Ramdas bodana

 Sri Ramdas Bodana: The Gujarati Devotee of Lord Krishna.

Sri Ramdas Bodana was a great saint and devotee of Lord Krishna from Gujarat. He lived during the 16th century and was deeply influenced by the Bhakti movement, which emphasized pure devotion (bhakti) over rituals and caste distinctions. His life was a testament to unwavering faith, surrender, and divine love for Krishna.

Little is known about Ramdas Bodana’s early life, but he was born in Gujarat, a region rich in Vaishnava traditions. Gujarat has long been a center of Krishna devotion, as it is home to Dwarka, one of the most sacred sites for Krishna devotees. From a young age, Ramdas was drawn toward devotion and spent his time singing the glories of Lord Krishna.

He was deeply influenced by the teachings of the Bhakti saints, who preached that Krishna’s love transcended social divisions and that true devotion came from the heart.

Ramdas Bodana and His Pilgrimage to Dwarka

One of the most well-known stories about Ramdas Bodana is his pilgrimage to Dwarka. He longed to have darshan (divine vision) of Lord Krishna at the Dwarkadhish temple. With immense devotion, he set out on foot, chanting Krishna’s names and singing bhajans (devotional songs).

It is said that along the way, he encountered several hardships—hunger, thirst, and exhaustion—but his love for Krishna kept him going. When he finally reached the temple, he stood in front of the deity, overwhelmed with emotion. In that divine moment, he experienced an intense connection with Krishna, feeling as if the Lord was speaking directly to him.

Miracles and Divine Grace

Ramdas Bodana's devotion was so pure that Krishna himself is believed to have reciprocated it in miraculous ways. One such story recounts how, during a severe drought, Ramdas prayed for the well-being of the people. His prayers were answered when the land received abundant rainfall, saving the region from famine.

Another legend speaks of how he would offer whatever food he had to Krishna first before eating himself. Once, when he had nothing but a handful of grains, he offered it with immense love. Miraculously, the grains multiplied, feeding many devotees. This act reflected his absolute surrender to Krishna’s will.

Ramdas Bodana’s teachings emphasized:

Total surrender to Krishna – He believed that Krishna takes care of his devotees completely if they surrender to him with pure love.

Bhakti over rituals – Like other saints of the Bhakti movement, he emphasized heartfelt devotion rather than mere external rituals.

Service to others – He encouraged people to serve others as a form of worship to God.

Chanting Krishna’s name – He spread the importance of chanting and singing Krishna’s glories, as this was the simplest way to attain divine grace.

Ramdas Bodana’s devotional songs and prayers continue to inspire devotees in Gujarat and beyond. His life serves as a shining example of how faith, humility, and devotion can bring one closer to God.

Sri Ramdas Bodana’s life was a journey of divine love, selfless devotion, and spiritual realization. His unwavering faith in Lord Krishna and his simple yet profound teachings continue to resonate with devotees today. Like Meera Bai, Surdas, and other saints of the Bhakti movement, he showed that true devotion transcends all barriers and leads to ultimate bliss in Krishna’s embrace.

Even today, in the temples and homes of Gujarat, the echoes of his bhajans and the spirit of his devotion remain alive, reminding us of the timeless path of bhakti.

His songs

Aaron ne Nantahala re,

Jay ranchodraya

Kya vase tulasi

Nand ghee Ananda bhayo

Ranchod bhavani.

Rasabhima ray Ranchod

Sakhibpadve te pooran

Devotee

 A list of great devotees of Lord Krishna across different traditions and time periods:

1. Ancient Devotees (Puranic Era)

Prahlada – The child devotee of Vishnu, whose faith remained unshaken despite his father Hiranyakashipu’s tyranny.

Dhruva – A young prince who performed intense penance and was granted a permanent celestial abode by Vishnu.

Gajendra – The elephant king who surrendered to Vishnu and was rescued from a crocodile.

Akrura – A great devotee who played a key role in bringing Krishna from Vrindavan to Mathura.

Uddhava – Krishna’s close friend and disciple, known for his deep wisdom and devotion.

Rukmini – Krishna’s principal queen, who saw him as her divine Lord even before marriage.

Satyabhama – Another of Krishna’s queens, known for her devotion and pride, later surrendered completely to Krishna.

Sudama – Krishna’s childhood friend and a great devotee who was blessed abundantly by Krishna despite offering just a handful of beaten rice.

Radha – The epitome of pure love and devotion, eternally united with Krishna in divine love.

The Gopis of Vrindavan – The cowherd women whose love for Krishna transcended worldly attachments.

