Always Embraced by Krsna Vol 3.2

Embraced Always by Krsna ...

The Life and Times of Śrī Śrīmad Gour Govinda Swami Mahārāja Part 2 1989

The Spiritual Master Must Have Prema

Compiled by Nimāi Paṇḍita dāsa

Kṛṣṇāliṅgita-vigraha

Embraced Always by Krsna ...

The Life & Times of Śrī Śrīmad Gour Govinda Swami Mahārāja

Volume 3 – Part 2

Embraced Always by Krsna ...

The Life & Times of Śrī Śrīmad Gour Govinda Swami Mahārāja

Volume 3 – Part 2 1989

The Spiritual Master Must Have Prema

Compiled by Nimāi Paṇḍita dāsa

nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale

śrīmate gour govinda-svāmin iti nāmine

namaste abhaya-prīya gour bhava prakāsine

nityānanda kṛpā-sindho gopāl sarva-darśīne

I offer my respectful obeisances unto His Divine Grace Śrīla Gour Govinda Swami, who is very dear to Lord Kṛṣṇa, having taken shelter at His lotus feet.

Hey! Abhay-prīya (dearmost disciple of Śrīla A.C. Bhaktivedanta Swami Prabhupāda), you revealed the innermost mood of Śrīman Mahāprabhu, you are the ocean of Śrī Nityānanda’s mercy and wherever you look you see your beloved Śrī Gopāl, please accept my repeated daṇḍavat-praṇām at your most gracious lotus feet.

Tattva Vicära Publications is inspired by the remarkable words and glories of Äcärya Öhäkura - Çréla Gour Govinda Swami Mahäräja

Kṛṣṇāliṅgita-vigraha - Always Embraced by Kṛṣṇa

Always Embraced by Kåñëa is compiled from informal talks, interviews and lectures delivered by Çréla Gour Govinda Swami Mahäräja, and interviews with his friends, family members, godbrothers, godsisters, disciples (dékñä or çikñä), followers and wellwishers.

This series of volumes on the life story of Çré Çrémad Gour Govinda Swami Mahäräja has been authorised by Çré Çrémad Gour Govinda Swami Mahäräja himself who gave the framework of his life to the author. This volume allows the devotees to tell in their own words their experiences in the association of their beloved Gurudeva Çréla Gour Govinda Swami Mahäräja. Quotes from the books and lectures of Çréla A.C. Bhaktivedanta Swami Prabhupäda are copyrighted © The Bhaktivedanta Book Trust International.

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ISBN: 978-0-6450973-4-4

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Every effort has been made to trace or contact all copyright holders. The publishers will be pleased to make good any omissions or rectify any mistakes brought to their attention at the earliest opportunity.

Please note: Due to circumstances beyond our control Volume Two of this series on the life of Çréla Gour Govinda Swami Mahäräja will be a long time in the making. Therefore, at this point in time we have opted to publish Volume Three next. We suggest that you read the new, revised, Volume One before venturing into Volume Three. Volume Two will be printed when it is ready. Our apologies, to one and all for any inconvenience what-so-ever.

Background Research (Orissa): Çrépad Caitanya Candra däsa - Gadäi-Giri. (1947-2024)

Editing: BV Çuddhädvaité Mahäräja, Maïjumedhä devé däsé, Nimäi Paëòita däsa.

Fidelity Check: BV Paramärthé Mahäräja.

Hand Drawn Graphics: Poonam Sharma [Våndävana]. Used with permission. Layout, Cover & Graphic Design: Maïjumedhä devé däsé.

Orissa Correspondents: Arjuna Kåñëa däsa (Gadäi-Giri) and Prabhupäda Priyä Sevak däsa (Bhubaneswar).

Proofreading: Guru-çakti däsa, Jagat-pati däsa, Janeshwar däsa, Navadvépa-candra däsa, Rädhika Patel, Svarüpa däsa, Tarun-kåñëa däsa.

Audio to transcript check: Jagadéça Paëòita däsa.

No Part of It Deserves to Be Hidden

AVaiṣṇava’s1 nature is without vice. No part of it deserves to be hidden. Simplicity is the life of a Vaiṣṇava. Teach others your own disposition by expressing it everywhere. No one is worthy of the title ‘Vaiṣṇava’ if their character is not pure. You are of a pure character, so always behave properly. Teach this to the world. All Vaiṣṇavas have attained the status of being gurus of the world. Teaching by words alone is not enough. The main task is to teach by one’s character. Look! There are no laws for Me. I am the independent Supreme Controller. I can do whatever I want. However, I have appeared in the womb of Śrī Śacī Devī to purify the nature of the unruly jīvas in the age of Kali through My teachings.2

— Śrīla Bhaktivinoda Ṭhākura Sajjana Toṣaṇi, 1893

bhagavata uru-vikramāṅghri-śākhānakha-maṇi-candrikayā nirasta-tāpe hṛdi katham upasīdatāṁ punaḥ sa prabhavati candra ivodite ‘rka-tāpaḥ

“How can the painful fever of material life befall those who hold the cooling lotus feet of Lord Kṛṣṇa within their hearts? By the power of Kṛṣṇa’s lotus feet all the troubles in the heart of His pure devotee are banished forever, for His toenails are like gems whose rays soothe the heart of His devotee and relieve him from all trouble, just like the rays of the moon cool the earth from the heat of the summer sun.”

— Śrīmad-Bhāgavatam 11.2.54

Çré Çrémad Bhaktisiddhänta Sarasvaté Gosvämé Prabhupäda

Çré Çrémad Jagannätha däsa Bäbäjé Mahäräja

The Disciplic Succession

For the International Society for Kåñëa Consciousness which is a branch of the Caitanya tree:

“As soon as the disciplic succession is missing, then everything is lost.”

Çréla A.C. Bhaktivedanta Swami Prabhupäda Room Conversation July 1, 1974, Melbourne

1. Bhagavän Çré Kåñëa

2. Lord Brahmä

3. Çré Närada Muni

4. Çré Vyäsadeva

5. Çré Madhväcärya

6. Çré Padmanäbha

7. Çré Nåhari

8. Çré Mädhava

9. Çré Akñobhya

10. Çré Jaya Tértha

11. Çré Jïänasindhu

12. Çré Dayänidhi

13. Çré Vidyänidhi

14. Çré Räjendra

15. Çré Jayadharma

16. Çré Puruñottama

17. Çré Brahmaëya Tértha

18. Çré Vyäsa Tértha

19. Çré Lakñmépati Tértha

20. Çré Mädhavendra Puré

21. Çré Éçvara Puré, (Çré Nityänanda Öhäkura, Çré Advaita Äcärya)

22. Lord Çré Caitanya Mahäprabhu

23. Çréla Rüpa Gosvämé, (Çréla Svarüpa Dämodara Gosvämé, Çréla Sanätana Gosvämé)

24. Çréla Raghunätha däsa Gosvämé, Çréla Jéva Gosvämé

25. Çréla Kåñëadäsa Kaviräja Gosvämé

26. Çréla Narottama däsa Öhäkura

27. Çréla Viçvanätha Cakravarté Öhäkura

28. (Çréla Baladeva Vidyäbhüñana) Çréla Jagannätha däsa Bäbäjé

29. Çréla Bhaktivinoda Öhäkura

30. Çréla Gaurakiçora däsa Bäbäjé

31. Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda

32. Çréla A.C. Bhaktivedanta Swami Prabhupäda

33. Çréla Gour Govinda Swami Äcärya Öhäkura

Chapter Twelve

Part Two

Adoṣa Daraśī Prabhu Patita Uddhāra

— O Faultless Seer of the Supreme Lord, O Saviour of the Fallen

Karuṇayā Avatīrṇa Udrau —

Chapter Thirteen

Chapter Fourteen

Chapter Sixteen

Chapter Seventeen

Chapter Twenty-Three

Chapter Twenty-Four

Foreword

Ifirst heard of Çréla Gour Govinda Mahäräja in 1982 from Laguòé prabhu, who had just returned from spending a considerable amount of time with Çréla Gour Govinda Mahäräja in India.

Laguòé prabhu had tried to explain to me Çréla Gour Govinda Mahäräja’s exalted spiritual qualities, including describing to us in detail the ‘Mäyäpura 1979’ event, but unfortunately, I was not able to properly appreciate those glories until years later, when I finally met Çréla Gour Govinda Mahäräja and took dékñä from him.

Çréla Gour Govinda Mahäräja was so learned, knowledgeable and extremely humble. There were no indeterminable ideas in his Kåñëa consciousness, in his speech or his activities. I could perceive he had no envy of anyone.

He would sacrifice his every moment with unwavering eagerness and care, nurturing the spiritual well-being of others; relentlessly trying to give everyone a glimpse of the pure bhakti that resided in his own heart, in surrender to the Supreme Lord. His singularity of purpose was never ending, persevering even with the seemingly ‘hopeless’ cases. Çréla Gour Govinda Mahäräja led with compassion all who came to him; even those who considered him a threat or

A

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an enemy. In this way, he travelled the world – uncompromising in his efforts to impart the treasure of ‘Love of Godhead’ – without any thought, least of all, for his comfort; a stalwart exemplar for aspirants on the path of bhakti.

As is stated in the publication, 108 Transcendental Splendours of our beloved Gurudeva:

Number 78: Following Çréla A.C. Bhaktivedanta Swami

Prabhupäda’s personal instructions he tolerated and co-operated with those who were unjust, ruthless and who tried to work against him, whilst he was relentlessly working to resurrect their fallen mentality.

This publication presents Gurudeva’s extraordinary qualities and pastimes as an example of pure bhakti for all current seekers of the Absolute Truth and for generations to come.

Your lowly servant, Jagat-pati däsa.

Preface

väïchä-kalpa-tarubhyaç ca kåpä-sindhubhya eva ca patitänäà pävanebhyo vaiñëavebhyo namo namaù

“I offer my respectful obeisances unto all the Vaiñëava devotees of the Lord. They are just like desire trees who can fulfill the desires of everyone, and they are full of compassion for the fallen conditioned souls.” (Çré Vaiñëava Praëäma mantra)

vande çré-kåñëa-caitanyapremämara-taroù priyän çäkhä-rüpän bhakta-gaëän kåñëa-prema-phala-pradän

“I offer my obeisances to all the dear devotees of Çré Caitanya Mahäprabhu, the eternal tree of love of Godhead. I offer my respects to all the branches of the tree, the devotees of the Lord who distribute the fruit of love of Kåñëa.” (Çré Caitanya-caritämåta, Ädi 10.7)

Following more than a year of corresponding, I travelled to India in March 1989, where I first met Çréla Äcärya Öhäkura Gour Govinda Mahäräja in person. My experiences on that first visit were enough for me to understand that this was no ordinary devotee of the Lord – not an ordinary svämé, nor just another guru. We noticed his holy radiance on our first visit to his hut, symptomatic

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by K åñë A

of one who has led a life free of sin. In that moment, I felt inspired to record his biography* knowing it would be greatly beneficial to the family of Vaiñëava devotees and countless aspirants.

The level of hari-kathä that I experienced on that first visit to the ISKCON Bhubaneswar Temple was like nothing I had ever heard in my entire life. It was a totally uplifting and transformative experience for me.

After reading this third volume of his divine life, one will appreciate that it is not possible to over-glorify a personality and sädhu such as Çréla Gurudeva. As conditioned souls, we are not even able to comprehend the exalted position of such a transcendental personality. We cannot grasp it. As described in the topmost of all scriptures Çrémad-Bhägavatam:

rahügaëaitat tapasä na yäti na cejyayä nirvapaëäd gåhäd vä na cchandasä naiva jalägni-süryair vinä mahat-päda-rajo-‘bhiñekam

“My dear King Rahügaëa, unless one has the opportunity to smear his entire body with the dust of the lotus feet of great devotees, one cannot realise the Absolute Truth. One cannot realise the Absolute Truth simply by observing celibacy [brahmacarya], strictly following the rules and regulations of householder life, leaving home as a vänaprastha, accepting sannyäsa, or undergoing severe penances in winter by keeping oneself submerged in water

*Svayambhü Mahäräja [1935 - 2010]: His name prior to meeting and taking initiation from Çréla Gurudeva was Subash Biswal. He had written an account of Çréla Gurudeva’s life in the Oriya language. However, in 1989 the author was not aware of that book. Svayambhü Mahäräja wrote two books: the first Püta jévana-carita – The Sacred Life History, which is the Biography of Çréla Äcärya Öhäkura in Oriya. His second book was: Kåpä-patravali – Merciful Letters; a compilation of the letters that Çréla Gour Govinda Swami wrote to him. [He took sannyäsa 01.03.2004] It is worth noting that Svayambhü prabhu would not change his name when he took sannyäsa. He stipulated that it should be the same name that our beloved Gurudeva gave him, so his sannyäsa name was His Holiness Svayambhü Mahäräja.

or surrounding oneself in summer by fire and the scorching heat of the sun. There are many other processes to understand the Absolute Truth, but the Absolute Truth is only revealed to one who has attained the mercy of a great devotee.” (ÇrémadBhägavatam 5.12.12)

When so many amazing facts about Çréla Gour Govinda Swami

Mahäräja are put together, one who is a simple-hearted devotee is bound to conclude that he is an extraordinary personality. This publication, Always Embraced by Kåñëa, is a humble presentation of this extraordinary and remarkable personality, born in a family of great Vaiñëavas.

In his Çré Hari-bhakti-viläsa, Çréla Sanätana Gosvämé quotes the following verses:

prathamaà tu guruà püjya tataç caiva mamärcanam kurvan siddhim aväpnoti hy anyathä niñphalaà bhavet

“If anyone worships his guru first and then worships Me [Çré Kåñëa], he certainly achieves perfection. If he does not do so, his worship bears no fruit.” (Çré Hari-bhakti-viläsa 4.344)

bhaktir yathä harau me’sti tadvan niñöhä gurau yadi mamästi tena satyena svaà darçayatu me hariù

“If my devotion to my guru is even stronger than my devotion for Çré Kåñëa, then may this fact cause Çré Kåñëa to reveal Himself to me.” (Padma Puräëa)

After all, it is the duty of the disciple to glorify the spiritual master – “May your glories now be proclaimed throughout the three worlds.”

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K åñë A

hä hä prabhu koro doyä, deho more pada-chäyä, ebe jaça ghuñuk tribhuvana

“O spiritual master, ... Be merciful unto me and give me the shade of your lotus feet. May your glories now be proclaimed throughout the three worlds.” (Çré-guru-vandanä, from the Premabhakti-candrikä, of Çréla Narottama däsa Öhäkura, verse four)

Also, it is written in Bhaktivinoda-väëé-vaibhava:

“…it is the duty of the disciple to glorify the spiritual master for one hour everyday…” (Seventh Chapter, Part Eight)

If we would actually do this, how much information would we need to collect about our spiritual master? So, the glorification I am presenting here is miniscule, in fact, only touching the tip of the iceberg of his glories.

When Çréla Gurudeva came to Australia in October 1990, I asked him if he would consider conducting interviews about his life and he kindly consented. The idea was that at some point in time, someone would write a book about him. At that time, it was not determined who that person would be. I never thought that I would actually write a book about his divine life. But, after conducting certain interviews, I spoke with Gurudeva and asked who should author the book, since I did not think it would be me. He said to me, “You will author it.”

As it happened, my experience in writing was limited to letters, and I felt I lacked in scholarly ability, but by prayers and feeling deeply inspired, and mostly because of Gurudeva’s approval, I undertook this task.

After that first encounter with my spiritual preceptor and subsequently collecting information on his divine life by the way

of the interviews I had conducted on his first tour of Australia, I became truly astonished that such a deeply genuine spiritual personality existed. Such interviews validated my first impressions of him during that first visit to Bhubaneswar in 1989.

From that time, in 1990, after receiving the instruction, guidance and blessing of my beloved spiritual master to carry out this enormous spiritual endeavour, I began conducting research into his life and carried out many more interviews with devotees and people who had known him from around the world. The information in this volume has been derived from this vast collection of recorded material.

I wish to thank everyone who helped with this publication. May Çréla Gour Govinda Swami Mahäräja shower his blessings upon one and all.

I especially would like to express my gratitude to my divine master Çréla Gour Govinda Swami Mahäräja for giving me the opportunity to carry out this service. Your lowly servant,

Nimäi Paëòita däsa

Insignificant disciple of Çréla Gour Govinda Swami Mahäräja.

Introduction

Sādhu-saṅga Is the Only Dharma

by Çréla Gour Govinda Mahäräja*

Your Material Desires

Will Be Completely Destroyed by the Sādhu’s Powerful Speech

“…If one wants any association at all, one should associate with sädhus, saintly persons. They are engaged in the loving service of Kåñëa twenty-four hours a day, they carry Kåñëa in their heart and they have bound Him up there. Association with saintly persons will make you develop bhakti in your heart. Without sädhu-saìga there is no question of bhakti at all…”

“…The Pracetäs begged for sädhu-saìga from Lord Viñëu. ‘There is no other blessing for us mortal beings, martya. Even a moment’s association with a sädhu cannot be compared with the attainment of heavenly enjoyment, or that of säyujya-mukti.’** Kåñëa has said, ‘I am very attracted to sädhu-saìga. I am bound by that sädhu. I am completely controlled by sädhu-saìga.’ If you associate with a sädhu all your material desires will be completely destroyed by the sädhu’s powerful speech. A sädhu’s mercy has such a strong effect…”

* From a lecture on Çrémad-Bhägavatam 9.6.50-51 , January 1, 1994, Bhubaneswar.

** Säyujya-mukti – becoming one with the Lord either by merging into His body or by merging into His Brahman effulgence.

K åñë A

Only by Sādhu-saṅga Can One Develop Bhakti

“We should associate with sädhus, those who are engaged day and night, twenty-four hours a day, in the loving service of Kåñëa, those who are carrying Him in their heart and have bound Him up there, because only by sädhu-saìga can one develop bhakti. Without sädhu-saìga no one can develop it…”

“…But as long as one does not have resolute faith in the words of a sädhu, then it will not be real sädhu-saìga. ‘I will rather die than failing to follow the instructions of the sädhu!’ This is the necessary sentiment for performing bhajana…”

“…sädhu-saìga is the only means to destroy one’s desires for material enjoyment…”

“…If you associate with sädhus all your disqualifications are gone…”

“…One should develop a desire to have Kåñëa; one should be mad after Kåñëa. Only this desire should be cherished. Give up all other desires…”

“…the sädhus never give distress to anyone; they never think ill of anyone. They only want all good for everyone. The sädhu’s characteristics, sädhu-carita – his life, and sädhu-kathä – what he speaks, will give you transcendental happiness and pleasure…”

“…they [the sädhu’s] are our well-wishers…”

Bhakti is Developed Through Sādhu-saṅga

“…One should understand this and always associate with sädhus. Mahäprabhu is a practical teacher, by His practical example He has shown that when He was staying in Puruñottama-kñetra. He was associating with Räya Rämänanda and Svarüpa Dämodara Gosvämé, two very, very elevated Vaiñëavas, premi-bhaktas.

S ädhu - S aìga IS the only dharma

Mahäprabhu has said, “Association with My premi-bhaktas is better and superior to directly associating with Me [mad-bhaktapüjäbhyadhikä (Çrémad-Bhägavatam 11.19.21)] …”

“…Unless one associates with a sädhu, how will he learn surrender? Who will teach him to surrender? It is not an easy matter to surrender, saying it is easy, but practically doing it is not easy. We all speak about surrender, but are we really surrendered? By associating with a person who is really surrendered – a sädhu, one develops an attitude of surrender. Hence it is by associating with a sadhu that one surrenders, he then very easily attains Kåñëa…”

“…So, when one performs bhakti-sädhana and treads this path of devotional service in the association of sadhus, the Lord becomes very pleased and He becomes submitted to that person…”

Pure Sādhus and Pure Bhakti

“Otherwise Kåñëa will never become captured. The only means is bhakti, and bhakti is developed through sädhu-saìga…”

“…if you associate with pure sädhus, then you will develop pure bhakti…”

“…If one is always in the association of a pure sädhu, he will never be deluded at any moment. Mäyä cannot delude him at all. Therefore sädhu-saìga is like a strong fort. Mäyä cannot touch such a devotee. This is the great spiritual strength you will derive from sädhu-saìga…”

“…This is the glory of sädhu-saìga. Therefore, you should learn how to always remember such a sädhu, and how to glorify such a sädhu. If you are serious for the bhajana of Rädhä-Govinda, you must associate with a gauòéya-premi-bhakta, a rägänuga-bhakta…”

Introductory Note

We Have to Go to a Physical Guru

by Çréla A.C. Bhaktivedanta Swami Prabhupäda

Bhagavad-gétä 4.34 — August 14, 1966, New York.

So Kåñëa, He is within our heart. Hådy antaù-sthaù. Therefore, as soon as we become a little inclined towards Kåñëa, then from within our heart He gives us favourable instruction so that we can gradually make progress, gradually.

Kåñëa is the first spiritual master, and when we become more interested, then we have to go to a physical spiritual master. That is enjoined in the next verse.

Select a Person Where You Can Surrender Yourself

tad viddhi praëipätena paripraçnena sevayä upadekñyanti te jïänaà jïäninas tattva-darçinaù [Bg. 4.34]

Now, Kåñëa advises that, “If you want to know that transcendental science, then you just try to approach somebody.” Praëipätena. Praëipätena, paripraçnena and sevayä. What is praëipäta? Praëipäta means surrender. Surrender. You must select a person where you can surrender yourself because nobody likes to surrender to anyone.

by K åñë A

There Is Need of a Spiritual Master

We have got... Everyone, we are puffed up with whatever knowledge we have got. Everyone is puffed up: “Oh, who can give me knowledge?” There is regular propaganda that “For spiritual realisation there is no need of spiritual master.” But so far Vedic literature is concerned, so far Bhagavad-gétä is concerned, so far Bhägavata is concerned, so far, the Upaniñads and Vedic literatures are concerned, they do not say. They say that there is need of a spiritual master.

C HAPTER ONE

In that Distant Land

In that Distant Land

After the three previously mentioned Australian devotees left Bhubaneswar, the only foreigner left there at that time was Nruhari däsa. He was his usual enthusiastic self, performing whatever service he could do for his divine master. Then, slowly more and more seekers of the truth began arriving at the Bhubaneswar Temple.

They were in need of a real guru and had heard of a rasika-bhakta who resided in a small hut in that distant land called Bhuvaneçvara (Bhubaneswar), once known as Ekämra-känana – the very place where the Çrémad-Bhägavatam was first spoken by Lord Çiva to Pärvaté. Most came to hear the unparalleled hari-kathä of this great personality, Çréla Gour Govinda Swami Mahäräja.

Elevated Rasikā Devotees

“…to study and relish the discourses upon the Bhägavatam and other scriptures given by elevated rasikä devotees steeped in the transcendental pastimes of Çré Kåñëa…” (Jaiva Dharma, by Çréla Bhaktivinoda Öhäkura, Chapter Twenty, Part Eight)

“…The sincere aspirant must find a pure devotee – one who is imbued with rasa and thirsty for hearing Kåñëa’s sublime pastimes – and in his association relish the succulent sweetness of the Çrémad-Bhägavatam...” (Jaiva Dharma, by Çréla Bhaktivinoda Öhäkura, Chapter Twenty, Part Eight)

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“…The initial transformations of bhava reveal the Supreme Lord to the devotee, and later in prema the rasikä devotee directly perceives Him as the absolute personification of the divine rasa…” (Madhurya-Kadambini - by Çréla Viçvanätha Cakravarté Öhäkura, The Seventh Shower of Nectar).

“…Regulated knowledge involves a gradual raising of the living entity to the spiritual platform, and the highest spiritual realisation is knowledge that the Personality of Godhead is the reservoir of all spiritual tastes, or rasas…” (Çrémad-Bhägavatam 1.1.3, from the purport, by Çréla A. C. Bhaktivedanta Swami Prabhupäda)*

The Principle of Divine Grace

“… It may be asked how the principle of divine grace can be reconciled with the transcendent and self-sufficient character of the Divine Being, who remains unaffected by the material and has no desires or motives. The answer lies in the nature of bhakti as a function of the hlädiné çakti, which energises both Bhagavän and the bhakta. Like a lamp, which reveals itself as well as other objects, the hlädiné çakti of Bhagavän placed in the hearts of His devotees causes bliss to Him as well as to them. In fact, Bhagavän, the supreme relisher of bliss (rasika-çekhara), relishes the bliss flowing from the hlädiné çakti in the hearts of His devotees (çaktyänanda) even more than He relishes the bliss flowing from the nature of His own self (svarüpänanda). The gravitational force of the hlädiné çakti draws the bhakta towards Bhagavän, and Bhagavän towards the bhakta. The bhakta surrenders himself to Bhagavän, and Bhagavän surrenders Himself to the bhakta…” (From, The Path of Bhakti, by O.B.L. Kapoor, Ph.D.)**

Divine Grace is extended to the suffering conditioned souls [the mäyä-baddha-jévas or nitya-baddhas] not directly, but through the saintly persons (sädhus) who are themselves the recipients of holy

*Please see Appendix Twelve for more information on this topic.

** O.B.L. Kapoor, initiated name Ädi-keçava däsa, was a disciple of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

C hapter 1 I n that D I stant L an D

grace. In the magnificent hari-kathä of Çréla Gour Govinda Swami he states that there are two reasons why the great souls come from that eternal realm [prema-bhümi – the land of divine love] to this material world [käma-bhümi – the land of lust]:

1. The Supreme Lord orders them to come.

2. From that nitya-dharma [the eternal realm] they see the suffering of the conditioned souls in this material world and their heart bleeds for their suffering. So, they appear here and bring the message of the Absolute.

The Hari-Kathā of Śrīla Gour Govinda Swami

The next devotees who arrived in Bhubaneswar were Raguëatha Bhaööa däsa and his wife Yaçasviné devé däsé. They were from the UK and were very interested in hearing the hari-kathä of Çréla Gour Govinda Swami.

Raguëatha Bhaööa däsa: My decision to come here [Bhubaneswar] was confirmed by numerous Vaiñëavas. The many devotees I spoke with and asked all gave me deep encouragement and blessings, so I took it that Kåñëa wanted me to come. And Gurudeva said to me, “Yes, Prabhupäda prompted you through those Vaiñëavas.”

Çréla Gour Govinda Swami continued with his routine, which was like clockwork. He would rise between 3.30 am and 4.00 am or sometimes even earlier, take his bath, apply tilaka, recite his Gäyatré mantra. Then he would begin chanting japa.

After chanting for some time, he would prepare for his Çrémad-Bhägavatam class, this would take approximately 20 – 25 minutes, finding the topics, verses and songs he would use later that morning. Then sitting upon the vyäsäsana and delivering the morning’s Çrémad-Bhägavatam class, which typically lasted between

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two to four hours. After the class, he would return to his room and chant japa on the front porch of his hut, and then he would engage in the translation of the works of his divine master, Çréla A.C. Bhaktivedanta Swami Prabhupäda.*

Yaçasviné-devé däsé: In April 1989, due to my husband’s strong desire to meet Çréla Gour Govinda Mahäräja, we went to Bhubaneswar. The temple, which was Çréla Prabhupäda’s last project was still in very early stages at that time. The guest rooms were just being built, so they were quite austere for Westerners. There was no fan and no mosquito screens on the windows. Guru Mahäräja’s disciples would carry him to his vyäsäsana, as he had recently had some surgery on his leg. He looked very grave. I had no idea that I would have such a loving relationship with him, which would change my whole life.

He stressed so much the importance of always being in the association of a mähä-bhägavata sädhu. Çréla Gour Govinda Mahäräja took us under his wing. He was the spiritual father we never had. I was overwhelmed by his compassion, honesty and simplicity. He would sit outside his hut chanting in the cool evening breeze. We were welcome to sit down and ask any questions. He would sometimes chastise us. Quoting Çréla Prabhupäda’s Bhagavad-gétä purport about the mind being like a jungle animal, he told me once, “So, do not be a jungle animal.” However, his chastisements were done in such a sweet, compassionate, and loving way that they were so easy to take. Our evening darçanas sometimes turned into transcendental marriage counselling, describing beautiful stories of chaste ladies from çastra. These stories stuck with me throughout our thirty-six years of marriage and kept us together.

Raguëatha Bhaööa däsa: Joining Kåñëa consciousness in 1978, while in the US Air Force stationed in the UK, I was able to get honourably discharged from military service. Over the next several years, going through the experience of having two “gurus” who left the bhakti path forced me to cry and pray, which we

* Author’s note: Çréla Gour Govinda Swami’s japa would last four to six hours, in a day.

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later learned from His Divine Grace Çréla Gour Govinda Swami (referred to here as Guru Mahäräja) was the process to receive the mercy of Kåñëa and His associates.

When I first joined the temple in London, one disciple of Çréla Prabhupäda named Bhägavata däsa (now Bhägavata Mahäräja) suggested that I travel with him to Bhubaneswar to meet ‘Gour Govinda Mahäräja’. However, I was already committed to the local temple authorities and the local “guru”, so I unfortunately declined the offer. Years later, when Guru Mahäräja heard this, he jokingly chastised me in a loving way and said, “You should have listened to Bhägavata”.

Arriving in Bhubaneswar in April 1989 became the most significant time of my life, as Nruhari däsa, our Godbrother had informed Guru Mahäräja a little about us and that we were coming. Guru Mahäräja was so unlimitedly kind and could intuit really where we were at and seemed to understand everything we were going through. It was as if we were finally united with our long-lost father, the father that I had always wanted to have. When Guru Mahäräja spoke, it certainly did not seem like our first meeting, but we seemed to be speaking to someone who we previously knew.

The Hub For Spiritual Discussions

As Çréla Gour Govinda Mahäräja developed a chronic leg disease*, his mobility became gradually more restricted; wherever he was in the temple would become the hub for spiritual discussions. At times, he made small efforts to walk, and on other occasions, he was carried to the temple on his seat. Yet, his extraordinary hari-kathä continued to anchor the life of the temple, drawing the attention of residents and visitors alike.

* This period, from 1986 to 1988, will be discussed in Volume Two of this series, when released.

C HAPTER TWO

The Glories of Śrīmatī Rādhārānī

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The Glories of Śrīmatī Rādhārānī

During this period, in April and May 1989, Çréla Gour Govinda Swämé delivered two profound lectures on the glories of Çrématé Rädhäräëé, the beauty of Kåñëa, and how to attain the mercy of Çrématé Rädhäräëé. Excerpts from these lectures are presented below.

The Ointment of Love

Çréla Gour Govinda Swami: This is postgraduate study, it is very, very deep philosophy. You need to develop some pure intelligence to understand it. In these verses from Caitanya-caritämåta, the extraordinary beauty of Kåñëa is mentioned and it is stated that only Rädhäräëé tastes and enjoys it. There is one significant point about Kåñëa’s beauty. Do you know it? Have you seen Kåñëa?

Devotee: No.

Çréla Gour Govinda Swami: You must see Him. In order to do so you should develop special eyes, because you cannot see Kåñëa with these material eyes, premäïjana-cchurita-bhakti-vilocanena, santaù sadaiva hådayeñu vilokayanti. * That eye is required. There is one type of ointment known as premäïjana, the ointment of love. If you smear that ointment on your eyes, then you can see that all-beautiful Kåñëa. Why don’t you do it? Do you have that ointment? No, you do not. Why don’t you get it? Go and purchase it from someone, somewhere! Go to that factory where that ointment is being manufactured.

*Çré Brahma-saàhitä 5.38.

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The Factory of Hearing It Is Not an Ordinary Factory

Devotee: I have no qualification.

Çréla Gour Govinda Swami: It is not a question of qualification. There is a factory where that ointment is being manufactured. Go there and get it!

Devotee: Is it by hearing from you? The factory is ‘hearing’?

Çréla Gour Govinda Swami: Yes, the factory is ‘hearing’. You are in that factory right now. Then why don’t you get it? You are a worker in the factory, aren’t you? Still, you cannot get that factory’s ointment. It is astonishing.

Devotee: It is not an ordinary factory.

Çréla Gour Govinda Swami: Yes, that is a fact. You should try to get that ointment. One significant point is that the extraordinary beauty of Kåñëa is not always the same. It is ever-changing, and at every moment it becomes newer, newer, and newer, new beauty, new beauty. This is wonderful. So, try to get that ointment and smear it on your eyes and then see this beauty. (Çré Caitanya-caritämåta, Ädi-lélä 4.249-255, Only Rädhäräëé Relishes the Beauty of Kåñëa, 21 April 1989)

Who Can see Kṛṣṇa’s Ever Changing Beauty?

One question also arises: how can you know that it is newer, newer, and newer? We, ordinary people, cannot understand it. Who can understand it? Who can enjoy it? Who can see it?

Devotee 2: One who has the ointment of love …

Devotee 3: One who has the vision, given by the ointment of bhakti.

Çréla Gour Govinda Swami: Yes, that is a fact. One who has smeared that ointment of love on his eyes can see it. But there is another point: he can see the all-beautiful Kåñëa. Kåñëa is all-beautiful, mädhuryakanilaya; He is the storehouse of all beauty. So, he can see this much, but he cannot see how Kåñëa is more and more beautiful, and differently

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the Glories of Çrématé rädhäräné

beautiful at every moment, how He changes. He cannot see that. Then who can see it?

What I am saying is that if you can smear that ointment of love on your eyes you can see the all-beautiful Kåñëa, who is extraordinarily beautiful, who is the source of all beauty; but His beauty is ever new, it is changing every moment. You cannot see that changing beauty. Then who can see it?

Devotee 2: Rädhäräëé.

Çréla Gour Govinda Swami: Yes. Only Rädhäräëé sees it, we cannot see it. This is a special quality of Çrématé Rädhäräëé. It is not possible in the case of others; it is only possible in Her case.

Do you know how beautiful you are? Can anyone know his own beauty? No, only other persons who can see you, know it. That is a fact. But if one stands before a mirror, then he can see the reflection of his beauty, can’t he? Similarly, Kåñëa’s beauty is reflected. Where is it reflected?

That Ever New Beauty Is Expressed in The Union of Rādhā and Kṛṣṇa

Rädhäräëé’s heart is like a mirror, and in that mirror Kåñëa’s beauty, which is ever new, is reflected. In that mirror setup in Her heart, it looks ever new, ever new, ever new. Only Rädhäräëé knows that, no one else. This is the point. Kåñëa cannot see it, but now He tries to see it.

I gave that example previously of the sugar candy and the tongue. Generally, it is said that sugar-candy is very sweet, but the question arises, where is that sweetness? Is it in the sugar-candy or in the tongue? It is in neither of them. It is in the meeting of both. Similarly, the extraordinary beauty of Kåñëa, which is ever new, is not in Kåñëa. Where is it? Just like when the sugar-candy and the tongue unite then sweetness is tasted, similarly, when the all-beautiful Kåñëa and mädanäkhya mahäbhäva-mayé, Çrématé Rädhäräëé, unite together, that beauty is expressed. That ever new beauty cannot be expressed separately; it is in the union of Rädhä and Kåñëa. Therefore, that example is given of sugar-candy and the tongue.

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Prema Is Required to Truly See Kṛṣṇa

Kåñëa is ever new and fresh. His beauty is not always the same; it is nava-naväyamän, ever changing. So, to see or taste that beauty, prema-bhakti is required, not ordinary bhakti. That means, in the storehouse of that bhakta, prema must be there, and that prema should be ever increasing. Otherwise, one cannot see or enjoy this ever-increasing and changing beauty of Kåñëa. This is our Vaiñëava philosophy, a very, very deep philosophy.

Śrīmatī Rādhārāṇī’s Mercy

Çréla Gour Govinda Swami: The easiest path is to ask for the dust from the lotus feet of Çrématé Rädhäräëé. “When shall I get it and put that dust on my head? When will that day come when I will be a maidservant of Çrématé Rädhäräëé?”

Do you pray for it? You have to pray, yes. That is the only prayer. “I will reside on the banks of the river Yamunä. When will that day come?” Because that is the favourite of Çrématé Rädhäräëé, the Yamunä river. She would take Her bath in the Yamunä river. If I shall stay there and get Her kind association, She may listen to my prayer.

“He rädhe! O Rädhäräëé! Please shower Your mercy on me. I am Your maidservant, däsé.” Are you a maidservant of Rädhäräëé? Become one! Become soon a maidservant of Çrématé Rädhäräëé otherwise you cannot get Kåñëa!

‘O Çrématé Rädhäräëé, rädhe! Please shower Your mercy on me, I am Your maidservant. I am Your däsé, please accept me.’ This is the prayer.”

Nruhari däsa: Often it is said that we cannot chant the name of Çrématé Rädhäräëé first, because that is sahajiyä.

Çréla Gour Govinda Swami: No, no. Kåñëa is always with Rädhäräëé. Kåñëa is never without Rädhäräëé. He rädhe! means Rädhe with Kåñëa. Kåñëa is always with Rädhäräëé.

Nruhari däsa: We cannot chant “Jaya Rädhe, Jaya Rädhe?”

Çréla Gour Govinda Swami: Why not? It is glorifying Çrématé Rädhäräëé. Rädhäräëé is never alone. She is always with Kåñëa, and Her mercy is

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required to approach Kåñëa. Therefore, we pray to Çrématé Rädhäräëé. Therefore, we chant Hare Kåñëa, first Hare then Kåñëa. How can you say we are not chanting Rädhäräëé’s name? Hare means Rädhäräëé, that is our kértana, that is our prayer, that is our job, that is our remembrance, smaraëa, everything, Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare. First, “O Rädhäräëé” then, “O Kåñëa.”

Nruhari däsa: What is the best way to pray to Çrématé Rädhäräëé?

Çréla Gour Govinda Swami: Chanting Hare Kåñëa!

Nruhari däsa: Many people chant Hare Kåñëa, but they do not get the dust from Rädhäräëé’s lotus feet.

Çréla Gour Govinda Swami: Because they do not want it! They never develop a desire for it, so how can they get it? One should be very eager to get the mercy of Çrématé Rädhäräëé, the dust from Her lotus feet.

Nruhari däsa: Do we have to pray to the spiritual master, or….

Çréla Gour Govinda Swami: Who is the spiritual master? What is his real form? The spiritual master is a girl companion of Çrématé Rädhäräëé. First approach the spiritual master then you can approach Rädhäräëé, then you can approach Kåñëa. Otherwise, it is not at all possible!*

‘Hare’ Means ‘O Rādhārāṇī’

On 29 April 1989 our beloved Gurudeva spoke on Mahäprabhu and the mood of Çrématé Rädhäräëé:

“…Mahäprabhu is Kåñëa Himself, however, He assumed the mood and bodily colour of Rädhäräëé, and came as Gauräìga. Though He is Kåñëa Himself, He thinks Himself to be Rädhäräëé. As Rädhäräëé was crying, feeling the pangs of separation from Kåñëa, Mahäprabhu was acting in the same way …”

However, our beloved Gurudeva then made the following very pertinent point:

* Çré Caitanya-caritämåta, Ädi-lélä 4.249-255 - Only Rädhäräëé Relishes the Beauty of Kåñëa, 21 April 1989.

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“…You cannot understand Rädhäräëé, therefore Prabhupäda did not speak about Rädhäräëé. Now, you should make advancement to understand Rädhäräëé and sing about Rädhäräëé…”

Then our beloved Gurudeva said:

“…Unless we get the mercy of Çrématé Rädhäräëé, we cannot get Kåñëa* because Kåñëa is the property of Rädhäräëé, Govindasarvasva. Govinda, Kåñëa, is everything for Rädhäräëé... ”

“…If Rädhäräëé showers Her mercy upon us, then we can get Kåñëa. Otherwise, it is not possible. When we chant ‘Hare Kåñëa’, ‘Hare’ means ‘O Rädhäräëé’. When addressing Rädhäräëé or Hara, it becomes ‘Hare’ - ‘O Rädhäräëé’. First pray to Rädhäräëé, then to Kåñëa: therefore, we say ‘Hare Kåñëa’…”

“…We chant O Hare! O Kåñëa! O Rädhäräëé! O Kåñëa!’ and pray: ‘Please accept me as a maidservant at Your lotus feet.’ That is the purport of chanting ‘Hare Kåñëa’. Nothing else.”**

“…Rädhäräëé and the gopés feel the pangs of separation from Kåñëa, as if He is away. Why is it so? This feeling of separation is the highest stage of love. The intensity of love is greater then. If there is no feeling of separation, there will be no intensity of love. When they feel these pangs of separation from Kåñëa, that means that He is away from them outwardly. Outwardly, He is not with

* satyaà satyaà punaù satyaà satyaà eva punaù punaù bina rädhä prasädänäm mat prasädam na vidyate

“If one does not get the mercy of Çrématé Rädhäräëé one cannot obtain the mercy of Çré Kåñëa.” (Skanda Puräëa)

**Also, in the Çré Tulasé Kértana we sing:

ei nivedana dharo, sakhér anugata koro sevä-adhikära diye koro nija däsé

“I beg you to make me a follower of the cowherd damsels of Vraja. Please give me the privilege of devotional service and make me Your own maidservant.”

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Rädhäräëé and the gopés but He is there in their heart. That means union is there in the heart…” (Lecture on Çré Caitanya-caritämåta, Ädi-lélä 4.260, Bhubaneswar – April 29, 1989)

Rādhārāṇī Is the Ultimate Guru

On 5 May 1989, Çréla Gour Govinda Swamé spoke on rädhä-prema and mahä-bhäva cintämaëi svarüpa.

“…Kåñëa is the only giver of prema. My question is: what is the necessity of Him assuming the form of Gauräìga? Bhakti is the hidden treasure of all devotees. They all have this bhakta-bhäva in their heart. All have this hidden treasure, bhakti, by the mercy of Gurudeva. Whose sentiments out of däsya, sakhya, vätsalya and mädhurya, will Kåñëa assume? Kåñëa says, “I have a guru in these loving affairs.* That is Rädhäräëé, rädhä-prema.” Then that is the ultimate. Rädhäräëé is the ultimate guru; Kåñëa’s guru...”

“…In the Bhakti-rasämåta-sindhu, Rüpa Gosvämé has written about mahä-bhäva. This mahä-bhäva cintämaëi svarüpa is Çrématé Rädhäräëé. Çrématé Rädhäräëé is bhäëòäré, the storekeeper of that mahä-bhäva. She is prema-bhakti mandäkiné. Mandäkiné is the celestial river Ganges. If the flow of this prema-bhakti will be compared to that celestial Ganges, the source of that Mandäkiné is Çrématé Rädhäräëé. It comes from Her….”

“…Kåñëa has accepted Rädhäräëé as His guru in these loving affairs. Therefore, He thought and decided that: ‘I must assume the sentiments and complexion of Çrématé Rädhäräëé, otherwise My desire will not be fulfilled.’ So, He did it as Gauräìga Mahäprabhu…”

* rädhikära prema—guru, ämi—çiñya naöa sadä ämä nänä nåtye näcäya udbhaöa

“The love of Rädhikä is My teacher [guru], and I am Her dancing pupil [çiñya]. Her prema makes Me dance various novel dances.” (Çré Caitanya-caritämåta, Ädi-lélä 4.273)

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Then in the question-and-answer period Gurudeva was asked:

Devotee: There are many servants of Caitanya Mahäprabhu in different degrees of love. So, can we serve any one of them and get kåñëa-prema?

Çréla Gour Govinda Swami: That person will give you what he has attained. How can he give you what he has not received? What do you want?

Devotee: The best thing.

Çréla Gour Govinda Swami: The best thing. If he has not received the best, then how can he give you the best? Cent percent! If he has 25% or 50%, how can he give you cent percent? We want cent percent, complete, fully ripened! Not half ripened! What do you want a mango that is half-ripened or fully ripened? 25% ripe? Or 50% ripe? Or 75% ripe? Or cent percent ripe? That is the difference.

You can get kåñëa-prema because Mahäprabhu has distributed it. If you can become very dear to Mahäprabhu, then you can have it, isn’t it? So how can we become very dear to Mahäprabhu? That question is raised. So, what is your answer?

Devotee: By becoming the servant of the servant of the servant of Mahäprabhu.*

You Must Pray to the Spiritual Master

Then on 14 May 1989, in Bhubaneswar, devotees were asking Gurudeva about speaking and giving class, expressing their own lack of ability to give class, Gurudeva answered:

Çréla Gour Govinda Swami: By constant reading and hearing, quoting authority, and you must pray to the spiritual master. By his mercy, you will get everything. Do not be afraid. When you are ordered to speak, you think of your spiritual master, Nityänanda

*Lecture on Caitanya-caritämåta, Ädi-lélä 4.273, Bhubaneswar – May 5, 1989.

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Prabhu, and Gauräìga Mahäprabhu. Do kértana, then start speaking; They will prompt you…” *

Guru-kīrtana

Repeat What You Have Heard from Your Guru

Thus, by the mercy of Çré-guru, Çré Nityänanda Öhäkura, and Çré Gauräìga Mahäprabhu, a neophyte or aspirant on the path of bhakti may begin to repeat the words of his divine spiritual master and the previous äcäryas. This practice is also confirmed by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda and Çréla Bhaktivinoda Öhäkura in Chapters Fifteen and Sixteen of his Jaiva Dharma. Our beloved Gurudeva referred to the repeating of the words of Çré-guru as guru-kértana: what you have heard from your guru, you repeat.

Guru and Śiṣya

And, of course, let us not forget Çré Kåñëa’s famous words:

rädhikära prema—guru, ämi—çiñya naöa

“…The love of Rädhikä is My teacher [guru], and I am Her dancing pupil [çiñya]…”

(Çré Caitanya-caritämåta, Ädi-lélä 4.273)

This well-known statement was frequently quoted by Çréla Gour Govinda Swami, who often emphasised: Çrématé Rädhikä is Kåñëa’s guru. In his renowned publication Bhakti-naipuëya: The Last Limit of Bhakti, ** our beloved Gurudeva emphasises, on page 52: “…No one can be a guru without Rädhäräëé…”

* Author’s comment: Çréla Gour Govinda Swami also stated, “…If you are asked to speak and choose not to, that can also be considered jéva-hiàsana…”

** First published in 1994 by Räghava Paëòita däsa, who co-founded Gopal Jéu Publications with Gokula Däsa däsa, under the direction of Çréla Gour Govinda Swami.

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She Is Even Kṛṣṇa’s Spiritual Master

Question: Is Çré Rädhäräëé the original spiritual master?

Answer by Çréla Bhaktisiddhänta Sarasvaté Öhäkura: “…Çré Rädhikä, who is the hlädiné aspect of the Lord’s internal energy, is the original spiritual master of all devotees. She is even Kåñëa’s spiritual master. As Her disciple, Kåñëa learns how to dance from Her. Pure devotees belonging to rasas other than the mädhuryarasa accept Çré Nityänanda Prabhu as their original spiritual master, but Çré Rädhikä is the original spiritual master of the rasika devotees belonging to the mädhurya-rasa…” (Amåta vani, The Spiritual Master, Question 11)

C HAPTER THREE

Master

Our Duty Is to Accept a Bona Fide Spiritual Master

Excerpts from a darçana in Bhubaneswar on 6 May 1989

Arecurring theme in the hari-kathä of Çréla Gour Govinda Swami were the topics of Çré-guru and Guru-tattva, which are the foundation of our Gauòéya Vaiñëava siddhänta. Or, in the words of our beloved Gurudeva, “Guru Tattva is the holiest of holy institutions in our Gauòéya Vaiñëava line.” As is explained below:

“It is therefore the duty of every man—in every country, in every circumstance and at all times—to approach a bona fide spiritual master, question him about devotional service and listen to him explain the process.” (Çré Caitanya-caritämåta, Madhya-lélä 25.122)

Çré Kåñëa to Sudämä Brähmaëa: “I, the Soul of all beings, am not as satisfied by ritual worship, brahminical initiation, penances or self-discipline as I am by faithful service rendered to one’s spiritual master.” (Çrémad-Bhägavatam 10.80.34)

“Therefore, any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide guru is that he has realised the conclusions of the scriptures by deliberation and is able

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to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be a bona fide spiritual master.” (Çrémad-Bhägavatam 11.3.21)

“…Kåñëa is the first spiritual master, and when we become more interested, then we have to go to a physical spiritual master. That is enjoined in the next verse…” (Çréla A.C. Bhaktivedanta Swami Prabhupäda, Bhagavad-gétä 4.34, 14 August 1966, New York.)

In Due Time you will Understand Your Relationship with Kṛṣṇa

Çréla Gour Govinda Swami: When you make a great deal of advancement, by the mercy of Kåñëa, then you can understand what relationship you have with Him: çänta, däsya, sakhya, vatsalya or mädhurya. You will be able to understand this at that time, not now. You can realise it then, now try to see how you can make some progress on the path. If someone tells you now, “Nruhari däsa, you are in sakhya-bhäva with Kåñëa, you have the mood of a cowherd boy”, then what will happen? Nothing, because you have not yet realised it. You should realise it personally, then you can establish yourself in that relationship. Then, you will be in that räsa. But your present position is not in that stage. You are still in a much lower stage.

Raguëatha Bhaööa däsa: Does one have to be on the uttama-adhikäré platform to realise what is his own räsa? Çréla Gour Govinda Swami: Yes, one has to be a pure devotee.

A Bona Fide Spiritual Master Can Take You to Kṛṣṇa

Raguëatha Bhaööa däsa: Is it premature for us to think of these things?

Çréla Gour Govinda Swami: Yes, we cannot think of it; it is inconceivable for us because we have not attained that stage. The first step is to understand that we are distinct from the body we inhabit. The second step is to understand that we are the eternal servants of Kåñëa. Our duty then is to accept a bona fide spiritual master and to be engaged in devotional service to Kåñëa under his guidance. That is our first business; then by a gradual process we can make advancement on this path and other realisations will come in due course of time.

Nruhari däsa: Many people ask, “Do you know your eternal relationship with Kåñëa?”

Çréla Gour Govinda Swami: In that case you say, “Yes I know.” You should not say, “no”. If they say, “Have you seen Kåñëa?” Then you should say, “Yes I have seen Kåñëa.” If they ask, “Can you make me see Kåñëa?” You should say, “Yes, I will show you Kåñëa. But you cannot see Him now. You do not have the proper vision. You are blind in that respect. First you should develop that vision then you will be able to see Him.” Then if they ask you how to get that vision, you should tell them to approach a bona fide spiritual master, serve him, and adopt the regulative principles of sädhana-bhakti, such as chanting. There are so many things to be followed, it is a whole process; then one can develop such vision by the mercy of guru, not right now. You need an eye operation. The guru is like a physician who can remove the cataract covering your vision.

Devotee: When we preach, should we say that we see Kåñëa?

Çréla Gour Govinda Swami: We must say yes otherwise they will wonder why you are speaking about Kåñëa. You should tell them, “When you will get that vision you will also be able to see Him, so if you really want to see Him, come to the eye doctor, the guru.”

Raguëatha Bhaööa däsa: It is not so cheap. We need training. Nruhari däsa: Çréla Prabhupäda said that, if you want to see the king you have to go through the proper channel.

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Çréla Gour Govinda Swami: Yes, approach a bona fide spiritual master, then he can take you to Kåñëa.

One Who Really Sees the Beauty of Kṛṣṇa Will Never Be Attracted To Māyā

Nruhari däsa: The relationship between man and woman is so strong, why?

Çréla Gour Govinda Swami: It is due to your attitude of enjoyment [purusa-abhimana], then from that mood strong attraction comes. Mäyä [illusion]* is working due to your attitude of enjoyment. You want to enjoy each other, Lord Kapiladeva says to His mother Devahüti: “Oh mother, see My mäyä-çakti in the form of a woman, it is so powerful. By one glance only, she can subdue a very great hero. A hero will bow down to her feet. For a man, woman is mäyä; and for a woman, man is mäyä. Both are mäyä for each other. The only real object of attraction is Kåñëa, He is the only object of love. He is all-beautiful. His beauty far excels the beauty of crores of Cupids. Be attracted to Kåñëa! Is there any beauty in mäyä?** One who is attracted to Kåñëa will never be entrapped by mäyä; he will never develop attraction towards mäyä. If someone has developed the vision to see Kåñëa, he is not interested in mäyä. Therefore, when this question arises, “why do so-called gurus fall down?” The answer is because they are not real gurus, they have never developed attraction towards Kåñëa. One who really sees the beauty of Kåñëa, whose beauty excels that of thousands of cupids, he will never be attracted to mäyä. Such a person, such a guru can give you Kåñëa.

kåñëa se tomära, kåñëa dite pära, tomära çakati äche ämi to’ käìgäla, ‘kåñëa’ ‘kåñëa’ bali’, dhäi tava päche päche

*Mäyä: The external illusory energy of the Supreme Lord, Devé-mäyä who is responsible for binding the conditioned souls of the material world to repeated birth and death. ** On previous occasions Çréla Gour Govinda Swami has stated that mäyä is an ugly witch.

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“Kåñëa is yours, therefore you are able to give Him to others. This is certainly within your power. I am indeed wretched and fallen, simply running after you crying, ‘Kåñëa! Kåñëa!’” (Çaraëägati, Song Eight, Verse Four, by Çréla Bhaktivinoda Öhäkura)

O Gurudeva, O Vaiñëava Öhäkura! You can give me Kåñëa because Kåñëa is yours, therefore I am running after you, begging you, “give me Kåñëa.”

Raguëatha Bhaööa däsa: How can a disciple measure his progress?

Çréla Gour Govinda Swami: Do not bother with this. A surrendered disciple thinks, “O Lord! I do not know whether I am doing good or bad. I am just serving my spiritual master.” That much is enough. Why are you bothering to measure yourself? “Oh, now I have gone backwards.” This is not your business.

Raguëatha Bhaööa däsa: So, this is how material desires go away?

Çréla Gour Govinda Swami: Yes. Thereby you receive some spiritual taste by serving the spiritual master, by serving constantly.

Raguëatha Bhaööa däsa: Can the spiritual master know what is in the disciple’s heart?

Çréla Gour Govinda Swami: Yes, definitely.

Raguëatha Bhaööa däsa: Then the disciple should be ashamed?

Çréla Gour Govinda Swami: Yes, he should be afraid.

Nruhari däsa: If he is crooked?

Çréla Gour Govinda Swami: If he is crooked, yes. If he has a simple heart, he has no need to be afraid. Be simple! Because he [the guru] is my father, my well-wisher, he is there to make me good. I am a sinful soul doing bad things. I need correction. Welcome it, otherwise, I will shout “You rascal Nruhari!” The guru inflicts discipline, punishment. Then you get mercy. If you cannot get the guru’s chastisement, then you cannot get mercy.

The Chastisement of Śrī Advaita Ācārya

There is one story about this point in the Caitanya-caritämåta, involving Çré Advaita Äcärya. Mahäprabhu would pay Him respect because He was in a superior position, being the godbrother of His spiritual master. He was like a spiritual master to Him, therefore Mahäprabhu would give Him respect, not chastising Him. However, Advaita Äcärya Prabhu was thinking of Himself as Mahäprabhu’s servant, so He considered, “Oh, He never chastises Me. How can I get mercy from Him? Oh! I know. I must make Him angry, thereby He will chastise Me.” So, one day Advaita Prabhu began to recite the scriptures but with a mäyävädé interpretation. When Mahäprabhu heard about it He became angry and went to Çré Advaita Äcärya’s home and heavily chastised Him. At that time Çré Advaita Äcärya was very pleased: “Oh now I am receiving mercy.”

Nruhari däsa: Guru Mahäräja, on the way here from Våndävana, I was with some devotees and they said, “Oh, you accepted Çréla Gour Govinda Swami as your guru? We heard so many things about him, how sweetly he treats his disciples.” They were saying that you are a very special spiritual master. So, I was very happy.

Raguëatha Bhaööa däsa: So, we should want mercy, and it comes through chastisement?

Çréla Gour Govinda Swami: Just follow as it is.

Nruhari däsa: What about Çukräcärya?*

Çréla Gour Govinda Swami: He was not a real guru. He was denying serving Viñëu, so such a guru should be rejected.

Raguëatha Bhaööa däsa: So, if one accepts a bona fide spiritual master with full faith, but then he hears an instruction which is contrary to çästra, then …

* Çukräcärya: The spiritual master of the demons who is against the demigods. Bali Mahäräja was his disciple whom he advised not to worship the Supreme Lord in His Viñëu form.

Çréla Gour Govinda Swami: In that case, you should approach such a spiritual master and humbly tell him, “Oh my dear spiritual master, I see this improper thing. Will you please rectify yourself?” A real guru will accept and thank you and rectify himself. But if he does not accept, and says, “Get out you rascal! You do not know my lélä?” He should be rejected.

Surely You Will be Successful

Nruhari däsa: Guru Mahäräja, in the last letter that Çréla Prabhupäda wrote to you, in January 1977, he praised you very, very much and I could not understand: “How can the spiritual master praise the disciple like that?” He said that, “Gour Govinda Swami, you are such a nice sincere servant of Lord Kåñëa and I am much pleased and certainly your life will be successful.”* This is the last letter of Çréla Prabhupäda to you. I could not understand how Çréla Prabhupäda who was such a great soul, with a very sober character, could praise a disciple like that? So, I was thinking that maybe something, some secret is there.**

1974-1977 Revisited

Nruhari däsa: Can you tell us about your relationship with Çréla Prabhupäda?

