adapted from the Wikipedia article South India’s 75 Apostles of Bhakti, under the G. N. U. Free Documentation License. Please also see http://en.wikipedia.org/wiki

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Barve was born in 1948, Sangli, Maharashtra. Even in her school days she participated in Sudha Karmarkar’s productions of children’s theatre.

Adapted from the Wikipedia article Bhakti Barve, under the G. N. U. Free Documentation License. Please also see http://en.wikipedia.org/wiki

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* ”Jaane Bhi Do Yaaro” (1983)

* ”Hazaar Chaurasi Ki Maa” (1998).

* “Jannat Talkies”

* ”Rishtey” (TV series) – Episode: 102,

* “Gharkul”

Adapted from the Wikipedia article Bhakti Barve, under the G. N. U. Free Documentation License. Please also see http://en.wikipedia.org/wiki

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Swami Bon Maharaj revealed his spiritual identity (svarupa siddhi) in his books, such as Vaikuntha Path Par” (Hindi & Bengali) in which his spiritual name is given as “Kunda Latika Manjari,” with his eternal service always in Pratham yama nitya lila.

Swami Bon Maharaj left his body in the company of chanting disciples at 9:04 PM on July 7, 1982 at his Bhajan Kutir in Vrindavan, U.P. India. The facts about his passing are reported in the book “Supreme Divinity and Sad-guru” by Dr. Tapodhir Krishna Dastidar.

==Other references

http://www.wva-vvrs.org/pbook/pkb39.htm

Bhakti-Rasamrta-Sindhuh. by Sri Rupa Gosvami Review author[s]: Agehananda Bharati, The Journal of Asian Studies, Vol. 27, No. 2 (Feb., 1968), pp.& 412–413 doi:10.2307/2051795

B. H. Bon Maharaj. IPC 18, 1973: 200261. … 3.455: B. H. Bon Maharaj, ‘Life and message ofSri Caitanya’, IPC 17, 1972

jaar.oxfordjournals.org/cgi/reprint/XLI/2/296.pdf Comparative History of Religion by B.H. Bon

Adapted from the Wikipedia article Bhakti Hridaya Bon Swami, under the G. N. U. Free Documentation License. Please also see http://en.wikipedia.org/wiki

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