The Pandavas – Especially Arjuna, who received the Bhagavad Gita from Krishna.

Draupadi – Krishna’s sister-like devotee, whom he saved multiple times, including during her humiliation in the Kaurava court.

Vidura – A wise minister in the Kuru court who saw Krishna as the Supreme Lord.

Shabari – A devotee of Lord Rama but equally revered for her unwavering faith in Vishnu’s incarnations.

2. Devotees from the Bhakti Movement (14th–17th Century CE)

Meera Bai (1498–1547) – A Rajput princess whose songs and poems express her deep love for Krishna.

Sant Tukaram (1608–1649) – A great saint from Maharashtra who sang Abhanga bhajans in praise of Vithoba (Krishna).

Sant Eknath (1533–1599) – A Marathi saint and poet who spread Krishna bhakti through simple verses.

Ramdas Bodana (16th century) – A Gujarati saint devoted to Krishna, a contemporary of Meera Bai.

Surdas (1478–1583) – A blind poet-saint who composed Sur Sagar, filled with devotional songs on Krishna.

Tulsidas (1532–1623) – Though a devotee of Rama, he revered Krishna and composed hymns on him.

Kabir (1440–1518) – A mystic poet whose works highlight Krishna as the Supreme Reality.

Chaitanya Mahaprabhu (1486–1534) – The founder of the Gaudiya Vaishnavism tradition, who spread Krishna consciousness through kirtans.

Namdev (1270–1350) – A Maharashtrian saint known for his compositions on Krishna.

Jnaneshwar (1275–1296) – A Marathi saint whose Jnaneshwari contains deep devotion to Krishna.

Jayadeva (12th century) – The author of Gita Govinda, which beautifully describes Krishna’s divine love.

3. Devotees from South India

The Alvars (6th–9th century CE) – Twelve Tamil poet-saints devoted to Vishnu/Krishna:

Periyalvar – Who saw Krishna as his divine child.

Andal – The only female Alvar, who wished to marry Krishna and composed Tiruppavai.

Nammalvar – His verses describe Krishna’s divine leelas in detail.

Madhurakavi Alvar, Kulasekhara Alvar, Thondaradippodi Alvar, Tirumangai Alvar, etc.p

Annamacharya (1408–1503) – A composer of thousands of kirtans on Lord Venkateswara (a form of Krishna).

Purandara Dasa (1484–1564) – A Haridasa saint who composed bhajans on Krishna in Kannada.

Kanakadasa (1509–1609) – A disciple of Vyasaraya and a devotee of Krishna (Udupi Krishna temple).

Vyasaraja (1447–1539) – A great Madhva saint and guru of Purandara Dasa.

4. Devotees from Other Traditions

Vallabhacharya (1479–1531) – The founder of Pushti Marg, which emphasizes Krishna’s divine grace.

Vitthalanatha (1516–1588) – Vallabhacharya’s son, who continued the Krishna bhakti movement.

Raskhan (16th century) – A Muslim poet who became an ardent devotee of Krishna.

Haridas Swami (15th century) – A devotee who initiated the famous Haridasi tradition of Krishna bhakti.

Narottama Dasa Thakur (16th century) – A great Gaudiya Vaishnava saint.

Bilvamangala Thakura (11th century) – The author of Krishna Karnamrita, filled with krishnas glories.

Rajput.

 The tale of Ajab Kunwari Bai, a Rajput princess from Mewar, is deeply intertwined with the history of Shrinathji, a revered form of Lord Krishna. According to Pushtimargiya literature, Ajab Kunwari Bai became an ardent devotee of Shrinathji after receiving initiation (Brahm sambandh) from Shri Vitthalnathji, also known as Shri Gusainji. Her devotion was so profound that Shrinathji would travel daily from Mount Govardhan to Mewar to play the game of chaupar (an ancient board game) with her. Concerned about the deity's daily journey, Ajab

Kunwari Bai requested Shrinathji to reside permanently in Mewar. He promised her that after Shri Gusainji's earthly departure, He would relocate to Mewar and stay there for many years before returning to Vraj. 

Years later, during a period of political unrest, the idol of Shrinathji was being moved from Govardhan to protect it from Mughal ruler Aurangzeb's iconoclastic campaigns. When the procession reached the village of Sinhad in Mewar, the wheels of the bullock cart sank into the mud and could not be moved further. Interpreting this as a divine sign, the priests established Shrinathji's temple at that spot, fulfilling the deity's earlier promise to Ajab Kunwari Bai. 

This temple, now known as the Shrinathji Temple in Nathdwara, stands as a testament to the deep bond between the deity and his devotee, Ajab Kunwari Bai. It is believed that the temple is located on the site of her former palace. 