Çréla Gour Govinda Swami: I have already told you many times, I never concocted anything, what my guru said I just did it, I just followed, this is the only thing I did. I never considered anything

* Author’s note: Please see Appendix Eleven for full letter. As quoted by Çréla Prabhupäda to Çréla Gour Govinda Swami. “…You have got all blessings of Kåñëa. You are so nice faithful servant of Kåñëa, surely you will be successful…”

** Author’s note: In 1977, in Bhubaneswar, there were numerous private meetings between Çréla A.C. Bhaktivedanta Swami Prabhupäda and Çréla Gour Govinda Swami. These meetings were witnessed by several individuals who were present at the time but were not privy to the discussions. Thus, the content of their discussions remains unknown as there were no other individuals in the room, and no tape recordings were made. What was Çréla A.C. Bhaktivedanta Swami Prabhupäda preparing Çréla Gour Govinda Swami for?

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else. “If Guru Mahäräja says like this, alright, I will do like that.” It is simple, very simple, just be simple.*

Raguëatha Bhaööa däsa: How to remain humble in front of the spiritual master? Like, if the spiritual master is pleased with you and praises you, how to be humble in such circumstances? Çréla Gour Govinda Swami: The spiritual master sometimes praises you, sometimes slaps you. Whatever he does, just accept it. But if the spiritual master praises we think, “Oh, this is not good for me. I may develop some pride. Let him slap me.” But he is so kind that he sometimes praises us also.

After the Kumbha-melä, we started our journey to Orissa. First, we went to Calcutta, then we came here [Bhubaneswar]. So, I went ahead with another devotee and we brought Prabhupäda’s car and the next day Prabhupäda came by train. So, we went to the train station with his car and a garland, we had a kértana to greet him. Prabhupäda came and got into the car and sat in the back seat. He said, “Come Gour Govind, sit beside me.” He just called me, “Come.” But I was not moving, because I am shy, I was very shy, how can I sit beside my spiritual master? “No, no. Sit here.” He told me like that. So, we three sat: Prabhupäda, myself and Hari Çauri. You see. He is so kind! He came here and stayed in that hut. There were no elaborate arrangements, nothing. It was like a jungle. And he said, “bring me electricity”, because he used a dictaphone. So, I brought electricity, water supply, one tap, that I did, and this small hut. Nothing was there and Prabhupäda stayed there. I requested Prabhupäda to stay in the State Guest House, a nice building, but he said, “No, no, I will not stay there. I will stay here.” So, he stayed here. He is so kind. He was old, but still he stayed here with no facility, nothing. That was in 1977, January and February, then he went to England after that. That was his last year on this planet. In November he passed away.

* Author’s note: For the first meeting of Çréla Prabhupäda and Çréla Gour Govinda Swami and subsequent association of these two great souls please see Always Embraced by Kåñëa, Volume One, Part One, Chapters 14, 15 &16. And, Always Embraced by Kåñëa, Volume One, Part Two, Chapters 1, 8, 9, 10 & 14.

Miraculously It Was Done

Yes, anyhow, he is so kind to me. I am such a fallen soul. I have nothing. I am a poor fellow. There were no nice arrangements, but he accepted it gladly, you see. I was surprised. During his stay here, hundreds of people were coming every day and hearing his lecture and Prabhupäda said to me at that time, “Gour Govind, whoever comes must take prasäda. Arrange that no one will go unfed. All should be fed.” I said, “Yes Prabhupäda.” But I had no money. I was thinking, “Oh, Prabhupäda said to feed everyone. What shall I do? How can I arrange food? Hundreds of people are coming here every day and all should be fed.” Miraculously it was done. I had no money but a charitable person came. He gave me money. It was a miracle.

Born in Vaiṣṇava Families

Raguëatha Bhaööa däsa: You were born in a devotee family?

Çréla Gour Govinda Swami: Yes, from birth, my family, my grandfather, they knew Bhägavatam, the Caitanya-caritämåta, the Gétä. All generations: we had Gopénätha Deities.

Raguëatha Bhaööa däsa: Çréla Prabhupäda said the same thing. He was born in a Vaiñëava family.

Çréla Gour Govinda Swami: Yes, his father was a Vaiñëava.

Raguëatha Bhaööa däsa: He wrote, “My spiritual master was born in a Vaiñëava family and by divine arrangement we met.”

Çréla Gour Govinda Swami: Yes, the same thing, Kåñëa’s arrangement. *

*Author’s note: Please see Volume One, Part One of this series, Chapters Fourteen and Fifteen for more information on this subject matter.

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Temple Construction

Raguëatha Bhaööa däsa: So how long is this place [Bhubaneswar Temple project] going to take to be finished?

Çréla Gour Govinda Swami: You see it is not a question of time; it is a question of money. If money is there it will be finished within one year.

Raguëatha Bhaööa däsa: How much money is required?

Çréla Gour Govinda Swami: For the temple portion, the construction, marble flooring, decoration, the installation of Deities, ten lakhs of rupees are required. Seven lakhs are needed for that portion only. We want to first install the Deities and complete that portion. Then we will open the temple.

Nāma-haṭṭa

Raguëatha Bhaööa däsa: Do you have many näma-haööas in Orissa?

Nruhari däsa: Guru Mahäräja said on one recording that there are näma-haööas in 200 villages.

Raguëatha Bhaööa däsa: Can we get some money from these näma-haööas, or are they very poor?

Çréla Gour Govinda Swami: Nothing from them, only what they will get by selling books, by saìkértana. There is no other source of income. The Life-membership program is very disappointing also.

When Gaurāṅga Comes Himself the Kali-Yuga Avatāra Is Also in Him

Raguëatha Bhaööa däsa: We were talking about Lord Caitanya coming once in Kali-yuga.

Çréla Gour Govinda Swami: He is not appearing in every Kaliyuga. An aàça is coming. Aàça means plenary portion, portion of the portion.

Raguëatha Bhaööa däsa: Does that mean that in every Dväparayuga there is a plenary portion of Kåñëa?

Çréla Gour Govinda Swami: Yes. And in every Kali-yuga, a portion of Gauräìga.

Raguëatha Bhaööa däsa: And what is the mission of Kåñëa, the same?

Çréla Gour Govinda Swami: Yes, because Kåñëa is the avatära of Dväpara-yuga and Mahäprabhu is the avatära of Kali-yuga. A yugaavatära comes in every yuga. Kåñëa is the source of all avatäras and Gauräìga is non-different from Kåñëa. When Kåñëa comes Himself, the dväpara-yuga-avatära is within Him and when Gauräìga comes Himself, the Kali-yuga avatära is also within Him.

Raguëatha Bhaööa däsa: What does this form of Kåñëa look like? It is not four-armed?

Çréla Gour Govinda Swami: No mention is there.

Raguëatha Bhaööa däsa: He does not speak Bhagavad-gétä?

Çréla Gour Govinda Swami: No. Kåñëa Himself speaks it. He just establishes the yuga-dharma for the Dväpara-yuga; and then in Kali-yuga, the dharma is näma-saìkértana and a portion of Gauräìga comes to establish it. He can never give prema. No prema, no love. Only Gauräìga gives prema. This is the difference between the portion of Gauräìga and the original form of Gauräìga.

Nruhari däsa: Guru Mahäräja when the portion of Gauräìga comes to establish the yuga-dharma [näma-saìkértana], He does not give prema?

Çréla Gour Govinda Swami: No.

Nruhari däsa: And the souls who achieve liberation, through that chanting, they do not go to Goloka Våindävana?

Çréla Gour Govinda Swami: Unless you get prema how can you go there?

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Nruhari däsa: So, those souls, what do they become after?

Çréla Gour Govinda Swami: If they follow the principles of yugadharma given by the aàça, the portion of the Lord, they will be liberated. Liberation is not a difficult task. The most important requirement is going back home, back to Godhead. Liberation means freedom from the clutches of mäyä. Now you are caught up by mäyä, and when you are free from the clutches of mäyä you are liberated. But to develop kåñëa-prema is something else. It is beyond liberation. It is more than liberation.*

Vaikuṇṭha and Goloka Vṛndāvana

Nruhari däsa: Where do they go after this life? They achieve liberation?

Çréla Gour Govinda Swami: They may go to Vaikuëöha, to any of those spiritual planets. But unless they get kåñëa-prema, they cannot go to Kåñëa-loka, Goloka Våndävana.

Devotee: Mahäräja, they may go to the brahmajyoti?

Çréla Gour Govinda Swami: No. Brahmajyoti, if someone goes there, he will fall down. That is not a place to stay. That type of liberation is not liberation at all because from there you fall down again. What is the value of such liberation? Çréla Prabhodänanda Sarasvaté says, “kaivalyaà narakäyate”. It means, “The happiness of becoming one with the Supreme Lord, which is aspired for by the Mäyävädés, is considered hellish.”

Çréla Bhaktivinoda Öhäkura writes, “O Lord, I do not want that liberation of merging into the Brahman effulgence. Give me the birth of a worm and I will serve You in that body; that is better

*Author’s note: The five types of liberation as mentioned in the Çrémad-Bhägavatam: “A pure devotee does not accept any kind of liberation – sälokya [living on the same planet as the Lord], särñöi [having the same opulence as the Lord], sämépya [to be a personal associate of the Lord], särüpya [having the same bodily features as the Lord] or ekatva [oneness or merging into the effulgence of the Supreme Lord, is also called kaivalya] – even though they are offered by the Supreme Personality of Godhead.” (Çrémad-Bhägavatam 3.29.13)

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than liberation in the Brahman effulgence. I do not want it. It is a hellish situation on the part of a devotee.”

Devotee: Mahäräja, are all the inhabitants of Vaikuëöha-loka liberated?

Çréla Gour Govinda Swami: Definitely.

Devotee: But they do not have kåñëa-prema?

Çréla Gour Govinda Swami: They have the opulence of Kåñëa aisvarya-bhava. Those who have mädhurya-rasa [sweetness] they go to kåñëa-loka. Those who are in Vaikuëöha they are attached to opulence, aiçvarya, aiçvarya prakasa, like Rukmiëé, Satyabhämä, the wives of Kåñëa. They are lakñmés, but they are in the mood of aiçvarya, opulence, they have no place in mädhurya-rasa as Rädhäräëé and the gopés have.

Raguëatha Bhaööa däsa: So, in the Vaikuëöha planets there is appreciation for Kåñëa’s opulence, and they understand that He is the Supreme Personality of Godhead.

Çréla Gour Govinda Swami: Viñëu’s opulence.

Raguëatha Bhaööa däsa: So, in Goloka Våndävana they have no awe and reverence?

Çréla Gour Govinda Swami: No, no, no. They are like friends [sakhya-rasa], beloved [mädhurya-rasa], like that. They climb on the shoulders of Kåñëa. The cowherd boys are playing with Kåñëa a game where the winner is carried. So sometimes a cowherd boy wins and Kåñëa is defeated so Kåñëa carries that cowherd boy on His shoulder. This is a question of prema, pure love.

Yoga-māyā and Mahā-māyā

Raguëatha Bhaööa däsa: Is yoga-mäyä only present in Goloka?

Çréla Gour Govinda Swami: No. Yoga-mäyä is present in the spiritual world. ‘Spiritual world’ means a manifestation of yogamäyä, and ‘material world’ means manifestation of mahä-mäyä.

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Raguëatha Bhaööa däsa: How does yoga-mäyä act in Vaikuëöha if there is awe and reverence?

Çréla Gour Govinda Swami: Yoga-mäyä is everywhere, in all the Vaikuëöhas and in the topmost planet kåñëa-loka. Everywhere the yoga-mäyä potency is manifested, in the whole spiritual world. Here in this material world, Brahma-loka, where Brahmä resides, is the topmost planet. This earth planet is one of the middle planets; some are upper planets, and some are middle planets. There are fourteen planetary systems and Brahma-loka is the topmost planet. Similarly, there are innumerable planets in the spiritual world and kåñëa-loka is the topmost planet and all those planets are a manifestation of yoga-mäyä.

Devotee: What is the relation between yoga-mäyä and ätmä-mäyä?

Çréla Gour Govinda Swami: It is the same; ätmä-mäyä means Kåñëa’s own potency. That is yoga-mäyä. Kåñëa says that He comes through His ätmä-mäyä.

Raguëatha Bhaööa däsa: What is the difference between the personality of yoga-mäyä and mahä-mäyä?

Çréla Gour Govinda Swami: Yoga-mäyä is Kåñëa’s internal energy and mahä-mäyä is His external energy. They are different personalities.

Nruhari däsa: Material existence means mahä-mäyä.

Çréla Gour Govinda Swami: Yes. She is [Kåñëa’s] external energy. She remains away from Kåñëa, she never comes in front of Kåñëa. She always remains behind Him.*

* As stated by Lord Brahmä:

vilajjamänayä yasya sthätum ékña-pate ‘muyä

“Mäyä herself is ashamed to stand face to face with the Supreme Lord.” (ÇrémadBhägavatam, verse 2.5.13)

Raguëatha Bhaööa däsa: What type of living entity is she?

Çréla Gour Govinda Swami: She is Durgä-devé, the wife of Lord Çiva.

Devotee: Mahäräja, is it better to be a servant of yoga-mäyä than of mahä-mäyä?

Çréla Gour Govinda Swami: Yes, we devotees, Vaiñëavas, are servants of yoga-mäyä.

Devotee: Mahäräja, I once heard that Çréla Prabhupäda initiated a female disciple and gave her the name Mahä-mäyä devé däsé; and the devotees were really surprised and Çréla Prabhupäda said, “Yes, it is also one expansion.”

Çréla Gour Govinda Swami: Yes, mahä-mäyä is also a maidservant of Kåñëa, a Kåñëa däsé, she is a Vaiñëavé. Lord Çiva is a Vaiñëava and his wife Durgä, Bhaväné, Mahä-mäyä, is also a Vaiñëavé. Lord Çiva is Kåñëa däsa and Durgä is Kåñëa däsé, so Prabhupäda gave such name [to his disciple]. She [mäyä] is doing a thankless job. Unless she gives you lashes and more lashes, and more severe lashes, you cannot turn your face towards Kåñëa. Until you turn your face, she will be lashing you. Lashes, lashes, lashes to make you turn your face towards Kåñëa. She is doing good. You have all had lashes from her, therefore you have turned your face towards Kåñëa. Otherwise, why shall you leave mäyä? “Mäyä is very nice. I will enjoy her.” “Alright, you will enjoy me.” Durgä-devé has a trident and she then pushes this trident into you.

Nruhari däsa: That trident means the threefold miseries?

Çréla Gour Govinda Swami: Yes.

Raguëatha Bhaööa däsa: Someone may argue and say, “If Kåñëa really wants us to go back to the spiritual world, then why does He allow mäyä to be so powerful, and to trap the living entities?

Çréla Gour Govinda Swami: Those living entities wanted to enjoy mäyä, to lord it over her. Kåñëa has granted you minute independence. No one can force you. If you think, “I will go to

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Bhubaneswar”, then you come. But if you think, “Why should I go to Bhubaneswar? I will go to Våndävana.” Alright, go. You have independence. Do you understand?

The Upside-down Tree

Nruhari däsa: Guru Mahäräja if this material world is a reflection of the spiritual world, that means every single type of activity which can be performed in this material world can be performed as well in the spiritual world?

Çréla Gour Govinda Swami: In the spiritual world, everything is in its own form, but here everything is in a perverted form; this is the difference. This material world is described in the Fifteenth chapter of Bhagavad-gétä, as an upside-down banyan tree.

çré-bhagavän uväca

ürdhva-mülam adhaù-çäkham açvatthaà prähur avyayam chandäàsi yasya parëäni yas taà veda sa veda-vit

“The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.” (Bhagavad-gétä 15.1)

The roots are upward and the branches downward, this is the material world, ürdhva-mülam adhaù-çäkham. Where will you find such a tree? You cannot find such a tree except in the reflection in the water of a tree standing on the bank of a lake or a river; there you find that the roots are up, and the branches are down; this is like a shadow. This material world is the shadow of the real world, the spiritual world.

Nruhari däsa: Guru Mahäräja, does that mean that in the spiritual world they are eating?

Çréla Gour Govinda Swami: What is here, that is there, everything is there because here it is a shadow of there. As you see, if I raise my hand, my shadow also raises its hand, doesn’t it?

The Lord’s Beauty

Çréla Gour Govinda Swami: There is a description in the çastra that once Kåñëa saw His own form, reflected in a pillar made of jewels, like in a mirror, better than in a mirror. Then He said, “Who is this very, very handsome young man? I have never seen such a handsome man. Who is this standing before Me? A feeling is creeping into My mind, a desire to embrace that handsome young man as Rädhäräëé embraces Me”,

äpana-mädhurye hare äpanära mana äpanä äpani cähe karite äliìgana

“Lord Kåñëa’s sweetness is so attractive that it steals away His own mind. Thus, He even wants to embrace Himself.” (Çré Caitanya-caritämåta, Madhya-lélä 8.148)

Çréla Rüpa Gosvämé has written that verse in Lalita-mädhava. Then, as His friends were standing beside Him, He turned His face towards them and told them, “Oh look at that” so that reflection also turned His face. “Oh, it is Me!!” Then He could understand, “It is My reflection, Oh, such beauty is in Me”.

Upon seeing His own picture, Kåñëa lamented, “How glorious this picture is! It is attracting Me just as it attracts Rädhäräëé.” (Lalita-mädhava 8.91-92)

Raguëatha Bhaööa däsa: How is it that sometimes Kåñëa seems perplexed, like in the situation that you just gave and also in the case of Aghäsura.

Çréla Gour Govinda Swami: Because that is Kåñëa’s desire. Then He came as Gauräìga to enjoy His own beauty.

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Raguëatha Bhaööa däsa: Why is it, like when He watches the cowherd boys going into the mouth of the Aghäsura demon and He becomes perplexed, He is bewildered for a few minutes what to do?

Çréla Gour Govinda Swami: That is His lélä.

Raguëatha Bhaööa däsa: Yoga-mäyä?

Çréla Gour Govinda Swami: Whatever lélä is manifested, it is through His Yoga-mäyä potency. That is His lélä because when He comes here, He comes as if He is an ordinary human being. Those who are devotees know, whereas the non-devotees cannot understand this.

Fools Deride Me

avajänanti mäà müòhä

mänuñéà tanum äçritam paraà bhävam ajänanto mama bhüta-maheçvaram

“Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.” (Bhagavad-gétä 9.11)

The müòhäs, the rascals, think that He is an ordinary human being; they do not know that He is the Supreme Personality of Godhead, they are bewildered.

Devotee: Mahäräja, in the Kåñëa Book, it is said that His friends are worried and that the devotees say, “Oh Kåñëa will have no chance in a fight against this demon.”

Çréla Gour Govinda Swami: Mother Yaçodä says, “He may be God for you but for me He is my son. I have prepared so many nice dishes, who will eat? Kåñëa went to Mathura, so, on whose head shall I put the peacock feather?” She is crying. Kåñëa is everywhere, this is jïäna. “If Kåñëa is supreme for you, for me He is my son.” This is the work of Yoga-mäyä. “He has sucked my breast.” Also,

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Mahäräja Parékñit told Çukadeva Gosvämé, “Yaçodä Mätä is so fortunate that the Lord sucked her breast.”

çré-räjoväca nandaù kim akarod brahman çreya evaà mahodayam yaçodä ca mahä-bhägä papau yasyäù stanaà hariù

Having heard of the great fortune of Mother Yaçodä, Parékñit Mahäräja inquired from Çukadeva Gosvämé: “O learned brähmaëa, Mother Yaçodä’s breast milk was sucked by the Supreme Personality of Godhead. What past auspicious activities did she and Nanda Mahäräja perform to achieve such perfection in ecstatic love?” (Çrémad-Bhägavatam 10.8.46)

Happiness Means Giving Pleasure to Kṛṣṇa

Nruhari däsa: Guru Mahäräja, it is said that if the living entities are pleased it means that Kåñëa is pleased with them, but people do not believe that. They say, “If Kåñëa is pleased why are so many people suffering?”

Çréla Gour Govinda Swami: Because Kåñëa is not pleased.

Nruhari däsa: They say that “Some people have happiness and others are suffering, so why are not all living entities treated equally?”

Çréla Gour Govinda Swami: Because those who are suffering have forgotten Kåñëa.” They are not giving pleasure to Kåñëa; therefore, they are suffering. One who gives pleasure to Kåñëa is happy.

Nruhari däsa: So, if some are happy and some are not happy that means that this happiness is only the result of their karma, not real happiness?

Çréla Gour Govinda Swami: It may not be the result of karma, but eternal happiness. Spiritual pleasure is something different from

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material pleasure. Material pleasure may not last long, whereas spiritual pleasure is eternal. One may be suffering but he is getting pleasure like that devotee in Caitanya-lélä (Kolaveca Çrédhara). He sells banana leaves and banana flowers and Mahäpräbhu comes to him every day, plays and steals his banana leaves and he gets pleasure out of it. Mahaprabhu told him, “Ask a boon from Me. I will grant you whatever you ask.” Then he asked, “No. I do not want wealth. I only want that Nimäi, who used to play with me.” We may think, “Oh he was such a poor man! He must have been very unhappy!” But it is not the case.

Raguëatha Bhaööa däsa: Are the associates all from the spiritual world?

Çréla Gour Govinda Swami: Yes, when He comes, they come to help the Lord enact His pastimes. Even drunkards like Jagäi and Mädhäi who were very sinful were very fortunate to be born at that time to see the Lord.

Devotees come with the Lord and also some of them come with the dear devotees to help Him to spread His mission. We should think, ‘I am a conditioned soul blessed by Prabhupäda.’ If you think, ‘I am a liberated soul,’ everything will be finished; you cannot be tåëäd api sunécena. You should think yourself to be such a sinful person. “I could not get it, but now by his mercy I will go back home back to Godhead.” If we think we are a liberated soul, then we will be finished.

What Is Their Form in The Spiritual World?

Nruhari däsa: Guru Mahäräja, in Goloka Vrindavan Lord Kåñëa performs His pastimes eternally on one hand with the cowherd boys and on the other with the gopés, so what is the difference between the gopés and the cowherd boys?

Çréla Gour Govinda Swami: The cowherd boys are in sakya-räsa, friendship, and the gopés are in mädhurya-räsa, different rasas.

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Nruhari däsa: The conditioned souls of the marginal energy are trying their best to go back home to Godhead, to Kåñëa-loka. What is their form in the spiritual world?

Çréla Gour Govinda Swami: You see, every living entity has his relationship. It may be in çänta, däsya, sakhya, vätsalya, mädhurya. Every living entity here has forgotten it. When by the mercy of the spiritual master you can make some advancement, then you can understand and realise what it is.

Mahāprabhu Will Protect You

On 17 May 1989, Gurudeva spoke eloquently on the glories of Mahäprabhu:

Anädir ädir govindaù sarva-käraëa-käraëam – as the Brahma-saàhita declares: ‘Govinda is the cause of all causes.’ He is the source of every manifestation. Thus, even this material world originates from Govinda. Very elevated devotees, mahä-bhägavatas, such as Prahläda Mahäräja, never see and think this material world as a material manifestation. Rather, they see that it is also related to Kåñëa. They never see anything as mäyä. They have developed such vision.

Most people are materialistic, visaya-loka. If you preach to them, does it mean you risk becoming materialistic yourself? No! Mahäprabhu says: ‘Go to anyone and preach My message. You will not be influenced by the materialistic ideas or thoughts of others.’ Mahäprabhu has given this assurance. He helps and protects the devotees who preach His message.

“Be fearless and go everywhere in the world to preach Mahäprabhu’s message; thereby Mahäprabhu will be very much pleased. You will very easily get the mercy of Çrémän Mahäprabhu. He wants to bestow it upon you. You will always be protected from all dangers, especially of being influenced by the materialistic thoughts of the materialists. Mahäprabhu will protect you.”

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“Adbhuta-vadanya, adbhuta-karunya, adbhuta-audarya – Mahäprabhu is wonderfully munificent, wonderfully merciful, wonderfully magnanimous. He has such a magnanimous heart. So, if someone is very fortunate and follows the order of Çrémän Mahäprabhu, becomes His dear devotee, he very easily receives His mercy and becomes fearless. They will be fearless, unshaken by any circumstance.”

“Out of mercy, Kåñëa came down here to this material world as Gauranga and distributed bhakti-çré, this prema-näma-saìkértana. The word

‘çré’ has different meanings. It means opulence and also means beauty.

‘Çré’ is the hidden wealth of kåñëa-bhakti. Therefore, Rüpa Gosvämé has said: sva-bhakti-çriyam.*” (Excerpts from a lecture on Çrémad-Bhägavatam 7.7.55, Bhubaneswar, 17 May 1989)

Mahāprabhu’s

Prema-nāma-saṅkīrtana

tattva-vastu—kåñëa, kåñëa-bhakti, prema-rüpa näma-saìkértana—saba änanda-svarüpa

“The Absolute Truth is Çré Kåñëa, and loving devotion to Çré

Kåñëa exhibited in pure love is achieved through congregational chanting of the holy name, which is the essence of all bliss.” (Çré Caitanya-caritämåta, Ädi-lélä 1.96)

dui hetu avatari’ laïä bhakta-gaëa äpane äsväde prema-näma-saìkértana

* anarpita-caréà cirät karuëayävatérëaù kalau samarpayitum unnatojjvala-rasäà sva-bhakti-çriyam hariù puraöa-sundara-dyuti-kadamba-sandépitaù sadä hådaya-kandare sphuratu vaù çacé-nandanaù

“May that Lord, who is known as the son of Srimati Sacidevi, be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the Age of Kali by His causeless mercy to bestow what no incarnation ever offered before: the most sublime and radiant spiritual knowledge of the mellow taste of His service.” (This verse is the second of the first act of VidagdhaMadhava, Also quoted Çré Caitanya-caritämåta, Ädi-lélä 1.4)

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“Thus, with two intentions the Lord appeared with His devotees and tasted the nectar of prema with the congregational chanting of the holy name.” (Çré Caitanya-caritämåta, Ädi-lélä 4.39)

abhidheya-näma ‘bhakti’, ’prema’—prayojana puruñärtha-çiromaëi prema mahä-dhana

“Devotional service, or sense activity for the satisfaction of the Lord, is called abhidheya because it can develop one’s original love of Godhead [prema], which is the goal of life. This goal is the living entity’s topmost interest and greatest wealth. Thus, one attains the platform of transcendental loving service unto the Lord.” (Çré Caitanya-caritämåta, Madhya-lélä 20.125)

Prema Is the Goal

däridrya-näça, bhava-kñaya,—premera ‘phala’ naya prema-sukha-bhoga—mukhya prayojana haya

“The goal of love of Godhead [prema] is not to become materially rich or free from material bondage. The real goal is to be situated in devotional service to the Lord and to enjoy transcendental bliss.” (Çré Caitanya-caritämåta, Madhya-lélä 20.142)

veda-çästre kahe sambandha, abhidheya, prayojana kåñëa, kåñëa-bhakti, prema, —tina mahä-dhana

“In the Vedic literatures, Kåñëa is the central point of attraction, and His service is our activity. To attain the platform of love of Kåñëa [prema] is life’s ultimate goal. Therefore, Kåñëa [sambandha], Kåñëa’s service [abhidheya] and love of Kåñëa [prayojana] are the three great riches of life.” (Çré Caitanya-caritämåta, Madhya-lélä 20.143)

tära madhye sarva-çreñöha näma-saìkértana niraparädhe näma laile päya prema-dhana

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“Of the nine processes of devotional service, the most important is to always chant the holy name of the Lord. If one does so, avoiding the ten kinds of offences, one very easily obtains the most valuable love of Godhead [prema].” (Çré Caitanya-caritämåta, Antya-lélä 4.71)

premäveçe mahäprabhura gara-gara mana näma-saìkértana kari’ karena jägaraëa

“Çré Caitanya Mahäprabhu stayed awake all night, chanting the Hare Kåñëa mahä-mantra, His mind overwhelmed by spiritual ecstasy [prema-äveçe].” (Çré Caitanya-caritämåta, Antya-lélä 19.57)

unaù ati-utkaëöhä, dainya ha-ila udgama kåñëa-öhäïi mäge prema-näma-saìkértana

“Natural humility and eagerness then awoke in Lord Çré Caitanya Mahäprabhu. He prayed to Kåñëa to be able to chant the mahä-mantra in ecstatic love [prema-näma-saìkértana].” (Çré Caitanya-caritämåta, Antya-lélä 20.35)

C HAPTER FOUR

The Appearance of Lord Nṛsiṁhadeva

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The Appearance of Lord Nṛsiṁhadeva

On Nåsiàha-caturdaçé, Friday, 19 May 1989, Raguëatha Bhaööa däsa, his wife Yaçasviné-devé däsé and a Bengali devotee Jaòa Bharata däsa, took initiation from His Divine Grace. Raguëatha Bhaööa däsa was given hari-näma-dékñä and mantra-dékñä; his wife and Jaòa Bharata däsa were given hari-näma-dékñä. That day everyone fasted until dusk, at 6.41 pm, which was then followed by Ekädaçé prasäda. On a later occasion His Divine Grace spoke very wonderfully on this subject matter. The following are excerpts from this lecture.

Nṛsiṁha-caturdaśī

Lord Nṛsiṁhadeva’s Appearance Day by Çréla Gour Govinda Swami.1

väg-éçä yasya vadane lakñmér yasya ca vakñasi yasyäste hådaye saàvit taà nåñiàham ahaà bhaje

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“I worship Lord Nåsiàha, within whose mouth reside the great masters of eloquence, upon whose chest resides the goddess of fortune, and within whose heart resides the divine potency of consciousness.” (Prayer by Çréla Çrédhara Svämé)

avatärä hy asaìkhyeyä hareù sattva-nidher dvijäù yathävidäsinaù kulyäù sarasaù syuù sahasraçaù

“O brähmaëas, the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water.” (Çrémad-Bhägavatam 1.3.26)

matsyäçva-kacchapa-nåsiàha-varäha-haàsaräjanya-vipra-vibudheñu kåtävatäraù tvaà päsi nas tri-bhuvanaà ca yathädhuneça bhäraà bhuvo hara yadüttama vandanaà te (Çrémad-Bhägavatam 10.2.40)

This is a prayer offered by the demigods to the Supreme Lord in the prison house of Kaàsa when Kåñëa was about to appear from the womb of Devaké.

“O best of the Yadu dynasty, You have appeared in many, many incarnations: Matsya – the fish incarnation; Kürma – the tortoise incarnation; Varäha – the boar incarnation; Hayagréva – the horse incarnation; Nåsiàha, Haàsa, Vämana, Balaräma, Rämacandra, Buddha, Kalki, etc. They are all lélä-avatäras. You assume all these various lélä-avatäras, and appear here in this material world to annihilate the demons, those who are great burdens on Mother Earth. Thereby You lessen her burden. Therefore, we all offer our obeisances to You repeatedly.”

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The Three Parāvastha-avatāras

In Laghu-bhägavatämåta [5.16], Çréla Rüpa Gosvämé has said, parävastha avatära çaò-guëyaà paripüritam

There are six types of opulence: all opulence, all strength, all fame, all beauty, all knowledge, and detachment or renunciation. In the three parävastha-avatäras - Nåsiàha, Rämacandra and Kåñëa - these six types of opulence are completely full. Although these three are parävastha-avatära, still Kåñëa is Bhagavän. In Laghubhägavatämåta, quoting the statements of Bilvamaìgala Öhäkura, Çréla Rüpa Gosvämé Prabhu says:

santv avatärä bahavaù puçkara-näbhasya sarvato-bhadräù kåñëäd anyaù ko vä latäsv api premado bhavati (Laghu-bhägavatämåta 5.37)

As there are many, many all-auspicious avatäras, still Kåñëa is Bhagavän who even gives prema to a creeper. Out of the three parävastha-avatäras only Kåñëa gives prema. That is a special characteristic of kåñëa-avatära. Räma and Nåsiàha killed many demons, but none of them obtained mukti. They were born again as demons or great atheists. However, those who were killed by Kåñëa or those who were killed on the battlefield of Kurukñetra; seeing Kåñëa, all obtained mukti. This is the special characteristic of Kåñëa, though all three are parävastha-avatära. Kåñëa is very beautiful, and the source of all beauty. He is mädhuryaka-nilaya, a very sweet and magnanimous mürti. He is beautiful and sweet, and simultaneously magnanimous.

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Kaṁsa Is Known as Bhaya-avatāra

Somehow think of Kåñëa; absorb your mind in Him. Kåñëa is the object of love. If someone develops love for Kåñëa, then he can always think of Him, because He is the only object of love, He is the most beloved. Otherwise, how can the stupid mind think of someone, unless one is the most beloved? Kåñëa is the most beloved, the only object of love, so develop love for Kåñëa and then you will think of Kåñëa constantly, day and night, for 24 hours. Some demons, especially Kaàsa, were very much afraid of Kåñëa. Kaàsa was day and night thinking of Kåñëa, but that was only because of fear. Therefore, Kaàsa is known as bhaya-avatära, an incarnation of fear. However, somehow those who thought of Kåñëa all obtained mukti-patha.

Hiraṇyakaśipu Declared Himself Bhagavān

Nåsiàha avatära comes in the Cäkñuña-manvantara after Kürma avatära. You will find this in the Seventh Canto of the Bhägavatam, in the section of Nåsiàha avatära. We will read from that chapter.

yas tvayä manda-bhägyokto mad-anyo jagad-éçvaraù kväsau yadi sa sarvatra kasmät stambhe na dåçyate

“O most unfortunate Prahläda, you have always described a Supreme Being other than me, a Supreme Being who is above everything, who is the controller of everyone, and who is all-pervading. But where is He? If He is everywhere, then why is He not present before me in this pillar?” (ÇrémadBhägavatam 7.8.12)

Hiraëyakaçipu the father of Prahläda publicly declared that he was Bhagavän. “Who is Bhagavän? I am Bhagavän. Is He Bhagavän

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and better than me?” Prahläda said, “No, Bhagavän is Bhagavän. No one will be equal to Him, and no one will be greater than Him. He is all pervading.” Then his father asked, “Is He there?”

His son Prahläda Mahäräja was a Vaiñëava. Hiraëyakaçipu employed Ñaëòa and Amarka, two teachers, to teach Prahläda politics, crookedness, all nasty things, how to debate and rule. Sama, däna, veda, and daëòa-néteù [law and order] are the principles of the ruling class. Sometimes they pass by someone and give him some charity; thereby they bring him under their control. Sometimes they inflict some punishment to subdue. Or sometimes they debate, and two parties fight, and the third party is the winning party. Sama, däna, veda, daëòa-néteù is politics of a political party. Thus, Hiraëyakaçipu appointed the two teachers Ñaëòa and Amarka to teach this to his son Prahläda Mahäräja, but Prahläda Mahäräja was a Vaiñëava from birth. When he was in his mother’s womb, he had the opportunity to hear from Närada Muni, a sädhu, and therefore he was a Vaiñëava from his very birth.

When he was a mere boy, he spoke about the Supreme Lord. He taught bhakti to all his classmates, who were demon boys. Then, it was noticed, “Oh, all the demon boys are becoming viñëu-bhaktas. This is dangerous. What is this?” Therefore, these two teachers, Ñaëòa and Amarka, reported it to Hiraëyakaçipu, otherwise they would be beheaded. “We are teaching him, but this boy is not accepting our lessons. He is always thinking about Lord Viñëu, and by doing this all the demoniac boys are now becoming viñëubhaktas.”

Hiraëyakaçipu called his son, allowed him to sit on his lap, patted him, and asked, “What have you learned, my boy?” When Prahläda spoke about Lord Viñëu and Kåñëa, Hiraëyakaçipu became very angry, “What is this? Who is that Supreme Lord Viñëu? I am the Lord, is He greater than me?” Prahläda replied, “The Supreme Lord is supreme, no one is greater than Him and no one is equal to Him. He is all-pervading. You had better surrender

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unto Him.” Hiraëyakaçipu became even angrier, “What is that? Is He greater than me? He is all-pervading. Is He everywhere? Is He here in this pillar?

Let Nṛsiṁhadeva Appear!

so ‘haà vikatthamänasya

çiraù käyäd dharämi te gopäyeta haris tvädya yas te çaraëam épsitam

“Because you are speaking so much nonsense, I shall now sever your head from your body. Now let me see your most worshippable God come to protect you. I want to see it.”

(Çrémad-Bhägavatam 7.8.14)

The time of devastation has come. These demoniac persons should be killed. Definitely! Let Nåsiàhadeva appear and kill all these demoniac personalities! Then there will be peace in the world; otherwise, there will not be peace. This time has come. This is Nåsiàhadeva’s mercy. Yes, all the demons should be killed now, or else it will rain unexpectedly and untimely for a long time. All crops will be destroyed, and then there will be no more food grains available. Such are the symptoms of devastation.

The Lord Can Assume Any Form

satyaà vidhätuà nija-bhåtya-bhäñitaà vyäptià ca bhüteñv akhileñu cätmanaù adåçyatätyadbhuta-rüpam udvahan stambhe sabhäyäà na mågaà na mänuñam

“To prove that the statement of His servant Prahläda Mahäräja was substantial — in other words, to prove that the Supreme Lord is present everywhere, even within the pillar of an assembly

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hall — the Supreme Personality of Godhead, Hari, exhibited a wonderful form never before seen. The form was neither that of a man nor that of a lion. Thus, the Lord appeared in His wonderful form in the assembly hall.” (Çrémad-Bhägavatam 7.8.17)

It was a wonderful form. How can one understand the Supreme Lord? He can assume any form, as He likes. His eyes were reddish; He was immense, effulgent, with ferociously strong teeth – sharp as a razor. His nostrils and mouth appeared as big as mountain caves. His body was touching the sky and the hairs on His body were as white as the moonshine. His arms were very long, appearing like swords to the soldiers. Hiraëyakaçipu thought, “What is this wonderful form? The Lord has appeared to kill me, but who can kill me? I am the Lord.” Thinking like that he lifted his club, then there was fierce fighting between Hiraëyakaçipu and Lord Nåsiàhadeva.

A Boon in a Roundabout Way

viñvak sphurantaà grahaëäturaà harir vyälo yathäkhuà kuliçäkñata-tvacam dväry ürum äpatya dadära lélayä nakhair yathähià garuòo mahä-viñam

“As a snake captures a mouse or Garuòa captures a very venomous snake, Lord Nåsiàhadeva captured Hiraëyakaçipu, who could not be pierced even by the thunderbolt of King Indra. As Hiraëyakaçipu moved his limbs here, there and all around, very much afflicted at being captured, Lord Nåsiàhadeva placed the demon on His lap, supporting him with His thighs and in the doorway of the assembly hall the Lord very easily tore the demon to pieces with the nails of His hand.” (Çrémad-Bhägavatam 7.8.29)

Hiraëyakaçipu had received a boon, because he had pleased Brahma. When he asked for immortality Lord Brahma said, “I am

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not immortal, I will die. So how can I grant you this boon?” Then, finding a way around it, the demon said, “May I not be killed by any demigod, or human being, or any animal, nor by any weapon. May I not be killed during the day-time or at night, or in or out-side the room. May I not be killed on the land, in water, or in the sky.” Thus, in a roundabout way, immortality was seemingly granted to him. When Brahma granted him this boon Hiraëyakaçipu thought, “Yes, now I am immortal!”

He Appeared in a Wonderful Form

However, what is impossible for the Supreme Lord? So, He appeared in such a wonderful form. He was neither a human being, nor a lion – wonderful! He killed him with His pointed nails – çiläöaìka-nakhälaye, not with any weapon and He put him on His lap, not on land, water, or the sky; not inside or outside, but on the threshold. He did not kill him during daytime or night-time, but at the conjunction of both. When He killed him, Nåsiàhadeva’s mane became stained with blood and Hiraëyakaçipu’s intestines appeared like a flower garland on the chest of Nåsiàhadeva. It seemed as if a lion had killed an elephant. Many of Hiraëyakaçipu’s soldiers came out to fight against the Lord, but He tore them apart with His sharp nails.

“Lord Nåsiàhadeva’s mouth and mane were sprinkled with drops of blood, and His fierce eyes, full of anger, were impossible to look at. Licking the edge of His mouth with His tongue, the Supreme Personality of Godhead, Nåsiàhadeva, decorated with a garland of intestines taken from Hiraëyakaçipu’s abdomen, resembled a lion that has just killed an elephant.” (ÇrémadBhägavatam 7.8.30)

“The Supreme Personality of Godhead, who had many, many arms, first uprooted Hiraëyakaçipu’s heart and then threw him aside and turned toward the demon’s soldiers. These soldiers had

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come in thousands to fight with Him with raised weapons and were very faithful followers of Hiraëyakaçipu, but Lord Nåsiàhadeva killed all of them merely with the ends of His nails.” (ÇrémadBhägavatam 7.8.31)

“The hair on Nåsiàhadeva’s head shook the clouds and scattered them here and there, His glaring eyes stole the effulgence of the luminaries in the sky, and His breathing agitated the seas and oceans. Because of His roaring, all the elephants in the world began to cry in fear.” (Çrémad-Bhägavatam 7.8.32)

“Airplanes were thrown into outer space and the upper planetary system by the hair on Nåsiàhadeva’s head. Because of the pressure of the Lord’s lotus feet, the earth appeared to slip from its position, and all the hills and mountains sprang up due to His intolerable force. Because of the Lord’s bodily effulgence, both the sky and all directions diminished in their natural illumination.” (Çrémad-Bhägavatam 7.8.33)

“Manifesting a full effulgence and a fearsome countenance, Lord Nåsiàha, being very angry and finding no contestant to face His power and opulence, then sat down in the assembly hall on the excellent throne of the king. Because of fear and obedience, no one could come forward to serve the Lord directly.” (ÇrémadBhägavatam 7.8.34)

“Hiraëyakaçipu had been exactly like a fever of meningitis in the head of the three worlds. Thus, when the wives of the demigods in the heavenly planets saw that the great demon had been killed by the personal hands of the Supreme Personality of Godhead, their faces blossomed in great joy. The wives of the demigods again and again showered flowers from heaven upon Lord Nåsiàhadeva like rain.” (Çrémad-Bhägavatam 7.8.35)

“At that time, the airplanes of the demigods, who desired to see the activities of the Supreme Lord, Näräyaëa, crowded the sky. The demigods began beating drums and kettledrums, and upon

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hearing them the angelic women began to dance, while the chiefs of the Gandharvas sang sweetly.” (Çrémad-Bhägavatam 7.8.36)

“My dear King Yudhiñöhira, the demigods then approached the Lord. They were headed by Lord Brahmä, King Indra and Lord Çiva and included great saintly persons and the residents of Pitåloka, Siddhaloka, Vidyädhara-loka and the planet of the snakes. The Manus approached, and so did the chiefs of various other planets. The angelic dancers approached, as did the Gandharvas, the Cäraëas, the Yakñas, the inhabitants of Kinnaraloka, the Vetälas, the inhabitants of Kimpuruña-loka, and the personal servants of Viñëu like Sunanda and Kumuda. All of them came near the Lord, who glowed with intense light. They individually offered their obeisances and prayers, their hands folded at their heads.” (Çrémad-Bhägavatam 7.8.37-39)

“Lord Brahmä prayed: My Lord, You are unlimited, and You possess unending potencies. No one can estimate or calculate Your prowess and wonderful influence, for Your actions are never polluted by the material energy. Through the material qualities, You very easily create the universe, maintain it and again annihilate it, yet You remain the same, without deterioration. I therefore offer my respectful obeisances unto You.” (ÇrémadBhägavatam 7.8.40)

Prahlāda Received Transcendental Knowledge

Nåsiàhadeva was so angry that no one dared approach Him. Even Lakñmédevé could not approach Him. At last, Brahmä persuaded Prahläda Mahäräja to go and pacify Him. Then Prahläda Mahäräja went there fearlessly. All were afraid but Prahläda was not at all afraid of the Lord, because he is a dear devotee. He fell flat at the lotus feet of Nåsiàhadeva, and then Nåsiàhadeva put His lotus-like hand on Prahläda Mahäräja’s head. Immediately he received the mercy of transcendental knowledge. Then Prahläda Mahäräja offered many prayers.

Prahlāda Mahārāja’s Prayers

Prahläda Mahäräja prayed: “How is it possible for me, who has been born in a family of asuras, to offer suitable prayers to satisfy the Supreme Personality of Godhead? Even until now, all the demigods, headed by Lord Brahmä, and all the saintly persons could not satisfy the Lord by streams of excellent words, although such persons are very qualified, being in the mode of goodness. Then what is to be said of me? I am not at all qualified.” (ÇrémadBhägavatam 7.9.8)

Prahläda Mahäräja continued: “One may possess wealth, an aristocratic family, beauty, austerity, education, sensory expertise, lustre, influence, physical strength, diligence, intelligence and mystic yogic power, but I think that even by all these qualifications one cannot satisfy the Supreme Personality of Godhead. However, one can satisfy the Lord simply by devotional service. Gajendra did this, and thus the Lord was satisfied with him.” (ÇrémadBhägavatam 7.9.9)

“If a brähmaëa has all twelve of the brahminical qualifications [as they are stated in the book called Sanat-sujäta] but is not a devotee and is averse to the lotus feet of the Lord, he is certainly lower than a devotee who is a dog-eater but who has dedicated everything—mind, words, activities, wealth and life—to the Supreme Lord. Such a devotee is better than such a brähmaëa because the devotee can purify his whole family, whereas the socalled brähmaëa in a position of false prestige cannot purify even himself.” (Çrémad-Bhägavatam 7.9.10)

“The Supreme Lord, the Supreme Personality of Godhead, is always fully satisfied in Himself. Therefore, when something is offered to Him, the offering, by the Lord’s mercy, is for the benefit of the devotee, for the Lord does not need service from anyone. To give an example, if one’s face is decorated, the reflection of one’s face in a mirror is also seen to be decorated.” (Çrémad-Bhägavatam 7.9.11)

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“Therefore, although I was born in a demoniac family, I may without a doubt offer prayers to the Lord with full endeavour, as far as my intelligence allows. Anyone who has been forced by ignorance to enter the material world may be purified of material life if he offers prayers to the Lord and hears the Lord’s glories.” (Çrémad-Bhägavatam 7.9.12)

A Bhakta Is Very Dear to Me

Even Lakñmédevé, who is sitting on the chest of the Lord, cannot receive the highest mercy. It is very difficult on Her part, but a dear devotee of the Lord very easily receives such mercy of the Lord. The Lord has equal vision samaù sarveñu bhüteñu [Bg. 18.54] – ‘He is equally disposed toward every living entity. Na me dveñyo ’sti na priyaù [Bg. 9.29] – I envy no one, nor am I partial to anyone. I am equal to all, but a bhakta is very dear to Me. Ye bhajanti tu mäà bhaktyä [Bg. 9.29] – those who do My bhajana with bhakti, are in Me, I am in them.” Though He is impartial, He is very partial towards His devotees.

Offer Nṛsiṁha-Praṇāma to Be Free from Fear

These are all prayers by Prahläda Mahäräja and there is one specific prayer, tad yaccha manyum asuraç ca hatas tvayädya modeta sädhur api våçcika-sarpa-hatyä lokäç ca nirvåtim itäù pratiyanti sarve rüpaà nåsiàha vibhayäya janäù smaranti

“My Lord Nåsiàhadeva, please, therefore, cease Your anger now that my father, the great demon Hiraëyakaçipu, has been killed. Since even saintly persons take pleasure in the killing of a scorpion or a snake, all the worlds have achieved great satisfaction because of the death of this demon. Now they are confident of their happiness, and they will always remember Your auspicious

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incarnation in order to be free from fear.” (Çrémad-Bhägavatam 7.9.14)

Yes, scorpions and snakes should be killed. Saintly persons kill them and get pleasure. Sädhus never kill other living entities. This has been said in this verse. We should always offer this prayer, namaste narasiàhäya, to be free from fear. Nåsiàhadeva kills all inauspiciousness that comes in the path of devotion; therefore, we offer Nåsiàha-praëäma. When we start a journey, we also offer Nåsiàha-praëäma, so that there will be no fear, no obstructions, and no fearful conditions. Nåsiàhadeva comes and destroys it. Therefore, we always offer Nåsiàha-praëäma and it has been said in this verse that, “devotees will always remember You, they will offer You prayers and will be free from all sorts of fear.”

Place Me in Touch with Your Pure Devotee

tasmäd amüs tanu-bhåtäm aham äçiño ‘jïa äyuù çriyaà vibhavam aindriyam äviriïcyät necchämi te vilulitän uruvikrameëa kälätmanopanaya mäà nija-bhåtya-pärçvam

“My dear Lord, now I have complete experience concerning the worldly opulence, mystic powers, longevity and other material pleasures enjoyed by all living entities, from Lord Brahmä down to the ant. As powerful time, You destroy them all. Therefore, because of my experience, I do not wish to possess them. My dear Lord, I request You to place me in touch with Your pure devotee and let me serve him as a sincere servant.” (Çrémad-Bhägavatam 7.9.24)

A Vaiṣṇava Has Love for All Living Entities

When Nåsiàhadeva offered Prahläda mukti, he refused. Why he refused is stated in the following prayer,

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by K åñë A

präyeëa deva munayaù sva-vimukti-kämä maunaà caranti vijane na parärtha-niñöhäù

naitän vihäya kåpaëän vimumukña eko nänyaà tvad asya çaraëaà bhramato ‘nupaçye

“My dear Lord Nåsiàhadeva, I see that there are many saintly persons indeed, but they are interested only in their own deliverance. Not caring for the big cities and towns, they go to the Himälayas or the forest to meditate with vows of silence [maunavrata]. They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Kåñëa consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore, I wish to bring them back to shelter at Your lotus feet.”

(Çrémad-Bhägavatam 7.9.44)

The munis and sages are only interested in their own deliverance. They go to the Himälayan Mountains in search of a solitary place to do sädhana, and there they undergo many severe austerities and penances. So, who thinks of delivering the living entities, the mlecchas and yavanas, those who are in the hellish planets? Western countries mean hellish planets. The sädhu thinks of the suffering conditioned souls and goes there to preach and inculcate Kåñëa consciousness unto those mlecchas, yavanas, and demons. Only a Vaiñëava like Prahläda Mahäräja can do this, otherwise no one can do it. A Vaiñëava, whose heart is so compassionate and so merciful, has love for all living entities, even for the worms in the stool. He thinks even about their deliverance.

I Offer My Respectful Obeisances unto You

There is another prayer in Çrémad-Bhägavatam,

tat te ‘rhattama namaù stuti-karma-püjäù karma småtiç caraëayoù çravaëaà kathäyäm

C hapter 4 the appearanCe of Lord nåsiàhadeva

saàsevayä tvayi vineti ñaò-aìgayä kià bhaktià janaù paramahaàsa-gatau labheta

“Therefore, O Supreme Personality of Godhead, the best of all persons to whom prayers are offered, I offer my respectful obeisances unto You because without rendering six kinds of devotional service unto You – offering prayers, dedicating all the results of activities, worshipping You, working on Your behalf, always remembering Your lotus feet and hearing about Your glories – who can achieve that which is meant for the paramahaàsas?”

(Çrémad-Bhägavatam 7.9.50)

No Better than a Merchant

Then Prahläda Mahäräja says,

nänyathä te ‘khila-guro ghaöeta karuëätmanaù yas ta äçiña äçäste na sa bhåtyaù sa vai vaëik

“Otherwise, O my Lord, O supreme instructor of the entire world, You are so kind to Your devotee that You could not induce him to do something unbeneficial for him. On the other hand, one who desires some material benefit in exchange for devotional service cannot be Your pure devotee. Indeed, he is no better than a merchant who wants profit in exchange for service.” (ÇrémadBhägavatam 7.10.4)

Yes, one who does business with the Lord is no better than a merchant – “I give you this, if you give me that.”

ahaà tv akämas tvad-bhaktas tvaà ca svämy anapäçrayaù nänyathehävayor artho räja-sevakayor iva

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by K åñë A

“O my Lord, I am Your unmotivated servant, and You are my eternal master. There is no need of our being anything other than master and servant. You are naturally my master, and I am naturally Your servant. We have no other relationship.” (ÇrémadBhägavatam 7.10.6)

The Only Prayer Everyone Should Offer

yadi däsyasi me kämän varäàs tvaà varadarñabha kämänäà hådy asaàrohaà bhavatas tu våëe varam

“O my Lord, best of the givers of benediction, if You at all want to bestow a desirable benediction upon me, then I pray from Your Lordship that within the core of my heart there be no material desires.” (Çrémad-Bhägavatam 7.10.7)

Offer this prayer, and if the Lord grants this boon, then material desires will be gone. This is the prayer that all should offer. We have so many lusty desires. Who will root them out? Therefore, everyone should offer prayers at the lotus feet of the Lord from the core of their heart. “If You want to give me a boon, please take away all lusty desires so that never at any time, in any condition, under any circumstance, they will crop up in my heart.” When Nåsiàhadeva was ready to give him any blessing he desired, Prahläda Mahäräja asked for this boon.

I Wish that He Be Excused

Then Prahläda offered the following three prayers, varaà varaya etat te varadeçän maheçvara yad anindat pitä me tväm avidväàs teja aiçvaram

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viddhämarñäçayaù säkñät sarva-loka-guruà prabhum

bhrätå-heti måñä-dåñöis tvad-bhakte mayi cäghavän

tasmät pitä me püyeta durantäd dustaräd aghät pütas te ‘päìga-saàdåñöas tadä kåpaëa-vatsala

Prahläda Mahäräja said: “O Supreme Lord, because You are so merciful to the fallen souls, I ask You for only one benediction. I know that my father, at the time of his death, had already been purified by Your glance upon him, but because of his ignorance of Your beautiful power and supremacy, he was unnecessarily angry at You, falsely thinking that You were the killer of his brother. Thus, he directly blasphemed Your Lordship, the spiritual master of all living beings, and committed heavily sinful activities directed against me, Your devotee. I wish that he be excused for these sinful activities.” (Çrémad-Bhägavatam 7.10.15-17)

What a Vaiṣṇava in the Family Can Do

Prahläda prays for his father and therefore his father was excused. Then what did the Lord say?

triù-saptabhiù pitä pütaù pitåbhiù saha te ’nagha yat sädho ’sya kule jäto bhavän vai kula-pävanaù

The Supreme Personality of Godhead said: “My dear Prahläda, O most pure, O great saintly person, your father has been purified, along with twenty-one forefathers in your family. Because you were born in this family, the entire dynasty has been purified.” (Çrémad-Bhägavatam 7.10.18)

by K åñë A

If a Vaiñëava like Prahläda Mahäräja takes birth in any family, twenty-one generations will be delivered. If a son becomes a Vaiñëava, what he can do! If you want a son, then procreate a son like Prahläda. Otherwise, why will you procreate a child? The hogs procreate hundreds of children, and all eat stool. It is nonsense. If you want to have a son, procreate a son like Prahläda, then his father is glorified, and his mother is glorified. He is a real father, and she is a real mother. Otherwise, they are not a real father and mother; rather they are like hog and she-hog only engaged in sexual enjoyment, nothing else. Then you are procreating all nasty children, hog-like children who eat stool*. Why would you produce such children? There is no need. If you want to be married, then marry and produce a Vaiñëava son like Prahläda. Then the father and mother will be glorified. Otherwise, it is condemned.

These are some of the many prayers of Prahläda Mahäräja. We should offer such prayers to the Supreme Lord. Especially on this auspicious day we should offer these prayers to Jagannätha, who has assumed the Nåsiàha form: “Please give me this boon, on this auspicious day of Your appearance, that no material desire, lusty desire will arise in my heart. Please take away these lusty desires from me.”

Observe it by Fasting and Offering Prayers

vaiçäkhasya caturdaçyäà-çukläyäà çré nåkesaréjatas tad asyam tatpüjot-çavam kurvéta savrataà (Hari-bhakti-viläsa)**

Today is the 14th day of the bright fortnight in the month of Vaiçäkha. On this auspicious day, tithi Nåsiàhadeva appears. Therefore, on this auspicious tithi all the devotees observe it by fasting and offering prayers to Nåsiàhadeva.

* This was Çréla Gour Govinda Mahäräja’s expression for ‘enjoying sense-gratification’. **By Çréla Sanätana Gosvämé quoted from the Padma Puräëa.

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Worship of His Devotee Is Superior

prahläda-kleça näçäyaya hi puëya caturdaçé

püjäyet tatra yatnena hareù prahlädam agrataù

On this tithi, this day, before offering worship to Nåsiàhadeva, you should first offer worship to Prahläda Mahäräja, His dear devotee. Worship of His devotee is superior to the direct worship of the Lord. The Lord appeared in order to protect Prahläda Mahäräja from the persecution of his demoniac father Hiraëyakaçipu. So, first of all we should offer worship to him, then we offer worship to Nåsiàhadeva. This is the correct process. It is required that you fast on this day. This is the vrata; fasting. You may take a little prasädam, anukalpa, as on ekädaçé.

The Results of Observing

Nṛsiṁha-Caturdaśī-Vrata

In the Nåsiàha Puräëa it is mentioned that Prahläda Mahäräja asked Nåsiàhadeva how he had developed bhakti towards Him. In answer Nåsiàhadeva said:

“In ancient days, in Avanté, there was a brähmaëa named Vasu Sharma. He was a paëòita who knew the Vedas very well. He had a devoted and chaste wife named Sushila who was endowed with all good qualities. She was celebrated for her devotion towards her husband. Vasu Sharma and Sushila gave birth to five sons. Four sons were naturally well behaved, learned, and obedient to their father, but the youngest son named Vasudeva, was an exception.” Nåsiàhadeva pointed to Prahläda, “Your name was Vasudeva. You had a bad character and were addicted to associating with prostitutes. One day you quarelled and fought with a prostitute. That night both of you fasted because of this quarrelling and fighting. Fortunately, the day that you both fasted was My appearance day. Therefore, both of you received the

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auspicious result of fasting on My appearance day.” That is why we should fast today. “You were born as the son of Hiraëyakaçipu, my dear devotee Prahläda, and that prostitute took birth as a heavenly prostitute, an apsarä, an angel in a heavenly planet, and she obtained so much material enjoyment there. After that she became My devotee, and now, you are a very dear devotee of Mine also, though born in a demoniac family. Observing My vrata, Brahmä is endowed with creative potency. Brahmä observes this vrata, nåsiàha-caturdaçé-vrata, and Çiva also observes this vrata. Observing this vrata, on My appearance day, Çivajé obtained such great strength and potency that he was able to kill the demon Tripuräsura. Those who observe My vrata on My appearance day, whatever desire they have, they present to Me, I immediately grant it to them.”