Gokul

 Meerabai, the great devotee of Lord Krishna, is said to have traveled from Vrindavan to Gokul as part of her spiritual journey in search of deeper devotion and divine connection with Krishna. The main reasons behind this journey are: 

God loved  meera so.

1. Desire for Union with Krishna – Meerabai longed to be in places associated with Krishna’s divine pastimes. While Vrindavan was dear to her, she also wished to experience the sanctity of Gokul, where Krishna spent his early childhood.

2. Meeting Saints and Devotees – Gokul, like Vrindavan, was a hub of Krishna devotion, filled with saints and bhaktas. It is believed that Meerabai sought the company of like-minded devotees to further immerse herself in devotion.

3. Escape from Opposition – Some accounts suggest that her in-laws, the royal family of Mewar, disapproved of her devotion and way of life. She wandered across many sacred places, and Gokul became one of her destinations where she found refuge and spiritual solace.

4. Following Divine Will – Meerabai believed that Krishna was guiding her path. Her movement from Vrindavan to Gokul could have been inspired by an inner calling or divine vision.

Legends say that Meerabai eventually traveled to Dwarka, where she is believed to have merged into the idol of Lord Krishna, attaining eternal union with her beloved Lord.

Last song of Meerabai.

साजन, सुध ज्यूं जाणो लीजै हो।

1. तुम बिन मोरे और न कोई, क्रिपा रावरी कीजै हो॥

2. दिन नहीं भूख रैण नहीं निंदरा, यूं तन पल पल छीजै हो।

3. मीरा के प्रभु गिरधर नागर, मिल बिछड़न मत कीजै हो॥

Saajan, sudh jyoon jaano leejai ho

1. Tum bin more aur na koee, kripaa raavaree keejai ho

2. Din naheen bhookh rain naheen nindaraa, yoon tan pal pal chheejai ho

3. Meera ke prabhu giradhar naagar, mil bichhadan mat keejai ho.

This bhajan is considered her final declaration of exclusive devotion to Lord Krishna, rejecting all worldly ties. It reflects her deep surrender and ultimate union with Krishna. The lyrics express:

"I belong only to Giridhar Gopal , I have no one else.

I have abandoned my family, my worldly attachments, and even my royal identity.

My heart longs only for Krishna, and I have no other refuge."

Legend of Her Final Moments

According to popular belief, when Meerabai reached Dwarka, she was so absorbed in Krishna’s love that she merged into the idol of Lord Krishna inside the Dwarkadhish Temple. Some say she disappeared in a flash of divine light while singing this last song, leaving behind only her veil.

This marks the spiritual culmination of her life—an ultimate union with her beloved

Folklores

 Folklores are fascinating because they blend history, culture, and imagination. Here’s an example of an interesting folklore:

The Vanishing Village of Kuldhara (India)

In Rajasthan, near Jaisalmer, lies the abandoned village of Kuldhara, which has remained deserted for over 200 years. According to legend, it was once a prosperous settlement of the Paliwal Brahmins, known for their wealth and intelligence.

One day, the tyrannical Diwan Salim Singh, the minister of Jaisalmer, set his eyes on the village chief’s beautiful daughter. He demanded to marry her, threatening dire consequences if refused. The villagers, unable to fight the powerful ruler, took an astonishing decision—they abandoned the entire village overnight.

Before leaving, the Paliwal Brahmins are said to have cursed Kuldhara, ensuring that no one could ever settle there again. To this day, the village remains uninhabited, and locals claim that eerie occurrences prevent anyone from staying overnight.

This tale continues to mystify visitors, making it one of India’s most intriguing folklores. 

Here are a few more fascinating folklores from different parts of the world:

 The Legend of Sleepy Hollow (USA)

This famous American folklore, immortalized by Washington Irving, tells the tale of Ichabod Crane, a schoolteacher in the quiet village of Sleepy Hollow. He is said to have encountered the terrifying Headless Horseman, a ghostly rider who haunts the roads at night. The Horseman is believed to be the spirit of a Hessian soldier from the Revolutionary War who lost his head in battle. The story remains a Halloween favorite, with eerie sightings still reported in the region.

 The Cry of La Llorona (Mexico)

La Llorona, or "The Weeping Woman," is a ghostly figure in Mexican folklore. She is said to be the spirit of a woman who drowned her own children in a fit of jealousy or rage and now wanders the rivers and lakes, crying and searching for them. Many claim to hear her wails at night, warning children not to go near the water. This legend serves both as a ghost story and a cautionary tale.