Never Let Material Desires Arise in My Heart

Nåsiàhadeva is very merciful today, so offer this prayer:

“Please give me this boon, O all-merciful Nåsiàhadeva, on this auspicious day of Your appearance, that not at any time, in any condition, under any circumstance will material desires arise in my heart. Please grant me this boon. I ask only for this boon. As I develop pure devotion towards You, please grant me this.”

This is the only prayer you offer. All of you should offer this prayer. So many lusty desires you have. Nåsiàhadeva is very merciful today so He will definitely grant that boon to you. The Lord is unlimited and His kathä is unlimited. I hope all of you develop pure devotion to the Lord and let all obstacles and inauspiciousness on the path of devotion be annihilated by Lord Nåsiàhadeva.

C HAPTER FIVE

Hidden in the Heart of a

Self-realised Person

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Hidden in the Heart of a Self-realised Person

Dīna Bandhu dāsa Returns to Bhubaneswar

Braja devé däsé: His Divine Grace had sent a telegram to

Déna Bandhu prabhu, saying he may bring his wife and child to Bhubaneswar for initiation. Kåñëa arranged all the money we needed for travelling and donations for Çréla Gurudeva and for the temple project.

Déna Bandhu däsa flew back to Australia and within three months returned to Bhubaneswar, two weeks before Janmäñöamé, 10 August 1989, with his wife and baby son, to associate again with Çréla Gour Govinda Swami and so that his wife could take initiation. She had listened to recordings of lectures he had made while there and was most impressed. Her previous guru had fallen from grace, and she was praying for a bona fide personality. Upon listening to the lectures of Çréla Gour Govinda Swami, she became strongly inspired and desired to go and see him – to experience first-hand his hari-kathä* and to take initiation from him.

*Hari-kathä: Words describing Çré Kåñëa’s pastimes.

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Braja devé däsé: When we arrived at the temple, we went into Guru Mahäräja’s room and spoke with him and at that initial darçana with him, he expressed the desire to preach in Australia. He also asked me why I was not wearing any bangles*. I asked what kind I should wear, glass or gold, to which he answered, “According to your husband’s capacity”.

Braja devé däsé: Hari-prasäda, our son, was nine months old. He was the ‘darling’ of the temple and was getting so much affection, often being carried by the local devotees (though he was nine months old and walking by then).

Then on 16 August 1989, Gurudeva spoke on the bona fide hearing process:

“…Vaiñëavas are those who know the real truth. They come under the hearing process from the disciplic succession. They are formed by the hearing process, this çrotä parampara. All çästras, Vedic literatures, all mahäjanas, say that one who is intelligent should hear from a real mahäjana [dharmasya tattvaà nihitaà guhäyäà mahäjano yena gataù sa panthäù (Mahäbhärata, Vana-parva 313.117)] from a devotee who is coming under a bona fide disciplic succession, çrota-pantaù...” (Çrémad-Bhägavatam 7.9.23)

tarko ‘pratiñöhaù çrutayo vibhinnä näsäv åñir yasya mataà na bhinnam dharmasya tattvaà nihitaà guhäyäà mahäjano yena gataù sa panthäù

Çré Caitanya Mahäprabhu continued, “Dry arguments are inconclusive. A great personality whose opinion does not differ

* Author’s comment: In Vedic culture, ladies wear bangles as a sign of marriage. In Bengal and Orissa married ladies traditionally wear on each arm bangles made of coral or red glass, conch shell and gold. The resonating of these ornaments striking each other serves to signal the woman’s presence. [This understanding was confirmed by the Äcärya from Çré Raìgam and his secretary Çré Badri Näräyaëa Rämänuja däsa.]

Also, I recall that Gurudeva said that the gold bangles were a store of wealth (the poor man’s bank) so that widows could use them to help maintain themselves after their husband’s demise.

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hidden in the heart of a Self-realiSed perSon

from others is not considered a great sage. Simply by studying the Vedas, which are variegated, one cannot come to the right path by which religious principles are understood. The solid truth of religious principles is hidden in the heart of an unadulterated, selfrealised person. Consequently, as the çästras confirm, one should accept whatever progressive path the mahäjanas advocate.” (This is a verse spoken by Yudhiñöhira Mahäräja in the Mahäbhärata, Vana-pärva 313.117)

Also, on 19 August 1989, Çréla Gour Govinda Swami spoke on why one should not offend a sädhu (a great saintly person):

“He who insults a sage, slanders the sage, speaks ill of a sage, offends the lotus feet of a sage, is never tolerated by Kåñëa; the sage tolerates. Is he not the one who has the patience of Dhruva? Yes, so he tolerates. Kåñëa cannot tolerate it. Sages can tolerate, Kåñëa cannot tolerate.” 1

Śrī Caitanya Mahāprabhu’s Instructions

Then, on 22 August 1989, our beloved Gurudeva spoke on vairägya:

“…Vairägya means neither attachment to this material world, nor detachment from it. Then what is that? Mahäprabhu has said: in whatever condition, whatever stage of life one may be, let him stay there. But he should understand the aim of his life and how to achieve it. If one cannot achieve the aim of his life, then what is the necessity of going to a Himälayan mountain cave and doing this püraka, † recaka, ‡ kumbhaka, § präëäyäma¶ sädhana there? One must think it over very seriously. Wherever you are, either

† The präëäyäma-yogé practices breathing the opposite way until the currents of breath are neutralised into püraka.

‡ Offering the exhaled breath into the inhaled breath is called recaka

§ By practice of kumbhaka-yoga, one can increase the duration of life for perfection in spiritual realisation.

¶ This system of yoga for controlling the breathing process is called präëäyäma, and it is practiced in the haöha-yoga system along with different sitting postures.

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at home or in the forest just say, “Hari”. Be eager enough, very much interested, develop great interest in listening to hari-kathä from bona fide authorities. If you just do this with rapt attention, with great interest, automatically and eventually your attachment to this so-called saàsära will go away. That is real vairägya. This is what Mahäprabhu was teaching…

“…Nowadays we see in this world that most people cannot understand the purport of the word vairägya. Many think that this vairägya means something like an apathetic mood. But Çré Caitanya Mahäprabhu has come here to make us understand what the real purport of vairagya is. He did not come here as an ordinary preacher. He showered His mercy on one and all, on all living entities here in this material world. But up until now, most of the human population cannot understand it. Conditioned souls have attachment for this saàsära, the material world, and anyhow, if they become disgusted or develop some repulsion towards it, they think: this is vairägya. But this is not real vairägya or the actual purport of the vairägya that Çré Caitanya Mahäprabhu has taught…”

In the same lecture, Gurudeva spoke on the order of Çré Caitanya Mahäprabhu to give Kåñëa to everyone:

“In Bhagavad-gétä, Kåñëa has given one restriction while instructing Arjuna about the message of Gétä, His own message. He says, “Do not speak this tattva, this message to abhaktäya nätapaskäya, to those who are not devotees and those who have not undergone any penance or austerity, ätapaskäya.” That means: it should be spoken only to the devotees. However, when He came as Çré Caitanya Mahäprabhu, He wiped out that restriction: yäre dekha, täre kaha ‘kåñëa’-upadeça ämära äjïäya guru haïä tära’ ei deça

Mahäprabhu gave this instruction: “Whoever you meet, you tell him about Kåñëa His message and His instructions.” (Çré Caitanya-caritämåta, Madhya-lélä 7.128)

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hapter 5

hidden in the heart of a Self-realiSed perSon

The heart of someone who is fortunate enough to hear the transcendental sound vibration of the chanting of the Holy Name of the Lord by Çré Caitanya Mahäprabhu or His dear devotees, will be cleansed, and only then he can understand this truth or tattva. Otherwise, it is not possible to understand it. Therefore, Caitanya Mahäprabhu and His followers, the Vaiñëavas, are very, very merciful persons. They always feel pity for the bewildered souls here.

“…On the part of conditioned souls, this tattva relating to this Supreme Absolute Truth, Kåñëa, cannot be understood unless one is cleansed of the dirt accumulated in the heart. That means that unless the heart is purified, one cannot understand this truth…” (Excerpts from a lecture on Çré Caitanya-caritämåta, Ädi-lélä verse 5.90, Bhubaneswar)

Janmāṣṭamī 24 August 1989

Two days later it was Janmäñöamé, 24 August 1989. Braja devi dasi took initiation (hari-näma-dékñä)* from Çré Çrémad Gour Govinda Swami and her son, Hari-prasäda, had his name-giving ceremony and his first hair-cutting ceremony. Janmäñöamé is a particularly special festival celebrated in Vaiñëava Temples all over the world and especially in Çré Våndävana-dhäma.

Braja devé däsé: When I went to ask Guru Mahäräja for initiation he told me that on that day I should fast, not even drink water, and wear a new sari and petticoat. The fire sacrifice was in the middle of the day for initiation and the name-giving ceremony of Hari-prasäda. The local barber came for the hair cutting. Hari-prasäda’s head was covered with blood, as he was wriggling around. I was like a crazy mother thinking, ‘What are you doing to my son?’ I was angry, but when I looked at Guru Mahäräja, he just looked at me with great love and I was immediately pacified.

*Author’s note: In the words of our beloved Çréla Gurudeva and of Çréla A. C. Bhaktivedanta Swami Prabhupäda: The first ceremony is hari-näma-dékñä, and then the second ceremony is mantra-dékñä (or bestowing of Gäyatré mantra).

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Then we sat down for the fire yajïa, and Guru Mahäräja told me to cover my head. After the initiation and hair cutting ceremony my husband paid for the feast and also gave a donation to Guru Mahäräja.

It was like Nothing I Had Ever Experienced Before

Braja devé däsé: After initiation, especially as we were fasting all day and with the baby, I felt totally out of this world – sober and fixed. I just felt spiritually surcharged after initiation. Guru Mahäräja gave me the experience that only a mahä-bhägavata can give. It was like nothing I had ever experienced before. My previous initiation was more like a Sunday feast or a party. What I experienced from Guru Mahäräja was very serious and powerful. We took Ekädaçé prasäda after midnight. What an experience I had just had!

‘Oh

no! No English?’

Déna Bandhu däsa: Guru Mahäräja came out at about 5-5.30pm to give the Janmäñöamé lecture. He began to speak at around 6.30 pm. I was really excited to hear him speak, and I had my tape recorder. He spoke for nearly five hours on Kåñëa in Oriya, interspersed with bhajans, quoting verses and bursting into song. At about 11.50 pm he stopped and asked me, “Déna Bandhu, you want that I should speak in English?” and I answered, “Yes!” Then he said, “Well, but now there is no time. The Lord is coming, and we have to go and greet Him.” I was devastated, ‘Oh no! No English?’ Then he turned to me and said, “Tomorrow I will speak something for you.”

The next day he called us to his room and Gurudeva spoke kåñëa-tattva just for us for one to one and half hours. Gurudeva was very, very personal.

C HAPTER SIX

The Appearance of Śrī Kṛṣṇa

The Appearance of Śrī Kṛṣṇa

Janmāṣṭamī Lecture

By Çréla Gour Govinda Swami

In the first three chapters of the Tenth Canto of the ÇrémadBhägavatam there is a description of the appearance of Bhagavän Çré Kåñëa. This morning, we read the English translation by our revered spiritual master, Çré Çrémad A. C. Bhaktivedänta Swami Prabhupäda.

In Hari-vaàça, there is also a description of Kåñëa’s appearance and in Gopäla-campü, written by Çré Jéva Gosvämé, there is another description of Kåñëa’s appearance. I will be reciting Gopäla-campü, and I have to speak in two languages, first in Oriya then in English, in this way I will go on. Therefore, I request one and all to sit patiently, quietly and hear with concentrated attention because the hearing of this transcendental lélä-kähäëé of Bhagavän Kåñëa is all-auspicious. The Bhägavatam (1.2.17) describes:

çåëvatäà sva-kathäù kåñëaù puëya-çravaëa-kértanaù hådy antaù stho hy abhadräëi vidhunoti suhåt satäm

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“Çré Kåñëa, the Personality of Godhead, who is the Paramätmä in everyone’s heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted.”

Why Kṛṣṇa Descends

The Bhägavata has said that to hear this transcendental lélä-kähäëé of Bhagavän Kåñëa is all-auspicious. If you hear with full faith and concentrated attention, all the material contamination in your heart will be purified.There is no other means. For this reason, Bhagavän Çré Kåñëa descends here, though Bhagavän Kåñëa has His eternal abode in the spiritual sky, known as sac-cid-änandamaya-dhäma, a dhäma that is sanmaya, cinmaya, and änandamaya – full of eternality, full of knowledge, and full of bliss. He is always there, completely absorbed in transcendental lélä, especially in räsa-lélä He enjoys and relishes the mellow. Why will He come to this material world which is not His abode? It is completely opposite to that transcendental sac-cid-änandamaya-dhäma. This material world is asat-, acit-, and niränanda-mäyä – it is temporary, full of ignorance and misery. Why will He come here? What business does He have coming here? He comes because He is suhådaà sarva-bhütänäà – the only well-wishing friend of all living entities. He has said this in the Bhagavad-gétä. From time immemorial you have forgotten Kåñëa and have been under the clutches of mäyä, however Kåñëa has not forgotten you. He is your well-wishing friend. He always runs behind you. He is there in your heart as Paramätmä. He never deserts you. He also descends in many incarnations to this material world along with His dhäma and His associates and He manifests transcendental pastimes. The purpose for His coming is so that His lélä-kähäëés will be recorded in books, and His dear devotees, the Vaiñëava mahäjanas will come, recite, speak and preach these pastimes. Kåñëa’s pastimes should be heard, read, deliberated, and meditated upon. Thereby you will achieve peace and bliss. Your heart will be cleansed and then you will be able to understand your constitutional position. You are the eternal servant of the Lord, Kåñëa is your eternal master. Kåñëa therefore descends here for kréòärtha; to play with His dear devotees, to relish His lélä-rasa, the mellow of transcendental lélä. In addition, He also gives you an opportunity to relish

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these pastimes. Moreover, He also comes here for sädhu-saàrakñaëa, to protect His dear devotees. These are the purposes of Kåñëa’s coming to this material world.

Dvādaśī-parama-vrata

So now I will read from Gopäla-campü, this is in a nice song. I want you to follow it with me.

In Gopäla-campü it is described that there were two poets named Snigdha-kaëöha and Madhu-kaëöha* who daily sang songs in the assembly of Nanda Mahäräja. One day they started singing about how Nandaräja begot a son. Nandaräja performed many sacrifices to beget a son, but still no son was born. The residents of Vrajabhümi, who were all his friends, also took up a vrata, (vow) and offered worship so that Nanda Mahäräja could have a son. Still no son was coming. Yaçomaté, the wife of Nanda Mahäräja, became very distressed. She gave up eating and was always sitting, hanging her head down and only shedding tears.

Seeing the condition of his wife, Nanda Mahäräja became very distressed and consoled her in various ways, saying, “Whatever is the will of Providence, that will take place.”

His wife Yaçodä-mätä said, “My dear husband, I will tell what I have thought of in my heart. I have performed many sacrifices and have taken

* Footnote: Snigdha-kaëöha means affection-laden voice, and madhu-kaëöha means honey-laden voice. In Chapter Eight, of Gopäla-campü it is mentioned that Snigdha-kaëöha and Madhu-kaëöha were previously the two sons of Kuvera, Nalaküvara and Maëigréva, who because of their degraded behaviour were cursed by Çré Närada to become twin arjuna trees near the house of Nanda Mahäräja in Gokula. To deliver them, Çré Kåñëa dragged the heavy grinding mortar toward the extremely large arjuna trees. The grinding mortar became lodged between the trees. As soon as Çré Kåñëa tugged at the grinding mortar with some force, the two trees were completely uprooted. At once, they began falling over and finally struck the ground, producing a deafening crash.

Then, from within the ancient trees, two divine personalities emerged. They circumambulated Çré Kåñëa and submitted prayers in glorification of Him. By Çré Kåñëa’s causeless mercy, they resided in Goloka Våndävana from that point onward. They became the famous reciters, Madhu-kaëöha and Snigdha-kaëöha. Thus, as Çré Kåñëa’s special associates, they eternally narrate His unlimited pastimes in the assembly of Çré Nanda Bäbä and the Vrajaväsés.

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up many vows (vrata), but I have not performed the dvädaçé-paramavrata.”

Hearing this, Nanda Mahäräja became very happy and said, “Yes, very good. We have not performed this vrata. So, we must do it.”

Nanda Mahäräja called his priest who described everything to him about the procedures, rules and regulations to perform this dvädaçé-vrata.

Nanda Mahārāja’s Dream

Then Madhu-kaëöha continued singing:

Nanda Mahäräja and Yaçomaté-räëé accepted this vrata and observed it for one year. At the end of the vrata Nanda Mahäräja had a very nice dream. Lord Hari Himself being very much pleased said, “Your desire will soon be fulfilled. In every kalpa I come as your son, and in this kalpa I will also come as your son. I will manifest My babyhood lélä in your gåha, home. Every day, seeing My babyhood lélä, you will be very happy.”

After seeing this wonderful dream, Nanda Mahäräja’s sleep broke. It was morning and the birds were chirping. He decided to take bath in the Yamunä along with his wife Yaçomaté, and he took much wealth with him to give in charity. All of the demigods, munis, and åñis came in the guise of beggars to receive charity from him. Nanda Mahäräja and Yaçomaté completed their bath and then started giving charity to them. Everyone became very pleased and satisfied to receive charity from him. They all loudly shouted, “Nanda Mahäräja ki jaya! Yaçomaté-räëé ki jaya!”

Then Nanda Mahäräja returned home and offered worship to Bhagavän Viñëu. After finishing his nitya-karma – daily activities, he came to his assembly hall, and offered respect to all the worshippable personalities, respected gurus and brähmaëas.

After that, again Snigdha-kaëöha asked, “What happened then?” Then he continued singing.

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The Brahmacāriṇī Tapasvīnī’s Prediction

Just then the gatekeeper came and informed Nanda Mahäräja that a tapasvéné, a brahmacäriëé had come, and with her was a brahmacäré. Hearing this, Nanda Mahäräja stood up to welcome and offer them nice seats. He washed their feet and offered worship to them. Yaçodä-mätä began crying at the feet of that brahmacäriëé. The ascetic took Yaçodä-mätä onto her lap and, placing her hand on Yaçodä’s head, blessed her, saying, “‘My dear queen, very soon a nice son will come and take birth.” Hearing this, all the gopas and gopés said, “Nandaräëé ki jaya!”

How Did Kṛṣṇa Enter the Womb of Yaśodā-mātā?

Hearing this, Upananda became very joyful and said, “This Gokula vana will be a mahä-tértha.” Hearing this prophecy all of the inhabitants of Vrajabhümi became joyous. They all came forward and offered daëòavat-praëämas at the feet of that yoginé, brahmacäriné. They built a kuöir, a cottage for her and she stayed there.

Then Snigdha-kaëöha asked, “My dear brother Madhu-kaëöha, now tell how Kåñëa came to the womb of Yaçodä-mätä.” Madhukaëöha then spoke about this confidential truth.

Nanda and his wife Yaçomaté observed dvädaçé-vrata continuously for one year. Then, on mägha-mäsa, kåñëa-pratipata, the first day of the dark fortnight of the month of Mägha, that night Nanda Mahäräja had another wonderful dream. He saw a baby, néla-varëa – a blue complexioned child, moving in the sky, and he also saw a girl with a golden-hued bodily complexion. The two of Them entered into Nanda Mahäräja’s heart and stayed there blissfully. Then They came out of the heart of Nanda Mahäräja and entered into the womb of Yaçoda-mätä. Nanda Mahäräja saw all this in his dream. In this way, Yaçodä-mätä became pregnant. Hearing this, all the gopas and gopés became very blissful and happy. Every day there were mahotsavas, grand festivals.

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Nanda Mahäräja gave much charity to the brähmaëas and Vaiñëavas. Also, some goddesses were coming there every day. Day and night, so many were coming and going, no one could count them.

By the eighth month of pregnancy, an astrologer said, “In this month the child will take birth, on a most auspicious tithi.” When this Bhädra-kåñëäñöamé, the eighth day of the dark fortnight of the month of Bhädra came, the nurse said, “The child will be born today,” and the maternity home was prepared.

Preparing the Maternity Home

Immediately the maternity home was prepared and decorated abundantly with flower garlands. Expert nurses came to take care of the mother and child. In the heavenly planets all of the demigods became very joyful. Indradeva was showering rain. On that day, the Vrajaväsés and the demigods in the heavenly planets, everyone everywhere was joyful and blissfully drowning in an ocean of happiness. The Supreme Lord was about to take birth.

Kichu niçi saba gopé jägiyä rahila, kåñëera mäyä pare nidra-gata haila, all the gopés kept awake for some of the night but fell asleep due to the influence of kåñëera mäyä. When the child took birth, everyone was sleeping. Even Yaçodä-mätä was asleep. Without any pain, Yaçodä-mätä gave birth to Kåñëa, the Supreme Personality, that putra-ratna, a son like an invaluable gem, nélamaëi.

Take Me to Vraja-Gokula

Exactly at the same time that Yaçodä-mätä gave birth to baby Kåñëa in Våndävana, in the Mathurä prison house of Kamsa, Devaké also gave birth to a child. The picture and description is in the Tenth Canto of the Bhägavatam. Lord Hari appeared in Mathurä in a four-handed form. There was a beautiful crown on His head and with His four hands He was holding a çaìkha, cakra, gadä, and padma – a conchshell, disk, club and lotus. Kanaka-

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kuëòala-karëa – there were golden earrings on His two ears, and a bright effulgence was coming out of His body. Although it was a dark and cloudy night, everything was illuminated by the effulgence coming from the body of Lord Hari.

Seeing this wonderful child, Devaké paid obeisances with folded hands and offered prayers. Vasudeva immediately took bath. How could he take bath in the prison house? He did so by meditation within his mind, manasä-snäna. Also, in his mind he observed a grand festival for the birthday of Lord Hari and gave away innumerable cows in charity to the brähmaëas and Vaiñëavas. He also offered prayers to Lord Näräyaëa. Then Näräyaëa told him, “Immediately take Me to Vraja-Gokula and put Me on the lap of Yaçodä-mätä.”

Hearing this, Vasudeva was very, very happy and was able to leave the prison house immediately by the wonderful will of Lord Hari. Those who were guarding the prison all fell asleep. All of the strong iron doors and shackles miraculously opened, and Vasudeva was free to leave. Exactly at the same time when Vasudeva was leaving the prison of Kamsa, Yaçodä-mätä gave birth to a second child, a daughter.

When Vasudeva came to the bank of the Yamunä, he saw there was a great flood. The water was very high, and all of the land was inundated. He thought, “How can I cross?”

A Very Confidential Matter

As Vasudeva was thinking how to cross, just then he saw Mahämäyä in the form of a she-jackal crossing the Yamunä river. Vasudeva followed her. Finally, he came to the quarters of Nanda Mahäräja. There he put his son on the lap of Yaçodä-mätä and took Yaçodä’s daughter with him.

Hearing this, Snigdha-kaëöha said, “What is this? Yaçoda-mätä gave birth to one son and one daughter, and Vasudeva took the daughter. Where is the son?”

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Madhu-kaëöha said, “This is a very confidential matter. The daughter Yaçodä-mätä gave birth to was Säkñät Yogamäyä. By her potency, Yogamäyä kept nanda-putra, the son of Nanda hidden, and Vasudeva could not see Him. He only saw the daughter.”

The son of Nanda and Yaçoda, Nanda-nandana, Yaçodänandana, is svayaà bhagavän, the original Supreme Personality of Godhead – ete cäàça-kaläù puàsaù kåñëas tu bhagavän svayam. Nanda-nandana-kåñëa, Yaçodä-nandana-kåñëa is svayaà bhagavän, and all avatäras are His plenary portions or portions of His plenary portions, aàça and kalä.

When svayam bhagavän kåñëa comes, all of His portions and portions of portions, aàça and kalä, come. All are present in Him. The son of Vasudeva is Väsudeva, four-handed form. Väsudeva is the plenary portion of Kåñëa. When Vasudeva put his son in the lap of Yaçodä, that Väsudeva entered into Kåñëa. Väsudeva is the plenary portion of Kåñëa. Just as all rivers flow down to enter into the ocean, similarly all the plenary portions and portions of the plenary portions of the Lord all come and enter into aàçé, that is svayam bhagavän, the original Lord. This is the activity of Yogamäyä, therefore Vasudeva could not understand any of this. They were completely unknown to him.

Prābhava-Prakāśa and Vaibhava-Vilāsa

In the Hari-vaàça (2.4.11) there is a description of how simultaneously Lord Hari took birth in two places:

garbha käle tv asaàpürëe añöame mäsi te striyau devaké ca yaçodä ca suñubäte samaà tadä

In the eighth month of pregnancy, which is considered asaàpürëa, incomplete, because generally it is ten months, Yaçodä and Devaké both gave birth to Lord Hari.

Just after that, Yaçodä gave birth to a daughter. She is known as Yogamäyä. Mahämäyä was also born with Yogamäyä. Vasudeva

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took Mahämäyä. Yogamäyä stayed in Vrajabhümi. Vasudeva took Mahämäyä and handed her over to Kaàsa. It was declared that from this eighth pregnancy, a daughter had come, not a son. Kaàsa was cheated. Yaçodä-nandana, the son of Yaçodä-mätä is svayam bhagavän, Lord Hari. From the womb of Devaké came the four-handed form Väsudeva, who is a präbhava-prakäça of Kåñëa.

Lord Kåñëa has two types of expansions, präbhava-prakäça and vaibhava-viläsa. In the temporary category of präbhava come the incarnations Mohiné, Haàsa and Çukla. In the eternal category comes Dhanvantari, Åñabha, Vyäsa, Dattätreya, Kapila, etc. The vaibhava-prakäça are partially powerful. In this category comes Kurma, Matsya, Nara-Näräyaëa Åñi, Varäha, Hayagréva, Påçnigarbha, Baladeva, Yajïa, Vibhu, Satyasena, Hari, Vaikuëöha, Ajita, Vämana, Sarvabhauma, Åñabha, Viñvaksena, Dharmasetu, Sudämä, Yogeçvara, Båhadbhänu, etc.

Yaśodā drowned in the Ocean of Blissfulness

Madhu-kaëöha then said, “When Yaçodä-mätä gave birth to Kåñëa, all were asleep. Everyone slept through the whole night. Then in the morning Lord Hari started crying. Everyone woke up. Yaçomaté also woke and saw her nice son.

Upon seeing Him, wonderful and beautiful, mother Yaçodä completely drowned in an ocean of blissfulness. She could not think what to do. She was shedding tears of bliss and love. The new-born child was there in her lap and Yaçodä was very blissfully looking at Him.

Yaçodä-mätä’s voice was faltering in joy. She could not speak anything and was simply shedding tears of love. Up until that day she had only looked at the sons of others. Today she was looking at her own son. Tears poured from her eyes and milk flowed from her breasts. Her whole säré became completely soaked. Again, and again Yaçodä-mätä looked at the beautiful moon-like face of her son. All the nurses, gopas, and gopés awoke, hearing the crying sound of the new-born child. Everyone came and said, “Oh, it is not a daughter, it is a son! Yaçodä has given birth to a son!”

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Everyone was very jubilant. It was as if all of Vrajabhümi had drowned in an ocean of blissfulness. All the gopas and gopés came running to Nanda Mahäräja’s quarters to see Yaçodä’s newly born son. The demigods were dancing in the heavenly planets, beating drums and singing, “hari hari hari-bolo! hari-bolo! hari-bolo! haribolo!” The fourteen planetary systems resounded with the sound of “hari-bolo”.

Nanda Mahārāja Performed the Jāta-Karma-Saṁskāra

In the heavenly planets the deva-närés – the wives of the demigods, were showering flowers. All of the gopas and gopés were dancing blissfully, embracing one another with love and affection. They were all drowning in an ocean of happiness.

Immediately Nanda Mahäräja took bath according to Vedic rites. Then he performed the jäta-karma-saàskära – the purificatory ceremony for childbirth. Brähmaëas came and uttered svastiväcana, prayers for auspiciousness. Many musicians came playing varieties of musical instruments. The sound of drums, kettledrums, and other musical instruments resounded throughout all of the three planetary systems.

The three planetary systems were completely filled with supreme happiness, mahä-änanda. Påthivé-devé, Mother Earth had been deeply overwhelmed with distress by the asuras. Now the demons were to be killed and Påthivé-devé would be relieved of her heavy burden. All of the sädhus, Vaiñëavas, dvijas and brähmaëas were happy.

Innumerable Moons Have Arisen

When Nanda Mahäräja came, all the gopas and gopés said, “Nanda come, come and see your beautiful son. Tava gåhe udaya haiyäche kata çaçi – it is as if innumerable moons have arisen in your house. O Nanda Mahäräja, eteka divase janma haila sakala, manera

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änande dekha vadana kamala – you have achieved perfection in this birth after a long time. Many long years have gone past. Come and see the beautiful lotus-like face of your son.”

The news spread throughout Gokula, Vrajabhümi. All of the gopas and gopés came running to Nanda’s quarters – nandera mandire gayälä äila dhäiyä, häte läòi käìdhe bhära – all the gopas had sticks in their hands and they were carrying käìdhe bhära – a stick with bags on both ends on their shoulders. As they were coming, they were dancing. Sabe bole “nandaghoña baòa bhägya püra tava gåhe nähi ära änandera ära.” Everyone was saying, “O Nanda, you have such excellent good fortune. Ah! Today there is an ocean of bliss in your house.”

In All Directions Everyone was Dancing

Näcaya hariñe nanda putra mukha chahiyä cau-dige goyäla näce karatali diyä, seeing the beautiful lotus-like face of his son, Nanda Mahäräja too was blissfully dancing. In all directions all of the cowherd men and inhabitants of Gokula were clapping their hands, rejoicing and dancing. In the heavenly planets the demigods were dancing. In the nether planet, Pätäla, the snakes were dancing. In the inner quarters, Yaçodäräëé was dancing. Çiva was dancing, Brahmä was dancing, and Indra was dancing. Everyone was dancing and full of bliss.

The Blue Gem Kṛṣṇa

Dahi haridra äne ära gorocana du’bähu pasäri äse äire aìgana, all of the cowherd men came bringing auspicious presentations of yoghurt, turmeric, and gorocanä – a yellow dye. Yadunätha däsa bole çuno nandaräëé kata punya kare’ tumi päilä nélamaëi, Yadunätha däsa who composed this poem said, “O Nandaräëé, O wife of Nanda Mahäräja, you have acquired all good fortune and auspiciousness, for today you have obtained Nélamaëi, the blue gem Kåñëa as your child.1

C HAPTER SEVEN

The Blessed Appearance Festival of

The Spiritual Master

Part One

Vyāsa-pūjā

The Blessed Appearance Festival of The Spiritual Master

Part One

The very next day, 25 August 1989, was Çréla A.C. Bhaktivedanta Swami Prabhupäda’s divine appearance festival – Çré Vyäsa-püjä. Dina Bandhu däsa and Braja devé däsé were present for this festival, as well as thousands of Oriyas.

Vyäsa-püjä is the worship of the compiler of the Vedas, Çréla Vyäsadeva, on his appearance day, and worship of all bona fide spiritual masters as the representatives of Çréla Vyäsadeva, on their appearance days.

The Pūjā of All the Gauḍīya-Vaiṣṇava

Çréla Gour Govinda Swami: It is stated here that Vyäsapüjä means ‘guru-püjä’ through the agency of Vyäsadeva. Since Vyäsadeva is the original guru of all who follow the Vedic

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principles, worship of the spiritual master through the agency of Vyäsadeva is called Vyäsa-püjä.

Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda introduced the ceremony of Vyäsa-püjä in our line on his 50th birthday. From that day, it has been observed every year. On his 52nd birth anniversary, Çréla Bhaktisiddhänta Sarasvaté Öhäkura

Prabhupäda Mahäräja gave a lecture on Çrémad-Bhägavatam, describing the meaning of Vyäsa-püjä. He said, “Vyäsa-püjä means the püjä of all the gauòéya-vaiñëava äcäryas.” From this statement we can understand the purport of Vyäsa-püjä. It is not only the püjä of Vyäsadeva, or of Kåñëa, or of Gaurasundara, or of one’s guru. That is not real Vyäsa-püjä. Vyäsa-püjä means the püjä of all the pure gauòéya-vaiñëava äcäryas. That is real Vyäsa-püjä.

In this bhaktivinoda-dhära – the line of Çréla Bhaktivinoda Öhäkura – we find a mantra for Vyäsa-püjä:

çré dämodara svarüpa, çré rüpa, çré sanätana, çré ragunätha, çré jéva, bhaööa yuga, çré kåñëa däsa kaviräjädi, çrémad bhaktivinoda, çrémad gaurakiçora däsa, çrémad bhaktisiddhänta sarasvate, çrémad bhaktivedänta svämé padäìka sarvebhyo gurave namaù

“I offer my obeisances to the footprints of all the gurus, Çréla Svarüpa Dämodara Gosvämé, Çréla Rüpa Goswämé, Çréla Sanätana Gosvämé, Çréla Raghunätha Däsa Gosvämé, Çréla Jéva Gosvämé, Çréla Gopäla Bhaööa Gosvämé, Çréla Raghunätha Bhaööa Gosvämé, and the devotees beginning with Çréla Kåñëadäs Kaviräja Gosvämé, Çréla Bhaktivinoda Öhäkura, Çréla Gaura Kiçora däsa Bäbäjé, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, and Çréla A.C. Bhaktivedanta Swami Prabhupäda.”

Vyäsa-püjä means the worship of all of these gauòéya-vaiñëava äcäryas.1

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Śrīla Vyāsadeva

Çréla Vyäsadeva (Vyäsa) is the literary incarnation of God, and the greatest philosopher of ancient times. He was the son of Paräçara Muni, and the compiler of the original Vedic scriptures, including the eighteen Puräëas, Vedänta-sütra, the Mahäbhärata, which includes the Bhagavad-gétä or Gétä Upaniñad and the ÇrémadBhägavatam - Mahä-Puräëa. He played a most fundamental role in guiding the dear devotees of Lord Kåñëa, the Päëòavas, during crucial times. He bestowed the vision of the battle of Kurukñetra to Saïjaya so that he could relate it to Dhåtaräñöra. In the Bhagavadgétä, Saïjaya explains that everything is due to the mercy of his spiritual master Çréla Vyäsadeva.

By the Mercy of Vyāsa

saïjaya uväca ity ahaà väsudevasya pärthasya ca mahätmanaù saàvädam imam açrauñam adbhutaà roma-harñaëam

“Saïjaya said: Thus, have I heard the conversation of two great souls, Kåñëa and Arjuna. And so wonderful is that message that my hair is standing on end.”

vyäsa-prasädäc chrutavän etad guhyam ahaà param yogaà yogeçvarät kåñëät säkñät kathayataù svayam

“By the mercy of Vyäsa, I have heard these most confidential talks directly from the master of all mysticism, Kåñëa, who was speaking personally to Arjuna.”

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räjan saàsmåtya saàsmåtya saàvädam imam adbhutam keçavärjunayoù puëyaà håñyämi ca muhur muhuù

“O King, as I repeatedly recall this wondrous and holy dialogue between Kåñëa and Arjuna, I take pleasure, being thrilled at every moment.”

tac ca saàsmåtya saàsmåtya rüpam aty-adbhutaà hareù vismayo me mahän räjan håñyämi ca punaù punaù

“O King, as I remember the wonderful form of Lord Kåñëa, I am struck with wonder more and more, and I rejoice again and again.”

yatra yogeçvaraù kåñëo yatra pärtho dhanur-dharaù tatra çrér vijayo bhütir dhruvä nétir matir mama

“Wherever there is Kåñëa, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.” (Bhagavad-gétä 18.74-78)

There Have Been Twenty-Eight Vyāsadevas

Çréla Vyäsadeva is the son of Paräçara Muni and Satyavatédevé, an empowered (çaktyäveça) avatära of God who rendered the original transcendental Vedic çabda-brahman into written texts some 5,000 years ago. He is also known as Vedavyäsa, Bädaräyaëa and Dvaipäyana.

Vedavyäsa appears at the end of every Dväpara-yuga and proceeds to divide the Veda into relevant portions and to disseminate that

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knowledge. In the present era, or manvantara there have been twenty-eight Divya-yugas and, there are twenty-eight individuals who have held the title of Veda Vyäsa.

In the Kürma Puräëa and Viñëu Puräëa there is a list of twenty-eight Vyäsas’ appearing, so far, in one manvantara. One manvantara is 71 milleniums or 71 divya-yugas. The four yugas –Satya, Tretä, Dväpara and Kali – taken together constitute one millennium or divya-yuga. Twenty-seven of these Vyäsadevas are considered pure, powerful brähmaëas, however the Vyäsa who has most recently appeared in the last Dväpara-yuga, is a çaktyäveça, a partial incarnation of the Supreme Lord Himself.

The Qualification to Sit on the Vyāsāsana

The sad-guru (bona fide spiritual master) represents Çréla Vyasadeva and may sit on the Vyäsäsana, the seat of Vyäsa, as his earnest representative.

The qualification to sit on the Vyäsäsana is that one must know the ñaò-darçanas (six essential philosophies) and be able to refute the five atheistic ones, and to understand and present the one theistic philosophy as presented by Çréla Vyäsadeva as Vedäntadarçana. This has later been properly elucidated by the legacy of Vaiñëava äcäryas, such as Çréla Madhväcärya, Çréla Rämänujäcärya, Çré Viñëu Svämé and Çré Nimbärka Äcärya.

The Commentaries of the Vaiṣṇava Ācāryas

Çréla Rämänujäcärya wrote a commentary on the Vedäntasütra which is entitled Çré-bhäñya. The commentary of Çréla Madhväcärya is known as Pürëaprajïa-bhäñya, Çré Viñëu Svämé’s commentary is titled Sarvajïa-bhäñya and the commentary of Çré Nimbärka Äcärya is titled Pärijäta-saurabha-bhäñya. Then, when the great Gauòéya Vaiñëava Äcärya Çréla Baladeva Vidyäbhüñaëa appeared, he wrote a commentary on the Vedänta-sütra entitled Govinda-bhäñya.

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The Ṣaḍ-darśana or The Six Different Schools of Philosophy

The ñaò-darçana or the six different schools of philosophy, in India are:

1. Mémäàsä (sometimes called Pürva Mémäàsä or Karma-mémäàsä) – propounded by Jaimini Åñi.

2. Säìkhya - propounded by Kapila Åñi.

3. Nyäya - propounded by Gautama Åñi.

4. Vaiçeñika - propounded by Kaëäda Åñi.

5. Yoga or mysticism - propounded by Pataïjali Åñi.

6. Vedänta (Brahma-mémäàsä or Uttarä Mémäàsä) – propounded by the great sage Vedavyäsa (Çréla Vyäsadeva).*

The last mentioned Vedänta-darçana was presented by Çréla Vyäsadeva in the form of the Vedänta-sütra after a thorough refutation of all other five darçanas and therefore this Vedäntasütra is accepted by all Vedic scholars, and no one is recognised as bona fide who has no interpretation of this Vedänta-sütra. The five varying philosophies entirely reject the predominance of the Supreme Personality of Godhead and strive to establish their own ontological theories. However, Çréla Vyäsadeva wrote the Vedäntasütra and, taking the essence of all Vedic literature, established the supremacy of the Supreme Personality of Godhead. All five of the philosophers mentioned above understand the ultimate reality as impersonal, without material qualities, and they believe that when the Personality of Godhead appears, He is a material construct only and conditioned by the material qualities.

* “…There is no doubt that philosophical literature originated in India. Although there are many kinds of philosophies, they are grossly divided into six categories. These six categories of philosophy are known in India as ñaò-darçana. These six philosophies are also widely respected in Greece. Through intensive research, Garbe, who was a professor in Greece, has recently ascertained that Aristotle was the disciple of Gautama’s philosophy of Nyäya, Thelis was the disciple of Kaëäda’s philosophy of Vaiçeñika, Socrates was the disciple of Jaimini’s Mémäàsä, Plato was the disciple of Vyäsadeva’s Vedänta, Pythagoras was the disciple of Kapila’s Säìkhya, and Zino was the disciple of Pataïjali’s yoga…” (Çré Bhaktivinoda Vani Vaibhava, Part 32, section 13, from the Çré Sajjana-toñaëé 7/1)

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The Six Philosophies in Brief

1. Säìkhya - atheistic Säìkhya explains the evolution of natural elements from subtle to gross.

Atheistic säìkhya philosophers like Kapila analyse the material elements very scrutinisingly;** they thereby conclude that the union of a female principle, prakåti, material nature and a male principle, puruña, or consciousness is the cause of everything. They do not accept the Supreme Personality of Godhead as the cause of all causes (sarva-käraëa-käraëam).***

2. Yoga - Pataïjali’s yoga describes the eightfold method of meditation, añöäìga-yoga sometimes known as räja-yoga.

Philosophers following the precepts of Pataïjali perform acts of physical and subtle purification through yoga practice and imagine a form of the Absolute Truth within many forms. That is their process of self-realisation.

3. Nyäya - sets forth the techniques of logic.

This philosophy suggests that there is one Creator, however He is indifferent. You must try to develop your rational faculties and live according to reason in all your conduct. Only through this thinking can you navigate the world. Be a good logician, and then with the power of reason you will be able to achieve liberation.

** Säìkhya litteraly means ‘to count’.

*** éçvaraù paramaù kåñëaù sac-cid-änanda-vigrahaù anädir ädir govindaù sarva-käraëa-käraëam

“There are many personalities possessing the qualities of Bhagavän, but Kåñëa is the supreme because none can excel Him. He is the Supreme Person, and His body is eternal, full of knowledge and bliss. He is the primeval Lord Govinda and the cause of all causes.” (Brahma-saàhitä 5.1)

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4. Vaiçeñika - considers the basic metaphysical categories of reality.

The atomic theory. According to Kanada, everything is made of atoms. Kana means atomic particle. Innumerable atomic particles have combined at random and produced the world, with no necessity of any reason, rhyme or consciousness. Although originally Nyäya and Vaiçeñika were two different systems, with the passing of time they amalgamed, so much so that Çréla Bhaktivinode Öhäkura calls their two founders ‘logicians philosophers’.

5. Karma-mémäàsä - establishes the standard tools of scriptural interpretation.

The Mémäàsaka philosophers, following the principles of Jaimini, stress fruitive activity and claim that if there is a God, He must be under the laws of fruitive activity. In other words, if one performs his duties adequately in the material world, God is obliged to give one the desired result, due to the overarching laws of cause and effect. According to these philosophers, there is no need to become a devotee of God. If one strictly follows moral principles, one will be recognised by the Lord, who will then give the desired reward.

6. Vedänta - only the Vedänta (vedänta-sütra) of Bädaräyaëa Vyäsa is free of the four defects common to all the conditioned souls: imperfect senses, illusion, cheating tendency, error, and even then, it must be properly explained by the bona fide Vaiñëava äcäryas.

Vedänta: the ultimate conclusion of Vedic philosophy is the philosophy of the Vedänta-sütra of Çréla Vyäsadeva. It contains a conclusive summary of Vedic philosophical knowledge and shows that Çré Kåñëa is the final goal of all philosophical research. Vedänta literally means ‘the final conclusion of Vedic thought’. It is seen as the final degree of Vedic education and traditionally the reserved domain of the sannyäsés (members of the renounced

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order) and scholars (paëòitas). Mastery of the texts of the Upaniñads is achieved in the light of the aphorisms of the Vedänta-sütra of Veda Vyäsadeva which explain them.

The Representative of Vyāsadeva Must Comprehensively Establish His Philosophy

The bonafide commentary of the Vedänta-sütra was written by Çréla Vyäsadeva himself and is entitled Çrémad-Bhägavatam or Päramahaàsa-saàhitä.

Çréla Gour Govinda Swami had stated many times that to sit on the Vyäsäsana, one must know the six philosophers, their philosophies (as quoted above) and how to defeat them. The five atheistic philosophies are numbered 1-5 above. The representative of Vyäsadeva must be able to comprehensively establish and present the philosophy as revealed by Çréla Vyäsadeva in his Vedänta-sütra.

The Śrīmad-Bhāgavatam The Best Śastra for this Age of Kali

Çréla Jéva Goswämé has compiled the sat-sandarbas (six philosophical expositions of reality). In his Tattva-sandarba he has written that the best çastra for this age of Kali is the ÇrémadBhägavatam for the following reasons:

1. It fully reveals the intrinsic meaning of the Vedänta-sütra.

yei sütre yei åk-viñaya-vacana bhägavate sei åk çloke nibandhana

“In the Vedänta-sütra, the purport of all Vedic knowledge is explained, and in Çrémad-Bhägavatam the same purport has been explained in eighteen thousand verses.” (Çré Caitanya-caritämåta, Madhya-lélä 25.99)

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2. It fully illuminates the Gäyatré mantra.

Çréla Gour Govinda Swami would chant these verses, amongst many others, prior to speaking on the Çrémad-Bhägavatam, as a glorification of this wonderful scripture:

artho ‘yaà brahma-süträëäà bhäratärtha vinirëayaù gäyatré-bhäñya-rüpo ‘sau vedärtha-paribåàhitaù

“The meaning of the Vedänta-sütras, the full purport of the Mahäbhärata, the commentary on Brahma-gäyatré, and the fully expanded knowledge of the Vedas are all present in the ÇrémadBhägavatam.” (Garuòa Puräëa)

cäri-veda-upaniñade yata kichu haya tära artha laïä vyäsa karilä saïcaya

“Vyäsadeva collected whatever Vedic conclusions were in the four Vedas and 108 Upaniñads and placed them in the aphorisms of the Vedänta-sütra. (Çré Caitanya-caritämåta, Madhya-lélä 25.98)

3. It is apauruñeya çabda or of super-human origin.

4. It is easily accessible in 12 Cantos, 335 Chapters and 18,000 verses.

sarva-vedetihäsänäà säraà säraà samuddhåtam

“The essence of all Vedic literature and all histories has been collected in the Çrémad-Bhägavatam.” (Çré Caitanya-caritämåta, Madhya-lélä 24.145)

5. It is fully in line with the gauòéya-siddhänta, the philosophy held by the Gauòéya Vaisnavas.

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sarva-vedänta-säraà hi çré-bhägavatam iñyate tad-rasämåta-tåptasya nänyatra syäd ratiù kvacit

“The Çrémad-Bhägavatam is declared to be the essence of all the Vedänta philosophy. One who has felt satisfaction from its nectarean mellow will never be attracted to any other literature.” (Çrémad-Bhägavatam 12.13.15)

kåñëa-bhakti-rasa-svarüpa’ çré-bhägavata täte veda-çästra haite parama mahattva

“The Çrémad-Bhägavatam gives direct information of the mellow derived from service to Kåñëa. Therefore the Çrémad-Bhägavatam is above all other Vedic literatures.” (Çré Caitanya-caritämåta, Madhya-lélä 25.150)

Taste this Nectar!

Çréla Gour Govinda Swami: Those who have developed a taste for this nectarean juice, for the mellow coming out from ÇrémadBhägavatam, to such rasika-bhaktas, * we say; muhur aho rasikä bhuvi bhävukäù, with a microphone, “Come, come, come!” Again and again, we call them, “Taste this nectar! Taste this nectar! It is not available anywhere else.”

It is not like what you get in the liquor shop. But you are going to the liquor shop. “Twenty-four hours open, cold wine, come and drink, dance and dine.” People are rushing there, giving money. Only mad fellows are rushing there, to eat stool. No money is required, not even a dollar. We are giving this nectar free of cost. “Come, come and drink it. Drink, dance and dine with us!” We are advertising, putting up a big signboard. But how many are coming? Who has developed a taste for it? Most have developed a taste for liquor, taste for stool, no taste for nectar.

* See Appendix Twelve for further information on this subject matter.

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Even if you offer them good fortune, still they will not accept it. Most unfortunate wretches. We offer you a very good fortune, but by not accepting it, you are a most unfortunate wretch. This is a very sorry state of affairs.”

The Çrémad-Bhägavatam is the bona fide commentary on the Vedänta-sütra: pürnaù so ‘yam atiçayaù puräëänäà säma-rüpaù säkñäd bhagavatoditaù dvädaça-skandha-yukto ‘yam

çata-viccheda-saàyutaù grantho ‘ñöädaça-sähasraà çré-bhägavatäbhidhaù

“This Puräëa is perfectly complete. It is the Säma Veda among the Puräëas, spoken directly by an incarnation of the Supreme Lord [Çréla Vyasadeva]. This work, consisting of twelve cantos, hundreds of chapters, and eighteen thousand verses, is called the Çrémad-Bhägavatam.” (Garuòa Puräëa)

The Essence of All the Vedas

Çréla Gour Govinda Swami: “The Çrémad-Bhägavatam is sarvavedänta-sära, the essence of all Vedas, all Vedäntas, all Upaniñads. One who develops taste for this Çrémad-Bhägavatam will never aspire for any other çästra. This Çrémad-Bhägavatam is the commentary on the Brahma-sütra. The purport of the Mahäbharata is also given here. It is a commentary on the Gäyatré mantra, and it is an expansion of the Vedänta. The Çrémad-Bhägavatam begins with the Gäyatré mantra - gäyatréra arthe ei grantha-ärambhana.”1

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Paramahaṁsa-saṁhitā

Śrīla Vyāsadeva’s Last Contribution

Excerpts from a lecture by Çréla Gour Govinda Swami1 yäni veda-vidäà çreñöho bhagavän bädaräyaëaù anye ca munayaù süta parävara-vido viduù

“Being the eldest learned Vedäntist, O Süta Gosvämé, you are acquainted with the knowledge of Vyäsadeva, who is an incarnation of Godhead, and you also know other sages who are fully versed in all kinds of physical and metaphysical knowledge.” (Çrémad-Bhägavatam 1.1.7)

The Çrémad-Bhägavatam is a natural commentary on the Brahma-sütra, or Bädaräyaëi Vedänta-sütras. It is called natural because Vyäsadeva is the author of both the Vedänta-sütras and the Çrémad-Bhägavatam, which are the essence of all Vedic literatures. Besides Vyäsadeva, there are other sages who are the authors of six different philosophical systems, namely Gautama, Kaëäda, Kapila, Pataïjali, Jaimini and Añöävakra. Theism is explained completely in the Vedänta-sütra, whereas in other systems of philosophical speculations, practically no mention is given of the ultimate cause of all causes. One can sit on the vyäsäsana only after being conversant in all systems of philosophy so that one can present

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fully the theistic views of the Bhägavatam in defiance of all other systems. Çréla Süta Gosvämé was the proper teacher, and therefore the sages at Naimiñäraëya gave him an elevated position on the vyäsäsana. Çréla Vyäsadeva is designated herein as the Personality of Godhead because he is an authorised empowered incarnation of the Lord. (Çrémad-Bhägavatam 1.1.7 purport)

The sages of Naimiñäraëya, headed by Saunaka, requested Süta Gosvämé to speak about the Çrémad-Bhägavatam, because he was acquainted with the knowledge of Vyäsadeva and also with the philosophies of other sages. This is a characteristic of an äcärya: He can defeat all the philosophies and establish the true philosophical conclusion, bhakti-siddhänta. The Çrémad-Bhägavatam was compiled by Vyäsadeva, in Çamyäpräsa äçrama. He gave it to his son, Çukadeva Gosvämé, who was the first person who spoke it in public, on the bank of the Ganges. This is the Bhägavatam’s prathama prakäça, the first time the Bhägavatam publicly appeared.

sarva-vedänta-säraà hi çré-bhägavatam iñyate tad-rasämåta-tåptasya nänyatra syäd ratiù kvacit (Çrémad-Bhägavatam 12.13.15)

“The Bhägavatam is the essence of all Vedic literature. One who develops taste for it will never aspire for any other literature.”

The Definition of the Veda

The word ‘veda’ comes from the Sanskrit root or dhätu ‘vid’ which means ‘to know’. One definition of the Veda is, “vedayati dharmaà iti vedaù, what describes the true, eternal dharma, the bhägavata-dharma”. It is said, “niçväsa saha väëé, the Veda comes from the breathing of the Supreme Lord.” The Bhagavad-gétä comes directly from His lips, so it is called Gétopaniñad, the essence

of all the Vedas. Çréla Jéva Gosvämé gives another definition in his Tattva-Sandarbha: Anädi-siddha-sarva-puruña-paramparäsusarvalaukikälaukika-jïäna-nidänatväd apräkåta-vacana-lakñaëo vedaù. The meaning is the following: Anädir ädir govindaù sarva-käraëakäraëam. Govinda is anädi, and sarva ädir, He is the beginning of everything although He Himself has no beginning. “Anädi siddha”: as Kåñëa is anädi, without beginning, the Veda is also anädi, you cannot trace its beginning. You cannot say that it first appeared at a particular date or time. There are so-called paëòits, learned scholars, who say, “vaidika yuga, purva vaidika yuga, The Vedic age, and the age before the Vedic age.” What is the age before the Veda? The Veda is eternal, as Kåñëa is eternal. Therefore, how can you say, “The Vedic age, and the age before the Vedic age”? This is such a bogus statement! Was the eternal Veda not there during that time?

Çréla Jéva Gosvämé has also said, “parampärasu, The Veda comes down by disciplic succession, paramparä.” This is stressed upon: a bona fide disciplic succession. And also, “sarva-laukikälaukikajïäna-nidänatväd, the Veda contains everything, all kinds of jïäna, both laukika and alaukika-jïäna, transcendental knowledge and material knowledge.”

Śrotā-pārampara

The Hearing Process

There are two types of consideration: apära-vicära and tattvavicära, the apparent consideration and the absolute consideration. All our discussions and philosophy are based on tattva-vicära, not on apära-vicära. Therefore, if you accept the absolute consideration, then you will find that ultimately nothing is material, because everything comes from that Supreme Lord Kåñëa. Both sat and asat. Subsequently the Veda contains everything, laukika-jïäna and alaukika-jïäna. Therefore, Çréla Jéva Gosvämé has stated: apräkåtavacana – what is found in the Veda are not material words. When anything is related to Kåñëa, it becomes transcendental.

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The Veda contains transcendental words that descend through the bona fide disciplic succession, by the hearing process, çrotäpärampara. Therefore, one of the names of the Veda is çruti, what is being received by hearing; çruti-karëa, you have to hear this Veda from a bona fide äcärya. The Chändogya Upaniñada (6.14.2) states, äcäryavän puruño veda, one who has heard from a bona fide äcärya knows everything. That äcärya has heard from his äcärya, and that äcärya has heard from his äcärya. In this way, if you go up and up, you will reach Kåñëa. He is the original äcärya. Vande kåñëa jagatguru, Kåñëa is the original guru of the Vedas.

Philosophies Based on Material Logic and Argument

In the Mahäbhärata it is described that the Dharma Baka* asked Yudhiñöhira Mahäräja four questions. One of them was “Ka panthä, which is the proper path?” To this he answered,

tarko ‘pratiñöhaù çrutayo vibhinnä näsäv åñir yasya mataà na bhinnam dharmasya tattvaà nihitaà guhäyäà mahäjano yena gataù sa panthäù**

“By logic or argument, you cannot establish the Vedic truth. If you add it to this Vedic knowledge, then it will become different and different. No one can establish himself as a philosopher unless he presents an original opinion. The truth about the Veda-dharma

* The Dharma Baka upäkhyäna is a story from the epic Mahäbhärata about a questionand-answer dialogue between Yudhiñöhira Mahäräja and a Yakña (who was really Yamaräja disguised as a very big crane; ‘baka’ means crane). The story is set in the Vana Parva, when the Päëòavas were spending their twelve years of exile in the forest. In the story, Yudhiñöhira hears a voice that tells him that the pool belongs to a Yakña and that he must answer the Yakña’s questions before touching the water otherwise he will die like his brothers, who were lying next to the pool. Yudhiñöhira answers the Yakña’s questions without bias, demonstrating his sense of dharma and justice. The Yakña is pleased with Yudhiñöhira’s answers and grants him the lives of all of his brothers.

**Mahäbhärata, Vana-parva 313.117, quoted Çré Caitanya-caritämåta, Madhya-lélä 17.186.

is contained in the heart of the mahäjanas. They have shown the path, and we have to tread that path.”

Çréla Rupa Gosvämé has written something similar in his Bhakti-rasämåta-sindhu: “acintyä khalu ye bhävä nä täàs tarkena yojaye, do not add any of your material logic and argument to that which is inconceivable. It cannot be established by tärkika-mata, philosophical opinions, logic and argument.” Material logic is not true logic. That which is acintyä, inconceivable, is the Supreme Truth. Haris-tv-ekaà tattvaà, Lord Hari is the Supreme Truth, parama-tattva, no one else. He is acintya, inconceivable.

Kåñëa, from whom the Veda comes, has said, “vedaiç ca sarvair aham eva vedyam, In all the Vedas I am to be known” (Bg. 15.15). One who knows Kåñëa knows the Veda, because He is the one to be known through all the Vedas. However, these so-called philosophers: Gautama, Kaëäda, Kapila, Pataïjali, Jaimini and Añöävakra do not speak about Kåñëa. Therefore, it is said, “nänä muni nänä mata yata mata tata pathä, many munis have many opinions. Consequently, there are as many philosophies as there are philosophers.” The philosophies of these munis are all tärkika, they are based on material logic and argument. To establish oneself as a muni, or philosopher, one must present something new, something that no one else has said. For example, those who wish to earn a doctorate PhD in the universities must submit a written thesis, or sandarbha, on some subject. It will be examined by the university board of scholars, and they will give their opinion, “Yes, this is something new. It has not been presented previously.” He is then awarded a doctorate by the university. Otherwise, he cannot receive one.

Six Famous Philosophers

Srila Prabhupäda has just given a hint here, “Besides Vyäsadeva there are other sages who are authors of six different philosophical

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systems. Gautama, Kaëäda, Kapila, Pataïjali, Jaimini and Añöävakra.” They are six famous philosophers, but the Caitanyacaritämåta states, täte chaya darçana haite ‘tattva’ nähi jäni ‘mahäjana’ yei kahe, sei ‘satya’ mäni

“By studying the six philosophical theories, one cannot reach the Absolute Truth. It is therefore our duty to follow the path of the mahäjanas, the authorities. Whatever they say should be accepted as the Supreme Truth.” (Caitanya-caritämåta Madhya 25.56)

These philosophers do not know the Supreme Truth because their philosophy is based on materialistic logic and argument, tärkika-mata. The words of a mahäjana are to be accepted. Mahäjana means a sädhu who is completely surrendered unto the lotus feet of Kåñëa.

parama käraëa éçvare keha nähi mäne sva-sva-mata sthäpe para-matera khaëòane

“Of the six philosophers mentioned, none of them accept the Supreme Lord; they are always busy refuting the philosophical theories of others and establishing their own.”(Caitanya-caritämåta Madhya-lélä 25.55)

çré-kåñëa-caitanya-väëé-amåtera dhära tiìho ye kahaye vastu, sei ‘tattva’-sära

“The words of Çré Caitanya Mahäprabhu are a shower of nectar. Whatever He concludes to be the ultimate truth is indeed the summum bonum of all spiritual knowledge.” (Caitanya-caritämåta, Madhya-lélä 25.58)

Çréla Jagadänanda Pandit has written,

kali-yuge sädhu päoyä duñkara jäniyä sädhu-guru-rüpe kåñëa äila nadéyä

“In Kali-yuga it is very difficult to find a genuine sädhu. Therefore Kåñëa appeared as a sädhu-guru, taking birth in Nadia.” (Prema-vivarta)

Çré Kåñëa Caitanya, the Supreme Personality of Godhead, who is Kåñëa Himself, from whom the Veda comes, came as an äcärya, an ideal äcärya. When He travelled through India, He defeated all these bogus philosophies and established the true philosophy, bhakti-siddhänta, the most sublime philosophy, acintyä-bhedäbhedatattva, and we accept that. The niñkiïcana mahäjanas who know this bhakti-tattva are the real, bona fide sädhus and real äcäryas. Others are not. Indeed, these six philosophers are all pracaëòa nästika, very great atheists. They are not theists at all. They are great logicians, who are very expert in putting their own logic and argument forward.

To understand the philosophies of Gautama, Kaëäda, Kapila, Pataïjali, Jaimini and Añöävakra, an extensive explanation will be needed. I will only summarise their philosophies so that you know something about them, because unless you understand them you cannot defeat them.

Gautama’s philosophy is known a nyäya-darçana. He bases everything on material logic, which, we have seen, is defective. Not one of these philosophers will ever say that Kåñëa is the Supreme Personality, the cause of all causes.

Kaëäda’s philosophy is known as vaiçeñika-darçana. He says that paramäëu, the atom, is the cause of creation, and only speaks about this paramänu-vada, his atomic, materialistic theory.

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There are two Kapilas: one, the son of Kardama Muni, is an incarnation of Godhead, and the other one is an atheist. His philosophy is known as säìkhya-darçana. He does not accept the Supreme Personality of Godhead. He says that präkåti, material nature, is the cause of this creation. Kåñëa has said, “mayädhyakñeëa prakåtiù süyate sa-caräcaram, the material nature works under My superintendence.” She never works independently, however, Kapila says it is the cause of this creation. He never accepts and says that the cause is the Supreme Lord.

Pataïjali’s philosophy is known as yoga-darçana, which is based on añöäìga-yoga with its different stages of yama, niyama, äsana, präëäyäma, pratyähära, dhäraëä, dhyäna and samädhi. When they meditate, on whom do they meditate? They say that in the beginning you cannot meditate on the impersonal. So, to facilitate the meditation, one just imagines a form of the Lord, Éçvara, but ultimately the Lord is formless, nirviçeña. He is not saviçeña, full of varieties. Therefore, it is imaginative. Their goal is to merge into the body of Éçvara, éçvara-säyujya.

Jaimini’s philosophy is known as karma-mimäàsä, whereas Vedavyäsa’s Vedänta is uttara mimäàsä. Jaimini does not accept Éçvara, the Supreme Personality of Godhead either. He only speaks about karma and concludes that if we act properly, then the results are bound to come; they will come automatically. In the Gétä (2.47)

Kåñëa, has said, “karmaëy evädhikäras te mä phaleñu kadäcana, You have to act, but you have no right to the result of your work.” The Supreme Personality of Godhead is the giver. He will give the result. You are not the giver. It is up to Him, but Jaimini’s karma mimäàsä philosophy does not accept this. He concludes that, “I will do this work, and I will get this result.”

Añöävakra is an impersonalist. He says that nirviçeña-brahma, the impersonal Brahman, is the cause of the creation. He will never say that Kåñëa is the cause.

Vyäsadeva defeated all these philosophies and wrote the Vedänta-sütra. Therefore, Mahäprabhu has said,

jévera nistära lägi’ sütra kaila vyäsa mäyävädi-bhäñya çunile haya sarva-näça

“Çréla Vyäsadeva presented the Vedic literature for the deliverance of the conditioned souls, but if one hears the commentary of Çaìkaräcärya everything is spoiled.” (Caitanyacaritämåta, Madhya-lélä 6.169)

Books Are Needed in Kali-Yuga

In the previous yugas there was no need for books, because people’s memories were so sharp that after hearing something once, they could remember it. They never forgot anything, but in Kali-yuga people have short memory. Therefore, books are needed now.

präyeëälpäyuñaù sabhya kaläv asmin yuge janäù mandäù sumanda-matayo manda-bhägyä hy upadrutäù

“O learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed.” (Çrémad-Bhägavatam 1.1.10)

In Kali-yuga, which is the most degraded, sinful age, everything is bad: memory, merit, intelligence, one’s fortune, and there are many kinds of disturbances. If you hear, you forget. As soon as you leave the room, if you are asked what you have just heard, you will not be able to completely recollect it. Therefore, in Kaliyuga books are needed. Vyäsadeva wrote everything down on the instruction of his guru Närada Muni, so he is the bona fide

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authority. He wrote that one who knows the Çrémad-Bhägavatam, the essence of all Vedic literature, knows everything.

The Bhāgavata Is Known as Paramahaṁsa-saṁhitā

Vyäsadeva wrote the four Vedas, then the Brahmanas, the Saàhitäs, the Upaniñadas, and then the Puräëas. His last contribution is the Bhägavata, the Mahä-puräëa, known as Paramahaàsa-saàhitä, which is the essence all the Vedic literature.

cäri-veda-upaniñade yata kichu haya tära artha laïä vyäsa karilä saïcaya.

“Vyäsadeva collected whatever Vedic conclusions were in the four Vedas and 108 Upaniñads and placed them in the aphorisms of the Vedänta-sütra.” (Caitanya-caritämåta, Madhya-lélä 25.98)

ataeva brahma-sütrera bhäñya-çré-bhägavata bhägavata-çloka, upaniñat kahe ‘eka’ mata

“Therefore it is to be concluded that the Brahma-sütra is explained vividly in the Çrémad-Bhägavatam. Also, what is explained in the verses of the Çrémad-Bhägavatam has the same purport as that which is explained in the Upaniñads.” (Caitanyacaritämåta, Madhya-lélä 25.100)

yei sütra-kartä, se yadi karaye vyäkhyäna tabe sütrera müla artha lokera haya jïäna

“If the Vedänta-sütra is explained by Vyäsadeva himself, who has written it, its original meaning can be understood by the people in general. (Caitanya-caritämåta, Madhya-lélä 25.93)

ataeva bhägavata-sütrera ‘artha’-rüpa nija-kåta sütrera nija-‘bhäñya’-svarüpa

“Çrémad-Bhägavatam gives the actual meaning of the Vedäntasütra. The author of the Vedänta-sütra is Vyäsadeva, and he himself has explained those aphorisms in the form of the ÇrémadBhägavatam.” (Caitanya-caritämåta, Madhya-lélä 25.142)

ataeva bhägavata karaha vicära ihä haite päbe sütra-çrutira artha-sära

“Çré Caitanya Mahäprabhu advised Prakäçänanda Sarasvaté, ‘Study the Çrémad-Bhägavatam very scrutinisingly. Then you will understand the actual meaning of the Brahma-sütra.” (Caitanyacaritämåta, Madhya-lélä 25.153)

yei sütre yei åk-viñaya-vacana bhägavate sei åk çloke nibandhana

“In the Vedänta-sütra, the purport of all Vedic knowledge is explained, and in the Çrémad-Bhägavatam the same purport has been explained in eighteen thousand verses.” (Caitanya-caritämåta, Madhya-lélä 25.99)

Because Vyäsadeva is the compiler of the Brahma-sütra or Vedänta-sütra and has given its commentary, the ÇrémadBhägavatam, it is called the natural commentary. If the compiler of the sutra gives a commentary, that is the natural commentary, and it can be understood. Otherwise, you cannot understand the imaginative commentaries given by nästika philosophers like Gautama, Kaëäda, Kapila, Pataïjali, Jaimini and Añöävakra.

yäha, bhägavata paòa vaiñëavera sthäne ekänta äçraya kara caitanya-caraëe

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“If you want to understand the Çrémad-Bhägavatam, you must approach a self-realised Vaiñëava and hear from him. You can do this when you have completely taken shelter of the lotus feet of Çré Caitanya Mahäprabhu.” (Caitanya-caritämåta, Antya-lélä 5.131)

The Bhāgavatam Appears and Disappears

It is stated in the Caitanya-bhägavata, yena rüpa matsya-kürma-ädi avatära ävirbhäva-tirobhäva yena tä’-sabära ei mata bhägavata käro kåta naya ävirbhäva tirobhäva äpanei haya (Antya-khaëòa 3.510-511)

“As Kåñëa and His different incarnations appear and disappear, similarly the Çrémad-Bhägavatam appears and disappears. It is not written by anyone.”

Then how can it be said that Vyäsadeva wrote the ÇrémadBhägavatam and that it appears as Kåñëa and His incarnations appear? How do They appear? By accepting a father and mother. Similarly, when the Bhägavatam appears, He accepts Vyäsadeva as His father and mother. This is the tattva here. The ÇrémadBhägavatam is kåñëa-tulya bhägavata vibhu, sarväçraya, it is as good as Kåñëa.

Innumerable Impediments and Obstructions

Çréla Prabhodänanda Sarasvätépäda states in Caitanyacandrämåta (125), kälaùkalir balina indriya-vairi-vargäù çré-bhakti-märga iha kaëöaka-koöi-ruddhaù

C hapter 8 p aramahaàsa - saàhitä

hä hä kva yämi vikalaù kim ahaà karomi caitanya-candra yadi nädya kåpäà karoñi “This is the quarreling age. The senses, which are our enemies, are now very powerful, and millions of thorns choke the path of pure bhakti. I am quite at a loss to know what I shall do or where I shall go, unless Caitanya-candra shows mercy unto me.”

This age of Kali is a most dangerous and most degraded age. The senses are very strong. It is very difficult to control them. This bhaktimärga is beset with innumerable impediments and obstructions. What are they? Karma, jïäna, yoga, karma-käëòa, jïäna-käëòa, kutarka, vitaëòä and phalgu-vairägya. All these types of materialistic logics and arguments are rampant. The best philosophers only do vitaëòä, nothing else. (Merely trying to defeat one’s opponent is called vitaëòä, counter-argument). This creates such a hindrance to establishing the çuddhä-bhakti-märga, the path of pure bhakti.

The Ten Most Essential Teachings of Lord Caitanya

Those who are gaura-préya-jana, dear devotees of Çréman Mahäprabhu, have given the following ten tattvas, dasa-mula. These are the ten most essential teachings of Lord Caitanya. That is satya, truth, and therefore we should accept it.

1. Ämnäyaù: the Vedic knowledge that comes from Kåñëa and is received through the system of guru-paramparä, disciplic succession.

2. Haris-tv-ekaà tattvaà: Lord Hari, or Kåñëa, is the Supreme Truth, param-tattva.

3. Sarva-çaktimän: Çré Kåñëa is the possessor of all potency.

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4. Akhila-rasämåta-sindhu: Çré Kåñëa is the ocean of all mellows of loving service.

5. Vibhinnäàça-tattva: the jévas, both, mukta (liberated) and baddha (conditioned), are His eternally separated parts and parcels.

6. Taöasthä: the jévas are taöasthä, marginal, subject to the control and covering of mäyä.

7. Mukta-jévas: due to the jéva being a marginal entity, there is the issue of abuse and proper use of their minute independence. When they abuse it, they are entrapped by mäyä and become conditioned souls. When they make the proper use of it, then they become liberated souls. Thus, there are both conditioned souls and liberated souls.

8. Acintya-bhedäbheda-tattva: Lord Hari is the chief cause of whatever is seen in this cosmic manifestation. It is the manifestation of His external, illusory energy. Therefore this is known as the illusory world, which is simultaneously different and non-different from the Supreme Lord.

9. Çuddhä-bhakti: pure devotion is the only sädhana to attain perfection.

10. Kåñëa-prema: préti, love, is sädhya, the ultimate attainment.

The Four Vaiṣṇava Sampradāyas

Çré Baladeva Vidyäbhüñaëa wrote the Govinda-bhäñya because there was no commentary on the Vedänta-sütra for the Gauòéya Vaiñëavas. Thereby he protected their prestige. In Prameyaratnävalé, he has said, quoting the Padma Puräëa,

sampradäya vihénä ye manträs te niñphalä matäù ataù kalau bhaviñyanti catväraù sampradäyinaù

çré-brahma-rudra-sanakä vaiñëaväù kñiti-pävanäù catväras te kalau bhävyä hy utkale puruñottamät

“Unless one is initiated by a bona-fide spiritual master in the disciplic succession, the mantra he may have received will be without any effect. For this reason, four Vaiñëava disciplic successions, inaugurated by Lakñmé-devé, Lord Brahmä, Lord Çiva, and Sanaka-kumära, will appear in the holy place of Jagannätha Puré in Orissa and purify the entire earth during the age of Kali.” (Padma Puräëa)

In Kali-yuga there are four bona fide sampradäyas: The Çrésampradäya coming from Çré Lakñméji, of which the äcärya is Rämänujäcärya, and that is therefore also known as the Rämänujäcärya-sampradäya. The Brahmä-sampradäya coming from Brahmä, the äcärya is Madhväcärya, and that is also known as the Brahma-madhva-sampradäya. Viñëusvämé is the äcärya of the Rudra-sampradäya, which is also known as the Viñëusvämésampradäya. Nimbärkäcärya is the äcärya of the Sanaka-Kumärasampradäya, also known as the Nimbärka-sampradäya. These four sampradäyas are Vaiñëava sampradäyas. In the philosophy of these four äcäryas, although they are all Vaiñëavas who definitely have established bhakti-tattva, you will find that there is some little difference regarding dvaita and advaita. Their philosophies are known as çuddhädvaita (purified monism), çuddha-dvaita (purified dualism), viçiñöädvaita (specific monism), and dvaitädvaita (monism and dualism). Madhväcärya completely dismissed advaita-vada. He said there is no advaita, only dvaita. With great force he

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established dvaita-väda, and completely disregarded advaita-väda. You might have seen his image where he is holding up one hand and his index and second finger are raised straight, indicating only dvaita, two, not one, not advaita. However, that is not the full true philosophy. Neither complete dvaita, nor complete advaita is the true philosophy.

The Essence Will Spread from Jagannātha Purī Dhāma

Mahäprabhu said that the last part of this verse, catväras te kalau bhävyä hy utkale puruñottamät, is the most important: In Utkala, Puruñottama-kñetra, Jagannätha Puré, the philosophy of these four äcäryas will be combined, their essence will emerge and from there it will spread throughout the whole world. Vyäsadeva prophesied this 5,000 years ago, and it manifested 539 years ago when Mahäprabhu was present.

When Çré Caitanya went to Jagannätha Puré after accepting sannyäsa, He met Sarvabhauma Bhaötäcärya, a stalwart and learned scholar, who is Båhaspati-avatära. He was a follower of Çaìkaräcärya in nirviçeña-brahma-väda, his mäyäväda philosophy, and he was teaching it. When they met in Jagannätha Puré-dhäma, they had a discussion on the Vedänta-sütra. Mahäprabhu spoke first about acintya-bhedäbheda-tattva, the most sublime truth.

The Supreme Brahman Is the Absolute Truth

If you go to the Mäyävädés and listen to their philosophy you will be completely doomed; your bhakti-våtti will be destroyed, because they do not accept bhakti. They stress the statements “so ‘ham, I am that” and “tat tvam asi, you are that”. That means, “you are that Brahman, I am that Brahman, everything is Brahman”. This is Çaìkaräcärya’s philosophy. Çaìkarä has said that this “tat tvam asi” is mahä-väkya, the principal Vedic mantra but Mahäprabhu countered this by saying, ‘praëava’ se mahäväkya – vedera nidäna,

“The Vedic sound vibration oàkära, the principal word in the Vedic literatures, is the basis of all Vedic vibrations.” [Cc Ädi 7.128] Praëava, oàkära is the mahä-väkya. You are saying that tat tvam asi is the mahä-väkya, but it is prädeçika väkya, subsidiary, it is gauëa, secondary, so why do you say that?”

They were saying, “Brahma, Brahma, Brahma.” But Mahäprabhu said, “What is that Brahma? He said,

veda-puräëe kahe brahma-nirüpaëa sei brahma — båhad-vastu, éçvara-lakñaëa

“All the Vedas and literature that strictly follows the Vedic principles explain that the Supreme Brahman is the Absolute Truth, the greatest of all, and a feature of the Supreme Lord.” (Caitanya-caritämåta, Madhya-lélä 6.139)

brahma-çabde kahe pürëa svayaà bhagavän svayaà bhagavän kåñëa,— çästrera pramäëa

“The word ‘Brahman’ indicates the complete Supreme Personality of Godhead, who is Çré Kåñëa. That is the verdict of all Vedic literature.” (Caitanya-caritämåta Madhya-lélä 6.147)

Madhväcärya also condemned this ‘tat tvam asi’. He said that ‘tat tvam asi’ means that you are tat, Him. However, the true form is not ‘tat tvam asi’ but ‘tasya tvam asi’ . ‘Tasya’ means “His”: “you are His”, not “you are Him”. “You are His” means that you are the servant of the Lord.

Defeat Bogus Philosophies and Establish Śuddhā-bhakti-mārga

Mahäprabhu said, “That Brahman is parabrahma, the Supreme Brahman, Éçvara. Here “Brahma” indicates svayaà bhagavän kåñëa.

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When Veda states “Brahma”, it indicates Kåñëa. You are not He, you are His. You are Kåñëa’s, you are not Kåñëa. Mahäprabhu defeated them in this way. Those, who are followers of Çréman Mahäprabhu and the Vaiñëava äcäryas should do the same. They should understand the correct philosophy, and they should also understand what the bogus philosophies are.

Questions & Answers

Çréla Prabhupäda’s Intention

Devotee: Çréla Prabhupäda mentions in the purport that the äcärya has to know.

Çréla Gour Govinda Swami: Try to understand what Çréla Prabhupäda meant. Many say, “Everything is in his books.” Why has he mentioned this? Can you defeat the other philosophies? Çréla Prabhupäda has given you a hint to just arouse your inquisitiveness. Therefore, I say that what Prabhupäda has written needs further explanation. He has given a very short purport on this verse, but so many points are there. He is inspiring you to inquire and understand. Otherwise, you cannot defeat the other philosophies and establish the true bhakti-siddhänta. Those philosophers are expert in creating çabda-buk, word jugglery, just to bewilder you. You cannot defeat them. They are so expert. You cannot debate with them unless you have correct knowledge, true knowledge.

Inquire More and More

Devotee: Why has Çréla Prabhupäda only given short purports to some verses?

Çréla Gour Govinda Swami: Because you have to inquire. He has just given a hint, giving one or two sentences. You should inquire. “How can I know this?” How can you understand if you do not inquire? You must find such a person who knows and inquire from him. This inquiry is tattva-jijïäsa. Then you will get everything,

definitely. He has just tried to inspire you, to stir your inquiry. Why didn’t he explain it all? Because that is your part, to inquire. The guru does that, otherwise the disciple will be passive. The guru wants to make you active.

Devotee: To inquire more and more?

Çréla Gour Govinda Swami: Yes, to inquire more and more, to go deeper and deeper and deeper. For instance, it is said that when Ajamila was passing away there were three Yamadütäs and four Viñëudütäs. Prabhupäda did not explain. He left it up to you to inquire why did three Yamadütäs and four Viñëudütäs appear there. But you have never inquired.

Can you say why it is so? Srila Viçvanätha Cakravarté Öhäkura has written that Ajämila committed sin by kaya-mana-väkya, body, mind and speech, so three Yamadütäs came; but he uttered Näräyaëa, nä-rä-ya-ëa, four syllables, so four Viñëudütäs came. You have seen the illustration, but you have never inquired about the meaning. You are not inquisitive, so how can you understand Prabhupäda? “Oh yes, we understand.” How can you understand what Prabhupäda’s intention is? His intention is that you should inquire more, and more, and go deeper and deeper into the philosophy. Then you will be fixed and unshakeable. Then you can defeat other philosophies. Otherwise, how can you? That is Çréla Prabhupäda’s intention. Therefore, sometimes he gives very short purports. He left it for you to inquire about.

Unless You Inquire, How Can You Understand?

Devotee: You say that in each letter of the Bhägavatam there is much nectar...

Çréla Gour Govinda Swami: Yes.

Devotee: Prabhupäda may have given a hint in his description of AUM. He said there are three letters, A-U-M. He said that

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A is Kåñëa, U is Rädhäräëé, and M is the jéva. So, can the same principle be applied to all letters of the Bhägavatam?

Çréla Gour Govinda Swami: Yes. Prati-çloke prati-akñare nänä artha kaya. [Cc Madhya 24.318] For example, when Sarvabhauma Bhaööäcärya explained the ‘ätmäräma’ verse in nine different ways, he gave a scholarly explanation, showing his scholarly prowess. Mahäprabhu then said, “There is another purport to this verse.” Then He explained it in eighteen completely new ways, without touching Sarvabhauma Bhaööäcärya’s explanations at all. And when Sanätana Gosvämé asked Him about that ätmäräma verse, He explained it to him in still further different ways, in sixty-four ways, explaining the meaning of each letter and each word.

ätmärämäç ca munayo nirgranthä apy urukrame kurvanty ahaitukéà bhaktim ittham-bhüta-guëo hariù

“All different varieties of ätmärämas [those who take pleasure in ätmä, or spirit self], especially those established on the path of self-realisation, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls.” (Çrémad-Bhägavatam 1.7.10)

Hear From a Vaiṣṇava-ācārya

Devotee: I am just beginning to read the books. You suggest that one should analyse the verse and purport, but if one is in the beginning stages of reading Çrémad-Bhägavatam then how does one actually analyse?

Çréla Gour Govinda Swami: You may read, but it is better to hear from a bona fide authority, a Vaiñëava äcärya. This is most important. Merely by reading you cannot understand everything.

Your doubts will not be cleared. So it is better to hear. Hearing is very potent.

Devotee 2: What about the actual flow? For example, while reading the Çrémad-Bhägavatam, should one spend time analysing each verse and purport, going step by step, or should one skip through it very quickly to get an idea, to get an appreciation, and then go back and analyse? What would you recommend?

Çréla Gour Govinda Swami: Prabhupäda has written the verse, given the word-for-word meaning, the translation and the purport. So read Prabhupäda’s books. But I do not think you can understand. Bhaktyä bhägavataà grähyaà, you can understand the Bhagavatam only through bhakti. Your material knowledge, learning, scholarship, merit, or intelligence cannot help you. Develop bhakti. Therefore, we say, ekänta äçraya kara caitanya-caraëe, take shelter completely of the lotus feet of Caitanya Mahäprabhu. Take shelter of a gaurapréya-jana, a dear devotee of Gauräìga, a Vaiñëava, then it will be easy for you. That is the process. The Gétä (4.34) says,

tad viddhi praëipätena paripraçena sevayä upadekñyanti te jïänaà jïäninas tattva-darçinaù

Approach such a person, an äcärya. Completely surrender unto him. “Çiñyas te ‘haà çädhi, I become your çiñya. Please accept me as your disciple. I accept you as my guru.” Then serve him, please him, and humbly inquire, paripraçna, about tattva-jïäna. This is the process. By his mercy you can understand. It will be revealed to you. It is a question of revelation and realisation. This is the only process.

C HAPTER NINE

The Blessed Appearance Festival of

The Spiritual Master

Part Two

C hapter n ine

Śrī Vyāsa-pūjā

The Blessed Appearance Festival of The Spiritual Master

Part Two

The Qualifications for Guru

Çréla Gour Govinda Swami has carefully revealed what are the qualifications of a bona fide spiritual master according to çästra and the äcäryas:

1. The bona fide sädhu-guru is bhägavata-kåpä-mürti, mürti-män kåñëaprasäda, kåñëa-kåpä-çré mürti – the embodiment of the mercy of Bhagavän transmitting çabda-brahma. The faithful and serious disciples and followers who have taken shelter of that guru receive his mercy. By the mercy of that guru the disciples receive the tattvajïäna he imparts.

2. The spiritual master must be svarüpa-çakti-puñöa-parikära – an eternal associate of the Lord, nourished and empowered by the internal energy of the Lord.

3. The spiritual master is mukunda-prestha – very dear to Lord Mukunda, the Supreme Lord who gives liberation from the pangs of material bondage.

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4. The spiritual master is gaura-priya-jana – very dear to Çré Gauräìga Mahäprabhu.

5. The spiritual master is nityänanda-prakash, a direct manifestation of Lord Nityänanda. Lord Nityänanda is guru-tattva-naipuëya – the last limit of guru-tattva, and kåpä-naipuëya – the last limit of mercy.

6. The spiritual master is rädhä-priyä-däsé – an intimate maidservant of Çrématé Rädhäräëé, rädhä-priyä-sakhi – an intimate girl companion of Çrématé Rädhäräëé.

7. Çréla Gour Govinda Swami also said: The bona fide spiritual master must be a premi-bhakta, a premika-bhakta. One must have prema to give prema, you cannot give what you do not have. And the goal is prema.

Çréla Gour Govinda Swami stated that:

“…the minimum standard to be a guru is that when he is chanting japa, the only thought that comes to his mind is of Kåñëa…”

An Uttama-adhikārī Guru

Also, on the topic of Çré Guru, Çréla Gour Govinda Swami stated the following:

“…One must be an uttama-adhikäré, * otherwise why should he be guru? He will be a cheater. Also, if one cannot find an uttama-adhikäré as guru, he may accept a madhyama-adhikäré† or a kaniñöha-adhikäré‡ for the time being, but as soon as a uttamaadhikäré is available, he should go because others cannot lead you to the last extent as they have not gone there. They are only half

* Uttama-adhikäré: a mahä-bhägavata, or a topmost devotee.

† Madhyama-adhikäré: an intermediate devotee; who has strong faith, however his understanding of the çastra or the revealed scriptures, is not complete.

‡ Kaniñöha-adhikäré: a neophyte devotee; he has weak faith and his understanding of the çastra or the revealed scriptures, is very weak.

Author’s note: the madhyama-adhikäré and the kaniñöha-adhikäré are both considered on the sädhaka level.

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hapter 9 Çré Vyäsa-püjä - part 2

way or 45% of the way. How can they lead you to the last extent towards the lotus feet of Kåñëa? One should be very eager to get an uttama-adhikäré guru. Kåñëa can make that arrangement if you are really eager. Kåñëa is there in your heart as Paramätma. He knows your heart and how eager you are to get a real teacher. Otherwise, Kåñëa will give you a cheater and you will be cheated…” (From a lecture on Çré Caitanya-caritämåta, Ädi-lélä 7.47, Bhubaneswar, 2 August 1990)

His Mission Is to Spread His Teachings and Glories

Jayäntakåd däsa (now BV Çuddhädvaité Mahäräja): We celebrate with great reverence and gratitude the appearance day of Çréla Prabhupäda, who translated the major works of Vedavyäsa and prolifically commented on them. It can be said that he has done in the English language what Veda-vyäsa did in the sacred Sanskrit language. He appeared the day after Çré Kåñëa’s appearance, Janmäñöamé, and one can understand from his taking birth right after the Lord that his mission is to spread His teachings and glories.

His Birth and Disappearance Are Transcendental

Çréla Gour Govinda Swami speaks on the glories of His Divine Grace Çréla A. C. Bhaktivedanta Swami Prabhupäda:

We should understand that a Vaiñëava never dies. A Vaiñëava has no birth and no death, he is unlike any ordinary jéva. As the Supreme Lord appears for some time then disappears, so too does His dear devotee, Vaiñëava Thäkura.

na karma-bandhanaà janma vaiñëavänäà ca vidyate viñëur anucaratvaà hi mokñam ähur manéñiëaù

“A Vaiñëava does not take birth under the jurisdiction of karmic law. His birth and disappearance are transcendental. The wise have declared that the servants of Viñëu are eternally

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engaged in the liberated service of the Lord and hence are free from the laws of material nature.” (Hari-bhakti-viläsa, 10.113)

The Vaiñëavas have no birth, nor death – no bondage of karma. They are the dear servants of Lord Viñëu; therefore, they are not ordinary human beings. They never take birth, and they never die as ordinary human beings. If one thinks that they take birth and die like ordinary human beings, he is committing a great aparädha, offence.

An Opportunity to Glorify

Vaiñëavas appear and disappear in the same way the Supreme Lord and His innumerable incarnations appear and disappear. The appearance and disappearance days of a Vaiñëava are as auspicious as the appearance day of the Supreme Lord. These days give us an opportunity to glorify such a devotee. A Vaiñëava is always to be glorified. He has left indestructible fame and glory here. His fame is not only chanted in the material world, but also in the spiritual world. His glories are chanted everywhere. One who glorifies such a Vaiñëava gets the mercy of that Vaiñëava, and his good fortune arises.

Śrīla Prabhupāda Fulfilled Mahāprabhu’s Desire

Çré Çrémad A.C. Bhaktivedanta Swami, the Founder-Äcärya of the International Society for Kåñëa Consciousness, fulfilled the desires of Çréman Mahäprabhu. Çréman Mahäprabhu had this desire:

påthivéte äche yata nagarädi gräma sarvatra pracära haibe mora näma

“My name will be chanted and preached throughout the world, in all towns and villages, all corners of the world.” (Caitanyabhägavata)

9 Çré Vyäsa-püjä - part 2

This was the prophecy Mahäprabhu gave five hundred years ago, that has been fulfilled by (our revered spiritual master), Çré Çrémad A.C. Bhaktivedanta Swami Prabhupäda. No one else was able to do something so wonderfully miraculous. Kåñëa-çakti vinä nahe tära pravartana, without the assistance of kåñëa-çakti no one can do that through one’s own effort. We should understand that Çréla Prabhupäda was completely empowered by guru, the previous äcäryas and Gauräìga Mahäprabhu Himself, how else could he fulfill the desires of Çréman Mahäprabhu?

The First Shower of His Causeless Mercy

Gurudeva speaks kåñëa-kathä, and through your ears you see guru [çruta-ékñita – seen through the ear; panthaù – the path (SB. 3.9.11)], not through your eyes. Through the ear, through väëé, he makes Kåñëa enter into you. The form of Kåñëa comes later. First you have to hear. First His holy name comes, hare kåñëa hare kåñëa kåñëa kåñëa hare hare, hare räma hare räma räma räma hare hare. Uttering this mahä-mantra, putting it into our ears, this is the first shower of Çré Guru’s causeless mercy. The result is immediate. The çabda-brahma, the word, the holy name in the form of the mahämantra descends. That mantra frees us from our mano-dharma, mental concoctions.

Praṇāma and Praṇāmī

There are many gurus prepared to give mantra. They have made a profession of giving mantra. They are professional mantra gurus, mantra-vyavasäyé, they are always ready to give mantra. “Come here. Give me a hundred dollars; I will give you Kåñëa immediately.” This is vyavasäyé, this is their business; however, what mantra can they give? The mantras they give are not real mantras, only words by letters from the alphabet. They want praëäma and praëämé, they want to be worshipped and to receive money – hundreds of dollars. They cannot give you Kåñëa. You should understand this.

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Śrīla Prabhupāda is Kṛṣṇa-daṭṭa-guru

Çréla Prabhupäda is not a mantra-daööa-guru. He is kåñëa-daööaguru, the guru who came to give you Kåñëa, and to give you shelter, äçraya-daööa-guru. He taught us how to tread the devotional path, how to walk on this path. He made all nice arrangements for us to follow this path leading to Vaikuëöha. As a primary school teacher takes the hand of a child and guides him to write A-B-C, in the same way, taking hold of our hand, Çréla Prabhupäda has taught us what other gurus are not able to, what other gurus do not know.

They want only praëäma and praëämé, worship and money. Therefore, they have no ability to take to this path of devotional service or teach others. They have no ability to move there. Whereas Çréla Prabhupäda made many nice arrangements for çravaëaà*, kértana†, arcanaà‡ and vandanaà§. That is his causeless mercy.

Prabhupāda Made Many Arrangements

Çréla Prabhupäda did not just give a mantra and then send the disciples home. No. He opened hundreds and hundreds of ISKCON temples and centres throughout the world. He made all nice arrangements across all the ISKCON centres for devotees to stay in the temple, and for receiving food - prasäda. Those who are gåha-tyägi, those who had already left home, they will stay there always and be engaged in hari-bhajan, in the service of Lord Hari. However, will those who are gåhasthas, gåhastha-çiñyas, stay in their gåha only? No, they should come here at intervals, to the ISKCON Mandir, associate with sädhu-vaiñëavas and hear hari-kathä.

* Hearing about the Supreme Lord.

† Chanting the glories of the Lord.

‡ How to worship the Supreme Lord.

§ Offering prayers to the Lord. (SB. 7.5.23-24)

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He Opened the Door

Çréla Prabhupäda organised so many festivals, printed so many books and magazines, constructed many beautiful temples, and arranged dhäma-parikramäs of Navadvépa-dhäma, and Våndävanadhäma. He sent preachers to all the corners of the world, to every town and village, to preach the science of Kåñëa consciousness. He opened the door for one and all, regardless of whether one is päpé or täpé, the most degraded, sinful person or the most elevated person. That is his causeless mercy, supreme mercy, incomparable and uncommon mercy.

He Showered His Mercy on One and All

If we pray for his mercy, have his darçana, hear his nectarean kathä, then all auspiciousness will come to us. Our life will be successful, and we will become free from material bondage. This is the real good fortune.

Çréla Prabhupäda has showered his mercy on one and all; on very materialistic persons, on wealthy persons, on those who cannot follow the four regulative principles, on those who cannot give up smoking bidi, who cannot give up smoking cigarettes, (blowing the white flute) and on those who cannot give up eating fish, meat and drinking liquor. He still tells them, “You have wealth, give something to us, and we will utilise that wealth in Kåñëa’s service.” For this reason, he established Life Membership, to give those people the opportunity to render some service whereby they will get sukåti so that in this very life or in the next life they will become a bhakta, definitely. According to your ability you may accept it. The more you accept the more auspiciousness will come to you.

Thus, on this day, I offer a prayer, “Let Çréla Prabhupäda shower his mercy on one and all.”

Çréla Prabhupädajé Mahäräja ké jaya!

C HAPTER TEN

The True Nature of Guru

C

hapter t en

The True Nature of Guru

A lecture by Çréla Gour Govinda Swami describing Çré Guru.1

He Who Has Seen Him Not Once, but Always, Is Guru

Advaya-jïäna-tattva, vraje vrajendra-kumära, Vrajendra-kumara, the son of Nanda Mahäräja is the Absolute Truth. Who has seen Him? He who has seen Him not once, but always, is guru. ‘You just try to learn the truth by approaching a spiritual master.’ And who is a spiritual master? One who sees advaya-jïäna-tattva, the Absolute Truth, Nandänandana, the son of Nanda Mahäräja, not once, but always. Inquire from him submissively and render service unto him. The self-realised soul can impart knowledge unto you because he has seen the Truth.

Unless

One Is a Tattva-darśī, in Complete Knowledge of the Absolute Truth, One Cannot Describe the Activities of the Personality of Godhead

Mahäprabhu gave a very simple definition of who is guru: yei kåñëa-tattva-vettä, sei ‘ guru ’ haya – one who knows kåñëa-tattva he is

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guru. You should understand who is guru. He is a tattva-darçé – he sees the Absolute Truth, and he knows kåñëa-tattva: He is guru. One must approach him, take shelter of him, surrender unto him, inquire from him submissively, render service to him, and he will impart tattva-jïäna. By his mercy you can have it. Unless one is a tattva-darçé, in complete knowledge of the Absolute Truth, one cannot describe the activities of the Personality of Godhead. How can those who have not actually seen the Supreme Lord speak about Him. They will only speculate. They are blind men. How can a blind man see? One who cannot see tattva, the Absolute Truth, is a blind man, what he speaks is only imagination, speculation. There is one story of a blind man.

The Colour of Milk

Once upon a time there was one blind man who wanted to know the colour of milk. He was blind so how could he see? He asked one of his trusted friends, “O my friend, what is the colour of milk?”

His friend said, “It is plain.”

“Plain? What is that plain?”

“Oh, it is like a crane [the crane is white and so is milk].”

“A crane? What is that?” He was blind, so his friend raised the upper part of his arm like this and bent his hand like this (making a gesture), and held it before him. The blind man just touched it and kept quiet for one minute. “Now I understand, now I understand. I will never drink milk in my life, it will remain stuck in my throat.” He now ‘understood’ the colour of the milk.

Those who are not tattva-darçés, who have never seen the truth, have no vision to see the Absolute Truth, they are blind men. Their understanding of Bhagavän is like the blind man’s understanding of the colour of milk.

The Conditioned Soul Has Forgotten Kṛṣṇa from Time Immemorial

mäyä-mugdha jévera nähi svataù kåñëa-jïäna jévere kåpäya kailä kåñëa veda-puräëa (Çré Caitanya-caritämåta, Madhya-lélä 20.122)

The conditioned soul cannot revive his Kåñëa conciousness by his own effort. Therefore, Kåñëa compiled the Vedas and the Puräëas, the Vedic literatures, thereby showering His mercy on the conditioned souls, who have forgotten Kåñëa from time immemorial.

These Vedic literatures are known as çabda-brahma. Brahma means the Absolute Truth. Çabda-brahma means the Absolute Truth descending in the form of words. The Vedas and Puräëas impart tattvajïäna, knowledge of the absolute truth to the conditioned souls, the jévas covered over with avidyä, ignorance.

One must hear from a bona fide guru, a tattva-darçé. Approach such a guru – tad viddhi praëipätena paripraçnena sevayä – who has seen the Truth and who has received tattva-jïäna by hearing from his guru, who is also a bona fide äcärya.

That Guru Will Impart Tattva-jñāna Out of Mercy

So, approach such a guru, surrender unto him, render service unto him and submissively inquire from him. That guru will impart tattvajïäna unto you out of mercy. Only by his mercy the disciple receives this tattva-jïäna, otherwise no one can have it. If you hear from such a guru, placing unflinching faith in his words with a submissive attitude, and if you can receive his mercy, then your eye will be opened. Through that eye you can see the Absolute Truth. In the Bhägavatam it is said, çrutekñita-pathah [3.9.11].

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If you hear from a tattva-darçé guru submissively, taking shelter at his lotus feet, rendering service unto him, pleasing him, and submissively inquiring from him, then you will see. His words are çabda-brahma, the Absolute Truth, descending in the form of words. That is the mercy of the sädhu-guru; he imparts tattva-jïäna. Therefore, it is only by the mercy of such a sädhu-guru that your eye will be opened [çrutekñita-pathah].

Guru Opens that Eye by Imparting Tattva-jñāna then You Will be Able to See

Through your material eye you cannot see the Supreme Lord who is the Absolute Truth, unless your eye is opened:

oà ajïäna-timirändhasya jïänäïjana çaläkayä cakñur unmélitaà yena tasmai çré gurave namaù

“I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. Therefore, I offer my respectful obeisances unto him.” (Çré Guru Praëäma)

I pay my obeisances to that guru who has opened my eye. That is the eye of transcendental knowledge, çästra-cakñu, jïäna-cakñu. Through that eye you can see the Absolute Truth, otherwise you cannot. One who cannot see is a blind man. Guru opens that eye by imparting tattva-jïäna then you will be able to see.

They Are Real Gurus

Çréla Rüpa Goswami, Çréla Sanätana Goswami, Çréla Jéva Goswami, all gauòéya-gurus, are real gurus. They have really acted as gurus. Their activities are the activities of guru. They have imparted tattva-jïäna. They have written many books. Those

C hapter 10 the true Nature of Guru

books are filled with tattva-jïäna siddhäntas, conclusions. That is çabda-brahma.

The Real Work of the Bona Fide Guru

Çréla Bhaktivinoda Öhäkura is known as the Seventh Gosvämé after the Six Gosvämés. He has also written many books. He has especially written all the siddhäntas in the form of poems and songs. Therefore, he is known as the Seventh Gosvämé and he has done the real work of a bona fide guru which is to impart tattva-jïäna to the disciple. Thereby, the disciple will develop God-realisation. That is the guru ’ s work.

The Guru Executes the Kīrtana of Śabda-Brahma

What does the bona fide guru talk about? He speaks about advaya-tattva – the Absolute Truth which is one without a second. He does kértana of çabda-brahma. Brahma, the Absolute Truth descends in the form of words through the lips of a bona fide guru, a tattva-darçé. When the guru executes the kértana of çabda-brahma, the çiñya – who is sincere and very eager to have tattva-jïäna, and very surrendered – listens to it with concentrated attention, full faith and a submissive attitude. That guru has appeared here as the embodiment of çabda-brahma. He imparts tattva-jïäna to those disciples who are very submissive, who are very obedient, who are surrendered and who have complete faith in his words. They get the mercy of their guru, and by that mercy they receive tattva-jïäna. Their eyes are opened, and they will be able to see the Absolute Truth. That is transcendental vision, without which no one can see the Truth. As long as such eyes are not opened, one remains blind. His activities are the activities of a blind man. As long as one is not situated on the platform of tattva, his activities are not perfect. His activities will never be perfect. As long as one is not situated in tattva he cannot understand what is Brahma, what is

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Paramätmä, what is Bhagavän. He cannot see and his activities are all imperfect.

How Can One Who Has Not Seen the Truth Impart Knowledge?

When one who is completely surrendered at the lotus feet of a bona fide guru, serves him, pleases him and submissively inquires, that guru becomes very pleased with him and by the mercy of such a guru the çiñya receives tattva-jïäna and his transcendental eye is opened. Through that eye he sees advaya-tattva, the Absolute Truth. Otherwise, no one can see the Absolute Truth.

How can one, who has not seen the Truth, impart knowledge? What he speaks is only speculation, or imagination. One has to know that tattva-vastu, the Absolute Truth. That is the goal of human life.

You Have to Show a Valid Passport and Visa Otherwise there Is No Entrance

janma karma ca me divyam evaà yo vetti tattvataù tyaktvä dehaà punar janma naiti mäm eti so ‘rjuna

(Bhagavad-gétä 4.9)

In the fourth chapter of the Bhagavad-gétä Kåñëa has said, “My birth, My activities are transcendental, not material. One should understand them in truth, in tattva. One who understands them, yo vetti tattvataù, in tattva, he will go to Me after quitting this body. He will never come down here again. No rebirth.”

Where is the question of fall down, for Kåñëa has explained clearly, yo vetti tattvataù tyaktvä dehaà punar janma naiti – one who has

true Nature of Guru

understood in tattva, there is no rebirth. Birth is here in the material world. There is neither birth nor death in the spiritual world. It is eternal, yo vetti tattvataù, tyaktvä dehaà punar janma, naiti mäm eti, there is no rebirth. He will come to Me. He will never come down here. That is the goal of human life. You should understand the Supreme Lord, and the birth activities of Kåñëa in tattva. Repeatedly in Bhagavad-gétä Kåñëa has said this, and He has placed great emphasis on it. Na tu mäm abhijänanti tattvenätaç cyavanti te [9.24]; tato mäà tattvato jïätvä viçate tad-anantaram [18.55] He has said this in so many places. “One who does not know Me in tattva he will fall down.” Cyavanti means fall down. Who falls down? One who does not know tattva, na tu mäm abhijänanti, tattvenätaç cyavanti te. He will come down, he will be pushed back, “Get out of here! No entrance, no admittance.” To know Kåñëa in tattva means your visa is granted. When you are going from the material world to the spiritual world, you have to show your passport and your visa has to be granted, otherwise there is no entrance. What is the visa? That you know tattva. You have received tattva-jïäna. So, “Yes, granted! Admitted!” Na tu mäm abhijänanti tattvenätaç cyavanti – one who does not know it in tattva – falls down. He is pushed back down. “Get out!” “No entrance.” He will fall down. Tato mäà tattvato jïätvä viçate tad-anantaram [18.55] – One who knows Me in tattva, viçate – he enters into My kingdom.

How Can a Blind Man Lead?

So those who are tattva-darçés, ‘seers of the truth’, are guru. How can a blind man who has not seen tattva be guru? How can a blind man lead? Andhä yathändhair upanéyamänäs [Bhäg. 7.5.31] If a blind man is the leader, then they are all blind men following him, and all will fall down into a very deep dark ditch.

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You Will Sink with a Stone Boat

The following example is also given; you have a boat made of stone. You have procured it, and you have climbed into it and are trying to cross the dreadful ocean of material existence. What will happen? With that stone boat you will sink. Blind men, those who do not have tattva-jïäna, whose eyes are not opened but are becoming gurus, say, “I will help you ferry across the ocean in this boat made of stone.” You are a fool if you have climbed into it. All the passengers [so called disciples] within the boat will drown in the ocean.* They cannot cross this ocean of material existence and go to the other side, the spiritual world.

Accept a Real Guru

Those who are tattva-darçés, seers of truth, are real gurus. You should accept a guru like that, serve him, surrender unto him, submissively inquire from him and then the guru will impart tattvajïäna to you. They are gauòéya-gurus. Bhaktivinoda Öhäkura, a mahäjana, is known as the Seventh Gosvämé. The six Gosvämés have written many books like Sat Sandharba, Bhakti-rasämåtasindhu, and Ujjvala-nélamaëi. In those books they impart tattvajïäna and the duty of the çiñya is to hear this tattva-jïäna which is imparted by a bona fide guru. That is to be heard, not anything else. When you receive tattva-jïäna by the mercy of guru then you will be able to serve Kåñëa. Your service will be very easy. Those who have received tattva-jïäna have the eligibility of rendering

* teñäà kupatha-deñöèëäà patatäà tamasi hy adhaù ye çraddadhyur vacas te vai majjanty açma-plavä iva

“Leaders who have fallen into ignorance and who mislead people by directing them to the path of destruction [as described in the previous verse] are, in effect, boarding a stone boat, and so too are those who blindly follow them. A stone boat would be unable to float and would sink in the water with its passengers. Similarly, those who mislead people go to hell, and their followers go with them.” (Çrémad-Bhägavatam 6.7.14)

service to the Supreme Lord. They know what is matter and what is spirit. Otherwise, no one can know.

Tattva-jñāna Means Sambandha-jñāna

Tattva-jïäna means sambandha-jïäna. Knowing that, ‘I have a perfect, eternal, loving relationship with the Lord.’ That is tattva-jïäna, or sambandha-jïäna, and the guru imparts this jïäna. When the çiñya receives this tattva-jïäna, sambandha-jïäna then he understands, “Who am I? I am the eternal servant of Kåñëa. He is my eternal master. I am His eternal servant. My activity, my duty, my only work is to surrender and render loving service unto Him.” Otherwise, he cannot understand this. However, by hearing from a tattva-darçé-guru, the çiñya understands and he engages himself in rendering loving service unto the Supreme Lord under his guidance.

When you receive this tattva-jïäna by the mercy of guru, your spiritual eye will be opened, and you will see the Absolute Truth. Not only will you be able to see Him, but you will also be able to see all His transcendental léläs, because the Absolute Truth is manifested through His different transcendental léläs, forms, qualities, and pastimes. Everything is there in tattva-jïäna.

They Are Like Blank Fire

One who has not received tattva-jïäna is a blind man. He does not have perfect vision. He cannot see things in their right perspective. Therefore, his activities are all the activities of a blind man. They are like blank fire. If you have no vision then you are a blind man, and all your activities are that of a blind man.

K åñë A

Tattva-śravaṇa & Līlā-śravaṇa

The sädhaka-bhakta must first hear, çravaëa. He must hear tattvaçravaëa, with a submissive and surrendered attitude. At the lotus feet of guru, he must first hear what guru says. Guru speaks about tattva. When your eyes are opened, you see the beautiful form of Çyämasundara. Then lélä-çravaëa – you hear the transcendental léläs of Kåñëa, especially His léläs in Vrajabhümi with the damsels of Vraja, the gopés. Kåñëa performs His conjugal lélä, prema-lila, räsalélä in Våndävana. To hear about them is lélä-çravaëa. Then you relish the sweet transcendental mellows emanating from it, rasa äsvädana. As long as you are not situated on the platform of tattva you have no eligibility to hear all these topics.

Śāstrīya-śraddhā

Therefore, Çréla Jéva Gosvämé Prabhu has put emphasis, on hearing and developing çästréya-çraddhä, unflinching faith in çästric injunctions. He has put stress on çästréya-çraddhä.

One who has been initiated in the çabda-brahma, it is to be understood that he has developed çästréya-çraddhä, because the çästras – the Vedic literature are not ordinary books. They are the words of the Lord. The words of the Lord are not different from the Lord, kåñëa-tulya bhägavata. The Bhägavatam is the essence of all Vedic literature, Veda Upaniñads. It is one of the incarnations of the Lord. It is as good as Kåñëa. So, they are not mundane literatures.

He sees Kṛṣṇa Everywhere

Kåñëa is the spiritual sun, always full of light. The çästra, Vedic literature, imparts enlightenment by dissipating the darkness of ignorance. Gurudeva is the embodiment of çabda-brahma. He imparts that light. When you get light then your darkness will be dissipated: no more ignorance. When the çiñya receives this tattva-

C hapter 10 the true Nature of Guru

jïäna by the mercy of his guru, he sees Kåñëa everywhere. He has obtained this vision so he may stay anywhere. He may stay in a palatial building; he may stay under a tree. What harm is there? Kåñëa is there. He sees Kåñëa. He is with Kåñëa. Why will he be afraid? Wherever he is, he will be engaged in çravaëa-kértana. There is no difficulty for him.

Kṛṣṇa is Here

A bona fide guru can impart tattva-jïäna whereby your devotional eye will be opened.

premäïjana-cchurita-bhakti-vilocanena santaù sadaiva hådayeñu vilokayanti yaà çyämasundaram acintya-guëa-svarüpaà govindam ädi-puruñaà tam ahaà bhajämi (Brahma-saàhitä 5.38)

Then when you hear that, bhakti-cakñu – your devotional eye will be opened, and premäïjana - the ointment of love of Godhead will be smeared on your eyes. Only by hearing, that ointment is smeared, otherwise not. When that eye is opened then yähäì netra paòe, tähäì çré-kåñëa sphuraya [Cc. Madhya 10.179] wherever he looks he sees, “Oh, beautiful Kåñëa is here.”

The Embodiment of Mercy of Bhagavān

To impart tattva-jïäna is guru’s activity and this bhagavat-tattvajïäna, Vedic knowledge has come down to this material world from the beginning of creation through bona fide gurus. Gurudeva is bhägavata-kåpä-mürti – the embodiment of Bhagavän’s mercy. He is day and night engaged in the loving service of Bhagavän. Gurudeva himself is a very dear servant of Bhagavän. He is sevakabhagavän, servitor Bhagavän. Kåñëa is sevya-bhagavän. Sevyä means who is to be served. There is sevya-bhagavän, and sevaka-bhagavän.

by K åñë A

He Is Very Dear to the Lord

säkñäd-dharitvena samasta-çästrair uktas tathä bhävyata eva sadbhiù kintu prabhor yaù priya eva tasya vande guroù çré-caraëäravindam

The guru is very dear to the Lord, prabhor yaù priya, that is the bona fide guru. Kåñëa’s own men are very dear to Him.

Kåñëa keeps His jïäna (knowledge) with His nija-jana – those who are very near and dear to Him. He keeps his own jïänatattva with them because they are His own men. He deems them trustworthy. So, unless one goes and approaches such a guru (Kåñëa’s jana) how can he get jïäna? There is no possibility.

No Vision - No Light

Again, as long as you have not received this tattva-jïäna your eye will never be opened. Your blindness will never go. You will remain a blind man, aimlessly groping in the dark. And thinking, “Maybe it is this, maybe it is that.” No vision, no light; only darkness. Therefore, çrutekñita-pathaù, first hear, then your eyes are opened, then ékñita, you will see, “Oh! Here is Çyämasundara.” This is çrutekñita-pathaù.

Kṛṣṇa Never Showers His Mercy Directly

Bhagavän Himself has brought this bhägavata-jïäna to this world. No one can impart this tattva-jïäna. Only Bhagavän can impart it, and He keeps this tattva-jïäna with His very dear servants. That is guru-tattva. Through those gurus He imparts tattva-jïäna. Therefore, the demigods offered a prayer to Bhagavän, “O Lord, You are available by the mercy of mahätmäs and sädhus.” You shower Your mercy on the jévas through those sädhus. Kåñëa never

showers His mercy directly. He showers His mercy through His own men, His dear devotees, the sädhus.

The Reservoir of Tattva-jñāna

Those who have developed love for the Supreme Personality of Godhead, know that Kåñëa is the object of love. Such sädhus are most dear to Kåñëa and Kåñëa has given them this tattva-jïäna. They are the reservoir of that tattva-jïäna, that bhagavat-jïäna. Through them this tattva-jïäna descends to this material world. That is why the twelve mahäjanas and their disciplic successions are there. Through these disciplic successions the tattva-jïäna comes down to this material world and it becomes available to us. Otherwise, we cannot have it.

The Darśana of A Svarūpa-śakti-puṣṭa-parikara Guru

Kåñëa is sat-cit-änanda vigraha, He is the embodiment of full eternality, knowledge and bliss; sat-cit-änanda, the änanda coming from kåñëa-prema. When we speak of änanda, pleasure, there are two types: sva-sukha and prema-sukha. Sva-sukha means one’s own pleasure, and prema-sukha, or bhägavata-sukha, means to give pleasure or happiness to Bhagavän.

Sat-cit-änanda-maya Bhagavän manifests His prema-maya-lélä, His pastimes based on pure love, through His svarüpa-çakti, His internal energy that is not different from Him, the energy that comes out from Him. That is the svarüpa-çakti. Those who are priyajana, very dear to the Lord, His premé-bhaktas know that. Such dear devotees are svarüpa çakti puñöa parikara, associates of Bhagavän, who are endowed with mercy from the svarüpa-çakti. These parikaras who are nourished by the svarüpa-çakti, are gurus. They are premé-bhaktas, they have developed kåñëa-prema. They

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know Kåñëa. They always see Kåñëa, advaya-tattva bhagavän, the non-dual Absolute Truth.

As long as the jéva has not had the darçana of such a svarüpaçakti-puñöa-parikara guru [one who is empowered and nourished by the internal energy of the Lord], he cannot receive tattva-jïäna. *

* Author’s note: For more information on this subject matter please see Appendix Five.

C HAPTER ELEVEN

His Glories Know No Bounds

His Glories

Know No Bounds

Çré Vyäsa-püjä - 25 August 1989

Offering by Çréla Gour Govinda Swami

There is no Greater Day

The day of Çréla A.C. Bhaktivedana Swami Prabhupäda’s Vyäsa-püjä arrived. Two major religious days in the life of Çréla Gour Govinda Swami were the appearance and disappearance of his most beloved spiritual master Çréla A.C. Bhaktivedanta Swami Prabhupäda. On this occasion, Çréla Gour Govinda Swami wrote the following glorification as an offering for his spiritual master’s divine appearance. For a disciple, this is of utmost importance as there is no greater day for him than the appearance of Çré Guru.

Dear Çréla Prabhupäda, yasya prasädäd bhagavat-prasädo yasyäprasädän na gatiù kuto ‘pi dhyäyan stuvaàs tasya yaças tri-sandhyaà vande guroù çré-caraëäravindam

A

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E d by K åñë A

“By the mercy of the spiritual master one receives the benediction of Kåñëa. Without the grace of the spiritual master, one cannot make any advancement. Therefore, I should always remember and praise the spiritual master. At least three times a day I should offer my respectful obeisances unto the lotus feet of my spiritual master.”