The Pied Piper of Hamelin (Germany)

This eerie folklore tells of a mysterious piper who arrived in the German town of Hamelin in 1284. The town was plagued by rats, and the Piper promised to get rid of them using his magical flute. After leading the rats into the river to drown, the townspeople refused to pay him. In revenge, he played his flute again, this time leading all the town’s children into a cave—never to be seen again. Some believe this legend symbolizes a historical tragedy, while others see it as a moral warning about keeping promises.

The Seven Sleepers of Ephesus (Middle East/Christian & Islamic Folklore)0

This legend is shared across Christian and Islamic traditions. It tells of seven young men who fled persecution by a tyrannical ruler and took refuge in a cave. Miraculously, they fell into a deep sleep and awoke centuries later, only to find that the world had changed and their faith was now accepted. This tale is often seen as a symbol of divine protection and the passage of time.

The Kelpie: The Water Horse (Scotland)

Scottish folklore warns of the Kelpie, a shape-shifting water spirit that often appears as a beautiful horse near rivers and lochs. It lures unsuspecting travelers, especially children, onto its back, only to drag them underwater to drown. Some versions say it can also take human form to deceive people. The legend of the Kelpie serves as a warning about the dangers of deep waters.

The women.

 This story is a beautiful episode from the divine pastimes of Lord Krishna and the gopis in Vrindavan, highlighting the deep love and devotion of his eternal associates. It is particularly cherished in the Gaudiya Vaishnava tradition.

Krishna Disguised as a Gopi to Meet Lalita Sakhi

Once, during the Rasa Lila period, Krishna wished to meet Lalita Sakhi, one of Srimati Radharani’s closest friends, who was deeply devoted to him. However, Vrindavan was overflowing with gopis, all eager to see Krishna, making it difficult for him to move freely.

Lalita Sakhi, known for her wisdom and quick thinking, had sent one of the gopis to bring Krishna inside their private meeting place. However, with so many gopis gathered, Krishna was unable to reach her. Seeing this, a clever and affectionate gopi came up with a plan.

She disguised Krishna as a gopi, adorning him with a saree, bangles, and a veil, transforming him into a beautiful maiden. With his divine beauty, Krishna in this disguise looked just like one of the gopis of Vrindavan. Thus, unnoticed by the others, the gopi led him into the inner chambers where Lalita and the other sakhis were waiting.

Upon entering, Krishna playfully revealed his identity, much to the delight and laughter of Lalita and the other gopis. They teased him for his disguise and praised his beauty, saying that he looked just like one of them. This episode further deepened the bond of love and devotion between Krishna and his dear associates.

The Spiritual Essence

This pastime symbolizes the intimacy and closeness between Krishna and his devotees. It also reflects how the gopis, especially Lalita Sakhi, are always eager to unite Krishna and Radha, orchestrating divine pastimes to enhance their transcendental love. Krishna, in turn, enjoys these playful exchanges, which showcase his willingness to surrender to the love of his devotees.

This story is often narrated in devotional gatherings to illustrate the sweetness of Krishna’s Vrindavan pastimes.

Rettai prabha valli.

Srirangam.

 Yes, observing the two-fold Prabha Valli—one on the chariot and the other framing the deity under the arch. This layered arrangement holds deep symbolic significance in Hindu temple traditions, particularly in Vaishnavite and Shaivite processions.

1. The Larger Prabha Valli on the Chariot (Ratha Prabha)

This grand outer Prabha Valli represents the cosmic radiance of the Supreme Being. It signifies the universal energy that pervades all existence, much like how the sun illuminates the entire universe.

During processions, this serves as a halo of divine protection for the deity and the devotees.

It also denotes the glory of the deity’s travel, symbolizing the Lord’s grace moving across the world, blessing all who see Him.

2. The Inner Prabha Valli (Deity’s Halo or Mandala Prabha)

This is a more intimate aura surrounding the deity, emphasizing His personal divine effulgence.

It highlights that the Lord is not just a cosmic power but also a personal deity who engages with devotees.

In iconography, this represents the inner divinity, the sacred space of the Lord, often mirroring the Prabhavali used in temples.

Why Two-Fold Prabhavali?

The outer Prabha (Ratha Prabha) represents His universal presence (Virāt Svarūpa).

The inner Prabha (Mandala Prabha) represents His immanence within the temple and the hearts of devotees.

This dual representation reminds devotees that the Lord exists both within and beyond the known universe—simultaneously accessible and transcendental.

In essence, the two-fold Prabha Valli symbolizes the Supreme Being’s boundless radiance—both encompassing the cosmos and residing intimately within the heart of the devotee.

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