O my ever-worshippable, eternal spiritual master, O lord of my heart, His Divine Grace Abhay Charan Bhaktivedanta Swami Prabhupäda, kindly accept my prostrated daëòavat praëämas at the holy dust of your divine lotus feet on this occasion of your sacred appearance day.

How, being such a tiny, insignificant, unworthy creature, am I able to glorify the unending and infinite glory of such a great and dear most devotee of Kåñëa as Your Divine Grace? It is an impossible and perhaps self-deceptive job for this useless and most unworthy servant of yours. Your Divine Grace far transcends what you appeared to be. The glories of your Divine Grace know no bounds of time, place or distance. They can even eclipse many a polar star and surpass the height of many millions and billions of Himalayan Mountains.

I am taken back to the far-off days of January-February 1977, when Your Divine Grace, out of your causeless mercy, placed your holy feet on the long-cherished soil of Bhubaneswar, the capital of Orissa, the land of Lord Jagannätha and of the sacred pastimes of Çrémän Gauräìga Mahäprabhu. Demonstrating the ideal quality of Vaiñëava simplicity, you preferred to remain for seventeen days in a mud hut that had been erected on the land donated to you here in Bhubaneswar, instead of at the nearby, well-built and wellarranged State Guest House of the government. By your very divine presence, those then out-of-the-way outskirts of Bhubaneswar were delightfully surcharged with the pure transcendental energy

C hapter 11 his Glories Know no Bounds

of the unalloyed, nectarean sweet love of Godhead, Kåñëa. Thus, that otherwise usual site was turned into a rare spiritual site and a memorable pilgrimage for many fortunate aspirants and sincere seekers of your divine darçana.

O my beloved spiritual master, more than twelve long years have now passed since the day that you, with your divine hand, laid the foundation stone for the temple of Çré Çré Kåñëa-Balaräma on the holy appearance day of Lord Nityänanda Prabhu. At that time, you made the holy declaration that this last-founded project of yours would become one of the world’s best Vaiñëava centres. Still, unworthy, most wretched and degraded as I am, the construction of Their Lordships’ temple stagnated very painfully for a long time, and even after the recent resumption of construction, the rate of progress on this long-cherished project of yours is still very slow. This really gives great pain to this worthless servant of yours. There is some insignificant consolation, however, in the fact that by the strength of your causeless mercy, the translation of your priceless, nectarean, spiritual publications into the Oriya language is somehow continuing, although not nearly as fast as would give you satisfaction.

Yes, my dear spiritual master, Çréla Prabhupäda, although I am a great offender, an unworthy, weak, and low disciple of yours, I beg your kind permission to offer this prayer at the lotus feet of Your Divine Grace:

I cannot, I cannot, I cannot… But I am quite hopeful at heart, Only by the perennial source of the mighty strength of your divine causeless mercy.

Conditioned soul that I am, I am full of faults. But if you won’t take those away, where do I go?

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In the çästra it is said the spiritual master is guru karëa-dhära, the captain of the ship to take the sincere disciple across the ocean of birth and death.

Please take hold of my unworthy ear, O my revered spiritual master, and bring me to the path, lest I lose all hope. You are my only hope. You are my only source. You are my only shelter.

O my dear Gurudeva, kindly accept me as a speck of the holy dust of your lotus feet and thus, qualify me to engage in your sacred service.

Your eternal but unworthy servant,

Gour Govinda Swami

C HAPTER TWELVE

PART ONE

Bhaktivinoda-dhāra

The Line of Śrīla Bhaktivinoda Ṭhākura

C hapter t welve p art o ne

Bhaktivinoda-dhāra

The Line of Śrīla Bhaktivinoda Ṭhākura

The 60th Divine Appearance of Śrīla Gour Govinda Swami Mahārāja

- Ācārya Ṭhākura

“…Çré Guru is one, however he comes in an unlimited number of forms...”*

nama oà viñëu-pädäya kåñëa-preñöhäya bhü-tale çrémate gour govindasvämin iti nämine

“I offer my respectful obeisances unto His Divine Grace Çréla Gour Govinda Swami, who is very dear to Lord Kåñëa, having taken shelter at His lotus feet.”

namaste abhaya préya gour bhava prakäsine nityänanda kåpa-sindho gopäl sarva-darçine

* By Çréla A.C. Bhaktivedanta Swami Prabhupäda, The Science of Self Realisation, from Chapter Two.

A

lw A ys E mbr A c E d by K åñë A

“Hey! Abhay-préya (dearmost disciple of A.C. Bhaktivedanta Swami Prabhupäda), the revealer of the inner mood of Çréman Mahäprabhu, the ocean of Çré Nityänanda’s mercy who sees Çré Gopäl everywhere, please accept my repeated daëòavat-praëäm at your gracious lotus feet.”

The Line of Śrīla Bhaktivinoda Ṭhākura

In the bhaktivinoda-dhära [the line of Çréla Bhaktivinoda Öhäkura] we find this mantra for Çré Vyäsa-püjä: çré dämodara svarüpa, çré rüpa, çré sanätana, çré ragunätha, çré jéva, bhaööa yuga, çré kåñëa däsa kaviräjädi, çrémad bhaktivinoda, çrémad gaurakiçora däsa, çrémad bhaktisiddhänta sarasvate, çrémad bhaktivedänta svämé, çrémad gour govinda svämé padäìka sarvebhyo gurave namaù.

“I offer my obeisances to the footprints of all the gurus, Çréla Svarüpa Dämodara Gosvämé, Çréla Rüpa Goswämé, Çréla Sanätana Gosvämé, Çréla Raghunätha Däsa Gosvämé, Çréla Jéva Gosvämé, Çréla Gopäla Bhaööa Gosvämé, Çréla Raghunätha Bhaööa Gosvämé, and the devotees beginning with Çréla Kåñëadäs Kaviräja Gosvämé, Çréla Bhaktivinoda Öhäkura, Çréla Gaura Kiçora däsa Bäbäjé, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, Çréla A.C. Bhaktivedanta Swami Prabhupäda and Çréla Gour Govinda Swami – Äcärya Öhäkura.”*

Between Two Very Auspicious Days

One week after Janmäñöamé and the appearance of Çréla A.C. Bhaktivedanta Swami Prabhupäda was the 60th Appearance of His Divine Grace Çréla Gour Govinda Swami, during the month of Håñékeça, Gauräbda 503 Bhubaneswar India. A two-day festival

* Çréla Äcärya Öhäkura, added by his disciples.

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Bhaktivinoda-dhära

was held on Friday 1 September 1989 and Saturday 2 September 1989.

The week after was the blessed appearance of Çrématé Rädhäräëé. Çréla Gour Govinda Swami - Äcärya Öhäkura’s appearance was directly in between these two very auspicious days, Rädhäñöämé and Janmäñöamé. Over this two-day period many, many followers and disciples of Çréla Gour Govinda Swami presented their offerings in written form to him.

From Ādau Śraddhā to Anartha-nivṛtti

The appearance of the spiritual master is the greatest event for the disciple, there is no greater day. Taking shelter at his lotus feet is the essential preliminary step on the path of bhakti. The first step is ädau çraddhä – developing faith under the guidance of the sädhu, and the second step is sädhu-saìga – association with the sädhu.

“…This is real çraddhä [faith]. When the heart of the jéva is controlled by such çraddhä, he sheds tears of remorse and applies himself to following a pure Vaiñëava sädhu. Thus, at this second stage, sädhu-saìga brings the jéva to the point of finding the shelter of a guru…” (Jaiva Dharma, Chapter Seventeen, Nitya-dharma, by Çréla Bhaktivinoda Öhäkura)

The third step is bhajana-kriyä – being instructed by the sädhu and subsequent initiation by the sädhu-guru, whereby one is personally trained by the spiritual master.

Çréla Gour Govinda Swami: Bhajana-kréya means performing loving service under the guidance of guru. The guru will teach you. He is himself engaged in bhajana, and by practical demonstration he teaches you how to do it. He never speaks only theoretically, but he is a practical teacher. That is Mahäprabhu’s process.1

K åñë A

Then the fourth step is anartha-nivåtti – under the spiritual master’s guidance one begins the process which removes the unnatural and unwanted desires that have gravitated towards the region of the heart. However, more important is to reach the stage of niñöhä.

No Oscillation of the Mind

Çréla Gour Govinda Swami: Niñöhä means steadiness. The mind does not oscillate under any circumstance. That is niñöhä. Yes. Your mind is fixed. There is no oscillation, and you will do bhajana fixing your mind at the lotus feet of Kåñëa. When the anarthas are removed then niñöhä will come. Niñöhä will not appear prior to that. There are so many anarthas. [Gurudeva imitates bad chanting] Hare krzz hare krzzz krzzz, the mind is wondering hither and thither. So many ideas are coming up in your mind. Where is niñöhä? Niñöhä’ haite upajaya premera taraìga, * then that stage will come up. That is the very beginning of rägänugä-bhakti. 2

Achieve the Minimum Stage of Niṣṭhā

Çréla Gour Govinda Swami: The guru may be present here in this world or he may have disappeared. When he has left this planet and is not present physically anymore, still, that very advanced devotee, who has already developed taste and has reached the minimum stage of niñöhä and beyond, ruci, äçakti or bhäva, who is a jäta-rati, one in whom rati has sprouted, is always with his guru, who never disappears from his vision. He always feels the presence of his guru. But one should achieve the minimum stage of niñöhä, otherwise the apprehension that his guru-päda-padma may disappear is there...”3

* eka’ aìga sädhe, keha sädhe ‘bahu’ aìga ’niñöhä’ haile upajaya premera taraìga

“When one is firmly fixed in devotional service, whether he executes one or many processes of devotional service, the waves of love of Godhead will awaken.” [Çré Caitanyacaritämåta, Madhya-lélä 22.134]

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Follow the Path of the

Bhaktivinoda-dhära

Sādhus

Under the Bona Fide Guru’s Guidance

These are the first four steps on the path of bhakti. Çréla Rüpa Goswämé has written in his Çré Bhakti-rasämåta-sindhu:

guru-pädäçrayas tasmät kåñëa-dékñädi-çikñaëam viçrambheëa guroù sevä sädhu-vartmänuvartanam

“The first four limbs of sädhana-bhakti are: to accept the shelter of the lotus feet of a bona fide guru, to take dékñä and receive instructions on service to Kåñëa from him, to serve him with intimacy and affection and to follow the path of the sädhus under his guidance.” (Çré Bhakti-rasämåta-sindhu 1.2.74)

Çré Caitanya Mahäprabhu describes the process of devotional service, and the first steps are:

guru-pädäçraya, dékñä, gurura sevana sad-dharma-çikñä-påcchä, sädhu-märgänugamana

“On the path of regulative devotional service, one must observe the following items: (1) One must accept a bona fide spiritual master. (2) One must accept initiation from him. (3) One must serve him. (4) One must receive instructions from the spiritual master and make inquiries in order to learn devotional service. (5) One must follow in the footsteps of the previous äcäryas and follow the directions given by the spiritual master.” (Çré Caitanyacaritämåta, Madhya-lélä 22.115)

These are general instructions which must be considered carefully and accepted by the prospective disciple for advancement on the path of bhakti. The disciple accepts the spiritual master, and the spiritual master accepts the prospective disciple. This is

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the general rule. Then the spiritual master educates and trains the disciple. Disciple means ‘one who is under strict discipline’.

Sad-guru Vicāra Consider Who Is a True Spiritual Master

Then in a darçana Çréla Gour Govinda Swami said:

Çréla Gour Govinda Swami: How does one acquire çraddhä? It is developed in the association of sädhus, not by association of asädhus. Çréla Rupa Goswami says ädau çraddhä tataù sädhu-saìga. That means to first associate with a sädhu. Sädhu-saìga means çraddhä läbhi’ jéva kare sad-guru vicära - having obtained faith, the jéva begins to consider who is a sad-guru, a true spiritual master. By listening to a sädhu, you hear kåñëa-kathä, kåñëa-tattva, gurutattva, vaiñëava-tattva, who is a Vaiñëava, who is a sädhu, what is tattva, and what the necessity is of accepting a guru. Then you think, “Oh, to accept a bona fide guru is my first step in spiritual life, because the supreme perfection is to get Kåñëa. This is the paramärtha, the supreme goal, to develop pure devotion by which Kåñëa will be bound up. I have to accept a guru, otherwise I cannot attain the supreme goal.” Sädhu-saìga means accepting a guru. Then comes bhajana-kriyä. You do not know how to do bhajana.

You do not know bhajanéya yä vastu, who is the worshippable object. Guru will teach you how to perform bhajana. He does bhajana and you follow.4

The appearance of Çré Guru is most auspicious, when we say ‘Çré Guru’ we mean a sad-guru, the topmost type of spiritual master, the most perfect spiritual master. On meeting Çré Guru, one’s spiritual life actually begins.

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Bhaktivinoda-dhära

Why We Should Celebrate and Observe Śrī Vyāsa-Pūjā of Śrī Guru

by BV Çuddhädvaité Mahäräja

In the bhakti-marga, the path of devotional service, the acceptance of a spiritual master is a fundamental principle. In the Bhagavad-gétä, after teaching some basic knowledge to Arjuna, Kåñëa tells him that if he wants to know the truth, he must approach a spiritual master [praëipätena], surrender unto him, ask him relevant questions in a humble mood [paripraçnena] and render service unto him [sevayä]. Then the self-realised soul, who has seen the truth [tattva-darçinaù], will reveal to him the transcendental knowledge that he himself has realised.

Taking Shelter of the Holy Feet of a Guru

In his Çré Bhakti-rasämåta-sindhu, Çréla Rüpa Goswämé has delineated sixty-four limbs of bhakti. It is of fundamental importance, and not merely by coincidence, that they begin by taking shelter of the holy feet of a guru: ädau-guru-pädäçraya, followed by receiving çikñä, instructions from him, then dékñä, initiation, and then viçrambheëa guroù sevä, rendering service unto him in a mood of intimate affection, considering him to be one’s near and dear, as close as a family member.

I Do Not Give Mercy Directly

Çréla Gour Govinda Mahäräja would say,

“…Imagine that you somehow reach the spiritual world. Çré Kåñëa will ask you what you want. You will tell Him, ‘My dear Lord, kindly give me Your mercy.’ He then will answer you, ‘I do not have any mercy left with Me. It is all with My pure devotees in the material world. You go back there and find one of them and get My mercy from one of them. I do not give mercy directly’.”

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Although Çré Krsna Himself is the ädi-guru, the original spiritual master and the source of bhakti itself, the guru is the manifestation of His mercy. He is the gateway to Kåñëa. He should therefore be sincerely and selflessly served in order to achieve success in bhakti. He receives the disciples’ service on Kåñëa’s behalf, and he bestows the Lord’s mercy upon them.

yasya deve parä bhaktir yathä deve tathä gurau tasyaite kathitä hy arthäù prakäçante mahätmanaù

“Unto those great souls who have the same unflinching bhakti for their guru and the Supreme Lord, the true import of the scriptures is revealed.” (Çvetäçvatara Upaniñad 6.23)

Utterly Dependent on the Mercy of a Great Soul

The conditioned soul struggling in the dreadful ocean of birth and death is utterly dependent on the mercy of a great soul. He has to accept that mahätmä as the captain of the ship to cross over that terrible bhava-sägara. The Çrémad-Bhägavatam states that this human form is like a good boat to do so, but one needs a pilot, guru karëa-dhära, to ferry one across.

Remembering Everything One Has Been Taught

The word ‘vyäsa’ means ‘diameter, to divide, to expand’. Vedic knowledge was transmitted orally from master to disciple during the first three yugas: Satya, Tretä and Dväpara. People were then able to concentrate their mind completely and were capable of remembering whatever they have been taught [çruti-dhara]. This ability is severely lacking for the people of Kali-yuga. Therefore, at the end of every Dväpara-yuga, at the eve of Kali-yuga, a sage called Veda-vyäsa appears. In our yuga, we are particularly

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fortunate as this sage is none other than an avatära of the Supreme Lord Näräyaëa, Kåñëa Dvaipäyana Vyäsadeva. He is the literary incarnation of the Supreme Personality of Godhead.

The Individual Bona Fide Spiritual Master Performs the Work of Śrī Vyāsadeva

Vyäsadeva divided (vyäsa) the one original Veda into four parts: the Åk, Säma, Yajur and Atharva Vedas. He supplemented each of those four divisions with Saàhitäs, Brähmaëas, Äraìyakas and Upaniñads’, the latter being like the keys to understand the Vedic teachings. He also expanded those teachings by compiling other literatures like the Mahäbhärata and the Puräëas. He crowned his work by writing the Vedänta-sütras, also known as the Brahmasütras, which summarise the Upaniñadic teachings, and ended it with the cherry on top of the cake: the Çrémad-Bhägavatam or Bhägavata Puräëa, which is his own commentary on the Vedäntasütras.

By putting the çabda-brahma, or transcendental sound carrying the Vedic message, in written format, Çré Vyäsadeva made it accessible to the unfortunate souls of Kali-yuga, preserving and propagating that timeless treasure. The individual bona fide spiritual master performs the work of Çré Vyäsadeva by expanding this spiritual knowledge for the benefit of the conditioned souls. Therefore, his worship is known as Vyäsa-püjä. The spiritual master is offered a seat of honour called ‘the seat of Vyäsa’, or vyäsäsana, from which he teaches the knowledge compiled by Çré Vyäsadeva.

The tradition of Vyäsa-püjä dates back for thousands of years. Çréla Vyäsadeva’s son, Çré Çukadeva Gosvämé worshipped his father who was also his spiritual master. That was the first Vyäsapüjä. Later on, Çré Çukadeva Gosvämé was himself worshipped by Çré Süta Gosvämé, in what was the second Vyäsa-püjä.

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Nowadays Vyäsa-püjä is an annual celebration where the disciples offer homage to their spiritual master, due to feeling unlimitedly indebted to him for his constant showering of mercy upon them. Therefore, the disciples express their gratitude to him for all that he has done, is doing and will do for them, and glorify him. It is usually celebrated on two occasions: the birthday of the guru, and Guru Pürëimä, or Vyäsa-purnima, the day of Çré Vedavyäsa’s advent, which occurs on the full moon day of the month of Äñäòha [June-July]. The disciples consider their bona fide spiritual master to be the representative of Çré Vyäsadeva, non-different in truth from him, as he transmits the same knowledge compiled by the latter. Therefore, they celebrate every year his advent as Vyäsa-püjä with great honour and reverence.

The Vyäsa-püjä festival nurtures the devotional life of the disciple and reinforces his connection with his guru. Çréla Prabhupäda stated:

“…Only by the grace of the spiritual master we can achieve the grace or mercy of Kåñëa. This is the meaning of this Vyäsa-püjä …” (Lecture, Atlanta 22 March 1975)

In his own prayer at the lotus feet of his spiritual master, Çréla Prabhupäda wrote in 1961:

“…Simply a festival of flowers and fruits does not constitute worship. The one who serves the message of the guru really worships him….” [2nd Vasistya, number 25*] As indeed the mere placing of a garland on the neck of the guru, or offering at his lotus feet a few flowers and some dakñiëä money, as a token of gratitude, does not constitute real worship of the guru, but surrendering oneself completely and guilelessly at his feet and fulfilling his mano‘bhéñöaà or inner desires, does…”

* Vyäsa-püjä offering to Çréla Bhaktisiddhänta Sarasvaté Gosvämé Öhäkura, 1961, by Çréla A.C. Bhaktivedanta Swami Prabhupäda.

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Çré Caitanya Mahäprabhu showed this principle by His own example when He received initiation from Çré Éçvara Puré. He said, “O Gurudeva, I have surrendered My body and everything that is Mine at your lotus feet. I shall follow your every instruction. My only wish is to receive your merciful benediction by which you kindly make Me drink the transcendental nectar of Çré Kåñëa’s lotus feet.” (Çré Caitanya Bhägavata, Ädi-khaëòa 17.54-55)

Śrīla Prabhupāda’s Best Disciple

As disciples* of Çréla Gour Govinda Mahäräja, whom we look upon as Çréla Prabhupäda’s best disciple, and who presented his teachings in an amazingly inspiring and powerful way, we are happy to celebrate his Vyäsa-püjä. We remember his lotus feet, his oceanic laughter, amazing smile, boundless affection and merciful guidance. We lament his disappearance and grieve in separation from him. We pray that he keeps on guiding us and looks upon us with his divinely graceful glance from the nitya-lélä he entered upon leaving this mortal world.

* Author’s note: BV Çuddhädvaité Mahäräja, previously known as Jayäntakåd däsa, is a disciple of Çréla A.C. Bhaktivedanta Swami Prabhupäda, he took çikñä from Çréla Gour Govinda Mahäräja for ten years (1986-1996). He is famous for his authoring the Çré Guru Tattva paper of 1994. When commenting on this paper Çréla Gour Govinda Mahäräja stated, “…this is the works of our äcäryas, no one can defeat it…”

C HAPTER TWELVE

PART TWO

Vyāsa-pūjā Offerings

by Senior Oriya disciples

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Vyāsa-pūjā Offerings

by Senior Oriya disciples

The 60th Divine Appearance Festival*

All of Us Are Strung Together by The Thread of Devotion

athäpi te deva padämbuja-dvayaprasäda-leçänugåhéta eva hi jänäti tattvaà bhagavan-mahimno na cänya eko ’pi ciraà vicinvan (Çrémad-Bhägavatam 10.14.29)

When Çré Brahmäjé, the master of yogés, went to test Çré Kåñëa, his illusion was dispelled. He realised that this dark-complexioned, charming boy playing with the calves and cowherd boys was no ordinary child of a gopa. He understood, “This is indeed the Supreme Personality of Godhead, Çré Kåñëa, the reservoir of all bliss and the Absolute Truth.”

At that moment, Brahmäjé, with a heart full of remembrance, sang the glories of the Lord. The meaning of the verse he recited is as follows:

“O Lord! Only he who has received even a trace of the mercy of Your lotus feet can understand the essence of Your divine glories. But those who strive for endless ages through dry speculation and mental scrutiny, analysing the vast expanse of scriptures, cannot attain that truth.”

* These offerings are translated from Oriya into English by Prabhupäda Priyä Sevaka däsa.

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Just as the Lord is worshippable, so too are His pure devotees. Therefore, as we glorify the Lord, we must also glorify His devotees. For, kåñëa-samya haite haya baòa bhakta-pada – the position of a dear devotee is greater than that of Lord Kåñëa Himself.

In the Çrémad-Bhägavatam 9.4.63, the Lord declares:

ahaà bhakta-parädhéno hy asvatantra iva dvija sädhubhir grasta-hådayo bhaktair bhakta-jana-priyaù

“I am completely under the control of My devotees. Indeed, I am not at all independent. Because My devotees are completely devoid of material desires, I sit only within the core of their hearts. What to speak of My devotee, even those who are devotees of My devotee are very dear to Me.”

My most worshippable guru-pädapadma, Çré Çrémad Gour Govinda Gosvämé Mahäräja, is one such eternal associate of Çré Kåñëa. Today, on the auspicious occasion of his 60th Vyäsa-püjä celebration, I humbly attempt to glorify him, joining all present and absent disciples and wellwishers. Çré Brahmäjé begged for the Lord’s mercy to understand His glories. Similarly, today, I beg for the mercy of my guru-pädapadma. The only shelter for conditioned souls like us is the lotus feet of Çré Kåñëa. To attain those fearless lotus feet, we must hold tightly to the thread of devotion taught by the guru. Holding firmly to the one and only thread of devotion that leads to the shelter of those fearless lotus feet, Çréla Gurudeva descends from that divine realm. In this material world, where countless fallen souls like us, like wildflowers, wither and fade away, it is only by his boundless mercy that we are given a place in that sacred thread of bhakti.

Leaving behind false ego, we have taken a firm vow to engage in the service of the Lord. Our only aspiration is to enhance the beauty of the garland of devotion. Yet, even amidst this joy, a doubt arises: If we are all parts of this garland, why does the Lord’s beauty not increase? Alas!

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We are foolish. Despite being parts of the divine garland, our impurities obstruct His splendour. What is needed is to purify ourselves through unalloyed devotion, following the footsteps of the guru. Only then can the garland of devotees truly adorn the Lord, reflecting His limitless glory.

Whose splendour is amplified by whom? Who becomes radiant due to whom? The conclusive answer to this has already been given by the venerable Çréla Rüpa Gosvämépäda in his immortal work Çré Bhaktirasämåta-sindhu. The ornaments adorning the transcendental body of Lord Çré Kåñëa do not enhance His beauty; rather, those very ornaments become resplendent due to the divine effulgence emanating from His sacred form. As it is beautifully stated: bhüñaëera bhüñaëa aìga, täheì lalita tri-bhaìga – the ornaments are themselves ornamented by His enchanting limbs.

In this context, another thought arises: Çré Rämacandra, by constructing a bridge across the ocean, annihilated the mighty demon Rävaëa of Laìkä and rescued Sétä Devé. For these divine pastimes, the Lord enlisted the service of an innumerable army of monkeys. The stones inscribed with Lord Räma’s name, entrusted to the monkey commander Hanumänjé, were cast into the roaring waves of the tempestuous ocean. The invincible Rävaëa and his descendants were effortlessly vanquished. Now, was this the achievement of the monkeys and Hanumänjé, or was it the causeless mercy of Çré Rämacandra? Indeed, throughout the ages, the Lord ceaselessly strives to bestow the highest good upon His devotees. How could there be any exception here? Similarly, our most beloved Gurudeva has now started again work on the semi-constructed Çré Kåñëa Balaräma Temple with a troop of similar ‘monkeys’ – humble disciples.

I cannot recall the exact date. Last year, during the final days of Phälguna, after the Mäulé tree had shed its blossoms, the sounds of the temple’s evening äraté – conch, bells, and cymbals – purified my heart and soul. Having witnessed the äraté of Çré Çré Gaura-Nitäi, I proceeded to Gurudeva’s bhajana kuöéra. After some casual conversation, suddenly – I sat up straight. What instruction was this? “The temple construction has not yet begun?” Gurudeva, in his characteristically grave tone, remarked, “They [the senior devotees] are testing me – if I am entrusted

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with that responsibility, can I complete this temple’s construction? I have assured them I can.” That day, his words sowed a fog of doubt within me. Concealing my inner turmoil, I thought, “We lack sufficient dedicated devotees here. How will this task be accomplished?” Gurudeva smiled and said, “Çré Rämacandra also declared war against Rävaëa with an army of monkeys. My Guru Mahäräja has sent me these servants, and with them, I hope to fulfill his desire.” Though there were many reasons to laugh, the firmness in Gurudeva’s words cast a solemn silence over the room. Today, I vividly recall how that day’s exchange stirred a tempest within my heart. If I could mold myself into even a single soldier of this “monkey army,” my life would attain purpose. My acceptance of Guru’s shelter would find meaning.

Indeed, three months later (June 30, 1988), having prepared myself, I joined that ‘monkey army’. The joy of that day defies description through mere ink and paper. After years of neglect, the temple’s construction has recommenced. The half-built temple now brims with cement, bricks, sand, iron rods, and more. The clanging of Vishvakarmäs’ hammers draws the gaze of passersby on the bustling path. Among all temples in Orissa, the newly constructed çikhara of this temple aspires to touch the sky, fostering a spirit of holy competition. Çréla Prabhupäda’s vision now inches closer to materialisation. Yet, the same question resurfaces: Are we, the so-called ‘monkeys’, entitled to any glory in today’s successful progress? Is there not an invisible hand working covertly behind this? Whose inspiration has filled our hearts with relentless zeal, enabling us to forsake all material comforts and advance on this exalted path? Whose wisdom has granted us the skill to execute every detail of this grand Çré Kåñëa-Balaräma temple? Whose empathy empowers us to laughingly endure every obstacle in the field of service? Whose magnanimity forgives all our faults and fuels our courage to march forward? Are we not illuminated by His radiance? Are we not reflections of His glory? Do we not bask in His fame?

Such questions arise, yet this lowly soul knows the only answer:

yogyatä-vicäre, kichu nähi päi, tomära karuëä-sära

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“Considering my qualification, I find none; your mercy is everything.” [Çaraëägati, Song 11]

O Gurudeva! Today, we are illuminated by your effulgence, enlightened by your wisdom, and sustained by your grace. Without you, we are but dim stars in the daylight. Hanumän, Sugréva, Aìgada, Nala, and other monkey warriors became mighty solely by Çré Rämacandra’s mercy. Similarly, by Lord Çré Rämacandra’s grace, Hanumän and other exalted devotees are celebrated for aiding in bridging the ocean and slaying Rävaëa. But this feeble soul lacks the strength to carry the Lord on his shoulders across the seven seas and thirteen rivers to reach those eager devotees abroad – those yearning to break free from materialism’s dense veil, those thirsting for a glimpse of Çréla Gurudeva’s lotus feet, those whose faces bear the marks of anticipation for the nectar flowing from Gurudeva’s lips.

Thus, on this auspicious occasion, I beg alms from Gurudeva, as ever: Infuse this body, weakened by prolonged service to illusion, with the elixir of your mercy. May this body always and forever remain engaged in the service of the most worshippable Çréla Gurudeva’s lotus feet. Only then will this life, spent in pursuit of the Absolute, attain its true fulfillment.

Submitted in aspiration to serve the lotus feet, Caitanya Candra däsa*

Adoṣa Daraśī Prabhu Patita Uddhāra

O Faultless Seer of the Supreme Lord, O Saviour of the Fallen

You, whose effulgent throat resounds with supremely sweet and melodious vibrations, whose divine gaze is unparalleled, and whose compassion and discipline have the power to attract even a wretched,

* Caitanya Candra däsa (1947-2024) served as the Temple President of ISKCON Bhubaneswar, managed all Western correspondence for Gurudeva until the beginning of 1992, and travelled to various locations around the world with Gurudeva.

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lowly, sinful, and distant soul like me – on your auspicious 60th appearance day, O most worshippable, transcendentally glorious Çréla Gurudeva, I offer countless prostrations at your divine lotus feet.

namo oà viñëu-pädäya

kåñëa-preñöhäya bhütale

çrémate gaura-govinda svämin iti nämine

Today marks the arrival of that long-awaited, supremely cherished, and deeply desired day. In the hearts of devotees, there is unparalleled eagerness, boundless joy, and overwhelming emotion, for Gurudeva has redirected the course of their countless lifetimes – hitherto wandering divergent paths – onto the boundless path of kåñëa-prema.

brahmäëòa bhramite kona bhägyavän jéva guru-kåñëa-prasäde päya bhakti-latä-béja

Wandering through 8,400,000 species in the material cosmos, only the most fortunate souls attain the darçana of a kåñëa-tattva-vettä guru. Through his mercy, the seed of devotional service (bhakti-latä-béja) is sown within their hearts.

Çré Kåñëa is the Supreme Personality of Godhead, the embodiment of eternity, knowledge, and bliss. He is the centre of all attraction. His form is supremely enchanting. Similarly, His words are also supremely enchanting, and if one hears them from the pure lips of a saintly devotee or Gurudeva, the sorrow, illusion, and disease within the heart are completely eradicated. Therefore, Çrémad-Bhägavatam states:

satäà prasaìgän mama vérya-saàvido bhavanti håt-karëa-rasäyanäù kathäù taj-joñaëäd äçv apavarga-vartmani çraddhä ratir bhaktir anukramiñyati (Çrémad-Bhägavatam 3.25.25)

The nigama-kalpa-taru (Vedas) are the wish-fulfilling tree of divine knowledge. The Brahma-sütra (Vedänta-sütra) is its flower, and Çrémad-

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Bhägavatam is its ripened fruit. When this fruit becomes fully mature and is relished through the mouth of Çukadeva Gosvämé, its sweetness increases infinitely. Similarly, when the nectarean hari-kathä emanating from the Lord’s lotus lips is glorified through the mouth of Gurudeva, it becomes a million times more potent. Had Çrémad-Bhägavatam not been recited by Çréla Çukadeva Gosvämé, the transcendental ambition of Mahäräja Parékñit, the great soul, would not have been fulfilled. Hence, it is stated in Çrémad-Bhägavatam:

nigama-kalpa-taror galitaà phalaà çuka-mukhäd amåta-drava-saàyutam pibata bhägavataà rasam älayam muhur aho rasikä bhuvi bhävukäù

“O expert and thoughtful men, relish Çrémad-Bhägavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Çré Çukadeva Gosvämé. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls.” (ÇrémadBhägavatam 1.1.3)

All the devotees are offering their heartfelt offerings unto Gurudeva. Although it is utterly impossible for a fallen, unqualified soul like me, still unable to restrain the emotions of this restless mind, I offer the scrapings of my heart at your lotus feet. If even this becomes possible, I shall consider my life successful.

hari he!

ämi aparädhé jana, sadä daëòya durlakhaëa, sahasra sahasra doñe doñé bhéma-bhabärëabodare, patita biñama ghore, gati-héna gati-abhiläñé

“Oh my Lord Hari! I have been a great offender to You, and thus I am quite fit to receive punishment for all of my wicked misdeeds. I am guilty of committing thousands upon thousands of sins. I have somehow fallen into the belly of the terribly deep, dark, and fearsome ocean of material existence, and I have no

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shelter at all in this hellish place. Therefore I am greatly desirous of finding salvation from this dreadful predicament.” (Çré Çré Gétämälä, 1.17.1, by Çréla Bhaktivinoda Öhäkura)

Just as darkness dissipates and light inevitably follows, as night gives way to day and death leads to rebirth, the eternal and imperishable lineage of the guru-paramparä remains ever-existing and shall continue eternally. When His Divine Grace Çré Çrémad A.C. Bhaktivedänta Swami Prabhupäda concluded his manifest pastimes in this mortal world, there were those who, feeling helpless, prayed fervently at the Lord’s lotus feet: “Who will now guide us in this dire time? Who will liberate us from the chains of mäyä?” At that very moment, like the sun rising from the eastern horizon to dispel the darkness, my most worshippable Gurudeva, with his thunderous voice steeped in çästric authority, fulfilled the innermost aspirations of Çréla Prabhupäda, astounding the entire world. All became spellbound by his transcendental message. Just as bees are irresistibly drawn to the fragrance of blooming flowers, devotees from distant France, America, Australia, England, Africa, and other lands – attracted by Gurudeva’s profound, scripturally sound discourses via cassette recordings – gathered as one at Çré Kåñëa Balaräma Mandira in Bhubaneswar, the capital of Orissa. Through Gurudeva’s rare and potent hari-kathä, they became jubilant, dancing in ecstasy.

Many devotees, renouncing worldly attachments, have firmly resolved to serve Guru-Gauräìga. Yet, reflecting on past days brings profound sorrow. Twelve years ago, when the foundation of this temple was being laid, Gurudeva personally oversaw all services for the Lord. He would travel to Nayapalli and various colonies in Bhubaneswar to collect alms, prepare offerings, and present them to the Lord. Spending all his strength and energy, he made tireless efforts to immerse fallen souls in the graceful flow of Kåñëa’s mercy so that they would chant the holy name of Kåñëa. This sincere and extraordinary endeavour is truly praiseworthy.

Çréman Mahäprabhu graciously bestowed upon the Ñaò Gosvämés the service of Çré Çré Rädhä-Kåñëa. These services were: 1) Authoring Vaiñëava scriptures, 2) Reclaiming lost holy places, 3) Establishing permanent abodes (for the Lord), and 4) Manifesting devotional service.

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The Gosvämés renounced all material opulence as insignificant and wholeheartedly jumped into the näma-yajïa (sacrifice of the holy name) at the lotus feet of Mahäprabhu. They kicked away worldly riches and abundance with their feet. Yet, those very riches, wealth, and abundance returned to their doorstep, which they utilised in the service to the Lord.

For instance, when a sparçamaëi (touchstone) appeared at the feet of Çré Sanätana Gosvämé, he discarded it. But it returned to him again, and he employed it to construct a beautiful temple for the Lord. Similarly, our revered Gurudeva, responding to the call of his spiritual master, abandoned all material opulence, power, and prestige. He resides to this day in a simple cottage, detached and fully absorbed in devotion. Foreign devotees and disciples, as instruments of the Lord, now send abundant resources (Lakñmé) to him, which Gurudeva utilises to fulfill his guru’s ultimate desire: constructing the majestic Çré Kåñëa-Balaräma Mandira. A mere particle of our infinitely merciful Gurudeva’s grace has today touched countless souls. Yet, my heart’s innermost core aches with this confession: I remain utterly unworthy of his compassion – lowly and unfit. Gradually, I find myself drifting from the path of devotion. Despite Gurudeva’s relentless efforts, my endeavours remain futile. My memory falters; no taste awakens for chanting the Lord’s holy names. Is this Guru and Gauräìga’s severe test upon me?

O supremely magnanimous Gurudeva! You have mercifully granted this fallen soul a sliver of opportunity to serve you. On this sacred day, my only prayer is this: May hope and enthusiasm surge within my heart to chant the Lord’s names and glories. May my body brim with boundless energy to serve Guru and Gauräìga. May my heart overflow with selfless fervour. This is my humble plea at your lotus feet on this most auspicious occasion.

Your unworthy, fallen, and insignificant servant of the servants, Advaita Äcärya däsa.*

* Advaita Äcärya däsa (now Bhakti Präëa Gopénätha Mahäräja) served as the Vice Temple President of ISKCON Bhubaneswar, handled all Oriya correspondence for Çréla Gurudeva, and led the Orissa päda-yäträ.

K åñë A

Karuṇayā Avatīrṇa Udrau

Out of Your Causeless Mercy You Have Descended into Orissa

namaù oà viñëu-pädäya kåñëa-preñöhäya bhütale çrémate gaura govinda svämin iti nämine

O most worshippable and revered Çréla Gurudeva! On this sacred day of your divine appearance, this humble servant offers devout obeisances at your lotus feet. After the agonisingly long wait since last year’s Vyäsapüjä, the much-awaited return of that grand festival is now approaching. On this day, sixty years ago, our revered Gurudeva initiated his manifest pastimes within this material world. The prime objective of his advent is to shower mercy upon the externally engrossed souls. As Çréman Mahäprabhu Himself declares:

yäre dekha, täre kaha ‘kåñëa’-upadeça ämära äjïäya guru haïä tära’ ei deça (Caitanya-caritämåta, Madhya-lélä 7.128)

He descends to inundate the entire world with the kértana of Kåñëa’s glories. By his own sweet will, he appears and departs. Manifesting in this world, he guides the conditioned souls to realise their constitutional position (svarüpänubhüti), dispelling the darkness of ignorance with the light of transcendental knowledge. Countless souls revolve helplessly within the cycle of karma, bound by the wheel of time. Their deliverance is possible only by taking shelter of Lord Mukunda’s lotus feet. As stated,

brahmäëòa bhramite kona bhägyavän jéva guru-kåñëa-prasäde päya bhakti-latä-béja (Caitanya-caritämåta, Madhya-lélä 19.151)

The guru alone, being a manifestation of the Supreme Lord, plants the seed of bhakti-latä. He teaches the path of surrender and mercifully grants the supreme benediction of kåñëa-bhakti. Moreover, he directs the restless souls, entangled in material pursuits, toward the darçana of the Lord and dispatches them to Kåñëa’s proximity. For the conditioned soul to attain Bhagavän, the dual mercy of guru and Kåñëa is essential. Since

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devotion is the soul’s eternal function, through bhajana, the soul’s cit potency awakens, and service to the Lord begins.

In this special age of Kali, the avatäri puruña, Çré Kåñëa Himself, desires to propagate the saìkértana-yajïa in the mood of a devotee. The yuga-dharma is the congregational chanting of the holy name. As the Lord proclaims:

yuga-dharma pravartäimu näma-saìkértana cäri bhäva-bhakti diyä näcämu bhuvana (Caitanya-caritämåta, Ädi-lélä 3.19)

In each age, the Lord establishes the religious principles.

yuga-dharma pracäraëa haila aàça-hetu ämä vinä anya näre braja-prema dite (Caitanya-caritämåta, Ädi-lélä 3.26)

Here, Lord Gaurahari asserts: “The distribution of prema-bhakti, accomplished through Me, cannot be replicated by anyone else.”

Thus, contemplating the plight of Kali-yuga, Çré Kåñëa descends as Gaura:

eta bhävi’ kali-käle prathama sandhyäya avatérëa hailä kåñëa äpani nadéyäya (Caitanya-caritämåta, Ädi-lélä 3.29)

At the dawn of Kali-yuga, the Lord incarnates in Nadia. Yet, Çré Gaurasundara, unsatisfied merely by His Nadia pastimes, resolves to manifest diverse pastimes globally.

tähäte äpana bhakta-gaëa kari’ saìge påthivéte avatari’ karimu nänä raìge (Caitanya-caritämåta, Ädi-lélä 3.28)

“I shall wander the whole Earth along with My devotees, performing multifarious pastimes.”

A lw A ys E mbr A c E d by

K åñë A

Thus, the Lord descends with His eternal associates to distribute the once-concealed treasure of prema.

The saìkértana movement of Gaurahari reverberates globally. Devotees, overwhelmed by ecstasy, dance in transcendental emotion. Witnessing these unprecedented pastimes, the world stands awestruck. To sustain this flood of prema, Çré Gaurasundara proclaims:

påthivéte äche yata nagarädi gräma sarvatra pracära haibe mora näma (Caitanya-bhägavata, Antya-khaëòa)

Five centuries later, this prophecy found its fulfillment through the empowered efforts of His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda – the illustrious disciple of Çréla Bhaktisiddhänta Sarasvaté Öhäkura, in the name of the International Society for Krishna Consciousness (ISKCON)…

…Thus began his foremost disciple’s [Çréla Gour Govinda Swami] relentless mission. Through heart-melting discourses and unflinching dedication, he illuminated Utkala [the ancient name of Orissa/Odisha] and the world. In a very short time, this great devotee will become widely recognised across the entire land of Utkala and throughout the world. With profound devotional sentiments imbued with divine enthusiasm, he will continuously serve by presenting deeply touching and essence-laden discourses. … The transcendental pastimes of this great saint are unfathomable! With unwavering affection and exemplary Vaiñëava conduct, he delivers the materially entangled hearts of every visitor. Within moments of sublime conversation, he makes them his own – completely surrendered. His sole entreaty to all is not for himself, but for the welfare of every soul: “Come here daily. Eagerly hear the divine Bhägavatam. Understand the ultimate goal of human life.” Such are the potent, nectar-like words emanating from his lips! Drawn by this ambrosial eloquence, countless devotees – residing in Bhubaneswar, nearby towns, and across the globe – relieve their mountainous doubts through letters or by hearing his discourses. Many, like myself, take initiation from him, becoming his trying to be disciples. With a heart brimming with mercy, he forgives all the offences of his disciples and

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engages them in appropriate service, guiding their minds to fix firmly upon the lotus feet of Çré Kåñëa.

O embodiment of compassion, O living emblem of sacred mantras – Çréla Gurudeva, the most worshipful Çré Çrémad Gour Govinda Swami. Upon this unworthy servant, he incessantly showers one tender admonition: “Serve diligently. Do not be impatient. A donkey carries sandalwood but remains unaware of its fragrance. Who knows – perhaps after lifetimes, the scent may finally touch its nostrils, rendering its labour fruitful! Cultivate patience, serve with enthusiasm, and thrive.” Such is the boundless compassion he bestows upon this fallen disciple. Yet, despite his endless grace, this lowly jéva remains ensnared by the witch of mäyä, his mind polluted by base desires and material attachments.

Though partaking of the Vaiñëava remnants (prasäda), his heart remains drowned in endless illusions. In the divine language of Çréla Narottama däsa Öhäkura:

açeña mäyäte mana magana hoilo vaiñëavete leça mätra rati nä janmilo

“My mind is endlessly absorbed in mäyä, and I do not even have the slightest loving attachment to the Vaiñëavas.”

O saviour of the fallen! Çréla Gurudeva! On this sacred, eternally memorable day, this wretched servant humbly prays: Please consider me a mere speck of dust at your lotus feet. Bestow causeless mercy upon this soul, who remains averse to the Supreme Lord and entangled in worldly attachments. Grant me the opportunity to serve Çré Kåñëa – the embodiment of non-duality and truth – and bind me eternally to your divine lotus feet, birth after birth.

Your service-aspiring fallen servant, Ätmäräma däsa.*

ISKCON – Bhubaneswar**

* Ätmäräma däsa was, at the time of writing this offering, the Life Membership Director for ISKCON Bhubaneswar.

** This offering has been condensed for printing purposes.

by K åñë A

Clinging to the Dust of Your Lotus Feet: A Plea for Mercy and Redemption

O, gift of Kåñëa! The epitome of His causeless mercy! My dear Çréla Gurudeva, it is by your causeless mercy that you appeared before this unworthy servant in 1975. Once again, it is by your boundless compassion that you took this mleccha and brought him to the most exalted spiritual personality, the eternal associate of Kåñëa, His Divine Grace Çré Çrémad Abhaya Caraëäravinda-Bhaktivedanta Swami Çréla Prabhupäda, in 1977.

Once more, dear Çréla Gurudeva, with your ever-expanding heart full of mercy, you granted shelter to this fallen soul at the dust of your divine lotus feet on the auspicious day of Çré Räma-navamé in 1985.

Furthermore, it is you, and you alone, dear Çréla Gurudeva – the very embodiment of causeless divine compassion – who, by your divine grace, took this mleccha, this fallen servant, to serve in the worldwide spiritual preaching program in 1986.

Even now, O my great and dear spiritual master, it is your unimaginable example of love and compassion that continues to keep this ungrateful offender at the dust of your divine lotus feet, as his final hope for survival. Yet, how terribly I have betrayed you, the epitome of Kåñëa’s loving compassion and Çréla Prabhupäda’s mercy! In 1989, not only did I fail to fulfill the promise I made during my sacred dékñä ceremony – one that your Divine Grace kindly requested – but I also became an ungrateful betrayer of your divine will.

And yet, even after such offences, I still hold onto the hope that your causeless mercy, along with the mercy of His Divine Grace Çréla Prabhupäda and Kåñëa, will lift this fallen servant from the lowest, hellish state to the highest plane of unalloyed, nectarean service to the offense-free devotees. It is with this hope and belief that I continue to live, clinging to your ever-compassionate mercy, without which darkness would surely prevail around me.

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Therefore, O Çréla Gurudeva, please accept my humble, prostrated daëòavat praëäms on this auspicious occasion of your holy appearance day. All glories to His Divine Grace Çré Çrémad Gour Govinda Swami, Çréla Gurudeva.

All glories to His Divine Grace Çré Srimad A.C. Bhaktivedanta Swami Çréla Prabhupäda!

All glories to Kåñëa, the Supreme Personality of Godhead, and to His magnanimous incarnation, Çrémän Caitanya Mahäprabhu!

With this sincere, heartfelt prayer before Their Lordships, Çré Çré Gour-Nitäi, Çré Çré Kåñëa Balaräma, and Lord Çré Çré Jagannätha, Balabhadra, and Subhadrä, I pray that They grant a long and healthy life to your exalted Divine Grace.

I remain your eternal, but worst offender servant, Çacénandana däsa.*

Tava Kathāmṛtaṁ Tapta-jīvanaṁ

cakñu-däna dila yei, janme janme prabhu se

On this sacred day of Çréla Gurudeva’s 60th ävirbhäva-tithi (appearance anniversary), I humbly offer my bhaktyärghya, heart’s homage at his divine lotus feet. I offer respectful obeisances to all present at this festival – my guru-bhärätä (spiritual brothers), guru-bhaginé (spiritual sisters), and to all other devotees.

tava kathämåtaà tapta-jévanaà kavibhir éòitaà kalmañäpaham çravaëa-maìgalaà çrémad ätataà bhuvi gåëanti ye bhüri-dä janäù (Çrémad-Bhägavatam 10.31.9)

* Çacénandana däsa (1954 - 2017) was the chief negotiator for Çréla Gurudeva and served as Gurudeva’s attendant - while travelling to various parts of the world.

A lw A ys E mbr A c E d by

K åñë A

“The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by self-realised sages, eradicate all sinful reactions. Hearing about You is the most auspicious path for those who wander through this world. Those who spread Your glories are the most munificent benefactors.”

This verse from Çrémad-Bhägavatam is profoundly significant. By meditating upon it, we realise who our true well-wisher is. Our most beloved Çré Gurudeva extinguishes the blazing fire of our material existence. We are all scorched by the threefold miseries – ädhyätmika [suffering due to one’s own body and mind], ädhibhautika [suffering caused by other beings], and ädhidaivika [suffering due to supernatural disturbances]. To escape this restless condition, we must hear the transcendental topics of the Lord from the lips of pure devotees like Çré Gurudeva. Such hearing bestows supreme auspiciousness, enabling us to attain life’s ultimate goal – kåñëa-prema (love for Çré Kåñëa). Thus, Çré Gurudeva is our ultimate benefactor.

Again, in Bhagavad-gétä (5.29) the Lord says,

bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram suhådaà sarva-bhütänäà jïätvä mäà çäntim åcchati

Çré Kåñëa alone is our supreme well-wisher. Knowing this grants eternal peace. Though all strive for temporary happiness in this material world, the Supreme Lord Himself instructs the means to attain Him. Yet, Çré Gurudeva is even more merciful than the Lord, for he is Kåñëa’s most confidential servant. In this world, so-called well-wishers operate under motives of profit and loss. A slight disturbance turns them into enemies – an experience we all share. But Çréla Gurudeva is not like that type of person. He voluntarily descends to liberate us from material bondage. As Çré Gurudeva says, “If I can deliver even one soul from the clutches of mäyä, my position as guru is fulfilled. To rescue one disciple, I have to spend gallons of spiritual blood.”

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saàsära-dävänala-léòha-lokaträëäya käruëya-ghanäghanatvam präptasya kalyäëa-guëärëavasya vande guroù çré-caraëäravindam (Çré Gurvañöakam, Verse 1)

Çré Gurudeva descends with the ocean of compassion; he is from the Spiritual World. Though Çré Kåñëa is an ocean of mercy, He places the pot of kåpä sägara in the hand of Çré Gurudeva, to distribute that mercy. This is Gurudeva’s own property.

O Gurudeva! I am yours eternally. Do with me as you desire. On this sacred day, my only prayer is: sebä nudhyäé.

Gokulänanda däsa.*

Sunahe Ninduka Samāja

“O Society of Criticisers, Listen!”

oà ajïäna-timirändhasya jïänäïjana-çaläkayä cakñur unmélitaà yena tasmai çré-gurave namaù

namaù oà viñëu-pädäya kåñëa-preñöhäya bhütale srémate gaura-govinda svämin iti nämine

O most revered Çréla Gurudeva!

On this sacred day of your Vyäsa-püjä, this very fallen servant offers crores of humble obeisances at your divine lotus feet. To glorify your transcendental pastimes and qualities is utterly beyond the capacity of this unworthy soul. Yet, my heart remains ever restless to sing your glories. When will this longing be fulfilled? Day by day, this society of blasphemers overflows with those envious of the Supreme Lord and pure

* Gokulänanda däsa: a very early follower and disciple of Srila Gurudeva and assisting engineer in the construction of our beloved Gurudeva’s temples and projects.

by K åñë A

devotees like yourself. When shall I become capable of refuting their vile words, revealing your magnificence, and melting their stone-like hearts? To proclaim your fame and deliver the blinded society by spreading the message of your beloved Goloka-dhäma is our duty. Thus, today, I attempt to reveal even a fragment of your glory before these envious souls.

In this world, almost cent percent – all types of men – karmés, jïänés, yogés, atheists, and demons – are filled with malice, envy, and hatred toward devotees of the Lord and His service. They refuse to trust in devotional service or the servants of God. If someone speaks to them about the Lord or the saintly devotees, they instantly flare up like Hiraëyakaçipu or Rävaëa. Present society teems with such demons disguised as human beings. Among them, some propound doctrines like, “Live only to gratify the senses!” Others declare, “Work hard and enjoy luxuries!” Some preach, “Serve the masses and worship the poor as God!” Yet others, pseudo-intellectuals, advocate, “Practice meditation and austerities!” Thus, these varied philosophies mislead innocent people, derailing them from the true purpose of human life and forcing souls to wander through repeated birth and death. These fools, however, disbelieve in the cycle of rebirth. Mistaking the body as the all-in-all, they obsess over bodily comforts and become ensnared by mäyä, accepting truth as falsehood and vice versa. Due to such arrogance, they refuse to surrender to anyone as servants. Worse still, they blaspheme saints, çästra, and Vaiñëavas, spewing out harsh criticisms. This is proof of their delusion under mäyä’s grip. So-called leaders, elders, intellectuals, scholars, and “experts” of society are all cradled in mäyä’s lap. How, then, can they recognise saints, çästra, gurus, and mahäjanas as the world’s most precious treasures? Yet, if they lack such vision, who empowered them to utter such blasphemies?

Furthermore, certain so-called respectable personalities – selfproclaimed ‘great souls’, ‘leaders’, ‘intellectuals’, and ‘virtuous men –make declarations that pierce the heart with sorrow. The first sorrow is this: these very ones do not engage in devotional service. In the second case – they express reproach, derision, and obscene remarks toward those who are bhajanakäri bhagavad devotees, the lovers of the Lord, those who are the saintly gurus and the great assembly of Vaiñëavites. Such persons

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are so materialistic that they cannot, by mere seeing and experiencing, behold the pure reality.

Concerning these very persons, Çré Prahläda Mahäräja has said (Çrémad-Bhägavatam 7.5.31):

na te viduù svärtha-gatià hi viñëuà duräçayä ye bahir-artha-mänina andhä yathändhair upanéyamänäs te ’péça-tantryäm uru-dämni baddhäù

[They do not know – from their foolishness – that Lord Viñëu is the ultimate object of life; just as a blind man cannot lead another blind man, so also under the leadership of such fools one is bound to be led astray.]

Again, there are some persons who are so-called spiritualists; by their own intellect and the power of their partial efforts they set out to understand the Lord and establish in society their fabricated opinions; and by opening up so-called spiritual institutions they also misguide the simple, ignorant masses with non-scriptural teachings. That is to say – those leaders who, having fallen into ignorance, show the path of destruction have boarded a flimsy raft; and those who follow them are likewise aboard that raft. What becomes of such a raft in water? It is overwhelmed along with its passengers. The true devotees, the saints, and the Vaiñëava, denounce these very persons.

There are also some so-called dharma dhvajä dhärés; who, by establishing in society such pseudo-spiritual institutions and by proclaiming themselves to be incarnations of the Lord, criticise the genuine saints. Concerning these very persons our parama-guru, Çré Çrémad Bhaktivedänta Svämé Prabhupädajé Mahäräja has proclaimed with a thunderous voice:

“One who claims himself as an incarnation of the Lord, is rascal and one who accepts him as such, is also a rascal.”

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K åñë A

Furthermore, the renowned Vaiñëava äcärya, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda has also targeted them by saying:

“He who in reality is an impious or ignoble person – who calls the true saints by countless names, slandering them in many ways – by such false identifications he himself falls. By assuming the semblance of a saint and by fattening the trap of his own heart with milk and bananas, he establishes himself in society as a saint.”

In this way, by a myriad of divergent opinions, society becomes completely pervaded by such persons. The pure devotee (the guru-pädapadma) – the one in whom the manifestation of Lord Kåñëa and the allpervading mercy of His transcendental form are established – is not held in the minds of all these materialistic and so-called spiritual preachers.

Their very conception is far removed; they say, “These head-shaved persons, those who bear tilaka on their foreheads and wear saffron dress, have no business at all. They do not labour – they merely eat in the maöha and sleep in the khaöa (bed). These persons are not industrious; they are the very burden of society, a disgrace to it.”

But see, in truth, what are these (sädhus, mahäjanas) giving to society? And what is society giving to them? In order to bring about their downfall, society itself has built a case against them. O eminent leaders of society, the magistrates and officials, and the so-called knowledgeable, virtuous paëòitas – when will you ever settle this matter? This is our question. Then, in answer to this very question we firmly say, “No.” No one addresses such devotees as either the boon or the bane of society.

Now consider the ethical society, the society of diligent workers, the society of the truly knowledgeable and behold! Such persons (the sädhus) are indeed the ornaments of society, not a disgrace. They are not a burden to the society. They have understood the welfare of society and are the true friends of the people; they have understood the value of labour – they are äçraya-vigraha Bhagavän. It is through their very existence that there is dharma and auspiciousness in the world. In their treasure house the riches are inexhaustible, and whatever they do for society is so glorious that it cannot be glorified by possessing even hundreds of tongues; and

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in return society clings to them as if in indebtedness. In truth, if society were to reflect upon these matters, then on earth today one would not see the demonic dance of the péçäcäs, and there would be abundant order and unity. Therefore, since there has been growing unrest, injustice, violence, and clamour in society, it is none but a natural reaction.

Then, O criticisers of the saintly personalities, why do these sädhus, gurus, and mahäjanas manifest in this material world? They are muktätmäs (liberated souls), so why do they descend to this world? On this subject, I entreat you, pay attention to my words even if but a little! Today, on this sacred occasion, I wish to reveal to you who they truly are and what their mission is. Listen attentively! In response to my invitation, you always say, “We have no time” or “It is not in our destiny.” Such hypocritical words are generally heard. In our paramparä, one greatly renounced äcarya, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda declares again and again:

brahmäëòa bhramite kona bhägyavän jéva guru-kåñëa-prasäde päya bhakti-latä-béja

The living entity who has attained the darçana of a sad-guru is truly fortunate. It must be understood that the time of the destruction of his material bondage has arrived. Therefore, he is fortunate. Until the glories of the sad-guru are realised, he remains unfortunate. Wandering through countless universes, that wretched jéva, upon attaining the darçana of Gurudeva, becomes blessed (bhägyavän). But why does his fortune awaken? This is the real question.

In this world, one may see a king, poet, emperor or a political leader and fulfill some desire, but such fulfillment cannot be called true fortune (saubhägya). The auspiciousness (saubhägya) indicated by the darçana of Çréla Gurudeva is incomparable. Until now, one may have been a karmé, jïäné, yogé, or tyägé – but now he becomes a servant of Çré Kåñëa, established in his eternal identity (svarüpa). The cycle of birth, death, old age, and disease ceases for him, and all material miseries are extinguished. For lifetimes, he has wept, become bewildered, and suffered endless pain. Now, all these sorrows end forever. The karmic bonds arising from turning away from the Lord (bhägavat-vaimukhya) are

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destroyed. Such is true fortune.

O society averse to Hari! Having abandoned our mundane goal, we have approached Gurudeva. Today, we offer you this rare opportunity to awaken your inherent fortune (saubhägya) by realising his glories. If you truly attain the darçana of such a guru, then all trivial attachments vanish. At that moment, a new birth occurs. A divine light of life spreads over him. He is liberated from the companionship, worldly existence and attire he maintained for so long. Easily, he attains his rightful inheritance in the kingdom of Vaikuëöha and the attachment for wealth, followers, poetry and women vanishes. A revolution in the world, astonishing discoveries, and grand innovations may leave living beings in awe. However, in the divine association of Çré Gurudeva, all these insignificant attachments are transcended, and true deliverance is attained. Therefore, O criticisers of the guru, seize this opportunity! Our worshipful Gurudeva is ever ready to bestow upon you all these fruits.

O contemplative, knowledge-thirsty sages, for whose benefit do you endure such austerities? In the view of the devotee Prahläda,

präyeëa deva munayaù sva-vimukti-kämä maunaà caranti vijane na parärtha-niñöhäù (Çrémad-Bhägavatam 7.9.44)

Truly, if your austerities are pursued merely for your own gain –neglecting the welfare of the suffering souls – they are in vain.

But those who free countless living beings from their suffering and bondage, and thus secure for them an eternal abode in the Spiritual Kingdom, are undoubtedly endowed with virtues far surpassing all others. Consequently, the darçana of such exalted souls is exceedingly rare. As the Çrémad-Bhägavatam proclaims:

durlabho mänuño deho dehinäà kñaëa-bhaìguraù taträpi durlabhaà manye vaikuëöha-priya-darçanam

(Çrémad-Bhägavatam 11.2.29)

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Although the human form is fleeting, the darçana of those exalted, Vaikuëöha-priya saints is infinitely rarer still.

Therefore, O Vaikuëöha-priya, O most exalted, pure Çréla Gurudeva, on this auspicious tithi in your presence, please deliver those who are so degraded in this slanderous society – the workers, the scholars, the yogés, the pretentious, the false devotees, and the so-called spiritual preachers and materialists – by awakening in their hearts pure devotional service, that they may not criticise the devotees and the associates of the Lord, but rather take shelter and become engaged in the service of the Lord, like you. And kindly bestow upon these servants a little compassion, by which the disparaging words of the detractors will be shattered, and the principle of devotional service will be established, so that even these unworthy persons may become truly capable.

This, indeed, is the prayer. Your mercy-aspiring fallen servant,

Kalakaëöha Däsa* ISKCON, Bhubaneswar**

Kalau Tad Hari-kīrtanāt

oà ajïäna-timirändhasya jïänäïjana-çaläkayä cakñur unmélitaà yena tasmai çré-gurave namaù

O my most venerable Çréla Gurudeva!

On this auspicious occasion of your 60th appearance day, I fall like a meteor at your lotus feet, offering prostrated obeisances. I am utterly unworthy. I earnestly pray that you mercifully accept this insignificant offering. I have always considered myself supremely fortunate, like

* Kalakaëöha däsa (1959-2017), was an early, dedicated and learned disciple of Çréla Gour Govinda Swami. He composed the Çré Gour Govinda Swami Carita, a book in Bengali verse about the life of Çréla Gour Govinda Swami.

** This offering has been condensed for printing purposes.

A lw A ys E mbr A c E d

by K åñë A

all others, to have a pure Vaiñëava like you as my guru. I possess no qualification to be your disciple. Yet, by your causeless mercy, you have granted me the shade of your lotus feet. I have made no effort to repay even a fraction of this debt.

Alas! You endeavoured to elevate this animalistic life of mine into one of humanity through your eagerness and encouragement, but I neglected to honour it. This has only deepened my misfortune. On this sacred day, with folded hands, I humbly beg your forgiveness at your lotus feet for all my offenses.

Like all living entities, the human being also desires happiness. This is natural. It is the inherent symptom of the soul, which is sac-cidänanda – eternally full of knowledge and bliss. But when this soul, over time, is overwhelmed by the fierce waves of material desires, it becomes bewildered. This is inevitable. What a terrible reversal! Compelled by destiny, the soul wanders for countless ages in search of its lost glory. It struggles to rediscover its own blissful nature. But how can such a quest succeed? The infinitesimal soul seeks its identity through the crude efforts of the gross body, entangled in the reactions of karma. All such attempts are futile.

Instead, the soul’s true wealth slips away like water through cupped hands. The consequences of transgressing the laws, surpassing the boundaries of propriety, and indulging the ego are dreadful! Birth after birth, the soul is forced to wander through the cycle of saàsära, bearing the burden of endless lamentation. The mind’s rebelliousness sows the seeds of chaos, distorting the soul’s true nature. Yet, placing faith in this very mind – a restless, unsteady guide – the soul continues its journey. The mind drags it further away from the goal, unbeknownst to itself. Such is the plight of the uncontrolled mind. The Çrémad-Bhägavatam states:

yasyästi bhaktir bhagavaty akiïcanä sarvair guëais tatra samäsate suräù haräv abhaktasya kuto mahad-guëä manorathenäsati dhävato bahiù (SB. 5.18.12)

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For man, his mind is the cause of all pleasure, all that is devoid of real meaning, and the origin of all dukkha [distress]. Within it has arisen that enjoying propensity; and his influence is extended upon the material nature.

All human suffering arises from the mind and its insatiable desires. The endless cravings, the arrogance of claiming to be the doer, and dominate over material nature, and the vain attempts to establish oneself as the controller – these breed conflict in human society. Who strives to understand the truth? Strife grows daily: between individuals, communities, nations, ideologies, the seen and unseen.

In your language, all this is but the dense darkness of ignorance. In your account, this is nothing but a manifestation of darkness in which one has deviated from the purpose of life. Regarding them, is it not at all easy to say anything about their destiny? As the çästra warns: nañöasya känyä gati – what hope remains for the lost souls? Due to differences in consciousness, though the gradations of piety vary among all, in some fortunate souls, a unique thirst for inquiry awakens. Niräçraya mäà jagadéça rakña – with choked voice, they chant these verses. The Supreme Lord Jagadéça extends His protective hand to guide such souls, leading them through the perilous ocean of material existence. The sädhus and saintly preceptors, liberated from illusion, manifest as beacons for wayfarers drowning in the fathomless darkness of ignorance.

kñaëam eva sajjana-saìgatir ekä bhavati bhavärëava-caraëe naukä

“By their mercy, even a moment’s association with these pure devotees becomes a boat to cross the dreadful ocean of material existence.”

These saintly personalities, through glorifying the transcendental qualities of Çré Jagadéçvara, awaken the traveller to consciousness regarding his ultimate destination. You, O revered saint, mahätmä, and noble soul, have saved countless unfortunate beings drowning in the ocean of saàsära by chanting the glories of Jagadéça, Jagannätha, Hari, Govinda. From your divine lips, I have heard nectarean discourses on

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the Supreme Lord and the teachings of the äcäryas, and consequently becoming absorbed, overwhelmed, and surrendering inwardly at your lotus feet. After wandering through lifetimes of ignorance and darkness, by your grace, my eyes have been anointed with the collyrium of divine knowledge. You have rooted my consciousness in the eternal truth, connecting me to my spiritual lineage.

On this sacred occasion of Vyäsa-püjä, the immortal kathä of the Lord – kåñëa-kértana, the divine pastimes of Hari, and the ecstasy of devotion resounds ceaselessly in the hearts of countless fallen souls like me. This kathä is the essence of life across many birth spanning ages, the eternal truth. It is the luminous torch dispelling the darkness within the heart. This kathä is:

andha lahüòi bäbu daridra pasarä garibara ganöhi dhana håda-ratnahärä

“The staff for the blind, wealth for the destitute, the treasure for the impoverished.” Who can fathom its glory? The names, forms, qualities, and pastimes of the Lord are inexhaustible. Though the turbulent material ocean may drown the conditioned soul, this kathä remains the eternal refuge. To remember it is to worship Hari directly; to meditate upon it is to ignite faith. When embraced with sincerity, it illuminates the entire universe, dispelling darkness in all directions.

By propagating hari-kértana, you, O venerable Gurudeva, following in the footsteps of universally worshippable Çréla Prabhupäda, have inaugurated a new era. The flood of hari-kértana that you have unleashed instils hope in dying hearts, granting them new life. We follow you, tasting boundless joy. May all attain this blissful existence! Thus, I humbly implore every responsible soul present here – and those absent –to collaborate in spreading hari-kértana, the sole dharma for fallen souls in Kali-yuga. As Çrémad-Bhägavatam declares:

kåte yad dhyäyato viñëuà tretäyäà yajato makhaiù

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Vyäsa-püjä Offerings

dväpare paricaryäyäà kalau tad hari-kértanät (Çrémad-Bhägavatam 12.3.52)

When dharma is thus upheld, sins and unrest vanish. The soul rediscovers its identity, divine joy is restored, and society flourishes. Concluding, I beg forgiveness at your lotus feet for my countless faults.

Aspiring to serve your lotus feet,

Patita Pävana däsa* Bhuvaneçvara.

* Patita Pävana däsa, was a very early, dedicated and learned disciple of Çréla Gour Govinda Swami, and the engineer in the construction of our beloved Gurudeva’s temples and projects.

C HAPTER THIRTEEN

The Absolute Need of Ācārya-avatāra Kīrtana

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The Absolute Need of Ācārya-avatāra Kīrtana

By Çréla Gour Govinda Swami1

The Pūjā of All Pure Gauḍīya-vaiṣṇava-ācāryas

It is stated here that Vyäsa-püjä means ‘guru-püjä’ through the agency of Vyäsadeva. “Since Vyäsadeva is the original guru (spiritual master) of all who follow the Vedic principles, worship of the spiritual master through the agency of Vyäsadeva is called Vyäsa-püjä.”

Çréla Bhaktisiddhänta Sarasvaté Gosvämé Prabhupäda Mahäräja introduced the ceremony of Vyäsa-püjä to our lineage on his 50th birthday, and it has been observed annually ever since. On his 52nd birth anniversary, he gave a lecture on Çrémad-Bhägavatam, describing the meaning of Vyäsa-püjä. He stated, “Vyäsa-püjä means the püjä of all gauòéya-vaiñëava-äcäryas.” From this we understand the purport of Vyäsa-püjä. It is not only the püjä of Vyäsadeva, or of Kåñëa, or of Gaurasundara, or even of guru. That is not real Vyäsa-püjä. Vyäsa-püjä means the püjä of all pure gauòéya-vaiñëavaäcäryas. That is real Vyäsa-püjä.

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In this bhaktivinoda-dhärä we find a mantra for Vyäsa-püjä:

çré dämodara svarüpa, çré rüpa, çré sanätana, çré ragunätha, çré jéva, bhaööa yuga, çré kåñëadäsa kaviräjädi, çrémad bhaktivinoda, çrémad gaurakiçora däsa, çrémad bhaktisiddhänta sarasvaté, çrémad bhaktivedänta svämé, padäìka sarvebhyo gurave namaù

I offer my obeisances to the footprints of all the gurus, Çréla Svarüpa Dämodara Gosvämé, Çréla Rüpa Gosvämé, Çréla Sanätana Gosvämé, Çréla Raghunätha Däsa Gosvämé, Çréla Jéva Gosvämé, Çréla Gopäla Bhaööa Gosvämé, Çréla Raghunätha Bhaööa Gosvämé, and the devotees beginning with Çréla Kåñëadäsa Kaviräja, Çréla Bhaktivinoda Öhäkura, Çréla Gaura Kiçora däsa Bäbäjé, Çréla Bhaktisiddhänta Sarasvaté Prabhupäda and Çréla A.C. Bhaktivedänta Swami Prabhupäda.

Vyäsa-püjä means the worship of all of these gauòéya-vaiñëavaäcäryas.

The Merciful Gift of

The Gauḍīya-vaiṣṇava-ācāryas

Çréla Bhaktivinoda Öhäkura stated that, “Gauòéya-vaiñëavasiddhänta is the opinion of all gauòéya-vaiñëava-äcärya-mahäjanas. Whatever gauòéya-vaiñëava-siddhänta we have received, is guruvarga-dhana, the merciful gift of all the gauòéya-vaiñëava-äcäryas. That is their lélä-vaiçiñöya – the wonderful characteristics of the lélä of these gurus-vaiñëavas-äcäryas.” The Gauòéya-vaiñëava-siddhänta is the kåpä-vaiçiñöya, the special characteristics of their merciful lélä. If we do not observe this festival, and do not remember and glorify the gauòéya-vaiñëava-äcäryas, it will be a great disservice to them. If we do not discuss their vaiçiñöya, their wonderful characteristics, if we remain inactive, not observing the appearance and disappearance days of such äcäryas, mahäjanas, then it will be an anyäya, great

Déna-bandu däsa, Braja devé däsé at her initiation and their young son’s name giving ceremony (above and below). Fire ceremony, conducted by Caitanya Candra däsa (far left).

Çréla Gour Govinda Swami Mahäräja at the temple before the initiation ceremony (below and top next page).

Janärdana däsa at his initiation receiving his japa beads from Çréla Gour Govinda Swami Mahäräja.

Initiation of Janeshwar däsa (above), and his wife Sujata devé däsé (below).

Initiation of Kåñëänanda däsa (above), and his wife Maïjubhäñiëi devé däsé (below).

Çré Çrémad Gour Govinda Swami Mahäräja giving class in the construction site of the temple in Bhubaneswar.

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injustice. Without their mercy, we cannot understand this gauòéya-vaiñëava-siddhänta at all. Though Çrémän Mahäprabhu is wonderfully merciful by indiscriminately giving kåñëa-prema, still, we cannot have it without their mercy.

No Compromise

Çréla Bhaktivinoda Öhäkura, a great äcärya in our line, taught that if you want to develop pure bhakti, you must never compromise with abhakti – non-devotion. Our revered spiritual master Çréla Prabhupäda also said that there should be no compromise. Bhaktivinoda Öhäkura emphatically stated, “It is better to have an empty cowshed than to have a duñöa-goru, a wicked cow,” meaning that in the bhaktivinoda-dhärä, the pure flow of devotion coming from Bhaktivinoda Öhäkura, there is no room for impurity. Crookedness and envy are not allowed.

The Best Type of Worship

In the eleventh canto of Çrémad-Bhägavatam, Kåñëa said to Uddhava:

mad-bhakta-püjäbhyadhikä sarva-bhüteñu man-matiù

“The worship offered to My bhakta, My dear devotee, is better than worship offered directly to Me.” (Çrémad-Bhägavatam 11.19.21)

In the Caitanya-bhägavata, Mahäprabhu said,

ämära bhaktera püjä — ämä haite baòa sei prabhu veda-bhägavate kailä daòha

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“In the Vedas and Puräëas the Lord has firmly declared, “Worship of My devotees is better than worship of Me.” (Caitanyabhägavata Ädi-khaëòa 1.8)

Therefore, in one particular Vyäsa-püjä Nityänanda Prabhu was offering worship and Mahäprabhu appeared in the form of Nityänanda Prabhu, because Nityänanda Prabhu is a bhakta.

änera ki kathä, baladeva mahäçaya yäìra bhäva — çuddha-sakhya-vätsalyädi-mäyä

teìho äpanäke karena däsa-bhävanä kåñëa-däsa-bhäva vinu äche kona janä (Caitanya-caritämåta, Ädi-lélä 6.76-77)

As He is Kåñëa’s elder brother, Balaräma’s mood is çuddhasakhya-vätsalya – a mixture of pure sakhya‚ brotherhood, and vätsalya, parental love. Even He says, “I am kåñëa-däsa.” What to speak of others? Is there anyone who does not have the conception of being kåñëa-däsa?

Guru is the Manifestation of Nityānanda

That same Balaräma is Nitäi. Guru kåñëa-rüpa hana çästrera pramäëe – çästra-pramäëa describes that Kåñëa appears as guru. (Cc. Ädi 1.45) Nityänanda offered vyäsa-püjä to Gaura because Gaura is svayam-bhagavän, the Original Personality of Godhead. However, as Nitäi was about to place the garland on Gauräìga Mahäprabhu, He saw Himself there. That means that Vyäsa-püjä is His püjä, Nityänanda’s püjä, because Nityänanda is guru. He is bhakta-svarüpa.

païca-tattvätmakaà kåñëaà bhakta-rüpa-svarüpakam

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bhaktävatäraà bhaktäkhyaà namämi bhakta-çaktikam

“I offer my obeisances unto the Supreme Lord, Kåñëa, who is non-different from His features as a devotee, devotional incarnation, devotional manifestation, pure devotee, and devotional energy.” (Caitanya-caritämåta, Ädi-lélä 1.14)

Bhakta-rüpa is Caitanya, and bhakta-svarüpa is Nityänanda. Therefore, Mahäprabhu said: ämära bhaktera püjä—ämä haite baòa, sei prabhu vede-bhägavate kailä daòha, “The püjä offered to My devotees is superior to the worship offered directly to Me.” [Caitanya-bhägavata, Ädi-khaëòa 1.8] Gauräìga Mahäprabhu manifested the form of Nityänanda, because guru is the manifestation of Nityänanda. Thus, such evidence is found in the Vedas and in the Bhägavatam.

The Only Means

Worship, Serve and Glorify the Pure Vaiṣṇavas

To attain prema-bhakti, the only means is to offer worship without duplicity. Serve pure Vaiñëavas without duplicity and receive their mercy. Then you will obtain the mercy of Mahäprabhu; then you will get prema. Otherwise, you cannot get prema. This is the only means: worshipping the pure Vaiñëavas, and glorifying their näma, guëa, lélä, and kértana. The following three activities – serving the Vaiñëavas, taking the dust of their feet and their caraëämåta – the foot-washing water of the Vaiñëavas, and adharämåta – tasting the remnants of the Vaiñëavas’ foodstuffs, are very powerful. No one can estimate or evaluate the potency contained in these three activities. Therefore, they are amülya-vastu, invaluable. Narottama däsa Öhäkura has sung:

vaiñëavera pada-dhüli tähe mora snäna-keli tarpaëa mora vaiñëavera näma

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vaiñëavera ucchiñöa tähe mora mano-niñöha vaiñëavera nämete ulläsa

“The dust of the Vaiñëava’s lotus feet is my bathing water. My mantra for offering tarpaëa, oblations, is the names of the Vaiñëavas. My mind is firmly convinced of the spiritual benefit obtained by eating the remnants of foodstuffs left by the Vaiñëavas. The names of the Vaiñëavas are my happiness.” (Prärthanä 35)

Vaiṣṇava-ke?

Who Is a Vaiṣṇava?

Another question is: vaiñëava-ke? Who is a Vaiñëava? You should understand who a Vaiñëava is, otherwise you will be confused.

‘kanaka-käminé,’ ‘pratiñöhä-bäghiné,’ chäòiyäche järe, sei to’ vaiñëava

sei ‘anäsakta,’ sei ‘çuddha-bhakta,’ saàsär tathä päy paräbhava

yathä-yogya bhoga, nähi tathä roga, ‘anäsakta’ sei, ki är kahabo

‘äsakti-rohita,’ ‘sambandha-sahita,’ viñaya-samuha sakali ‘mädhava’ se ‘yukta-vairägya,’ tähä to’ saubhägya, tähä-i jaòete harir vaibhava

kértane jähär, ‘pratiñöhä-sambhär,’ tähär sampatti kevala ‘kaitava’

“Money, women, and fame are like female tigers. A Vaiñëava gives them up and keeps them at a distance. Such

a devotee, who is without material attachments, is a pure Vaiñëava. Such a devotee has conquered over the material world and its illusions of enjoyment. Accepting only what is needed in the service of the Lord, he remains free from the diseased mentality of material enjoyment and dedicates himself to the Lord’s service. Free from all false attachments, he sees everything in relationship to Kåñëa, understanding that everything is meant for the pleasure of Çré Kåñëa. He knows that to engage everything in the service of Kåñëa is real renunciation. Because he understands that the true position of renunciation is in dedicating everything to Kåñëa, he is truly fortunate. Although he lives within the material world, he dwells within the revelation of Kåñëa’s pastimes and experiences the extension of the spiritual world within the material world. On the other hand, one who chants the holy name of the Lord for name and fame is simply a hypocrite and a cheater.” (Çréla Bhaktisiddhänta Sarasvaté Prabhupäda, Vaiñëava-ke 11-13 from Mahäjana-racita Gétä).

The Characteristics of a Vaiṣṇava

A Vaiñëava is one who has given up the desire for possessing kanaka and käminé, gold and women, and pratiñöhä-bäghiné, the tigress of worldly reputation. He is not running after name, fame, adoration or prestige. Such a person is a pure devotee. A Vaiñëava is not attached to or attracted to kanaka, käminé, or pratiñöhä –wealth, women, or prestige. He is completely detached from them. His only attachment is to the lotus feet of Kåñëa. He is anäsakta, completely indifferent. A Vaiñëava has completely defeated the material world of mäyä. He is yukta-vairägya; although he has everything, he is not attached. He utilises everything for the enjoyment and loving service of Kåñëa, Guru and Gauräìga.

‘äsakti-rohita,’ ‘sambandha-sahita,’ viñaya-samuha sakali ‘mädhava’

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He is firmly established in his pure, eternal, loving relationship with Kåñëa. He understands that everything found here in the material world is all paraphernalia for Kåñëa’s enjoyment, and that there is nothing here for the jéva’s enjoyment. Kåñëa is the enjoyer, viñayé; meaning, one who has material wealth, land, property, and money. All this belongs to Kåñëa. One who recognises this is a yukta-vairägé – a renunciate who dedicates everything for Kåñëa’s pleasure. He is not a false renunciate, phalgu-vairägé. Such false renunciation is further described:

kértane jähär, ‘pratiñöhä-sambhär,’ tähär sampatti kevala ‘kaitava’

One may be doing kértana, dancing, chanting, and playing mådaìga, “din-din-din-din-däh!” Playing the cymbals, “däh! däh! däh!” but if he is only doing it for name, fame, and prestige, whatever reward he gets is only cheating, kaitava. His bhajana is only duplicitousness, crookedness and enviousness. He is not a Vaiñëava. One should understand who a Vaiñëava is.

Çréla Jéva Gosvämé quotes the Padma Puräëa in his Bhaktisandarbha:

teñäà püjädikaà gandhadhüpädhyaiù kriyate naraiù tena prétià paräà yämi na tathä mama püjanät (Padma-puräëa, Kärttika-mähätmya quoted in Bhakti-sandarbha 269.12)

The Supreme Lord Kåñëa said, “One may offer worship, to Me with scents, flowers, incense and a lamp, but if they never offer worship to My dear devotees with all these paraphernalia, I am not pleased with it.”

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Kåñëa said to Uddhava:

ädaraù paricaryäyäà sarväìgair abhivandanam mad-bhakta-püjäbhyadhikä sarva-bhüteñu man-matiù

mad-artheñv aìga-ceñöä ca vacasä mad-guëeraëam mayy arpaëaà ca manasaù sarva-käma-vivarjanam

“My dear devotees render service to Me with great care and respect. They offer obeisances to Me with all their bodily limbs. They worship My devotees, which is greater than worship of Me. They see all living entities related to Me. They engage the entire energy of their bodies for Me. They engage their power of speech in glorification of My qualities and form. They dedicate their minds unto Me and reject all material desires. Thus, My dear devotees are characterised.” (Çrémad-Bhägavatam 11.19.21-22)

That is what Vaiñëavas are like. Kåñëa has said, “Mad-bhaktapüjäbhyadhikä, the worship offered to them is better than worship offered to Me directly.” That worship is Vyäsa-püjä, the püjä of all pure gauòéya-vaiñëava-äcäryas. Bhaktisiddhänta Sarasvaté Gosvämé Prabhupäda expressed this at his Vyäsa-püjä. Without the worship of such gauòéya-vaiñëava-äcäryas, mahanta-gurus, and without their mercy, no one can understand the gauòéya-vaiñëava-siddhänta.

The Absolute Need of Ācārya-avatāra Kīrtana

Kåñëa is viñaya-vigraha – the object of love, and guru-vaiñëavas are äçraya-vigraha – the abode of love. The sole activity of such guru-vaiñëavas is hari-kértana. They have no other activity. Unless the äçraya-vigraha-avatära, the äcärya-çré-gurudeva does kértana,

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how can you understand the tattva of the viñaya-vigraha? How can you understand the tattva of the näma (name), rüpa (form), guëa (qualities), parikara (associates), and lélä (pastimes) of viñayavigraha [Kåñëa]? We cannot understand them unless the äcäryagurudeva does kértana.

No one can understand the grantha-avätära, çästra-avatära – the incarnation of all çästras, the Çrémad-Bhägavatam. It is the väëé incarnation of Lord Kåñëa. No one can understand the bhägavatatattva, the purport of this çästra-avatära, unless the äcärya-gurudeva, who is äçraya-vigraha, does kértana.

Çré-näma and çré-mantra have appeared in this material world as çabda-avatära, but unless the äcärya-avatära does kértana in the ears of the çiñya, disciple, it will not be effective at all. You will find that the mantra and the holy name are written there in çästra. One may say, “Yes, the mantra is written here, so I will chant it.” But unless the mahanta-guru, the äçraya-vigraha-äcärya does kértana in the ears of the çiñya, it will never be effective at all. It is absolutely necessary. Çré-näma, çré-mantra, and the grantha-bhägavata are all viñaya-vigraha, but without the kértana of the äçraya-vigraha they will never manifest. Try to understand this. Mahäprabhu will help you. Nityänanda Prabhu will help you.

One may think, “If I do arcana, worship of the Deities in the temple, then I can understand everything.” No. You cannot understand adhokñaja, that which is beyond sensory perception. The viñaya-vigraha will never manifest without the kértana of the äçraya-vigraha, äçraya-avatära, the Vaiñëava guru. This is absolutely necessary. Therefore, püjä offered to them is a superior type of püjä – mad-bhakta-püjäbhyadhikä.

That is why when Nityänanda Prabhu offered vyäsapüjä, Mahäprabhu manifested the form of Nityänanda, “I am

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Nityänanda.” That is guru-püjä, Vyäsa-püjä. This is the purport here.

Mahäprabhu has written, kértanéyaù sadä hariù – one should always do kértana of the names of Hari. Our tattva-äcärya Çréla Jéva Gosvämé in his Sandarbha has written: yadyapyanyä bhaktiù kalau kartavyä tadä kértanäkhyä bhakti-samyogenaiva.

“Even though in the age of Kali one may perform the above eight branches of bhakti, nevertheless, one must perform kértana as the principal way of advancing in sädhana-bhakti.” (Kramasandarbha commentary on Çrémad-Bhägavatam 7.5.23-24)

In Kali-yuga, although one may cultivate other types of bhakti such as smaraëam, arcanam, vandanam, däsyam and sakhyam, each should be cultivated alongside kértana – this is kértanäkhyä bhakti.

One must accept a sädhu-guru-äcärya-vaiñëava and hear kértana from him. Kértana is required. Who does kértana? The äçrayaavatära, the äçraya-vigraha-äcärya, the Vaiñëava guru does kértana. Without his kértana one cannot understand this bhakti-tattva. This is why Jéva Gosvämé has written, kértanäkhyä bhakti-samyogenaiva –this is our siddhänta. One must approach such a guru who is äçrayavigraha. His only activity is hari-kértana. Unless the äçraya-vigraha, the vaiñëava-äcärya does kértana, bhakti-tattva cannot be revealed to you. Although other processes of bhakti exist in Kali-yuga, without the kértana of the äçraya-avatära, bhakti-tattva cannot be understood. Therefore, it is said, kértanäkhyä bhakti-samyogenaiva.

The Topmost Pūjā

The püjä of the äçraya-vigraha, the Vaiñëava äcärya is the topmost püjä. Therefore Vyäsa-püjä is known as the püjä of all çuddhagauòéya-vaiñëavas-äcäryas. At the conclusion of the Vyäsa-püjä

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festival on his 52nd birth anniversary, Bhaktisiddhänta Sarasvaté Gosvämé Prabhupäda Mahäräja explained that very clearly.

This is Vyäsa-püjä.

C HAPTER FOURTEEN

This Person Is Out of this World

This Person Is Out of this World

Çréla Gour Govinda Swami: Only by his merciful glance, a pure Vaiñëava sädhu purifies all the sinful reactions of a great sinful person. That sinful person may be staying away, but when that Vaiñëava Öhäkura casts his merciful glance on him, he becomes purified; all his sins are then cleansed away.

Under Guidance

On the 6 September 1989, Gurudeva spoke on the mahä-mantra, and prema:

“...If someone chants this holy name, hare kåñëa, under the guidance of a bona fide spiritual master,* he can see Kåñëa. Only by chanting hare kåñëa under the guidance of a bona fide spiritual master you will be purified, more purified than by hundreds of years of tapasya....”

“…, all these great personalities like Lord Brahmä, Lord Çiva, and Närada came in the form of human beings when Mahäprabhu came here, to get prema. They had not received prema previously. Mahäprabhu was distributing prema indiscriminately, so they came to obtain this prema. Haridäsa Öhäkura was Brahmä, Çréväsa

* sädhu-vartmänuvartanam (Çré Bhakti-rasämåta-sindhu 1.2.740)

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Paëòita was Närada; Advaita Äcärya was Çiva. They came to get prema. When Mahäprabhu came, they received it.”

Śrī Guru Is Required to Get Prema

Devotee: You were also mentioning that if one chants the ‘hare kåñëa mahä-mantra’ under the auspices of a bona fide guru, then he will get this prema. What is the position of someone who chants hare kåñëa without having a guru?

Çréla Gour Govinda Swämé: Then he cannot have this prema.

Devotee: Can he advance in spiritual life?

Çréla Gour Govinda Swämé: You see, näma has its effect in whatever way a person chants. We have these four puruñärthas –dharma-artha-käma-mokña. Above these is the fifth puruñärtha or parama-puruñärtha, that is prema. When someone, without having a guru chants Hare Kåñëa, he must be committing offences, so he will get dharma-artha-käma. That means many of his material desires will be fulfilled – so-called religiosity and economic development; he may have up to this, not more. And if someone achieves the näma-äbhäsa stage, he can have liberation (mukti), this is what they can get, but not prema. (Conversation in Bhubaneswar, 6 September 1989)

Do Not Hear the Māyāvādī-bhāṣya

While there on 6 September 1989, Dénabandhu däsa had a discussion with Çréla Gour Govinda Swami about the mäyävädébhäñya and Mahäprabhu’s disciplic succession:

Dénabandhu däsa: I have two questions. One is: the philosophy of acintyabhedäbheda-tattva is most powerful. Then how can that mäyävädé-bhäñya destroy one’s devotional service?

Çréla Gour Govinda Swami: If someone hears it, or if someone associates with mäyävädés, he will perish; mäyävädi-bhäñya çunile haya sarva näça. Mahäprabhu warns us, “...do not associate with mäyävädés, do not listen to their philosophy...” You will perish because this impression that ‘I am God. I am not a servitor’ will

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be there in your mind. However, you are eternally a servitor. Therefore, in Caitanya-caritämåta it is said, mäyävädé kåñëe aparädhé, the mäyävädés are offenders at the feet of Kåñëa. They are doomed. Only Mahäprabhu showered His mercy upon them. Otherwise, they cannot be delivered. When Mahäprabhu was talking to Räya Rämänanda, He asked that question: bubhuksu mumukñu gati –“What is the destination of the mumukñu?” That means those who aspire to merge in the Brahman effulgence. They want liberation. And what will be the destination of the bubhukñu, those who want enjoyment?” Räya Rämänanda said, “Sthävara-deha, deva-deha e duìhära gati – the impersonalists who want to merge into the Brahman effulgence, to become one with God, will receive the body of a tree or mountain. Whereas those who want enjoyment will be elevated to the demigod platform and have demigod forms.”

Dénabandhu däsa: So, a sense enjoyer is actually higher than a mäyävädé?

Çréla Gour Govinda Swami: Definitely, definitely. Räya Rämänanda has said this.

Ajämila achieved mukti at the näma-äbhäsa stage. After that, he associated with sädhus in Haridvära and accepted a spiritual master. Then he achieved the rest. However, those who are fortunate and have accepted a bona fide spiritual master, especially a devotee who sees Kåñëa, a premi-bhakta, who is always full of love of Kåñëa, they get prema, they get Kåñëa. Prema is the primary feature. The others are secondary [dharma-artha-käma and, mokña].

So, Mahäprabhu has given us this prema. One who is fortunate to have this opportunity gets Kåñëa. The bona fide spiritual master, the true devotee, comes under the disciplic succession coming from Mahäprabhu and he should be accepted as a spiritual master so he can impart prema. (Darçana, Bhubaneswar)

The

Events Leading to Meeting Śrīla Guru Mahārāja

Many aspirants on the path of bhakti were coming and going. The next person to arrive in Bhubaneswar from the West was

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Janärdana däsa, who was originally from Spain but was living in the UK.

Janärdana däsa: I joined the ISKCON temple in 1985 in Spain. Sometime after I joined, the zonal guru, who was the GBC for Spain fell down in 1986. A year later I left Spain and went to the UK.

In 1989 I was a saìkértana devotee at the Bhaktivedanta Manor. Though I had been for a few years in ISKCON, for one reason or another, I did not get initiated. At one point, I remember thinking it would not make any difference as I was following the principles, chanting sixteen rounds and doing service, however I felt the need of receiving a spiritual name.

I met Nruhari prabhu at the Manor. I had met him a couple of years before in Jagannätha Puré. He was then travelling with a group of devotees from France, and I was travelling with a group of devotees from Spain. We all travelled together in a train from Jagannätha Puré to Mäyäpura.

The Dream

Janärdana däsa: A few months earlier I had a dream of a very kind-natured sädhu, and I did not have any idea if this person actually existed or who he could be.

He is Not From this World

Janärdana däsa: When Nruhari Prabhu and I crossed paths again at the Manor, he asked me if I had been initiated, and I replied that I had not. He had just returned from Bhubaneswar, where he had spent a couple of months with his spiritual master. He then offered to loan me some recordings of his guru. At that time, there was also a devotee named Gauré däsa Paëòita, who showed me a picture of Çréla Gour Govinda Mahäräja. The moment I saw the image I instantly recognised him as the person

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from the dream I had once had. My first impression upon seeing the picture of Çréla Gour Govinda Mahäräja was that this person could not possibly be from this world.

Then upon listening to the recordings that Nruhari prabhu had loaned to me I felt that, even though I had not personally met Çréla Gour Govinda Swami, he was the person who could direct me, and that he had answers to all my questions according to the authority of çästras and previous äcäryas. Also, from hearing his voice on the recordings, the feeling was like ‘this person is out of this world’. Also, I was very impressed by the way Çréla Gour Govinda Swami supported everything that he said by çästra.

I Wanted to be Initiated by Him

Janärdana däsa: After I listened to a number of the recordings, I wrote to Çréla Gour Govinda Mahäräja and explained in my letter that I had been in ISKCON for four years, and that I wanted to be initiated by him. He wrote back to me saying that he was happy I was serving in ISKCON for all that time and that I should go to India for a few weeks to be with him in Bhubaneswar. He also asked me to obtain a letter of recommendation for initiation from the Temple President at the Manor, which I did. I took permission from the temple to collect for the ticket to India.

The Rādhāṣṭāmī Day

Janärdana däsa: I arrived in Bhubaneswar Friday 8 September 1989, on the day of Rädhäñöämé, it was raining. Upon arriving at the Bhubaneswar train station, I took a motor rickshaw to the temple. When I arrived at the gate of the temple, I could see Çréla Guru Mahäräja in front of me as he was giving class on Rädhästhämé day; at that time classes were given where the restaurant is now. When I saw Çréla Gour Govinda Mahäräja I felt like hiding, as I felt that he could see right through me. I was somewhat hesitant, anyway I went in; I fell flat on the ground to pay my obeisances and Çréla Gour Govinda Mahäräja carried on giving his class in Oriya. Caitanya Candra prabhu, seeing me all wet from the rain

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got up, came to me, accompanied me to the guest house and gave me a room.

Then I met Dénabandhu prabhu with his wife and their son Hari-prasäda. We were the only Westerners there at that time. Dénabandhu prabhu told me that Çréla Guru Mahäräja would give a class for us two, in English, that evening in his hut. That evening Dénabandhu and I went to Çréla Gour Govinda Mahäräja’s hut and listened to the Rädhästhämé class.

Janärdana däsa: Guru Mahäräja was very kind and personal, he made sure I understood the class.

On my first day in Bhubaneswar, we entered Guru Mahäräja’s hut at around six o’clock in the evening. Dénabandhu and I sat on the floor in front of him. At his table was a lamp, and it was on.

First, he presented the tattva about Çrématé Rädhäräëé. He started quoting the following verse from Çré Caitanya-caritämåta, Ädi-lélä.

rädhä kåñëa-praëaya-vikåtir hlädiné çaktir asmäd ekätmänäv api bhuvi purä deha-bhedaà gatau tau

“...The loving affairs of Çré Kåñëa and Rädhä are transcendental manifestations of the Lord’s internal pleasure-giving potency. Although Kåñëa and Rädhä are one in Their identity, They separated Themselves eternally...” (Çré Caitanya-caritämåta, Ädilélä 4.55)

Then he quoted these verses:

rädhä—pürëa-çakti, kåñëa—pürëa-çaktimän dui vastu bheda näi, çästra-paramäëa

“Çré Rädhä is the full power, and Lord Kåñëa is the possessor of full power. The two are not different, as evidenced by the revealed scriptures.”

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mågamada, tära gandha—yaiche aviccheda agni, jväläte—yaiche kabhu nähi bheda

“They are indeed the same, just as musk and its scent are inseparable, or as fire and its heat are nondifferent.”

rädhä-kåñëa aiche sadä eka-i svarüpa lélä-rasa äsvädite dhare dui-rüpa

“Thus, Rädhä and Lord Kåñëa are one, yet They have taken two forms to enjoy the mellows of pastimes.”

(Çré Caitanya-caritämåta, Ädi-lélä verses 4.96-98)

Guru Mahārāja Was Living it

Janärdana däsa: After establishing the truth about Çrématé Rädhäräëé, he took one notebook out of his bundle and started speaking from the Brahma-vaivarta Puräëa where the appearance of Çrématé Rädhäräëé is described;

“In the transcendental abode of Çré Våndävana, under a madhavi, creeper, Kåñëacandra was sitting alone on a golden throne, thinking how to relish the nectarean mellow of His pastimes. As soon as He thought like that, by His mere willing, Çrématé Rädhäräëé appeared from the left side of His body. Rädhäräëé is known throughout the universe as ädé-çakti, the original potency. When She appeared, Her bodily complexion was the colour of molten gold. Her body was decorated with varieties of ornaments; a flower bouquet adorned Her braided hair. A necklace of pearls (muktämäla) lay on Her breast and a belt (mekhala) encircled Her waist. Her ears were decorated with beautiful golden earrings. The nüpura, anklets, on Her feet produced tinkle-bell sounds as She walked. Mädhava-mohini rädhä-mädhava-mohila – Rädhä enchanted Mädhava. In the räsa dance She gave so much pleasure to Him and again She thought, ‘how can I give more pleasure to Him.’ With this thought immediately innumerable gopés came out from Her body. They all looked like Rädhä. In order to relish the nectarean pastime, Rädhä and Mädhava appeared as two bodies.”

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Janärdana däsa: After a few minutes he asked me if I understood English and what he was saying, I answered yes. Guru Mahäräja was narrating the story of Çrématé Rädhäräëé’s birth in a very soft voice, it was deep, and I felt that Guru Mahäräja was living it. What impacted me the most in that darçana was Guru Mahäräja’s soft hearted nature and kindness. Then he spoke from the Padma Puräëa.

Çréla Gour Govinda Swami: In the Padma Puräëa, it is mentioned that there was a great devotee, an opulent king named Våñabhänu. His wife, Kértidä was chaste and devoted. From her womb Rädhä, jagan-mätä, the mother of the whole world, took birth. On this day, in the month of Bhadrava, the eighth day of the bright fortnight, at noon, by the will of Lord Hari, Rädhäräëé appeared. All the gopa families of Gokula became very, very blissful. All of Gokula was joyful. Everyone’s desires were fulfilled seeing a very beautiful daughter was born and everyone felt great joy and happiness. King Våñabhänu gave immense amounts of charity to the brähmaëas, Vaiñëavas, bhärtas, naöas, and poor men. In this way, Vrajeçvaré, that is Rädhäräëé, took birth in Gokula. No one could understand it because of Her mäyä.

Nārada Muni’s Prayer

One day, Närada Muni visited King Våñabhänu’s quarters to have darçana of Rädhäräëé. He inquired after all auspiciousness, to which King Våñabhänu humbly replied, “By your mercy everything is auspicious. You are a great sädhu, wherever you travel allauspiciousness appears there. Wherever you go, that place becomes a tértha. By your mercy everyone can have hari-bhakti.”

Saying this, King Våñabhänu picked up his daughter and placed Her on the lap of Närada Muni. At Rädhäräëé’s touch, Närada Muni became ecstatic – his hair stood on end, tears poured down from his eyes in torrents, and in his heart he offered a prayer to Rädhäräëé, “You are hari-priya, dear to Lord Hari; You are mahäbhäva-svarüpä,

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the embodiment of mahäbhäva and govinda-mohiné, the enchantress of Govinda. You are änanda svarupa, the embodiment of all bliss. You are bhakti, You are tapa, You are everything. All the demigods, beginning from Brahmä and Çiva meditate on Your lotus feet. All the gopés, Kåñëas queens, and Mahälakñmé are Your plenary portions. You are adya-çakté, the original potency; kåñëer-mohéni, You enchant Kåñëa; kåñëa-präna-rüpa, You are Kåñëa’s life and soul. You are jagan-mätä, the mother of the whole world.”

Rādhārāṇī Revealed Her Divine Form

Upon hearing Närada Muni’s prayers, Rädhäräëé, out of mercy, revealed Her divine form. Närada Muni saw Rädhäräëé seated on a divya-raöëa-siàhäsana – a throne studded with divine gems, under a transcendental kalpa-våkça, wish-fulfilling tree, surrounded by innumerable sakhés. Some were fanning Her, some others were waving cämaras, and some held white umbrellas. Närada Muni saw Rädhäräëé’s body adorned with beautiful transcendental garments, he saw the vermillion points, sindhura-bindu gracing Her forehead. He saw around Her waist, khate thäke, a belt, and ratna harävali suveñöa-maëi-male, a necklace of gems on Her chest. He saw nüpura, ankle bells clasped to Her feet. He saw the effulgence coming from Her body. Närada Muni’s voice faltered and his whole body was ecstatic. No one knew, no one else could see, only by Her mercy, Närada Muni saw this beautiful form of Rädhäräëé.

The Most Fortunate Parents in the Whole World

Now, again appearing as a baby, Rädhäräëé was laying on the lap of Närada Muni. He returned the infant daughter to Her father Våñabhänu, who called for his wife Kértidä. Våñabhänu and Kértidä sat down before Närada Muni. Närada Muni said, “Both of you are the most fortunate mother and father in the whole world, mahäbhägyavan, because you have such a wonderful daughter. Kämala, Pärvati, Arundhäti, Sacé, Satyabhama – all are but portions and

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portions of this girl, Rädhäräëé. She is hari-priya, dearer to Lord Hari than any other. Because of Her, the whole of Gokula-maëòala will be filled with every kind of opulence. Do not feel sorry that it is a daughter. Your glory will be spread far and wide.”

After hearing this from Närada Muni, King Våñabhänu asked, with folded hands, “Who will be Her husband?” Närada Muni replied, “She will be the wife of that supreme puruña, mahä-puruña.” At that time, Her eyes were still closed. Närada Muni assured, “In due course, Her eyes will open. You are the most fortunate mother and father in the whole universe.” With these words, Närada Muni left that place. This account is mentioned in the Padma Puräëa, where Çivajé is speaking to Pärvaté devé. Pärvaté then enquired further.

Rādhārāṇī Did Not Open Her Eyes

Pärvati, at the lotus feet of Çivajé, asked, “Why was Rädhäräëé not opening Her eyes?” Çivajé said, “O Devé, that is a very wonderful story. When Lord Hari prepared to descend here to the material world, He called Rädhä, saying, ‘You shall also take birth in the material world with Me, and together We will manifest wonderful léläs there.’ Rädhä responded, ‘O My dear lotus-eyed Hari, if I take birth in the material world, I will be very distressed. I only see Your form. I cannot see the form of other men.” Kåñëa said, “O Devé, You will not feel any distress. You will always see My form. You will not see any other male form.”

After saying this, Lord Hari took birth as the son of Nanda Mahäräja, to protect the sädhus – sädhu rakhya-kare. Rädhä took birth as the daughter of Kértidä and Våñabhänu. At their births the whole universe became supremely joyful. However, seeing that Rädhä had not opened Her eyes, Kértidä felt distressed.”

Kṛṣṇa’s Family Visits Vṛṣabhānu’s Palace

Again, Parvati inquired, “Please tell me how Rädhäräëé’s vision returned.” Çivajé said, “I will tell you a wonderful story, one that brings transcendental happiness to all who hear it.”

On the auspicious occasion of Rädhä’s birth, King Våñabhänu hosted a grand festival inviting all the cowherd men and women, with a special invitation to Nanda Mahäräja and Yaçodaräné. Nanda Mahäräja and Yaçodaräné arrived at King Våñabhänu’s palace seated on a bullock cart. Mahäräja Våñabhänu went outside to welcome Nanda Mahäräja, and Kértidä went outside to welcome Yaçoda-mätä. Våñabhänu and Nanda embraced, and Kértidä and Yaçoda embraced each other in the inner quarters. A lively festival was in progress with the music of drums, kettle-drums, bugles, violins, véëä. In the inner quarters Rädhä was sleeping in a cradle. Antaryämé-hari, He who dwells within, sensed the moment. No one noticed when baby Kåñëa went to Rädhäräëé as She slept in the cradle. Seeing the face of His dear consort, Kåñëa was smiling, laughing in His mind. Then He placed His lotus palm on Rädhäräëé’s eyes. As soon as Rädhäräëé felt the touch of Kåñëa’s lotus palm immediately She opened Her eyes and saw Kåñëa’s face.

Eye-to-Eye Union

There was eye-to-eye union, between Rädha and Kåñëa: both of Them were very, very blissful. Just then Kértidä approached her daughter’s cradle and saw that Rädhä had opened Her eyes. Kértidä was overjoyed and placed her daughter on her lap. She said, “Oh Kåñëa has given eyes to Rädhä, therefore this baby Rädhä will be very dear to Kåñëa.” Hearing this, mother Yaçoda was very happy. There was a joyous festival in King Våñabhänu’s palace. No one can describe this inconceivable lélä of Kåñëa.

The léläs mentioned here, from the Brahma-vaivarta Puräëa and the Padma Puräëa, are described by the mercy of hari-guru. This is all about the appearance of Çrémati Rädhäräëé.

If you Cannot Chant the Glories of Rādhārāṇī

Your Kṛṣṇa-bhajana is Fruitless

Janärdana däsa: Çréla Gurudeva then spoke on these two topics:

“...Unless one receives the mercy of Rädhäräëé, one cannot approach Kåñëa and get Kåñëa. So Rädhäräëé’s mercy is required to get Kåñëa. Our life will be fulfilled if we get Kåñëa. This is the aim of this human form of life, the perfection of this human life, paramärtha labha. All the Vaiñëava äcäryas, Bhaktivinoda Öhäkura, Narottama däsa Öhäkura, have prayed for the mercy of Rädhäräëé and they have confirmed this.

Çréla Bhaktivinoda Öhäkura sings,

rädhä bhajane yadi mati nähi bhelä kåñëa bhajana tava akärana gelä

“If one is not inclined toward the worship of Rädhä, his worship of Kåñëa is useless”

If you cannot chant the glories of Rädhäräëé, your kåñëabhajana is fruitless. It is of no value. Therefore, we chant the name of Rädhä, glorify Her, Hare Kåñëa Hare Kåñëa. Hare means ‘O Rädhäräëé’, first Hare [Çré Rädhä], then Kåñëa [Çré Kåñëa] ...’

Worship the Lotus Feet of Rādhārāṇī

“...The Gosvämés have said, ‘If one does not worship the lotus feet of Rädhäräëé or the dust of Her feet, or Vrajabhümi that has been purified by the footsteps of Rädhäräëé (in other words, if someone does not serve Rädhäräëé), he cannot immerse himself

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in Syäm-sindhu.’’ Çyämasundara is like an ocean; sindhu means ocean. That means he cannot be liked by Syäma ...”

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The Stay Became Sweeter by the Day

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The Stay Became Sweeter by the Day

Kṛṣṇa Will Give You the Intelligence

Janärdana däsa: The next morning, Saturday, 9 September 1989, I went to Guru Mahäräja’s hut and gave him the letter of recommendation from the Temple President. He opened the letter in front of me and said: I see that Prabhupäda has sent you to me to help me with this project; Kåñëa will give you the intelligence how to do it.

Gurudeva’s Magnanimous Nature

Janärdana däsa: While I was there, one devotee had sent a letter to Gurudeva from Australia about a certain devotee; saying that that devotee was not fit for initiation and giving a few reasons. We were in what was to be the restaurant area, still a construction site, sitting with Gurudeva for the evening darçana. Gurudeva was talking to Dénabandhu prabhu about this letter and that devotee and said, “Who will help him if we do not?” This showed to me Gurudeva’s magnanimous nature and how he could see far beyond each one’s defects.

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One Must Accept the Bona Fide Ācārya to Understand Kṛṣṇa-Tattva

Then on 14 September 1989 Gurudeva spoke on how the Supreme Lord is in the fourth dimension and we cannot understand Him as we live in a three-dimensional sphere. Therefore, we need assistance:

“Some people want to know the Supreme Lord through their material senses. They are either speculators or atheists, or doubtful persons. From this has come nirviçeña brahma and jïäna. But the Çrémad-Bhägavatam and the Supreme Lord, when He comes as Gaurasundara, Caitanya Mahäprabhu, say that one cannot see the Lord or understand Him through his materially conditioned senses or his mundane knowledge. So one must accept a bona fide äcärya to understand kåñëa-tattva.”

The Fourth Dimension

“We are conditioned souls. We can only understand or conceive of something that has three dimensions - length, breadth and height. We cannot conceive a vastu or something that has four dimensions. The Supreme Lord is in that sphere of four dimensions; so how can we conceive of Him with our materially conditioned senses? We cannot! This is very deep philosophy, not easy to understand.” (Lecture on Çré Caitanya-caritämåta, Ädi-lélä 5.84-86)

Our Knowledge Is Defective in Our Conditioned State

The Supreme Lord is in that sphere where there are four dimensions, so how can we conceive of it with our materially conditioned senses? We cannot conceive of it at all. Two parallel lines cannot meet, generally speaking, but in that fourth dimension they meet. However, we cannot understand it, we cannot conceive of it because in our conditioned state our knowledge is defective.

Stay BeCame Sweeter By the Day

There are four defects in the conditioned soul.* Our senses are defective, therefore we cannot understand this subject matter. Therefore, we cannot accept as mahäjana or äcärya anyone who is similarly conditioned. Those who cannot understand the fourth dimension cannot be mahäjanas or gurus, and we should not believe in their statements.

By accepting a bona fide spiritual master who has this conception of the fourth dimension, you can understand, through his mercy. Otherwise, it is not possible to understand all these tattvas spoken here. (Excerpt from a lecture on Çré Caitanya-caritämåta, Ädi-lélä 5.84-86 given on 14 September 1989, Bhubaneswar, India)

All Relationships Must Be Based on the Relationship with Kṛṣṇa

Then on 23 September 1989, Gurudeva spoke on never aspiring for pratiñöhä: mauna-vrata-çruta-tapo-‘dhyayana-sva-dharmavyäkhyä-raho-japa-samädhaya äpavargyäù präyaù paraà puruña te tv ajitendriyäëäà värtä bhavanty uta na vätra tu dämbhikänäm

“O Supreme Personality of Godhead, there are ten prescribed methods on the path to liberation—to remain silent, to observe vows, to amass all kinds of Vedic knowledge, to undergo austerities, to study the Vedas and other Vedic literatures, to execute the duties of varëäçrama-dharma, to explain the çästras, to stay in a solitary place, to chant mantras silently, and to be absorbed in trance. These different methods for liberation are generally only a professional practice and means of livelihood for those who have not conquered their senses. Because such persons are falsely proud, these procedures may not be successful.” (Çrémad-Bhägavatam verse 7.9.46)

* Author’s note: The four defects are: bhrama (the tendency to commit mistakes), pramäda (the tendency to be illusioned/bewilderment), vipralipsä (the tendency to cheat) and karaëäpäöava (imperfect senses).

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Çréla Gour Govinda Swami: He who never runs after sense gratification is a Vaiñëava. He never does anything for his own sense gratification; he does everything for the gratification of the senses of Kåñëa. Generally, people cannot understand that, but they should be taught. In order to teach them, a Vaiñëava becomes a gåhastha and shows by his own example how to maintain a family in Kåñëa consciousness and make all the members of the family kåñëa-bhaktas and serve Kåñëa; in other words, do kåñëa-saàsära. You are doing mäyä-saàsära, but you should do kåñëa-saàsära! Therefore, a sädhu becomes a gåhastha to teach this.

If a devotee or Vaiñëava is a family man, his family is not an ordinary family. All the members of his family are Vaiñëavas and should be Vaiñëavas. All should be related to Kåñëa. The relationship of husband and wife, father and son, friend and friend, master and servant, whatever relationship it is, must be based on the relationship with Kåñëa. This is a Vaiñëava family, sädhu-saàsära. Thereby, he shows the public how to do saàsära, kåñëera saàsära, not mäyä-saàsära. So that householder Vaiñëava must do some business for Kåñëa, for the service of Kåñëa or for the maintenance of the devotees of Kåñëa. Not for his sense gratification. This is gåhé-vaiñëava. He is not an ordinary householder. He is a Vaiñëava.

It is said that those who are not really devotees, those who have been disappointed and who have come out unsuccessful in all sorts of endeavours, just take to the process of selling the Çrémad-Bhägavatam. That means they earn money by speaking on the Çrémad-Bhägavatam, tuìga bhägavata, bhägavata-vyavasäyé. They are businessmen; they are selling the Bhägavatam.

There is a general saying in human society: satyaà brüyät priyaà brüyät mä brüyät satyam apriyam. Speak in such a way that it will be pleasing, do not speak the unpalatable truth. But on the spiritual path, this is not recommended. However unpalatable the truth may be, speak it. That is stated by our äcäryas.

In the Upadeçämåta, Çréla Rüpa Gosvämé mentions about ‘prajalpa’. Prajalpa means ‘speaking nonsense’. If someone speaks

nonsense, his span of life is being cut short, because some energy is being exhausted thereby. If you speak nonsense, the energy is exhausted, so your lifespan will be cut short. Therefore, do not speak nonsense! If you are so capable to do so, powerful enough, speak 24 hours about Kåñëa. Chant His Name so your lifespan will be enhanced thereby.

The Vrajaväsés, the residents of Vrajabhumi, preach the glories of Kåñëa. They are not dead bodies – präëa äche tä’ r, they have life, se-hetu pracär - therefore they preach. Pratiñöhäçä-héna-‘kåñëa-gäthä’ saba - they never aspire for pratiñöhä, name and fame. They only preach throughout the world this kåñëa-kathä. (From a lecture on Çrémad-Bhägavatam 7.9.46, Bhubaneswar, 23 September 1989)

Janärdana däsa: I took initiation [hari-näma-dékñä] on Sunday, 1 October 1989. His Divine Grace Gour Govinda Swami called me by my passport name and then I took hari-näma initiation and became Janärdana däsa.

My initiation date was actually set for Çréla Madhväcärya’s appearance day [10 October 1989], however, Guru Mahäräja changed it and made it earlier on an auspicious tithi (day). After the initiation, Dénabandhu prabhu and myself went to Remuëä, which is in the Balasore area of Orissa, to visit Çréla Mädhavendra Puré’s samädhi. This was a few hours from Bhubaneswar. It became complicated on the way back, and we arrived very late in the evening. Guru Mahäräja was worried about us and did not go to sleep until he knew that we had arrived back. This showed his kindness and that he really cared for us.

The Jailhouse of Māyā-devī

On 10 October 1989 Gurudeva spoke on the importance of understanding that we are in the jailhouse of Mäyä-devé. Excerpts from this wonderful lecture are below:

çré-prahräda uväca mä mäà pralobhayotpattyä

lw A ys E mbr A c E d by

K åñë A

saktaàkämeñu tair varaiù tat-saìga-bhéto nirviëëo mumukñus tväm upäçritaù

“Prahläda Mahäräja said: My dear Lord, O Supreme Personality of Godhead, because I was born in an atheistic family, I am naturally attached to material enjoyment. Therefore, kindly do not tempt me with these illusions. I am very much afraid of material conditions, and I desire to be liberated from materialistic life. It is for this reason that I have taken shelter of Your lotus feet.” (Çrémad-Bhägavatam 7.10.2)

Materialistic life means attachment to the body and everything in relationship to the body. This attachment is based on lusty desires for sense gratification, specifically sexual enjoyment. Kämais tais tair håta-jïänäù: [Bg. 7.20] when one is too attached to material enjoyment, he is bereft of all knowledge (håta jïänäù). As stated in Bhagavad-gétä, those who are attached to material enjoyment are mostly inclined to worship the demigods to procure various material opulences. They are especially attached to worship of the goddess Durgä and Lord Çiva, because this transcendental couple can offer their devotees all material opulence. Prahläda Mahäräja, however, was detached from all material enjoyment. He therefore took shelter of the lotus feet of Lord Nåsiàhadeva, and not the feet of any demigod. It is to be understood that if one really wants release from this material world, from the threefold miseries and from janma-måtyu jarä-vyädhi [Bg. 13.9] (birth, death, old age and disease), one must take shelter of the Supreme Personality of Godhead, for without the Supreme Personality of Godhead one cannot get release from materialistic life. Atheistic men are very much attached to material enjoyment. Therefore, if they get some opportunity to achieve more and more material enjoyment, they take it. Prahläda Mahäräja, however, was very careful in this regard. Although born of a materialistic father, because he was a devotee he had no material desires (anyäbhiläñitä-çünyam, Çré Bhakti-rasämåta-sindhu 1.1.11]). (Çrémad-Bhägavatam 7.10.2, purport)

Çréla Gour Govinda Swami: Éçäväsyam idaà sarvam [Éçopaniñad mantra 1]* The Éçopaniñad states that everything here in this material manifestation, the material world, belongs to the Supreme Lord. It does not belong to anyone else. One must understand very clearly that all this is for His enjoyment and not for my enjoyment or your enjoyment, nor for anyone else’s enjoyment.

If someone is really intelligent, a pure devotee, he knows very well that everything belongs to the Supreme Lord. Therefore, he utilises everything, even his body, for the service of the Lord. This body is also given by Kåñëa, so you should completely use this body for His service and not for your service.

Is there anything you can say that is yours? No. Nothing is yours! Everything belongs to Kåñëa. I belong to Him, and everybody else belongs to Him, as everyone is His servant. He is the only Supreme Lord - ekale éçvara kåñëa, ära saba bhåtya. **

“What is the business of a servant, bhåtya? To serve his master, to please his master. So, as you are the servant of the Supreme Lord, your business is to please Him, not to please your own senses. Do you understand? Pure devotees know this very well and they utilise everything for the Lord’s service.

If you were to become bereft of all material opulence, material wealth, material friendship, material attachment, everything, then naturally you would take shelter of the Supreme Lord. People attain some material opulences, like wealth, fame, or position, as a result of worshipping the goddess Durgä and Çiva, because these Deities offer such benedictions. All material

*éçäväsyam idam sarvaà yat kiïca jagatyäà jagat tena tyaktena bhuïjéthä mä gådhaù kasya svid dhanam

“Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong.” (Éçopaniñad mantra 1)

** Çré Caitanya-caritämåta, Ädi-lélä 5.142.

by K åñë A

enjoyment and opulence come from this worship, which is why durgä-püjä is such a grand ceremony. They make a pompous ceremony, and people are deeply absorbed in it. Everywhere, government offices, industries, all are closed for this great ceremony. Everyone is engaged in it, aspiring for Durgä Devé’s blessings. They hope that the goddess will bless them with all material enjoyment and pleasures, but they do not know that all this material enjoyment is the source of all misery.

Material enjoyment is the source of all misery, duùkhayonaya. * All material happiness or pleasure derived here are ädyantavantaù, ** temporary. They come and go; they have a beginning and an end. Everyone and everything in this material world is ädy-antavantaù; nothing is eternal here. Then, how could you get an eternal benediction for some eternal pleasure and happiness from Lord Çiva or Durgä Devé? They cannot give you that.

Durgä Devé and Lord Çiva have two types of mercy: sakapaöakåpä and akapaöa-kåpä – mercy with duplicity, mercy without duplicity. All atheistic, materialistic people, as well as the demons, worship Durgä Devé for material benefit. Durgä Devé gives them her mercy with duplicity, “Alright, I give you all this material facility, but you must see and remember that I have this trident in my hand. So, be prepared to receive my trident.” Eventually, all these material benefits turn into misery.

This material world is the abode of the conditioned souls. Mäyä-devé, also known as Durgä Devé, has created a prison-house. Durgä means ‘fort.’ She is known as Durgä Devé because she controls this fort-like prison. She has imprisoned the conditioned souls here and gives them suffering.

Why shall a pure devotee come here to this prison-house of Durgä Devé? The pure devotee is not imprisoned by Durgä Devé, as being a pure devotee, he is forever liberated. His abode is in

* Bhagavad-gétä 5.22.

** Bhagavad-gétä 5.22.

Vaikuëöha-loka, in the spiritual world. However, sometimes the pure devotee comes here under the order of the Supreme Lord, or by his own will out of causeless mercy. He comes here to teach the conditioned souls how to become devotees and go back home, back to Godhead.

Why are you suffering here? Because you are unaware of your true identity. Do you know who you are, who your Father is? You are the child of a great Father, but you have forgotten it. Away from Him, you are wandering in this material world and suffering. The pure devotee reminds you: ‘Go back to your Father, the Supreme Person! You are His child. You are loitering here, as if you have no Father. Go back home, back to Godhead!

A Vaiñëava is not a conditioned soul. A Vaiñëava is a liberated soul. He comes here out of causeless mercy to teach people by his own example. By the teaching and mercy of a pure devotee, a Vaiñëava, the conditioned soul will be delivered. Vaiñëavas are doing this work. They shower real dayä, mercy. The dayä or kåpä, the mercy of a Vaiñëava, vaiñëava-dayä, vaiñëava-kåpä, is very powerful. One Vaiñëava, one pure devotee, can deliver the whole world!

To get votes from the citizens and have a political position, a conditioned soul says – ‘Oh, I’m always thinking very seriously about you, about your suffering. I’m making so many nice plans and projects for your happiness. Give me your vote, elect me and I will do. I will serve you.’ Just merely saying, cheating! He himself is suffering, he himself is in prison, he himself is bound up. How can he free another prisoner? Because he is never bound. Only a liberated soul can deliver and can free others.

A karmé is always after his own sense gratification. But a sädhu, a Vaiñëava is always after kåñëa-priti, love of Kåñëa. A sädhu accepts saàsära, life in this world, a wife, and produces children, for the pleasure of Kåñëa. He produces devotee children, and that is needed. So, there is no question of bondage for him.

A lw A ys E mbr A c E d

by K åñë A

A Vaiñëava sädhu goes to the karmés to bestow mercy upon them. He never accepts their mentality; rather, he teaches them about loving Kåñëa. Therefore, he is not afraid of this material world. He even wants to stay here to deliver all the conditioned souls. He is a nitya-siddha, an eternally liberated and perfect soul.

The Stay Became Sweeter by the Day

Janärdana däsa: During that time in Bhubaneswar, I would listen to Gurudeva’s classes everyday (both in Oriya and in English) and record some of the lectures. After three weeks I asked permission to leave and go back to the U.K. He asked me to stay a little longer and record some more lectures. I am happy I stayed; the stay became sweeter by the day.

After five weeks [14 October 1989] in Bhubaneswar, it was time for me to leave. When I was about to leave, I went to Gurudeva’s hut to offer daëòavats and say goodbye. He was sitting in the terrace of the hut. He told me to follow the four principles and chant sixteen rounds every day without fail. He also asked me to help with the project.

Being with Guru Mahäräja, attending the classes morning and evening, was very personal, he would personally give me the garland after class, also I was sitting close in front of him; I would get his attention, he would ask me questions, and laugh; it was a very sweet and special encounter. Guru Mahäräja would bring the Çrémad-Bhägavatam and the Çré Caitanya-caritämåta alive. He would go into your heart at the same time, it had such an effect. I could not believe that I deserved to be hearing such confidential topics; he would actually take you there. He would bring the Çrémad-Bhägavatam alive from a verse or a word in the text that one would normally not give much importance to. He would cover a topic from every angle and always stick to the subject of the verse.

Prabhupāda’s Sulkiness

Gurudeva spoke on this point many times, and again spoke on it in November 1989:

“…My Guru Mahäräja developed some sulkiness. ‘No, I will not go to Orissa because I am preaching the glories of Jagannätha, but my disciples are banned from entering the Jagannätha Temple in Puré.’ He developed such sulkiness. So, he was not coming to Orissa. But he wanted to come here to such a dear place; it is Mahäprabhu’s place, isn’t it? Mahäprabhu manifested His antyalélä here; He disappeared here. Why would Prabhupäda who is such a dear devotee of Mahäprabhu not come here? He developed sulkiness, and therefore he was in need of a mediator. So, he caught me. ‘Gour Govind, you will take me to Orissa.’ Alright! Then, I had to play the part of a mediator.” (From a lecture in Bhubaneswar, Orissa, on 2 November 1989.)

Why So Many Gurus Fall Down

On 3 November 1989, Çréla Gour Govinda Swämé spoke on this very important topic:

“…The only object of love is the all-beautiful Kåñëa. His beauty far excels the beauty of crores of Cupids. Be attracted to Kåñëa! Is there any beauty in mäyä? One attracted to Kåñëa will never be entrapped by mäyä; he will never develop attraction to mäyä. So, when this question arises, why so-called gurus fall down? It is because they are not real gurus! They have never developed attraction towards Kåñëa. One who really sees the beauty of Kåñëa, whose beauty excels that of crores of Cupids, will never be attracted to mäyä. Such a person can give you Kåñëa.

kåñëa se tomära, kåñëa dite pära, tomära çakati äche ämi to’ käìgäla, ‘kåñëa’ ‘kåñëa’ bali’, dhäi tava päche päche

K åñë A

‘You can give me Kåñëa, because Kåñëa is yours therefore, I am running after you, give me Kåñëa’…”*

Nothing Was the Same After That

Janärdana däsa: Before I took the flight from India, I went to the Delhi ISKCON temple and attended a class by an ISKCON guru. I could then tell the difference.

Though the person giving the class was a GBC, there was a great distance between the speaker and the audience; the speaker could not connect as well with the audience. His class lacked depth and substance. I had just been in Bhubaneswar where everything was more personal. After a class with Guru Mahäräja one feels spiritually nourished. Nothing was the same after that. Nothing!

The Bona Fide Guru Gives Sambandha-Jñāna

In his Hari-näma-cintämaëi, Chapter Three titled Nämäbhäsa, Çréla Bhaktivinoda Öhäkura writes:

“…The living entity will continue under the shadow of nämäbhäsa as long as he is ignorant of sambandha-tattva, the basic facts concerning the jéva, God and the material nature, and their mutual relationship. However, when the serious student takes shelter of a bona fide guru, by the force of his effective spiritual practice he can remove the obstructions blocking the sun of the holy name. When the clouds and mist go away, the brilliant sun of the name becomes visible and bestows upon the devotee the treasure of love of God. After the bona fide guru gives sambandhajïäna, he instructs the disciple on the practice of culturing the holy name (sädhana-bhakti). This is called abhidheya or process. By this specific process the name will show its influence and drive out the anarthas. Finally, the jéva achieves the goal of life, love of God,

* Author’s comment: A real guru is attracted to Kåñëa, and the non-bona fide guru, as many of us have experienced, is attracted to mäyä. Therefore, our beloved Gurudeva, Çréla Gour Govinda Swami, would always say there are two types of gurus; one sent by Kåñëa, and one sent by mäyä.

C hapter 15 the Stay BeCame Sweeter By the Day

and in that position, he continues his performance of chanting the holy name in full spiritual bliss (prema)…”

C HAPTER SIXTEEN

Hearing

Is Our Main Business

C hapter S ixteen

Hearing

Is Our Main Business

çré-bhagavän uväca animitta-nimittena sva-dharmeëämalätmanä tévrayä mayi bhaktyä ca çruta-sambhåtayä ciram

Lord Kapiladeva instructs His mother Devahüti, “The Supreme Personality of Godhead said: One achieves liberation by seriously discharging devotional service unto Me and thereby hearing for a long time about Me or from Me. By thus executing one’s prescribed duties, there will be no reaction, and one will be freed from the contamination of matter.” (Çrémad-Bhägavatam 3.27.21)

It was in this year, 1989, that a growing number of aspiring Western devotees began visiting Bhubaneswar to associate with Çréla Gour Govinda Swami and take initiation from him. Most had experienced non-bona fide gurus, in ISKCON, who had fallen by the wayside. They needed to connect with a real sädhu, a real guru, someone unswayed by the allurements of the material energy. For many, Bhubaneswar became the final stop in their quest.

K åñë A

The visiting devotees stayed for various lengths of time. Travelling through India as a tourist – living in hotels and dining in restaurants serving Asian/continental cuisine – is one thing, but to live modestly in an äçrama is quite another. Adapting to spicy Indian cooking and going without the familiar comforts of the West could present challenges. Bhubaneswar was especially austere; the prasädam in the early days was very simple and spicy, reflecting traditional Indian taste and habit. There was no variety, no fancy dishes – mostly kichré or dälma with rice; and maybe subji; and sometimes, on occasion, capätés.

The Events Leading to Meeting Guru Mahārāja

The next to arrive in Bhubaneswar was Janeshwar däsa and wife (at that time known as Janmäñöamé däsa and Sunitha).

Janeshwar däsa: I should explain the events which led to our first meeting with Guru Mahäräja. I had first heard of our Gurudeva, Çréla Gour Govinda Swami at the time he was allowed to accept disciples by the ISKCON GBC, in 1985. I was told that he was an elderly Gauòéya Maöha guru who had joined ISKCON along with his disciples. We know that this was not true, but it is what I heard at the time. I next heard of him after the book marathon in the UK, the next year in the summer.

Gurudeva had given class at the Bhaktivedanta Manor and all the devotees were speaking about him, about how amazing his class was and that he was a pure devotee. This made a deep impression in my mind, as this was during the time of the zonal äcäryas, where no one was ever glorified apart from the local socalled äcärya.

Then, I heard of him once more in 1989, some years after the zonal äcärya’ s fall. I was discussing about dékñä and guru with a dear friend, Murari däsa [ISKCON name] / Madana Mohan däsa [Gauòéya Maöha name] who had taken dékñä from the äcärya of the Gauòéya Mission, Çréla Bhakti Vaibhäva Puré Mahäräja.

He advised me that if I was to take initiation within ISKCON I should only consider taking from Çréla Gour Govinda Swami. He told me to find a French devotee named Nruhari däsa who was now at the Manor, as he was Mahäräja’s disciple, and I could borrow tapes from him.

I went to the Manor and met Nruhari. At that time, no one was glorifying any of the gurus in ISKCON; rather we were all criticising them, because many of the so-called big gurus had fallen down and we felt very disappointed and cheated. However, when I met Nruhari prabhu he launched into a one and half hour glorification of Çréla Gour Govinda Swami. And I had not heard anyone speak like that for a number of years.

Nruhari däsa: It was an amazing occurrence. I could not even conceive of it. As soon as I returned to the West after being initiated by Guru Mahäräja, all of our god-brothers to be from the UK, with no exception, received his causeless mercy through conversations I had with them about his status and preaching. Guru Mahäräja used me to impart an awareness to them of his preaching, as I was describing His Divine Grace to them with firm conviction and tremendous enthusiasm. As I recorded every lecture by Çréla Gurudeva while I was in Bhubaneswar, I started making copies of those lectures for all of them. Every single godbrother you can think of from the UK, took shelter of His Divine Grace simply by hearing about him and listening to his lectures that I had recorded.

Janeshwar däsa: Then I listened to one recording from 1986 that Nruhari loaned me, which was entitled Vaiñëava Çaraëa and was a lecture where Gurudeva sang a bhajana with this title and had given the most amazing commentary on it. In fact, just a couple of minutes of listening to him speaking on that tape, I turned to my wife and told her, “This is my guru”. That was the proof, for that really was the deciding factor!*

* Author’s comment: Again, Nruhari Prabhu was instrumental in introducing aspirants to Çréla Gour Govinda Swami.

A lw A ys E mbr A c E d by

K åñë A

Çréla Gour Govinda Swami: Why glorify the Vaiñëavas? It is explained by Çréman Mahäprabhu in the Çré Caitanya-bhägavata,

ei satya kahi, tomä’-sabäre kevala nä jäniyä nindä yebä karila sakala

ära yadi nindya-karma kabhu nä äcare nirantara viñëu-vaiñëavera stuti kare

e sakala päpa guche ei se upäya koöi präyaçcite o anyathä nähi yäya

“I am telling you the truth. Those who unknowingly blaspheme Viñëu or the Vaiñëavas can be delivered from all sinful reactions if they always glorify Viñëu and the Vaiñëavas and never again engage in blasphemy. [Otherwise] Even millions of atonements cannot deliver them.” (Çré Caitanya-bhägavata 3.456-458)

Why This Prayer?

The poem known as Vaiñëava Çaraëa is a well-loved Vaiñëava bhajana chanted on a daily basis by many Gauòéya Vaiñëavas, as it is known to help purify the chanter of vaiñëava-aparädha, and also to prevent future offences. It is thus both curative and prophylactic.

This poem is, in fact, the final part of a much larger work titled Vaiñëava-vandanä, a prayer that honours many of Mahäprabhu’s most important associates by name. It was written by Çré Devakénandana däsa Öhäkura,* who, it is understood, was known as Gopäla Cäpäla prior to receiving Mahäprabhu’s grace and becoming a Vaiñëava himself.

* Please see Appendix Six for this song.

This Unique Style of Preaching

This was a very distinctive feature of Çréla Gour Govinda Swami’s preaching style. He would often sing, not quote or chant, but sing the verses of Çré Caitanya-caritämåta, Çré Caitanya-bhägavata, the songs of Çréla Bhaktivinoda Öhäkura, Çréla Narottama-däsa

Thäkura and of many Vaiñëava-äcäryas throughout his lectures. This unique style of preaching was completely unheard of in ISKCON at the time and, in many instances, left the audience awestruck.

To Fully Surrender to Guru Mahārāja

Janeshwar däsa: I had heard good things about Guru Mahäräja from other devotees as well, so I had quite an impression of him before we arrived in India. In fact, part of the reason for us going to India at that time was for me to surrender to Guru Mahäräja, become his disciple, and give up my recently re-acquired independence (which had resurfaced after the person I had ‘taken initiation’ from several years before gave up his high position in the Society).

I Realised that He Was My Most Revered Gurudeva

Janeshwar däsa: I already had a strong impression of our Guru Mahäräja, before first meeting him. As I mentioned earlier, just listening to him speak on a recording for a minute or two, I realised that he was my most revered Gurudeva. I told my wife Sujata devé däsé as much, at that very moment, listening to that first recording.

He Was the Living Example

Hearing recordings of our beloved Gurudeva was one thing, but experiencing the personal association of this great personality left a

A lw A ys E mbr A c E d by

K åñë

A

lasting impression, embedded deeply in those aspirants on the path of bhakti. It instilled the essential need for the on-going process of sädhu-saìga – not just one day or one week, but continuous and steadfast, until one finally achieves success. And even then, one would still need to continue associating with sädhus, sädhu-saìga, as our beloved Gurudeva so often explained.

Sādhu-saṅga is the Birth Place of Bhakti

Excerpt from a lecture by Çréla Gour Govinda Swami Äcärya Öhäkura

Çréla Gour Govinda Swami begins: How can one develop kåñëa-bhakti? Associate with such a bhakta, a sädhu-vaiñëava, who is the embodiment of çaraëägati, or full surrender. He is always, twenty-four hours a day, engaged in the loving service of Kåñëa. By his association and mercy one can develop bhakti.”

bhaktis tu bhagavad-bhakta-saìgena parijäyate sat-saìgaù präpyate pumbhiù sukåtaiù pürva-saïcitaiù

“Bhakti becomes manifest by the association of the Lord’s devotees [bhagavad-bhakta-saìgena]. The association of devotees is obtained by previous accumulated piety.” (Båhan-näradéya Puräëa 4.33)

kåñëa-bhakti-janma-müla haya ‘sädhu-saìga’ kåñëa-prema janme, teìho punaù mukhya aìga

“The root cause of devotional service to Lord Kåñëa is association with advanced devotees. Even when one’s dormant love for Kåñëa awakens, association with devotees is still most essential.” (Çré Caitanya-caritämåta, Madhya-lélä 22.83)

It Is the Chief Limb of Kṛṣṇa-prema

These are the words of Caitanya Mahäprabhu: Kåñëa-bhaktijanma-müla haya ‘sädhu-saìga’ – the birthplace of kåñëa-bhakti is

16

hearing is Our Main Business

indeed sädhu-saìga. It is also the chief limb of kåñëa-prema. By associating with a premi-bhakta, one who has bound Kåñëa within his heart with the rope of love – who carries Kåñëa in his heart – if you get his mercy, you will develop kåñëa-prema.

One Should Always Be in the Association of Intimate Premi-bhaktas

Mahäprabhu is a practical teacher. Although He is Kåñëa Himself, He came as a sädhu-guru to teach bhakti, assuming the mood of a bhakta. What was He doing when He stayed in Jagannätha Puré? He was always with His two intimate devotees Räya Rämänanda and Svarüpa Dämodara Goswämé. In Vrajalélä, they are Lalitä-sakhé and Viçäkä-sakhé. In Jagannätha Puré Mahäprabhu was always with them. Thereby He has set the example that one should always be in the association of such intimate premi-bhaktas. As Kåñëa says,

mad-bhakta-püjäbhyadhikä sarva-bhüteñu man-matiù

“Worship offered to My dear devotees is superior than worship offered directly to Me.” (Çrémad-Bhägavatam 11.19.21)

Mahäprabhu has set that example through His own life; He was always in the company of His intimate associates [great sädhus], Svarüpa Dämodara Goswämé and Räya Rämänanda...”1

He Trained His Disciples in Siddhānta

Çréla Gour Govinda Swami trained his disciples in devotional siddhänta, especially the Oriya devotees there, who were very learned. They had been listening to His Divine Grace for many, many years. The path we follow is the path of hearing – hearing from those great personalities who are completely conversant in the Gauòiyä-siddhänta.

A

lw A ys E mbr A c E d by

K åñë A

tad-vijïänärthaà sa gurum eväbhigacchet samit-päëiù çrotriyaà brahma-niñöham

“To understand this properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth.” (Muëòaka Upaniñad 1.2.12)

For example, the Çrémad-Bhägavatam is a dialogue between Çréla Çukadeva Gosvämé and Mahäräja Pariksit. In addition, there is the süta-çaunaka saàväda, which consists of questions posed by Çaunaka Åñi to Çré Süta Gosvämé in Naimiñäraëya. Mahäräja Nimi also heard from the Nava-yogendras, King Rahügaëa heard from Jaòa Bharata, and Çré Närada Muni heard the Puräëas from Çré Nara-näräyaëa Åñi. Even great personalities hear these sacred topics from other great exponents of this philosophy. As previously mentioned, Çréla Vyäsadeva himself heard from Çré Närada Muni. The self-realised sädhu-guru speaks hari-kathä to his disciples. No matter how conditioned one may be, it is essential to hear from self-realised souls – without this, the anarthas in the heart will not be vanquished.*

upanéya tu yaù çisyaà veda-madhyäpayed dvijaù sakalpaà sa-rahasyaà ca tam äcäryaà pracakñate

“An äcärya is not one who only confers the sacred thread. He trains his disciples in sacrifice and teaches them the confidential meaning of the Vedas. Such a spiritual master is an äcärya according to saintly authorities.” (Manu-saàhitä 2.140)

äcinoti yaù çästrärtham äcäre sthäpayaty api svayam äcarate yasmäd äcäryas tena kérttitaù

* This has all been discussed in a very wonderful lecture by our beloved Gurudeva on Çré Caitanya-caritämåta, Antya-lélä verses 3.266-268 spoken on 19 July 1986, in France.

C hapter 16 hearing is Our Main Business

“An äcärya is one who fully understands the conclusions of the revealed scriptures and whose behaviour reflects his deep realisation. He is a living example for he teaches the meaning of the scriptures both by word and deed.” (Väyu Puräëa)

Many of those who went to Bhubaneswar and heard from His Divine Grace Çréla Gour Govinda Swami may testify to his “… understanding the confidential meaning of the Vedas….” And, “…he was a living example for he taught the meaning of the scriptures both by word and deed…”

Hearing Is Our Main Business

In a lecture by A. C. Bhaktivedanta Swami Prabhupäda in Çrédäma Mäyäpura, 29 September 1974. He stated:

“...Without hearing, what will he do?”

“…Nonsense? Çravaëaà kértanaà, this is our main business. If you don’t hear, what will you do? You will simply do sense gratification...”

Sound Vibration from Authorities by Aural Reception

Çréla Prabhupäda: There are three kinds of processes to receive knowledge: pratyakña, aitihya and çabda. Pratyakña means by direct perception, experimental knowledge. And aitihya, or anumäna, hypothesis, “It may be like this,” “Perhaps like this.” Just like modern scientists say, “Perhaps it is like this.” That is called anumäna, hypothesis. And another process is çabda-pramäëa, çruti-pramäëa. Çabda means sound vibration, and çruti means aural reception. So out of three processes, the çabda-pramäëa, or receiving sound vibration from authorities by aural reception, is considered to be perfect. (Çrémad-Bhägavatam 1.5.14, 18 June 1969, New Vrindavan)

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Śrī Nārada Muni Hears from Śrī Nara-nārāyaṇa Ṛṣi

In the first chapter of the Brahma-vaivarta Puräëa, Çré Naranäräyaëa Åñi explains to Çré Närada Muni the glories of hearing:

punäsi lokän sarväàç ca svayaà vigraha-darçanät su-maìgalä hari-kathä tena täà çrotum icchasi

Çré Nara-näräyaëa Åñi speaks to Çré Närada Muni: “By showing yourself, you purify all the worlds. That is why you wish to hear the very auspicious topics of Lord Hari.”

yatra kåñëa-kathä santi tatraiva sarva-devatäù åñayo munayaç caiva térthäni nikhaläni ca

“Where the topics of Lord Kåñëa are present, there also are all the demigods, sages, philosophers, saints, and holy places of pilgrimage.”

kathäù çrutvä tathänte te yanti santo niräpadam bhavanti täni térthäni yeñu kåñëa-kathäù çubhäù

“By hearing the topics of Lord Hari, the hearers become great saints free from all distress. They who hear the beautiful and auspicious topics of Lord Hari become holy places of pilgrimage.”

sadyaù kåñëa-kathä-vaktä svasya puàsäà çataà çatam

samuddhåtya çrutavatäà punäti nikhilaà kulam

“Speaking the glories of Lord Hari, and delivering hundreds and hundreds of listeners, they purify the entire world.”

prañöä tu praçna-mätreëa punäti kulam ätmanaù çrotä çravaëa-mätreëa sva-kulaà sva-sva-bandhavän

“Simply by asking his question, the inquirer purifies his family. Simply by hearing, he who hears purifies his family and all his relatives.”

çata-janma-tapaù-püto janmedaà bhärate labhet karoti sa-phalaà janma çrutvä hari-kathämåtam

“Pure as if he had performed austerities for hundreds of births, he is born in Bhärata-varña. Hearing the nectar of topics about Lord Hari, his life is a success.” (Chapter One, Texts 27-32)

Govardhana-pūjā

30 October 1989

Janeshwar däsa and his wife arrived in Bhubaneswar on the day of Govardhana-püjä (30 October 1989). Stepping down from their rickshaw at the Bhubaneswar ISKCON Temple, which was adjacent to the main highway, everything looked a bit unusual to them. They had not been to a temple before that was so visibly still under construction. Unfinished structures and scaffolding lay about everywhere, lending to the temple a generally astonishing and untidy appearance.

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They walked over to the thatched hut, where a devotee standing outside informed them that Guru Mahäräja was inside, but would soon be coming out to give class. It was a few minutes before 10 a.m. The curtain moved and out came Guru Mahäräja. They had not seen him before, and he was younger than they anticipated –golden and effulgent with a big welcoming smile, and a walking stick in his hand. He seemed a little surprised to see them standing there with their bags. They paid full daëòavats and, after rising introduced themselves. Janeshwar däsa also mentioned that he had written to His Divine Grace from England. Guru Mahäräja informed them that he had not yet received that letter.

Janeshwar däsa: Guru Mahäräja asked us, “What is your name? Where are you from?” I told him and then he asked, “Oh, do you know Akiïcana* and Kåñëänanda?” I said I did and Guru Mahäräja said they had written to him and were coming to Bhubaneswar to take initiation.

Guru Mahäräja asked about their travel plans and then told them to go and put their bags in the guest house, and to come for class in the temple room.

Janeshwar däsa: We settled into the guesthouse. At that time, we were the only two foreigners there. So, on that day Gurudeva also gave a class in the afternoon around 2-3 pm, on Govardhanapüjä lélä. Çréla Gurudeva explained to us at the beginning of the class that the devotees were going to read from Prabhupäda’s ‘Kåñëa Book’ in the Oriya language, and Gurudeva asked us if we had a Kåñëa Book in the English language we could sit and read.

* Akiïcana däsa (1957-2022): Akiïcana däsa was born 12 December 1957 and left this world on 8 April 2022. He was initiated by His Divine Grace Gour Govinda Swami in 1990 and was a disciple for 32 years. He was born in Penang, Malaysia and moved to the UK as a teenager, in the 1970’s. He had the great good fortune to hear His Divine Grace Çréla Prabhupäda speak at Bury Place. A couple of years later, Akiïcana däsa joined the Temple. Along with Jahnava devé däsé, his wife, he visited Bhubaneswar in November 1989, and he took initiation from our beloved Guru Mahäräja in 1990.

C hapter 16 hearing is Our Main Business

We told him we did not, so he asked Ätmäräma däsa to go and get a copy for us.

At the time, classes were being held in the temporary temple room, on the ground floor of the main building. Guru Mahäräja sat on the vyäsäsana and was about to give class. When he saw them, he smiled and welcomed them again. He explained that as today was Govardhana-püjä, there would be a reading from Kåñëa book, but it would be in Oriya. The class began with Guru Mahäräja chanting the Çré Govardhana-väsa-prärthanä-daçakam. *

* Please see Appendix Seven.

C HAPTER SEVENTEEN

One Who Is Attracted to Kṛṣṇa Will Never

Be Entrapped by Māyā

One Who Is Attracted to Kṛṣṇa Will Never Be Entrapped by Māyā

My First Impression

Janeshwar däsa: My first impression of Guru Mahäräja was that he did not disappoint me. He certainly seemed to fit most of the preconceived ideas I had in my mind about him. He was very kind, most friendly, welcoming and very jolly. He laughed a lot, and he seemed to be genuinely happy to see us and to have us there. He did not treat us in any condescending fashion, he was not thinking himself to be our superior (which, to be honest, is what we were generally used to from most of the disciples of Çréla Prabhupäda we had come across before we met Çréla Gour Govinda Mahäräja). We noticed over the next few days how he genuinely relished kåñëa-kathä. For example, he would become increasingly excited relating the pastimes of Lord Kåñëa with the cowherd boys. Also, he would relish describing how Kåñëa is a mad man, because of His love for Çré Rädhä. Gurudeva was totally unique, a natural bhakta. We could detect nothing forced or artificial about him at all, no pretence. He genuinely relished kåñëa-kathä and he gave us so much time and attention for hours every day.

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Attached to So-called Freedom

At that time, Çréla Gour Govinda Swami was speaking three times a day; a Çrémad-Bhägavatam class in the morning in Oriya and English, a Bhagavad-gétä class in the evening in Oriya and English, and darçana in the afternoon for Janeshwar däsa and his wife. In truth, he would speak at great lengths for anyone who was present, whether to introduce them to some small spark of understanding or deeper insight into the path of bhakti.

On the third evening, 1 November 1989, Svayambhü däsa* gave the Bhagavad-gétä class. He sat to the right of Çréla Gour Govinda Swami who was seated on his äsana, while everyone was sitting in a circle. Every now and then Çréla Gour Govinda Swami would offer corrections or share his wisdom, seamlessly expanding the discourse. He also spoke directly to Janeshwar däsa and his wife in English. At that time, they were contemplating the idea that this time they would stay in Bhubaneswar without taking initiation, then they would return later and take initiation. As has already been stated, Janeshwar däsa was attached to his sense of freedom.

We Will Give You a Very Nice Name

After class, almost everyone had left, except for Svayambhü däsa, Çréla Gour Govinda Swami, Janeshwar däsa and a few others. Previously, some devotees from the Gauòéya Maöha had been making remarks about his previous name, Janmastami däsa, saying that it was not a real, bona fide name. While sitting there, Janeshwar overheard Svayambhü däsa speaking in Oriya to Çréla Gour Govinda Swami, his own name being repeatedly mentioned in their conversation.

* Svayambhü däsa (1935 - 2010) was a very senior Oriya disciple of our beloved Gurudeva, he was very well versed in the siddhänta. He took sannyäsa 1 March 2004.

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Sensing his curiosity, Çréla Gour Govinda Swami looked at him and said with calm assurance, “Do not worry, we will change your name and give you a very nice name”. The moment caught Janeshwar off guard. He had not even asked for initiation and been careful to make it known that he was not planning to take it. He purposely addressed him as ‘Mahäräja’, rather than ‘Guru Mahäräja’ or ‘Gurudeva’, ensuring no one misconstrued his intentions. Yet, deep in his heart, he knew – he wanted to take initiation.

He Had No Choice but to Beg for Initiation

Within four days of his first meeting Çréla Gour Govinda Swami, Janeshwar däsa had no choice but to beg him for initiation. His Divine Grace mercifully, and again, most naturally and calmly, accepted them.

Janeshwar däsa: When he said that, I felt he knew what was going on inside of me; my immediate thought was, ‘It is all over! He knows! My independence is gone.’ So that evening we spoke, my wife and I, and the next day, which was exactly four days after arriving there [2 November 1989], there was just me at the afternoon darçana and I asked for initiation.

Yes! Yes! Yes! I Will Initiate You

Janeshwar däsa had come with a list of questions, but in his mind was preoccupied with a single thought – asking for initiation. He began with two superficial questions, all the while recording the exchange. Then, he turned off the tape recorder and asked Gurudeva, “Would you please accept me as your disciple?” To his surprise, Gurudeva simply said, “Yes,” and continued answering the earlier question. Janeshwar seemingly perplexed, unsure if his request had been clearly understood, repeated himself. Once again, Gurudeva said, “Yes,” and carried on speaking. Still in doubt, he asked a third time. This time, Gurudeva responded with

by K åñë A

firm assurance, “Yes! Yes! Yes! When Akiïcana and Kåñëänanda will arrive, I will initiate you all together. Just wait a couple of weeks until they come.”

Janeshwar däsa: It was a significant event for me but for Gurudeva it was just the natural course of events. He seemed matter-of-fact. The next day I asked for initiation on my wife’s behalf during the afternoon darçana. And Gurudeva said, “Yes! If you take initiation your wife must take as well.”

He Is Here to Hear

Çréla Gour Govinda Swami asked Janeshwar what service he was doing. When Janeshwar admitted he was not performing any specific service due to his travels around India, Çréla Gour Govinda Swami swiftly engaged him in sweeping the temple room floor every morning. However, Janeshwar däsa noticed this service was already being carried out by another devotee, Vasudeva däsa. Seeking clarification, he approached Svayambhü prabhu, the Temple Commander. He confirmed that it was indeed Vasudeva’s assigned service and suggested Janeshwar take on another task, for instance weeding the garden for an hour before guru-püjä each morning. Thus, Vasudeva continued sweeping the temple and Janeshwar däsa would pull weeds out. Straight after class, however, Janeshwar däsa would get the broom and sweep the temple room again.* This routine lasted about a week until Caitanya Candra däsa told Guru Mahäräja about the arrangement. On hearing this, Guru Mahäräja told Svayambhü prabhu, “Janeshwar is here to

* Author’s note: Janeshwar prabhu had been requested by Svayambhü prabhu, the Temple Commander, to weed the garden. However, the higher principle is to always follow the order of the guru before all others and in this case the guru ’ s order was to sweep the temple room.

This simple example illustrates the important principle shown by Särvabhauma Bhaööäcärya when he encouraged Çré Caitanya Mahäprabhu to accept, on the order of His own guru, his godbrother Govinda däsa as his own personal servant. This decision also trumped the normal god brotherly etiquette quoted by Çré Caitanya Mahäprabhu. The order of the living tattva-darçé guru must prevail.

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hear, he should not do heavy labour but sweep the temple room. We can pay someone to do the garden.”

Janeshwar Dāsa’s Questions

Janeshwar däsa asked many questions in the afternoon. Knowing Çréla Gour Govinda Swami appreciated inquisitiveness, he arrived prepared with a list of at least thirty questions.

This is part of the guru disciple relationship to enquire. One acquires knowledge of the Absolute Truth through three means: praëipätena – by approaching a spiritual master; paripraçnena – by submissive inquiries; sevayä – by the rendering of service [Bhagavadgétä 4.34]). It is also said to ask questions and hear the answer, guru-päçe – to be in the care of a spiritual master [Çré Caitanyacaritämåta, Madhya-lélä 25.122]. This is the living Gauòéya Vaiñëava process practiced in our lineage. Below are some of the questions Janeshwar däsa asked.

Janeshwar däsa: What is my duty [as a gåhasta]?

Çréla Gour Govinda Swami: You should keep a cow.

Janeshwar däsa: Where should I live and what service should I do?

Çréla Gour Govinda Swami: You are a gåhasta so that is up to you. If you are a brahmacäré living in the temple, then you have to do what the authorities say. But if you are a gåhasta living outside the temple, then it is up to you.

Janeshwar däsa: If I am going to be initiated by you, that means I am not initiated at the moment, so what do I do with my brähmaëa thread?

Çréla Gour Govinda Swami: No need to wear it!**

Janeshwar däsa: Is that re-initiation? There are many devotees in my situation.

** Author’s comment: That is the same answer Gurudeva gave to us when we arrived in Bhubaneswar. In point of actual fact, the so-called initiation was now useless. (Technically we had never been initiated.)

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Çréla Çrémad Gour Govinda Swami: No, you have never been initiated!

Janeshwar däsa: What about all these devotees whose ISKCON gurus have fallen down and who are performing the deity worship.

Çréla Gour Govinda Swami: In an emergency they can do, but when sufficient devotees are initiated then the non-initiated devotees [disciples of fallen gurus] should not do and they should get themselves initiated.

Janeshwar däsa: What about deities that have been installed by persons who have fallen?

Çréla Gour Govinda Swami: No, that is okay, they do not have to be re-installed, as long as there was one pure devotee present at the installation.*

Janeshwar däsa: I have been given three çälagräma-çiläs and a dwärakäçilä; should I worship Them?

Çréla Gour Govinda Swami: Yes, you must worship Them, but you should also worship Gaura-Nitäi so if there is any offence in the püjä, Gaura-Nitäi will forgive the offence.

Janeshwar däsa: Should Gaura-Nitäi be installed?

Çréla Gour Govinda Swami: Yes, they should be installed, otherwise how can you worship Them? If you go to the mürti-walla shop there are many deities there, but you do not bow down to them [pay obeisances], as they are not installed.

Janeshwar däsa: Who should install them?

Çréla Gour Govinda Swami: Where you are living, you can ask any Vaiñëava-äcärya to do it, or if you are a qualified brähmaëa, you can do it.

Janeshwar däsa: One of the many things that amazed me about Guru Mahäräja in 1989 is that he told the same pastime

* Author’s note: The person performing the yajïa and the persons chanting the mantras and performing all the rites do not have to be pure devotees. There only needs to be one pure soul in the audience at the installation and then the deities are installed. However, if no çuddha-bhakta is there, how can the Lord be called to appear? A conditioned soul cannot call the Lord. To the same question asked by another devotee Çréla Gurudeva answered that if a pure devotee visits that temple later and sees that the deity has not been installed properly, he will ask the Lord to appear.

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for four consecutive classes. I could see he definitely had a taste from telling this story, as each time he told it he was getting more excited, bouncing up and down on the vyäsäsana with great enthusiasm. The pastime was Kåñëa playing different games with the cowherd boys and the loser would have to carry the winner on his shoulders, sometimes Kåñëa would lose, and He would have to carry the winning cowherd boy on His shoulders.

Śrīla Prabhupāda’s Disappearance

Janeshwar däsa: On 2 November 1989 was Çréla Prabhupäda’s disappearance. I thought that it was going to be only local devotees speaking, but Gurudeva called me up and I was taken aback as I did not expect to speak. He also asked my wife.

Sujäta devé däsé: On Çréla Prabhupäda’s disappearance festival, Gurudeva asked my husband to speak, then I thought ‘Oh no! He is going to ask me to speak too!’ So, I hid behind the Oriya mätäjés so that Gurudeva would not call me. I was the only foreign mätäjé. Then Gurudeva called my name, “Bhaktin Sunita”, and I froze. I just stood there for 5 minutes next to him. He told me, “Say something, how you joined…” I was only nineteen. Finally, I spoke, and I glorified Çréla Prabhupäda. Gurudeva would prompt me, and I would carry on speaking. I was terrified. I had never spoken publicly before.

Gurudeva’s Mahā-Prasāda

In the afternoons, a disciple would distribute Çréla Gurudeva’s mahä-prasäda after he had taken lunch. The remnants – sweets, fruits, subjé, or whatever else remained – were mixed together into a single blob on a tray. Only initiated disciples were permitted to partake, each receiving a small portion of what had come directly from his plate, not what was left in the pots.

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Over the next few weeks, before Kåñëänanda and Akiïcana arrived, Çréla Gour Govinda Swami mentioned their names frequently, because he was expecting them to come. They were coming, but they were also putting it off.

One day, a former French disciple of a fallen zonal guru turned up unexpectedly; he had never heard of Çréla Gour Govinda Swami and was simply passing through on his way to Puré. Declaring no interest in taking initiation or following any guru again, he explained that his only aim was to wander around India. Janeshwar däsa suggested, “You see, since you are here, why not listen to a few classes?” And the devotee did so.

Janeshwar däsa: During the next three or four days I did not speak to that French devotee again, but four days later I spoke to Caitanya Candra prabhu who told me that he was in Gurudeva’s room and wanted to ask for initiation. Gurudeva told him, “You need to take initiation and be under strong control, strict discipline of guru, and never leave Bhubaneswar, and I will initiate you.”

The Jīvan-mukta

Janeshwar däsa: There are a couple of other points: In the evening, Gurudeva would talk in English to me and in Oriya to everyone else, so I was sitting down on his left side and everyone else was on his right side. So once, there were a couple of questions that I wanted to ask him while he was speaking in English, but he went straight over to Oriya before I could ask them. When he switched back to English, I wanted again to ask these questions but again I could not before he went back to the Oriya. This happened a couple of times and I was getting a bit anxious that he had cut again into Oriya, but then, halfway through the Oriya, he stopped and looked at me and said, “Yes, what is it?” I said I had a question, and he said, “Yes! What is your question?

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When asked what was the question, Janeshwar däsa said he could not remember.

Janeshwar däsa: He did this to me a second time a week or two later. He mentioned in a class how a jévan-mukta can fall down, but he did not explain any further, nor did he say anything about jévan-muktas. So, for a couple of days I was thinking about asking Gurudeva if he could explain a bit more on this subject. And then the second or third evening, as he was walking around the temple, I thought that I would ask him a question, but not when he was walking around. So, I was going to ask him when he would sit down, but as soon as he came and sat down, he just started talking about this particular subject matter, the jévan-mukta, before I could even ask him. Then His Divine Grace explained:

Çréla Gour Govinda Swami: A jévan-mukta can fall down from the taöasthä area. Those who go to Brahman - Brahman is taöasthä area - are falling down from there. Jéva Goswami says in Bhaktisandarbha, and also in Préti-sandarbha, ‘this jévan-mukta falls down’.

‘Jévan-mukta’ means he was baddha (conditioned) and he became mukta (liberated) in this material world. However, if he commits an aparädha, he falls down.

Ekādaśī

Janeshwar däsa: They followed Ekädaçé differently in Orissa. When I asked Gurudeva, he said that this is how he observed Ekädaçé, that I did not have to follow it like that, but that I should not eat grains what-so-ever, on Ekädaçé.*

The Skanda Puräëa states:

mätra ha piträ häsa caiva bhräträ ha guru häsa tathä ekädaç yas tu yä bhuìkte viñëu-lokäc ‘cyuto bhavet

* Author’s comment: Please see Volume Three, Part One, Chapter Eighteen of this volume for further details on Ekädaçé.

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“Those who eat grains on Ekädaçé and on the Day of Lord Hari [including Janmäñöamé, Gaura-Pürëimä etc.] obtain the sin equal to killing one’s own mother, own father, own brother and own guru; and they cannot reach the spiritual world, which is why one should never eat grains on fasting days.”

yäni käni ca päpäni brahma-hatyädikäni ca annaà äçritya tiathanti sampräpte hari väsare

“Every type of sin in this world, including the grievous sin of killing a Brähmaëa, reside in food grains on the Day of Lord Hari [Ekädaçé and other fasting days]. If grains are eaten on fasting days sins enter the body of that human being.”

In the Padma Puräna it is said:

bhüyo-bhüyo dåòhä väëé sryatam syata janaù na bhoktavyam na bhoktavyam na bhoktavyam harer dine

“O human beings, please listen, I tell you repeatedly with steadfast determination, please never eat any grains on the Day of Lord Hari [Ekädaçé day, the Lord’s appearance day like Janmastami day etc.]. Please never eat any food grains even by mistake on the Day of Lord Hari. Please do not eat grains on the Day of Lord Hari even if forced or compelled to do so.”

na saiva na ca saurohasaun na çäkta gaëa sevakaù yo bhuìkte väsare viñëor jïeyaù pasvadiko hi saù

“Whether one is a follower of Lord Çiva, the goddess Durgä, Kali, Sürya (sungod), Gaëeça, Bhairava or any other demigod, they should avoid eating grains on the fasting days of Lord Hari. If one does not rigidly follow this rule and eats grains on fasting days, they are considered worse than an animal.”

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The Brihan-naradiya Puraëa states:

brahma-hatyädi päpänäà kathaïcin niñkåtir bhavet ekädaç yat tu yo bhuìkte niñkåtir nästi kutracit

“By rigidly following religious and ritualistic processes one may become free from grievous sin like killing a Brähmaëa, but it is impossible to eliminate the sins of those who eat grains on Ekädaçé days.”

How Much Advancement I Have Made

Çréla Saccidänanda Bhaktivinoda Öhäkura has stated:

Question: What should one specifically think of on Ekädaçé?

“On each Ekädaçé, one should think, ‘how much advancement have I made since the last Ekädaçé?’ If one finds that he has not made any advancement or rather he has degraded, then one should think bad association as the cause of this, and thus he should endeavour to give up that association.” (Sajjana Toñaëé 4-5, quoted Çré Bhaktivinoda Väëé Vaibhava section Vaiñëava Etiquette, question 13)

Nagar Saṅkīrtana

Janeshwar däsa: Every morning, a group of devotees would leave the temple after maìgala-ärätrika, singing jéva jägo and many bhajans that I had never heard sung on nägara-sankirtan before, and some I had never heard at all.

The saìkértana party would move through the streets, chanting the Holy Name and other bhajanas, stopping a little before every house. The people in Orissa are deeply pious by nature, due to the strong preaching of Vaiñëava saints like Çréla Çyämänanda Prabhu,

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a few centuries ago. Even today, much of India remains profoundly religious and spiritual, despite the steady encroachment of Western influence disguised as progress and modernity. In Orissa, the culture is inseparable from the worship of Jagannätha, the Great Lord of Puré. As it is said there, “Oriya culture means Jagannätha culture and Jagannätha culture means Oriya culture.”

It is common to see tulasé plants adorning the front of almost every house. And so, upon hearing the sound of the mådaìga and karatälas and the joyful chanting of the saìkértana party, families would open their doors. Together, they would come out, fold their hands and bow at the waist to the saìkértan party.

C HAPTER EIGHTEEN

Go to a Holy Place to Visit Sādhus

C hapter e ighteen

Go to a Holy Place to Visit Sādhus

Parama-Vaiṣṇava

The next Westerner to arrive was Parabrahma däsa. Within one or two days he became thoroughly convinced of Çréla Gour Govinda Swami’s divinity, that he was a parama-vaiñëava, and that he should take initiation from this mahäbhägavata. He received this inspiration there, in Bhubaneswar.

In the book entitled Tattva-sägara, it is stated: durlabhe sad-gurüëäà ca sakåt-saìga upasthite tad-anujïä yadä labdhä sa dékñävasaro mahän gräme vä yadi väraëye kñetre vä divase niçi ägacchati gurur daiväd yathä dékñä tad-äjïayä

yadaivecchä tadä dékñä guror äjïänurüpataù na térthaà na vrataà hemo na snänaà na japa-kriyä dékñäyäù karaëaà kintu svecchä-präpte tu sad-gurau

K åñë A

“If by chance one gets a sad-guru, it does not matter whether one is in the temple or the forest. If the sad-guru, the bona fide spiritual master, agrees, one can be initiated immediately, without waiting for a suitable time or place.”

Bhubaneswar Was Not a Place of Enjoyment It Was a Place of Service

Kåñëänanda däsa: We had been travelling in India for so long before I met Guru Mahäräja. Prasäda is so austere in India, when you are travelling, you always crave for the kind of prasäda you are eating in the West, and if you do not get it, you start eating all sorts of junk-food in India. So, when we arrived in Bhubaneswar it was not exactly like the other ISKCON temples, like Mäyäpura, Våndävana, Delhi etc. In those big temples in India, there is a little opulence, and one can always acquire prasädam one way or another – sometimes even mahä-prasädam.

However, Bhubaneswar was not like that. It was not a place of enjoyment. It was a place of service and generally quite austere. Guru Mahäräja’s äçrama was a genuine place of service where you serve Guru and Gauräìga. The taste of the prasäda was not to our liking, I was with Akiïcana and he is a Punjabi and you cannot divorce a Punjabi and food. We were missing our tasty prasäda.

The Bhubaneswar däl was watery and the rice had stones in it.* Of course it was cooked with so much devotion and they also used to feed us with devotion. The devotees were very kind and very nice, they would always call us for prasäda, but it was not to our liking, the famous dälmä and all that.**

* Author’s comment: Orissa is a very poor state. The Bhubaneswar Temple had limited funds. Consequently, they purchased a lower quality rice, and the farmers who sold the rice would put stones in the bags of rice to make more money on the sale.

** Author’s comment: Of course, they were not there for the prasäda, and it was austere. There were no rasagullä, läòòu, sandeça, cream cakes, halavä, hot milk etc. The prasäda was austere but the real prasäda was the hari-kathä of this great Vaiñëava, His Divine Grace Çréla Gour Govinda Swami. That was everyone’s sustenance and anyone who spent time in Bhubaneswar will appreciate that fact.

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How Long Are You Here For?

Then Akiïcana däsa and Kåñëänanda däsa and their wives arrived a few days after Parabrahma, which was around 19 November 1989. Their first interaction was an evening Bhagavadgétä class, during which Guru Mahäräja asked, “Kåñëänanda, how long are you here for?” He replied, “twelve to fourteen days.” Guru Mahäräja was visibly taken aback and said, “Before coming here where did you go? I was expecting you earlier.” Kåñëänanda said they had been to Mäyäpura, Våndävana and other places. And then Guru Mahäräja said, “So first you go all over the place and then finally, just before you leave, then you come and see me.” Then he asked Akiïcana, “And you, how long are you here for?” And he said for six days. Guru Mahäräja was again taken aback.

Sādhu Is a Tīrtha

Guru Mahäräja’s mood was like it says in the Bhägavatam, that you go to a holy place to visit sädhus not as a tourist.

bhavad-vidhä bhägavatäs tértha-bhütäù svayaà vibho térthé-kurvanti térthäni sväntaù-sthena gadäbhåtä

“My lord, devotees like your good self are verily holy places personified. Because you carry the Personality of Godhead within your heart, you turn all places into places of pilgrimage.” (ÇrémadBhägavatam 1.13.10)

tatropajagmur bhuvanaà punänä mahänubhävä munayaù sa-çiñyäù präyeëa térthäbhigamäpadeçaiù svayaà hi térthäni punanti santaù

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“At that time all the great-minded thinkers, accompanied by their disciples, and sages who could verily sanctify a place of pilgrimage just by their presence, arrived there on the plea of making a pilgrim’s journey.” (Çrémad-Bhägavatam 1.19.8)

jathä sädhu tathä tértha sthira kori’ nija citta sädhu-saìga koro nirantara

yathäya vaiñëava-gaëa sei sthäna våndävana sei sthäne änanda açeña

“Wherever the Vaiñëavas reside is a holy place. Therefore, pacify your mind and associate constantly with the Vaiñëavas. Where the Vaiñëavas reside, that very place is Vrindavana. One experiences unlimited happiness at that place.” (Kalyana Kalpataru - Song 4, by Çréla Bhaktivinoda Öhäkura)

tértha-phala sädhu-saìga, sädhu-saìge antaraìga

çré-kåñëa-bhajana manohara

yathä sädhu, tathä tértha, sthira kari’ nija citta, sädhu-saìga kara nirantara

“The real benefit of visiting any holy place is to achieve the association of the pure-hearted sädhus of the Lord living there. Establishing intimate and friendly relations with such great souls, let your heart be captivated by performing the charming worship of Lord Kåñëa in their association. Wherever the Lord’s devotees are living, that place becomes a place of pilgrimage. Therefore, you should become fixed by constantly remaining in the company of such sädhus. (Kalyana Kalpataru - Song 14 – Travelling on Pilgrimage is Not Necessary, by Çréla Bhaktivinoda Öhäkura)

yasyätma-buddhiù kuëape tri-dhätuke sva-dhéù kalaträdiñu bhauma ijya-dhéù yat-tértha-buddhiù salile na karhicij janeñv abhijïeñu sa eva go-kharaù

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“The Supreme Lord said: Anyone who, because of giving up the transcendental realisation of a Vaiñëava and developing excessive attachment to the material world, accepts this bodily bag of three elements [bile, mucus, and air] as his self, considers the by-products of the body to be his kinsmen, considers material objects as worshippable, considers ordinary bodies of waters as holy places of pilgrimage, and lacks proper understanding of Viñëu and the Vaiñëavas, is no better than an ass or a cow.” (ÇrémadBhägavatam 10.84.13)*

sädhünäà sama-cittänäà sutaräà mat-kåtätmanäm darçanän no bhaved bandhaù puàso ‘kñëoù savitur yathä

“When one is face to face with the sun, there is no longer darkness for one’s eyes. Similarly, when one is face to face with a sädhu, a devotee, who is fully determined and surrendered to the Supreme Personality of Godhead, one will no longer be subject to material bondage.” (Çrémad-Bhägavatam 10.10.41)

Tīrtha-bhrama

Visiting A Real Tĩrtha

Çréla Gour Govinda Swami: Yathäya vaiñëava-gaëa, sei sthäna våndävana – the place where such Vaiñëavas are residing is Våndävana. If Kåñëa is there, that place is Våndävana. Therefore, go to such a place and meet such a sädhu, a premi-bhakta, a pure devotee of Kåñëa who has developed kåñëa-prema, who has bound up Kåñëa with the rope of love in his heart. That place is Våndävana. If you stay there and associate with such a sädhu, hear kåñëa-kathä from his lips and serve him, if he is pleased with you, then you will have mercy. Sei sthäne änanda açeña - then you will have unlimited transcendental bliss. That is a fact. Then that

* Translation by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, from, Brähmaëa and Vaiñëava, Hari-jana-käëòa – section Concerning the Devotees of Hari)

by K åñë A

is tértha-bhrama, visiting a real tértha. Otherwise, if you have not visited a sädhu, you have not visited a tértha. 1

I Always Have a Place in My Heart for You

After a couple of days, Kåñëänanda went to Gurudeva, asking to be initiated and Guru Mahäräja said, “I always have a place in my heart for you.” Then Akiïcana went in, however, Gurudeva said he would have to wait for the next time to be initiated. Guru Mahäräja wanted to help those who were asking for his help. At the same time, he wanted the candidates to be seriously determined. If he sensed any lingering doubts, he was not pushing them at all to accept initiation. Instead, he encouraged them to clear their doubts and nurture their relationship with faith in him. To this end, he would invite everyone to Bhubaneswar to come and hear, witness and experience, and then see.

Guru Mahārāja Was Eating Very Little

Kåñëänanda däsa: We had come to Bhubaneswar, but we had brought our bad habits from England with us. In the West we used to buy a lot of junk food when we were out on saìkértana [collecting donations and preaching]; buying potato chips and all sorts of savouries, pickles and cheese and all this rubbish, and in India we would eat bread as well. So, in Bhubaneswar we started purchasing all sorts of outside food and bringing it to the guesthouse where we were staying. We would buy pickles, bread, cheese, local savouries and banana chips, all the junk you can think of from an Indian shop in Bhubaneswar, at the CRP market. For the first few days before lunch we would eat in our room and throw all the wrappers; the boxes and leftovers in the dustbin outside and someone would clean the guesthouse corridors and empty the bins. After class we went to our rooms, where we would discuss all the amazing topics that Guru Mahäräja had covered in his lecture. Akiïcana, Parabhrama, Janeshwar prabhus and I were discussing the class with each other. Then one day someone knocked on the door of

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our room. It was Sädhu prabhu* and he said in his broken English “Gurudeva, lunchtime, prasäda kutir prasäda.”

So, we understood that there was prasäda at lunchtime next to Guru Mahäräja’s room. We went there at lunchtime, and we were waiting outside his room. Next to Guru Mahäräja’s hut there was another hut where Sädhu would cook, and where he also lived. Sädhu called us in, and he sat us down and after some time he brought a plate out, and we recognised it was Guru Mahäräja’s lunch plate. What I noticed was, it looked like Guru Mahäräja had not eaten, it looked like it came out of his room, and he had hardly even touched it.

For the next few weeks, for however long we stayed in Bhubaneswar, at every lunchtime, that plate, which came out of Guru Mahäräja’s room fed myself, my wife, Janeshwar and his wife, Akiïcana and his wife, Parabrahma and Cidänanda. Eight of us were fed from his plate and Sädhu was also taking from there as well, so you can imagine how little Guru Mahäräja was eating. He was eating very little just to respect it. This happened just before we took initiation.

The amazing thing is, Guru Mahäräja is very strict; he does not like any uninitiated disciple touching his feet, taking his foot bathing water and eating his remnants. He would only let initiated disciples take his remnants. However, for us he mercifully made the exception before our initiation and allowed us to receive his prasäda remnants. We were in this case very moved by his kindness and compassion upon us.

* The great ‘Sädhu prabhu’ departed this world on Friday, 5 April 2013, at 2.30 a.m. Sädhu prabhu was a simple-hearted village devotee. In his youth, he decided to dedicate his life to serving a sädhu. He went to the Çiva Temple just outside his village and prayed that the Lord would kindly direct him to a sädhu-äcärya. He fasted for twenty-one days in the temple to please Lord Çiva and would sleep there at night as well. Finally, Lord Çiva came in a dream and instructed him to go to Nayapalli, Bhubaneswar, and surrender to a great sädhu staying there and serve him. Following that instruction from Lord Çiva, Sädhu prabhu went directly to that place and surrendered to Çréla Gour Govinda Swami. After that he never left him and he became his dedicated associate, cook and servant.

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The devotees there must have had informed Guru Mahäräja and told him that we were not able to be fully satisfied with the general temple prasäda. So, Guru Mahäräja took pity on us and instructed Sädhu prabhu to feed us his personal remnant prasäda.

Three Very Powerful Substances

kåñëera ucchiñöa haya ’mahä-prasäda’ näma ’bhakta-çeña’ haile ‘mahä-mahä-prasädäkhyäna’

“The remnants of food offered to Lord Kåñëa are called mahäprasädam. After this same mahä-prasädam has been taken by a devotee, the remnants are elevated to mahä-mahä-prasädam.”

bhakta-pada-dhüli ära bhakta-pada-jala bhakta-bhukta-avaçeña—tina mahä-bala

“The dust of the feet of a devotee, the water that has washed the feet of a devotee, and the remnants of food left by a devotee are three very powerful substances.”

ei tina-sevä haite kåñëa-premä haya punaù punaù sarva-çästre phukäriyä kaya

“By rendering service to these three, one attains the supreme goal of ecstatic love for Kåñëa. In all the revealed scriptures this is loudly declared again and again.” (Çré Caitanya-caritämåta, Antyalélä 16.60-62)

Always Concerned

Kåñëänanda däsa: I remember that sometimes in the evening, when I would sit with Guru Mahäräja outside his hut, suddenly, he would stop and ask me if I had taken prasäda? He would say, “You should go now for the evening prasäda, it is very nice.” I could see that he knew that we did not like the general devotee

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prasäda. He said, “Yes, in the evenings they are serving capätés and dälmä, go and take, you will be hungry, otherwise everything will be finished, you will not get.” He was always concerned like that.

He Dealt Individually with Every Disciple

Kåñëänanda däsa: Guru Mahäräja was a very unique person. He dealt individually with every disciple. You could tell so much from the little exchanges with them, and his personal qualities. When you looked deeply at Guru Mahäräja’s actions and speech, he never once thought that his disciples and followers were meant for his personal self-interest. He always considered them as devotees that have come to serve Prabhupäda and Kåñëa. He would say, “Prabhupäda has sent you to help me.” One frequently hears these days about how some gurus think that their disciples are their possessions. At one level it is true, you are guru’s property but in reality, he never thought like that.

Whatever I Have Heard While Sitting at The Lotus Feet of my Spiritual Master

When Akiïcana däsa first arrived in Bhubaneswar, he had already been listening to Çréla Gour Govinda Swami’s recorded lectures for a couple of years.

In this regard, Çréla Bhaktisiddhanta Sarasvaté Öhäkura

Gosvämé Prabhupäda Mahäräja has stated:

“…Rather, whatever we hear from the mouth of the spiritual master we will have to understand through praëipäta, full surrender, paripraçna, honest inquiry, and sevä, service.

“…That transcendental object that my senses could not comprehend is accessible only through the ears. Whatever I have heard while sitting at the lotus feet of my spiritual master is

K åñë A

the only access I have to reality. * There is no other way to know reality except praëipäta, attentive hearing…”**

Akiïcana däsa had previously been listening to the recorded words of Çréla Gour Govinda Swami, and was now listening to the actual words of the living sädhu in his personal presence. Thus, his access to the Absolute Truth via the personal transparent media of Çré Guru was enhanced and deepened by that association. This will be further illustrated in the following description of the actual meeting of this great Vaiñëava sädhu and his prospective disciple.

Both Akiïcana däsa and Kåñëänanda had written to Çréla Gour Govinda Swami, expressing their desire to take initiation from him. Upon their arrival in Bhubaneswar, they had planned to stay there for only a short period. However, Çréla Gour Govinda Swami had hoped they would remain for a significantly longer period in order for them to receive their initiation, and he had expressed his displeasure about this.

Do not Make Material Calculations About the Guru

Akiïcana’s wife wished to take initiation from a different guru, and Akiïcana däsa wanted to take initiation from Çréla Gour Govinda Swami. The next evening, as he was sitting in the Bhagavad-gétä class listening to Çréla Gour Govinda Swami, he found himself revisiting a thought he had not shared with anyone: ‘if I take initiation from the same guru as my wife, then it will be easier; we would both have the same guru. I could even keep my old name, and this other guru would likely let me do whatever I want to do practically if I take initiation from him.’

* The main point here being, “…Whatever I have heard while sitting at the lotus feet of my spiritual master is the only access I have to reality…” The spiritual master is there, and the disciple is there, and the disciple is hearing. This is the living process.

** Extract from a lecture delivered at Çré Saccidänanda Maöha, in Cuttack, on the occasion of installing the Deity of Çréman Mahäprabhu, 9 July 1927.

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As he pondered over these thoughts, Çréla Gour Govinda Swami suddenly pointed at him and said, “Do not make material calculations about the guru, you cannot work out how to choose a guru with your mind.” That event convinced Akiïcana – that was it! Çréla Gour Govinda Swami read his mind and corrected his thought patterns.*

Dīkṣā Is Such a Grave and Serious Matter Both For Guru and Disciple

The initiation ceremony for Janeshwar däsa and his wife, Kåñëänanda däsa and his wife, Parabrahma däsa and Cidänanda däsa took place on the very auspicious day of 26 October 1989, which was the disappearance day of Çré Säraìga Öhäkura.

Çréla Gour Govinda Swami: The spiritual master is a very dear, intimate friend of Kåñëa. Kåñëa listens to him, not to anyone else. Because you have forgotten Kåñëa, He will never accept you directly. Unless Kåñëa’s very intimate friend and confidential associate takes you to Kåñëa, you cannot approach Him.2

Janeshwar däsa: Up until this day, I had only seen Guru Maharäjä cheerful, jolly and laughing. He was always smiling. However, when he walked into the temporary temple room on initiation day, he was so grave. There was no smile. I had never seen him like that before. I very quickly realised how very seriously he was taking this initiation ceremony. Dékñä is such a grave and serious matter, both for guru and disciple. He remained serious throughout the ceremony, but in his hut afterwards, he was back to his usual smiling Guru Maharäjä self.

Janeshwar däsa, Kåñëänanda däsa and Parabrahma däsa all had gurus who had fallen away from the path; however, these gurus had given them both initiations. Therefore, considering this, Çréla

* Author’s comment: Again, Gurudeva read the disciple’s mind and corrected him. As previously stated, this happened on numerous occasions.

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Gour Govinda Swami bestowed upon them all, both hari-näma initiation and Gäyatré mantra [mantra-dékñä] on the same day.

Çréla Gour Govinda Swami: When all one’s anarthas are destroyed by performing bhajana-kriya under the guidance of a bona fide spiritual master, then niñöhä comes, firm attachment to Kåñëa consciousness. However, it all comes gradually. Unless you have gone through all the stages, you cannot get this prema.” 3

The wife of Janeshwar däsa, who had never been initiated, received the name Sujata devé däsé and the wife of Kåñëänanda däsa received the name Maïju-bhäçiëé devé däsé. This was definitely a momentous occasion for all of them.

Kåñëänanda däsa: It was certainly a life changing experience personally for us, meeting a siddha-puruña as our Gurudeva, Çréla Gour Govinda Swami and consequently receiving initiation from him.

The Seventy-Seventh Branch of the Caitanya Tree

In the Çré Caitanya-caritämåta it is mentioned that: rämadäsa, kavicandra, çré-gopäladäsa bhägavatäcärya, öhäkura säraìgadäsa

“The seventy-third branch of the original tree was Rämadäsa, the seventy-fourth was Kavicandra, the seventy-fifth was Çré Gopäla däsa, the seventy-sixth was Bhägavata Äcärya, and the seventy-seventh was Öhäkura Säraìga däsa.” (Çré Caitanyacaritämåta, Ädi-lélä, 10.113)

In the purport of this verse, Çréla A.C. Bhaktivedanta Swami Prabhupäda quotes his illustrious Guru Mahäräja Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda who writes in his Anubhäñya:

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“Another name of Öhäkura Säraìga däsa was Çärìga Öhäkura. Sometimes he was also called Çärìgapäëi or Çärìgadhara. He was a resident of Navadvépa in the neighbourhood known as Modruma-dvépa, and he used to worship the Supreme Lord in a secluded place on the bank of the Ganges. He was not accepting disciples, but he was repeatedly being inspired from within by the Supreme Personality of Godhead to do so. Thus, one morning he decided, ‘Whomever I first see today I shall make my disciple.’ When he went to the bank of the Ganges to take his bath, by chance he saw a dead body floating in the water, and he touched it with his feet. This immediately brought the body to life, and Öhäkura Säraìga däsa accepted him as his disciple. This disciple later became famous as Öhäkura Muräri, and his name is always associated with that of Çré Säraìga. His disciplic succession still inhabits the village of Çar. There is a temple at Mämagächi that is said to have been started by Säraìga Öhäkura. Not long ago, a new temple building was erected in front of a bakula tree there, and it is now being managed by the members of the Gauòéya Maöha. It is said that the management of the temple is now far better than before. In the Gaura-gaëoddeça-dépikä (172) it is stated that Säraìga Öhäkura was formerly a gopé named Nändémukhé. Some devotees say that he was formerly Prahläda Mahäräja, but Çré Kavi-karëapüra says that his father, Çivänanda Sena, does not accept this proposition.”

Gāyatrī

The Mother of the Vedas

The Gäyatré mantra is glorified throughout the Vedas, receiving the Gäyatré mantra [mantra-dékñä] is also referred to as second initiation.

In the Brahma-saàhitä (5.27–28) it is stated:

atha veëu-ninädasya trayé-mürti-mayé gatiù phuranté praviveçäçu mukhäbjäni svayambhuvaù

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gäyatréà gäyatas tasmäd adhigatya saroja-jaù saàskåtaç cädi-guruëä dvijatäm agamat tataù

trayyä prabuddho ’tha vidhir vijïäta-tattva-sägaraù tuñöäva veda-säreëa stotreëänena keçavam

“Then Gäyatré, mother of the Vedas, having been manifested by the divine sound of Çré Kåñëa’s flute, entered the lotus mouth of Brahmä, the self-born, through his eight earholes. Thus, the lotusborn Brahmä received the Gäyatré mantra, which had sprung from the song of Çré Kåñëa’s flute. In this way he attained twice-born status, having been initiated by the supreme, primal preceptor, Godhead Himself. Enlightened by the recollection of that Gäyatré, which embodies the three Vedas, Brahmä became acquainted with the expanse of the ocean of truth. Then he worshipped Çré Kåñëa, the essence of all the Vedas, with a hymn.”

The Gāyatrī Mantra

Çréla Gour Govinda Swami: “…The Gäyatré mantra is given in çästra. We have seven gäyatré mantras. The first one is brahmagäyatré, second and third are guru-gäyatré, fourth and fifth are gaura-gäyatré, sixth is Gopäla-mantra, seventh is käma-gäyatré. Käma-gäyatré means developing love of Kåñëa. Kåñëa is the transcendental ever fresh Cupid. By chanting this käma-gäyatré, one worships Him. This is mentioned in the Caitanya-caritämåta. It is a necessity to develop this love…” (Darçana, Bhubaneswar, November 7, 1989)

The Personified Form of Brahma-Gāyatrī

by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda

“…When the personified form of brahma-gäyatré is manifest, she appears with five faces. These five faces correspond with the five principal features of the brahma-gäyatré: 1. oà (the seed),

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2. the mahä-vyähåtis (the invocations of the names of the seven planetary systems: bhüù, bhuvaù, svaù, mahaù, janaù, tapaù and satya),

3. tat savitur vareëyaà (indicating sambandha, relationship),

4. bhargo devasya dhémahi (indicating abhidheya, the process of surrender), and

5. dhiyo yo naù pracodayät (indicating prayojana, the consummation).”

The Ever-fresh Cupid

In the Çré Caitanya-caritämåta it is written:

våndävane ‘apräkåta navéna madana’ käma-gäyatré käma-béje yäìra upäsana

“In the spiritual realm of Våndävana, Kåñëa is the spiritual, ever-fresh Cupid. He is worshipped by the chanting of the käma-gäyatré mantra, with the spiritual seed klém.” (Çré Caitanyacaritämåta, Madhya-lélä 8.138)

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The Authorised Conclusion of the Śāstra

The Authorised Conclusion of the Śāstra

Many aspirants on the path of bhakti came to our beloved Gurudeva. They asked if their initiation and the mantra that they had been previously given and were chanting was somehow faulty or tainted. Technically, when the guru falls, one’s guru-given mantra becomes impotent, and one’s name should be changed.

Kåñëananda däsa: From the discussions over the last few days, it is very clear that our previous initiation is not considered real. So, we were just wondering, we have this brähmaëa thread, we are chanting Gäyatré and we are doing deity worship, but because we have not been properly initiated, is it an offence to chant Gäyatré mantra?

Çréla Gour Govinda Swami: Yes. Because that Gäyatré mantra is polluted. As the guru has fallen down, the Gäyatré mantra is polluted. There is no need for you to chant it. Why? Because it will have no effect.

Kåñëananda däsa: Then in that situation does it have a negative effect?

Çréla Gour Govinda Swami: Because while chanting guru-gäyatré, whom do you meditate upon? That is a question, isn’t it.

Kåñëananda däsa: Yes. I had a discussion with senior members of the leadership in England and we asked them this question. I actually asked

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because when we are offering on the altar we are saying, aim param gurave namah , aià gurave namaù …

Çréla Gour Govinda Swami: Who is the guru and who is the paramguru? (Gurudeva laughs)*

Kåñëananda däsa: So, the reply was, “For the time being Prabhupäda is both [guru and param-guru], so you just accept like that.”

Çréla Gour Govinda Swami: That is a stop-gap arrangement, it’s temporary. That cannot go on for all the time.

Kåñëananda däsa: Yes. How long should the stop-gap measure be?

Çréla Gour Govinda Swami: As short as possible.

Kåñëananda däsa: So, your advice is best to stop now?

Çréla Gour Govinda Swami: Yes.

Janeswar däsa: Gurudeva, chanting this mantra, would it have an adverse effect?

Çréla Gour Govinda Swami: Yes, the mantra should be received through a bona fide person who is a mantra-siddha; understand ‘mantra-siddha’?

Janeswar däsa: Yes, one who has perfected the chanting of the mantra. Çréla Gour Govinda Swami: Otherwise, the mantra will be ineffective.

Parabrahma däsa: Guru Mahäräja, if he was not mantra-siddha when he gave the mantra, does it always have a bad effect, even from when he first chanted it? Even if he does not fall down?

Çréla Gour Govinda Swami: No. If he does not fall down why will there be a bad effect? If he is in good standing, there is no bad effect.

Parabrahma däsa Even if he is not mantra-siddha?

Çréla Gour Govinda Swami: He may not be mantra-siddha but gradually he will attain that stage, if he never falls down, if he is fixed, and has been

* In England, they were inter-changing aià gurave namaù, which is the guru-mantra, for aim param gurave namah, which is the mantra they had created for the param-guru. However, when the guru falls, who is the guru and who is the param-guru? Because if you do not know who the guru is, then how can you know who the param-guru is? Plus, you cannot change the mantra to suit someone’s whim, or your own idea. It was and is all speculation.

C hapter 19 the authorised ConClusion of the Çästra

ordered by his guru. His guru has ordered him to give mantra, isn’t it? He has been allowed by his guru, so that order has a very great potential. Do you understand? If he is in good standing, that will carry that power. But if he falls down then it is finished.**

Thus, one should make sure to take initiation from a pure çuddha-bhakta-vaiñëava, otherwise one may be cheated. Therefore, Çréla Narahari Sarakära Öhäkura makes this very pertinent point:

tasya kåñëa baläd asärasya guror balam mardnéyam iti çré çré vaiñëavänäm bhajana vicärä ya eva tu dåñöa bahavaù çré-kåñëa-caitanyävatäre guru-nirupaëo siddhäntaù

“By taking shelter of the strength of a pure Kåñëa conscious spiritual master’s devotional service, the ill effects or contamination of the previous demoniac spiritual master is counteracted and destroyed. These activities are recommended by all Vaiñëava authorities as the authorised conclusion of the çästra . During the pastimes of Lord Çré Kåñëa Caitanya Mahäprabhu there have been many practical examples of the above.” ( Çré Kåñëa Bhajanämåta , 1.66)

Furthermore, He states in verse 65 the following:

“…However, after accepting the responsibility of serving the spiritual master, if that spiritual master takes on asuric qualities or a demoniac mentality, then it is one’s duty to reject such a demon asura-guru and in his place accept a Kåñëa conscious spiritual master and worship him…”

** Excerpts from a darçana, 11 November 1989.

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The Kṛṣṇa-prema-bhakti-sūtra

On 20 November 1989 our beloved Gurudeva gave a very wonderful talk on the guru and the disciple. Excerpts from that talk are below.

Çréla Gour Govinda Swami: The dékñä-guru has a big responsibility. It is said that if the disciple goes to hell, the guru has the responsibility to go there to deliver him. Therefore, the disciple should be very cautious and understand, “Why shall I drag my guru to hell? He is so merciful to me. I have undergone so many species of life, revolving in the cycle of birth and death. I was put in material existence, which is compared to a deep dark well, gåham andha-küpam. He is so kind, so merciful, he is lifting me out of that dark well, bringing me to the light.”

You Are Imprisoned

Exerting, exerting himself, the guru is spending gallons and gallons of spiritual blood. It is not an easy task to take one conditioned soul out of mäyä’s fort – Durgä-devé’s fort. You are a baddha-jéva, a conditioned soul, imprisoned in a prison house, aren’t you? The material world is the prison house of Durgä-devé. You are imprisoned here.

He Has to Spend Gallons of Spiritual Blood

Gurudeva, the spiritual master, is so kind that he is taking you out of imprisonment, “Let me deliver one soul from here, from this prison house.” For this act, he has to exert himself so much, he spends gallons and gallons of spiritual blood. This is something you should understand clearly.

It is Not One Sided

However, this is not a one-sided act; it is reciprocal. The guru has come from the land of Kåñëa, to whom he is very dear –nikuïja-yüno rati-keli-siddhyai. In Gurvañöaka we chant this. He is so dear, and he has come from that land with a rope. Do you know what that rope is?

Do Not Be Careless

That rope is kåñëa-prema-bhakti-sütra. Sütra means “rope,” and kåñëa-prema-bhakti is that rope. One end of that rope is tied to the lotus feet of Kåñëa, and the other end is held in the hand of guru. He comes down from that divine land to this material world, lowering the rope into that deep, dark well. You are there in the darkness, in the well, and Gurudeva calls out, “You, Mr X, take hold of this rope very tightly. Do not be careless. I will pull you up.” It is your business to catch hold of it very tightly, without negligence.

The Rope is Strictly Following the Instructions of Guru

This rope is strictly following the instructions of your guru. Only then can the guru pull you out. If there will be the slightest disobedience, the slightest slackness, then you will fall down. The guru exerted so much effort – for your benefit. What a great shock you have given to your guru. Do you not ever think of that? Can’t you think of it? You should be conscious of this, but you have no such consciousness. So, this is reciprocal, it is not one sided.

C HAPTER TWENTY

Devotee Children’s Education

Devotee Children’s Education

For 28 years, His Divine Grace Çréla Gour Govinda Swami (1946-1974) was a schoolteacher in the Indian educational system before joining the International Society for Kåñëa Consciousness and taking sannyäsa. With both a BA and BE, he had been a school-master developing a profound understanding of the school system, infrastructurally and influentially. He had unique insights into what was needed to teach children about Kåñëa consciousness effectively and practically. *

Devotee: In the West, the second generation of ISKCON devotees is growing up. So many householders now have children. A lot of them are puzzled about whether they should send their children to the gurukula or whether they should send them to outside schools. They are a little confused, because they have the instructions from Çréla Prabhupäda to not send children to karmé schools, because those schools are like slaughterhouses. But on the other hand, we have seen that our ISKCON schools are not sufficiently developed. The children are becoming teenagers now, what is the best way the householders can deal with this situation?

Çréla Gour Govinda Swami: You see, on one hand we must develop the educational system in our society. And if we do not, children still should

* Please see Volume One of this Biography, Part One, Chapter Eight, Parts One & Two, for further information on this subject.

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be taught. They need education. Karmé schools [a system devoted to conventional modern education, mainly promoting materialistic values], are like slaughterhouses [in that they destroy the natural intelligence]. If we send them there, the parents should take care. Vaiñëavas, fathers and mothers should take care of their children. Either they may teach them themselves or make some arrangement for their education. That should be done. That is the duty of the parents. And one must act according to time, place and circumstance. So, the prevailing circumstances are that in our society sufficient development to give education to the children has not been made. So, what to do? Children need education. You cannot teach them all the time; you have other engagements, but you can make some time for their education, some hours in the day. During the other hours, they should be under the care of a teacher. You may either make some private arrangement or else some gåhasthas may unite together and make common arrangements. Some teachers may be employed to teach them.

Devotee: From outside?

Çréla Gour Govinda Swami: Outside, yes.

Devotee: Regarding subjects like?

Çréla Gour Govinda Swami: Mathematics, history – like that.

Devotee: There is no harm getting an outsider to teach?

Çréla Gour Govinda Swami: No. Why? Some arrangement may be made, but Kåñëa is there. Kåñëa is all powerful. He can do and undo things. If you are fully Kåñëa conscious, then you are completely dependent on Kåñëa. Yoga-kñemaà vahämy aham. * Kåñëa will take care of your family because yoga-kñemaà. You have a family, then it is Kåñëa’s responsibility to take care of your family, and yoga-kñemaà, provide what you do not have. So, if you send your children to a karmé school, they will not be affected, by Kåñëa’s mercy. But it requires full faith in Kåñëa.

* ananyäç cintayanto mäà ye janäù paryupäsate

teñäà nityäbhiyuktänäà yoga-kñemaà vahämy aham

“But those who worship Me with devotion, meditating on My transcendental form-to them I carry what they lack and preserve what they have.” (Bhagavad-gétä 9.22)

ChilDren’s eDuCation

In my case, I have studied in karmé schools, not in Vaiñëava schools. But most of the time, I studied in my home, in Vaiñëava association, doing kértana, saìkértana, reading the Çrémad-Bhägavatam and the Bhagavad-gétä. I was in such good association from my very childhood. I was born in such an atmosphere, such a home. And most often, I missed my school days, because I was doing saìkértana, engaging myself in these activities. So, my teachers always warned me that “Your attendence in lectures is insufficient, so you cannot appear in the examination. If you attend, you will fail.” But I never failed. I always came out successful in that. How is that? Who helped? Kåñëa helped.

Devotee: So, we should expose the children to a Kåñëa consciousness environment when they are young, as much as possible.

Çréla Gour Govinda Swami: Yes, definitely.

Devotee: So that it is imbibed in them from the very beginning.

Çréla Gour Govinda Swami: From the beginning, yes, kaumära äcaret präjïo. That is stated in the Çrémad-Bhägavatam 7.6.1. There Prahlada Maharaja said:

“One who is sufficiently intelligent should use the human form of body from the very beginning of life – in other words, from the tender age of childhood – to practice the activities of devotional service, giving up all other engagements. The human body is most rarely achieved, and although temporary like other bodies, it is meaningful because in human life one can perform devotional service. Even a slight amount of sincere devotional service can give one complete perfection.”*

Devotee: So, when they grow up, they can maintain their spiritual culture.

Çréla Gour Govinda Swami: They are established now. From the very beginning the seed is sown there, so it is now strong. They will never be adversely affected. Yes, Kåñëa will help.

* çré-prahräda uväca kaumära äcaret präjïo dharmän bhägavatän iha durlabhaà mänuñaà janma tad apy adhruvam arthadam

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Devotee: In the Western countries the materialistic influence is very strong, not just in the schools but almost everywhere else outside of the home. As soon as you walk out of your house it is there. Sometimes in their houses there may even be television, which brings the outside world into the home.*

Çréla Gour Govinda Swami: Padam padam vipadäà, at every step there is danger. Yes, this television is spoiling them. Anyhow, as far as possible we should take care. We try our level best, then depend on Krsna. Only Krsna can help.

Devotee: There is a godbrother of yours, Rohiëénandana däsa, in London who actually does that. He does not send his sons to the ISKCON gurukula or outside school, but he teaches them himself.

Çréla Gour Govinda Swami: Therefore, I say you make your own arrangement. If you can do that, it is very good. Uniting some gåhasthas, and make some arrangements. Anyhow, Kåñëa will make some arrangement. If you are fixed in Kåñëa, completely dependent on Kåñëa. Kåñëa can do and undo anything.**

samäçritä ye pada-pallava-plavaà mahat-padaà puëya-yaço muräreù bhavämbudhir vatsa-padaà paraà padaà padaà padaà yad vipadäà na teñäm

“For those who have accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Muräri, the enemy of the Mura demon, the ocean of the

* “...What kind of world is this anyway? It seems to be just like a magic lantern show that I saw at a carnival, wherein so many shadows and optical illusions dance magically before the eyes. [One may think,] “I feel great attachment and identification with such a world”, and thus, day after day passes by fruitlessly, without any purpose whatsoever. What sort of saàsära [literally, ‘the material world’] it is? This is only a TV show, only a cinema show, only shadows, and you have developed a relationship with shadows, developed attachment to shadows, to unreal, temporary things. The consequence of this is unlimited misery and wasting your valuable time in this human birth...” (From a lecture by Çréla Gour Govinda Swami, Çrémad-Bhägavatam 8.24.4-5, Bhubaneswar, 24 March 1993)

** Excerpts from a darçana with Çréla Gour Govinda Swami in Bhubaneswar, 22 November 1989.

C hapter 20 Devotee ChilDren’s eDuCation

material world is like the water contained in a calf’s hoof-print. Their goal is paraà padam, Vaikuëöha, the place where there are no material miseries, not the place where there is danger at every step.” (Çrémad-Bhägavatam 10.14.58)

Çréla Gour Govinda Swami: One should understand that this material world is duùkhälayam açäçvatam – a temporary, illusory world, full of unlimited miseries. Pade pade vipadäà – at every step there is danger. But those who are fortunate enough to have accepted the lotus feet of a mahat-guru, a dear devotee of Çrémän Mahäprabhu, are protected. Such gurus teach one and all how to serve Kåñëa.

C HAPTER TWENTY-ONE

The Spiritual Master Must Have Prema

C hapter t wenty - o ne

The Spiritual Master Must Have Prema

Arecurring theme in all of the lectures, talks and discussions of His Divine Grace Çréla Gour Govinda Swami, was that the guru must be a premi-bhakta. Without this, how can he deliver one from material existence? Hence, the spiritual master must have prema. Çréla Viçvanätha Cakravarté Öhäkura states in his Mädhurya-kädambiné that there are eight ‘showers’ – or nectarean chapters – of bhakti, with the final shower being prema. The path of bhakti culminates in prema (puruñärtha-çiromaëi prema mahä-dhana, Madhya 20.125). Thus, Çréla Gour Govinda Swami often emphasised:

“…A premi-bhakta is he who has developed aikäntika-bhakti, * ananya-bhakti, ** unalloyed devotion. He always remembers Kåñëa, day and night, 24 hours, at every moment…”

Vapu and Vāṇī

Kåñëänanda däsa: Previously you were mentioning väëé and vapu. Is väëé more important than vapu or is vapu more important?

Çréla Gour Govinda Swami: You see, both are important.

* Aikäntika-bhakti: single pointed or exclusive devotion to Kåñëa.

** Ananya-bhakti: exclusive devotion.

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Kåñëänanda däsa: Sometimes it is seen that if one is too close to the spiritual master, familiarity may develop and one may possibly make an offence. This may lead him to leave the association of the spiritual master for good.

Çréla Gour Govinda Swami: Familiarity breeds contempt. But you see, one should be very cautious, one should be very careful that he should not develop such familiarity that will breed contempt. You should always keep in your mind that the spiritual master is not an ordinary living being.

äcäryaà mäà vijänéyän nävamanyeta karhicit na martya-buddhyäsüyeta sarva-deva-mayo guruù

“One should know the äcärya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.”

(Çrémad-Bhägavatam 11.17.27)

Those Who Serve the Vapu of the Spiritual Master Are Very Fortunate

Çréla Gour Govinda Swami: You should have this in your mind, and you should serve the spiritual master with that mood, with all respect and reverence and in a way that will be pleasing to the spiritual master. Not displeasing. That is required. So why would that breed contempt? Those who are serving the vapu of the spiritual master are very fortunate, definitely. Väëé is always there. You can get it eternally, but you cannot always get the vapu, you see. It is most important.

Janeshwar däsa: That is due to the mercy of the spiritual master?

Çréla Gour Govinda Swami: That is the spiritual master’s mercy, yes.

Under Your Leadership

The position of a spiritual authority was bestowed upon Çréla Gour Govinda Swami directly by Çréla A.C. Bhaktivedanta Swami Prabhupäda. How this happened was explained by Çréla Gour Govinda Swami referring to his correspondence with Çréla A.C. Bhaktivedanta Swami Prabhupäda.

Çréla Gour Govinda Swami: So, I told the GBC that Prabhupäda had told me this thing. They said, what is the proof? The proof is myself; he told me this in my ear. It was not recorded; it is recorded in my heart. But in his first letter he has mentioned this thing. You have seen that letter?

In a class Çréla Prabhupäda had mentioned the following about a similar event:

Indian man: When did you become the spiritual leader of Kåñëa consciousness?

Çréla Prabhupäda: When my Guru Mahäräja ordered me. This is the guru-paramparä. Indian: Did it...

Çréla Prabhupäda: Try to understand. Don’t go very speedily. A guru can become guru when he’s ordered by his guru. That’s all. Otherwise, nobody can become guru. *

* Editor’s note: It seems that Çréla Prabhupäda did not wish to disclose when his own spiritual master told him to become guru. For him, it was sufficient that he had heard this instruction directly through word of mouth – he simply said it was so. Çréla Prabhupäda has also stated that, “...When my Guru Mahäräja ordered me. This is the guruparamparä...” Guru paramaparä therefore means by word of mouth from guru to disciple! Lord Kåñëa spoke to Lord Brahma (His disciple), Lord Brahma to Çré Närada Muni (his son and disciple), Çré Närada Muni to Çréla Vyäsadeva (his disciple), Çréla Vyäsadeva to Çré Çukadeva Gosvämé (his son and disciple) and to Çréla Madhväcärya (his çikñä disciple); and Çré Çukadeva Gosvämé passed on his teachings to Çré Süta Gosvämé, and so on. Does anyone know the exact date when Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda gave the order to Çréla A.C. Bhaktivedanta Swami Prabhupäda to be guru? Or on which date Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda himself received instructions to do so? Is there any physical documentation to announce this? If not yet at hand, does it really matter? The guru orders the disciple, and the true Vaiñëavas never question such a sacred relationship with demands of proof of material evidence, like a letter. The genuine Vaiñëava äcärya becomes known by his own illuminated nature and activities. Material evidence is not the main criteria to ascertain the status of a guru

by K åñë A

Çréla Prabhupäda: Çädhi mäà prapannam. “I am surrendered to you. Whatever you say, I shall carry out.” That’s all.

Indian man: When did he tell you to...?

Çréla Prabhupäda: What is the business, when did he tell me?

And why shall I disclose to you? It is so very insignificant thing that I have to explain to you.

Indian man: No, I am just curious when...

Çréla Prabhupäda: You should be curious within your limit. You should know that one can become guru when he is ordered by his guru, this much. (From a lecture on Bhagavad-gétä 7.2 Nairobi, October 12, 1975)

Kåñëänanda däsa: We went through the letter books, it is there.

Çréla Gour Govinda Swami: I have that letter. There he mentioned, “... Under your leadership, under your leadership, under your leadership...”

Three times he has mentioned this, that this Bhubaneswar will be developed like that. I showed that letter to the GBC. I said, “This is the letter. If I won’t be a leader, then how can I do it?” Then they allowed me and I told them emphatically, “You may not allow me, but I must carry out the order of my spiritual master, I must do it.”

Rubber Stamping Will Not Do

Kåñëänanda däsa: There is one requirement they have. If someone wants to become a spiritual master in our movement, the requirement is that he should not have had a fall down in the past five years and he has to have three signatures or five signatures and then he can become a guru.

Çréla Gour Govinda Swami: These are principles introduced later.

Kåñëänanda däsa: We cannot rubber stamp someone as spiritual master?

Çréla Gour Govinda Swami: Rubber stamping will not do it; rubber stamping will not help.

He Has Developed Prema

Çréla Gour Govinda Swami: This is the mercy of the spiritual master, and he is in good standing in spiritual consciousness, fixed in the spiritual

C hapter 21

the Spiritual MaSter MuSt have preMa

path. He has developed prema. One who has developed prema for Kåñëa will not fall down in any circumstance.* Why will he be attracted towards mäyä? Mäyä is so beautiful? So. This is most important. It is a question of prema.

Janeshwar däsa: It does not seem like that is the general teaching now. Now it is generally accepted that one does not have to have prema to be a spiritual master. One can just be on any level.

Çréla Gour Govinda Swami: It has become cheap; it has become so cheap.

Gaṅgamātā Ṭhākurāṇī and Jāhnavī Devī

Kåñëänanda däsa: In the West there is a strong lobby by the female disciples of Çréla Prabhupäda that they want to take up the responsibility of making disciples. Is there any sanction in the scriptures?

Çréla Gour Govinda Swami: Only there was one Çrématé Gaìgamätä Öhäkuräëé,** she had accepted disciples. You’ll find the Gaìgä-mätä Maöha in Puri.

Janeshwar däsa: What about Jähnavé devé,*** Guru Mahäräja?

Çréla Gour Govinda Swami: Jähnavé devé, that is Lord Nityänanda’s çakti, yes. She also had disciples.

Mahāprabhu Is an Ideal Sannyāsī

Kåñëänanda däsa: In England the temple authorities experimented with ladies giving class, Bhagavad-gétä class.

Çréla Gour Govinda Swami: Yes, that GBC proposal has come now.

* Author’s note: I have studied the ‘Life and Times’ of our beloved Gurudeva for over thirty-five years. I have done numerous interviews. Çréla Gour Govinda Swami was single pointedly focused on the path of bhakti, pure devotion towards the loving service of Mahäprabhu and Lord Kåñëa and never for a moment deviated from that focus.

** At that time, Särvabhauma Bhaööäcärya lived on the southern side of the Jagannätha Temple. His home was known as Märkaëòeya-sarastaöa. At present it is used as the monastery of Gaìgämätä.

*** Please see Appendix Two.

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Kåñëänanda däsa: Because they are saying that Prabhupäda said if they are qualified then they can give.

Çréla Gour Govinda Swami: Now this GBC proposal has come. I have opposed it.

Parabrahma däsa: They have asked your opinion, Guru Mahäräja? They have asked you about this question?

Çréla Gour Govinda Swami: Yes, it is a proposal, and every member of the GBC should give his opinion and vote for or against. I voted against.

Janeshwar däsa: It would be very difficult for brahmacärés to go to classes like that.

Çréla Gour Govinda Swami: Yes, that is not good. Mahäprabhu has not allowed such a thing. In Mahäprabhu’s movement, Mahäprabhu was very strict. He is an ideal sannyäsé. *

Parabrahma däsa: They say that in the early days Çréla Prabhupäda would allow some of the ladies to give class?

Çréla Gour Govinda Swami: During Prabhupäda’s days,** I have not seen any lady giving class.

Parabrahma däsa: Never, Guru Mahäräja?

Çréla Gour Govinda Swami: No.

Parabrahma däsa: They say in the earlier days, in New York, when there were only a few devotees and sometimes the ladies they would speak.

Çréla Gour Govinda Swami: I do not know. When Prabhupäda was speaking all were listening. Ladies could ask questions, Prabhupäda would answer.

* Author’s note: In a conversation with his secretary Çréla Gour Govinda Swami said, “…only the men should give class. If no male devotee is available to do, then a very senior lady may give. However, they should not speak if there is one brahmacäré or sannyäsé in the audience. If they do so they will commit an offence…”

** Author’s note: Çréla Gour Govinda Swami joined the mission on 15 September 1974.

You Must Quote Authority or You will Speculate

Parabrahma däsa: In England, in the temple – Bhaktivedanta Manor –we have many, many people giving class, a different person every day. Sometimes they ask young devotees to give class. What should we do if someone asks us to give class there? After coming here it is obvious to us that we are not qualified. You can see very clearly; we are not qualified to do this. But there it is very common that young devotees give class.

Çréla Gour Govinda Swami: Yes, thereby giving opportunity to devotees to speak, in one sense. But one who will speak must know the philosophy very well. He should be prepared to answer questions, philosophical questions. Otherwise, he will feel embarrassed.

Parabrahma däsa: Yes, or he will speculate.

Çréla Gour Govinda Swami: Yes, they will speculate. The answer will only be speculation. You must quote authority, the äcärya, what he has said. So sometimes that opportunity may be given, but he should speak to the devotees, not to the public. If a member of the public asks a question and you do not know the answer, what will happen? Or you give some wrong answer, then? Do you know how dangerous this is?

Parabrahma däsa: It is very common, because not many people know the çastra, it seems, very few. We hear so many things. Sometimes the classes we hear are very disturbing to the mind.

Çréla Gour Govinda Swami: You see, when Prabhupäda was there he was allowing his disciples to speak, and Prabhupäda was sitting there and Prabhupäda was guiding. So, if they made some mistake, then and there Prabhupäda corrected them. Thereby, he was giving training. I have seen that.

Kåñëänanda däsa: It should be like that when someone gives class, for example in England, a senior devotee should be there.

Çréla Gour Govinda Swami: Yes. That is the process.

Kåñëänanda däsa: Sometimes we see nowadays, it is quite fashionable, it is quite common practice when they debate some point, some issue, philosophical or anything, they quote these new letters [of Çréla

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Prabhupäda] which have just been published and not so much the scriptures. And when you argue, “but these are letters – although they are Çréla Prabhupäda’s letters – you cannot really quote them in every instance.” So, they say you are a...

Çréla Gour Govinda Swami: What Prabhupäda has written in his letters, is it something different from çästric injunctions? Prabhupäda must speak from çastra, and write based on çästric injunction. That is a sädhu. A sädhu speaks from çastra, he never says something concocted from his mind, manufactured. He must quote the previous authority and çastra. So Prabhupäda would not say something new which was not from çastra or the previous authorities. You may quote Çréla Prabhupäda’s letters, but you must understand it, understand the purport.*

Aparā Vicāra and Tattva Vicāra

Çréla Gour Govinda Swami: I say, we have two kinds of considerations – one is the apparent consideration, and another is the absolute consideration, aparä-vicära and tattvavicära [aparä-vicära is the apparent consideration; tattva-vicära is the absolute consideration]. Ours is tattva-vicära. If you make apparent consideration, then you are committing a mistake. Our consideration must be based on tattva. That is most important. So much stress has been laid on tattva, tattva-vicära. In the Bhagavadgétä and the Çrémad-Bhägavatam you will find so many quotes on tattva.

janma karma ca me divyam evaà yo vetti tattvataù tyaktvä dehaà punar janma naiti mäm eti so ‘rjuna

* Çréla Prabhupäda wrote this regarding his letters:

“...I shall request you not to circulate all my letters that I address to you. Letters are sometimes personal and confidential, and if all letters are circulated, it may react adversely. I have already got some hints like that with letters I sent to you regarding Kirtanananda and Hayagriva. So, in the future please do not circulate my letters to you. All my letters to you should be considered as confidential, and if you want at all to circulate, you just ask me before doing so...” (from a letter to Brahmananda, 28 September 1969)

C hapter 21 the Spiritual MaSter MuSt have preMa

“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” (Bhagavad-gétä 4.9)

This is repeatedly said. It must be based on tattva, otherwise you will speak the apparent consideration (aparä-vicära). No. The apparent consideration is condemned.

tad viddhi praëipätena paripraçnena sevayä upadekñyanti te jïänaà jïäninas tattva-darçinaù

“Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realised soul can impart knowledge unto you because he has seen the truth.” (Bhagavad-gétä 4.34)

tad-vijïänärthaà sa gurum eväbhigacchet samit-päëiù çrotriyaà brahma-niñöham

“To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth.” (Muëòaka Upaniñad 1.2.12)

In the Bhagavad-gétä stress has been placed on tattva-darçi, tattva-jïäna, tattva realisation. Tattva-jïäna, tattva-dåñöa, be the knower of tattva, seer of tattva, you see? You must approach such a person. Otherwise, you will be cheated, and cheating is going on.

They Do Not Know the Tattva

Janeshwar däsa: It seems that many of the senior devotees may say one thing and later on they will change their mind and say something else as if that is true.

Çréla Gour Govinda Swami: Because they do not know the tattva.

K åñë A

Janeshwar däsa: It seems that so many senior devotees do that.

Çréla Gour Govinda Swami:Yes, they are not so serious. They have not enquired seriously, therefore they manufacture things, they say concocted things.

Parabrahma däsa: This is very disturbing for the younger devotees.

Çréla Gour Govinda Swami: Yes, very disturbing for the younger devotees.

That Is the Supreme Perfection of My Human Life

Janeshwar däsa: It also seems that since these reforms, the role of the present-day äcäryas does not seem so permanent, they do not seem as important, now.

Çréla Gour Govinda Swami: Yes, and from the side of spiritual master, from either side caution is there. A disciple should be very cautious to accept a qualified person – a worthy person. The disciple should be thinking and praying, “I want Kåñëa, I should be very serious to get Kåñëa. I want Kåñëa. That is the supreme perfection of my human life. So, I should accept a person who will give me Kåñëa cent percent, complete. Not 25% or 50% like that. If that person has got Kåñëa cent percent, then he can give me Kåñëa.” Kåñëa se tomära, kåñëa dite pära, tomära çakati äche, ami to kangala, krsna krsna boli, dhai tava pache pache. * This is a famous song. Because he is a pure devotee, Kåñëa belongs to him, kåñëa se tomära.

Kåñëa has Himself said, “Ahaà bhakta-parädhéno**, that devotee has purchased Me, he has bound Me up by the rope of love.” Such a person can give you Kåñëa cent percent. This is from the side of the disciple,

* Ohe! Vaiñëava Öhäkura, verse four from Çaraëägati, by Çréla Bhaktivinoda Öhäkura.

** ahaà bhakta-parädhéno hy asvatantra iva dvija sädhubhir grasta-hådayo bhaktair bhakta-jana-priyaù

“The Supreme Personality of Godhead said to the brähmaëa: I am completely under the control of My devotees. Indeed, I am not at all independent. Because My devotees are completely devoid of material desires, I sit only within the cores of their hearts. What to speak of My devotee, even those who are devotees of My devotee are very dear to Me.”

(Çrémad-Bhägavatam 9.4.63)

the Spiritual MaSter MuSt have preMa

“I want Kåñëa cent percent. Where is that person who has Kåñëa cent percent and can give me Kåñëa cent percent?” This is from the side of the disciple. And from the spiritual master’s side he sees whether the disciple will be obedient to him. Will he willingly, without any grumbling, accept the spiritual master’s discipline? That is from the spiritual master’s side. This is required. Therefore, Mahäprabhu has cautioned, bahu-çiñya nä kariba*, “Do not accept so many disciples.” Some unworthy persons will come. For them you will have to suffer. You have accepted such unworthy persons. They will drag you to hell, definitely. Yes. So, caution is from either side. And this is required.** (Excerpts from a darçana with Çréla Gour Govinda Swami in Bhubaneswar, 24 November 1989)

An Owl Cannot See the Bright Sunshine

Then on that very same day in a Bhagavad-gétä lecture, our beloved Gurudeva stated:

“…The spiritual master is always very, very merciful. The devotees are more merciful than the Lord. So, he gives mercy, but you should take it. The sun gives light everywhere, but an owl, being nocturnal, cannot see it.

* avaiñëava-saìga-tyäga, bahu-çiñya nä kariba

bahu-grantha-kaläbhyäsa-vyäkhyäna varjiba

“The twelfth item is to give up the company of non-devotees. (13) One should not accept an unlimited number of disciples. (14) One should not partially study many scriptures just to be able to give references and expand explanations.” (Caitanyacaritämåta, Madhya-lélä 22.118)

“…Accepting an unlimited number of devotees or disciples is very risky for one who is not a preacher. According to Çréla Jéva Gosvämé, a preacher has to accept many disciples to expand the cult of Çré Caitanya Mahäprabhu. This is risky because when a spiritual master accepts a disciple, he naturally accepts the disciple’s sinful activities and their reactions. Unless he is very powerful, he cannot assimilate all the sinful reactions of his disciples and has to suffer the consequences. Therefore, one is generally forbidden to accept many disciples…” (Caitanya-caritämåta, Madhya-lélä 22.118, from the purport)

** Author’s note: Please see Appendix Nine for the list of qualities of a bona fide sädhu/ guru by Çréla Gour Govinda Swami.

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dekhiyä nä dekhe yata abhaktera gaëa ulüke nä dekhe yena süryera kiraëa (Çré Caitanya-caritämåta, Adi-lélä 3.86)

An owl cannot see the bright sunshine, Kåñëa, but a devotee can see Him. Those who are truly devoted to their spiritual master can receive the spiritual master’s mercy. Otherwise, they cannot. The most important is to have an intimate relationship. Offer him your love, develop a loving relationship with him...” (Bhagavadgétä lecture, verse 11.45, Bhubaneswar, 24 November 1989)

Prema Is Developed in the Purified Heart

Then on the 29 November 1989, our beloved Gurudeva spoke these words:

“…You cannot get this prema through your own labour, through your own merit, through your own intelligence, through your own wisdom. You cannot get it. Through your own endeavour you cannot get. No. This prema is developed in the purified heart, çuddha-citta, only through hearing from the bona fide source…

A Disciple Never Occupies the Seat of His Guru

“…Therefore, a disciple never occupies the seat of his guru because he thinks, ‘I am a disciple, I am eternally his disciple [sadäçiñya-thäki]. How can I occupy the seat of my guru? No. I am just a speck of dust at the lotus feet of my guru.’ This is the real mood of a disciple. One who has received mercy from the guru, from the right, bona fide authority, he can do kértana. What is the subject matter of your kértana? What you have already heard. “What I have heard from my guru I just do that kértana, not manufacturing or concocting something new.” So, one who has listened can do kértana, otherwise no one can do kértana. And that person just collects the disciples for his guru. This is the process; he does so for his guru. He never occupies the seat of his guru…”

C HAPTER TWENTY-TWO

Vaiṣṇava-sannyāsa

Vaiṣṇava-sannyāsa

If You Have Not Taken Sannyāsa, How Can You Give Sannyāsa to Someone Else?

Çréla Gour Govinda Swami: A sannyäsé can award sannyäsa. How can one who is not a sannyäsé award sannyäsa? If that devotee did not know this, then when he became guru, he thought, ‘I am a guru. I can do whatever I want’, (Gurudeva laughs). He awarded sannyäsa to someone, but he himself was a gåhastha. Therefore, he was forced to take sannyäsa, but his wife complained. If a gåhastha wants to take sannyäsa, his wife must give him permission. Otherwise, you cannot take sannyäsa.

When Hamsadüta däsa, a gåhastha, first asked Prabhupäda whether he could take sannyäsa, Prabhupäda said, ‘Get permission from your wife. Then I will give you sannyäsa’.

Because he has accepted a wife, it is necessary to receive her permission before renouncing the family for the sannyäsa order. The wife is half of one’s body, ardha-aìga. Ardha means ‘half’ and aìga means ‘the left side of the body’. If someone takes sannyäsa without taking permission from his wife, he cannot maintain his sannyäsa. He cannot give up sannyäsa either; so, he must fall down [väntäçé].

by K åñë A

Devotee: It is to say, there is no blessing, no mercy.

Çréla Gour Govinda Swami: No mercy. We have our thought process. Our mind is very powerful. Thoughts of his wife will come to him, and as he is not so powerful, these thoughts will come to haunt him.

Devotee 2: Can we say that he might have taken sannyäsa because there was no success in his gåhastha-äçrama.

Çréla Gour Govinda Swami: What does success mean? We have another definition. Success in life means getting paramärtha [the goal of life]. If someone attains that stage of paramärtha, then he is successful. He might be a gåhastha, he might not be gåhastha or sannyäsé, whatever he might be, our idea of success is that type of success, nothing else. Therefore, his wife’s permission is required. Otherwise, thoughts of his wife will come because she will be thinking of him. If she gives permission, then there is no problem. Why will she think of him? She gave permission.

Devotee: So, we must be very careful to train the wife nicely so she will give permission.

Çréla Gour Govinda Swami: Yes, yes. This is the process, otherwise it is very difficult.

Devotee 3: The GBC made that resolution: the wife must give written permission.

Çréla Gour Govinda Swami: Yes.

No Need to Take Sannyāsa in the West

Devotee: Sometimes devotees in the West have the opinion that if you are living in the West, there is no need to take sannyäsa, because when we are preaching to the Europeans it does not make a difference to them whether you are a sannyäsé or a householder. Therefore, they say that there is no need to take sannyäsa if you are staying in the West.

22 V aiñëa V a - sannyäsa

Çréla Gour Govinda Swami: But, you see, we must follow in the footsteps of the mahäjanas. Mahäjano yena gataù sa panthäù. Mahäprabhu has taught us. That is why He, the Supreme Personality of Godhead, took sannyäsa. For Him there is no necessity to take sannyäsa, because He is the Supreme Personality of Godhead. Why did he take sannyäsa? Because the sannyäsa-äçrama is considered the highest äçrama. When we are preaching for the establishment of varëäçrama-dharma, we must imbibe it in our life. So, there is a need to take sannyäsa.

Karma-Sannyāsa Is Forbidden in Kali-Yuga

Devotee: One day, the leader of the puñöi-märga, who is a female; came to the temple in England, and she was speaking to one of our sannyäsés. She quoted a verse saying that in Kali-yuga one should not take sannyäsa. She was asking that sannyäsé, ‘Why have you taken sannyäsa?’ But there was no reply from our resident sannyäsé. Çréla Gour Govinda Swami: He could not reply.

Devotee: He could not answer.

Çréla Gour Govinda Swami: Yes, there are five acts that are forbidden in Kali-yuga:

açvamedhaà gavälambhaà sannyäsaà pala-paitåkam devareëa sutotpattià kalau païca vivarjayet (Cc. Ädi 17.164)

In Kali-yuga five acts are forbidden: açvamedha, horse sacrifice; gavälambhaà, cow sacrifice.Taking sannyäsa, pala-paitåka – offering meat in ceremony – pita-çräddhä, and devareëa sutotpattià, that means that if a woman’s husband dies, she may accept the younger brother of her husband as her husband in order to produce a son. These five acts are forbidden in Kali-yuga. So, she quoted that

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verse: ‘No sannyäsa is allowed in Kali-yuga, so why have you taken sannyäsa?’

The sannyäsa referred to in this verse means karma-sannyäsa. We are not karma-sannyäsés. We are Vaiñëava sannyäsés, or tridaëòé sannyäsés. Karma-sannyäsé means mäyäväda-sannyäsa. That is forbidden. Not Vaiñëava sannyäsa. Vaiñëava sannyäsés are in the society. They are preaching in the society. A karma-sannyäsé never pays attention to the society. He leaves the society. He lives in some solitary place. That is forbidden.

Devotee: Why is that forbidden?

Çréla Gour Govinda Swami: Because in Kali-yuga karma-sannyäsa cannot be maintained, it is very difficult. Therefore, here sannyäsa is forbidden. But that does not mean Vaiñëava sannyäsa. She should have been given this answer.

Devotee: Mahäräja, it is quite funny because I have heard that the founder of puñöi-märga, Vallabha Äcärya, himself actually did take sannyäsa. But in their preaching, they never say he took sannyäsa. They always portray him as a householder, but he actually took sannyäsa.

Çréla Gour Govinda Swami: Vallabha Äcärya was chastised by Mahäprabhu. However, Mahäprabhu is merciful.

Devotee: Guru Maharaja, you said karma-sannyäsa.

Çréla Gour Govinda Swami: Yes, karma-sannyäsa.

Devotee: There is also jïäna-sannyäsa?

Çréla Gour Govinda Swami: Yes, yes, it is the same thing, karmasannyäsa and jïäna-sannyäsa is the same. Therefore, our Vaiñëava sannyäsa is not forbidden in Kali-yuga.

Vāntāśī

One Who Eats His Own Vomit

Devotee: Is it acceptable for a sannyäsé, if he falls down, to take sannyäsa again in this lifetime?

Çréla Gour Govinda Swami: You see, before accepting sannyäsa, you should be very, very careful. It is not a child’s play. It is not like playing with a toy and then throwing it away and again accepting it. The Çrémad-Bhägavatam says that falling down from sannyäsa means to be a väntäçé. You have vomited something, then again you are eating it. That is what väntäçé means. The Çrémad-Bhägavatam states that. It is condemned. Do not become a väntäçé; you have vomited – finished, it is a nasty thing. But again, eating it? What is that? If someone falls down from the stage of sannyäsa-äçrama, why will he again be given sannyäsa? Is this reasonable?

Devotee: They lose their prestige. Therefore, they want to enter the sannyäsa-äçrama again.

Çréla Gour Govinda Swami: There is no desire for prestige in our line: No name, fame and prestige.

Devotee: It is very embarrassing to fall from sannyäsa.

Çréla Gour Govinda Swami: Let him become embarrassed, let them become embarrassed. That is befitting for them. He cannot take sannyäsa again.

A Fallen Sannyāsī Taking Sannyāsa Again

Devotee 1: How do they allow this in ISKCON? When I was in England, I heard that a sannyäsé who fell down was again going to take not only sannyäsa, but guru-ship as well. I know one boy who wants to become his disciple. After a few years, when he will become a guru, he wants to become his disciple. But just three years ago, he fell down.

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Çréla Gour Govinda Swami: That is not good. Thereby you will lose the respect for the sannyäsa order. It is not good.

A Fallen Sannyāsī Marrying a Lady Who Has Already Been Married

Devotee: If a sannyäsé falls down and marries a woman or even a woman who has also been married before, it’s sacrilege?

Çréla Gour Govinda Swami: A woman already married (Gurudeva laughs), again marrying? There is no such reference in Vedic scriptures.

Devotee: In London, recently, there was a very senior devotee, who was a sannyäsé before. He just married a lady who was also married before. There was very severe protesting by some devotees, but nothing has been done.

Çréla Gour Govinda Swami: Yes. These are all political actions. Never supported by Vedic injunction. There is no such thing in Vedic culture.*

A Fallen Sannyāsī Can in No Way Take again The Robe of a Sannyāsī

It is important to consider what Çréla Bhaktivinoda Öhäkura writes on this matter:

“… If a person becomes entangled in material desires after taking sannyäsa, then he is bereft of his original äçrama, and even if he enters household life, he is outside the scope of the varëa-äçrama system. Only by heartfelt repentance and giving up hypocrisy can he absolve himself from his fallen state and earn the grace of the Supreme Lord. A fallen sannyäsé can in no way take again the robe of a sannyäsé as that will be tantamount to hypocrisy…” (From Çré Sajjana-toñaëé, by Çréla Bhaktivinoda Öhäkura )

* From a darçana with Çréla Gour Govinda Swami, 27 November 1989.

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C HAPTER TWENTY THREE

Liberated Sādhu Is Always Present

C hapter t wenty - t hree

A Liberated Sādhu Is Always Present

An evening darçana with Çréla Gour Govinda Swami, 10 December 1989, Bhubaneswar, Orissa, India.

Çréla Gour Govinda Swami maintained that there is always at least one liberated soul on the planet. We may be able to understand this, or we may not. In this darçana he clarifies this topic.

Devotee 3: Many devotees in our society believe that Çréla Prabhupäda was an eternally liberated soul, but now that he is gone, there are no eternally liberated souls. Many devotees are wondering if there are any other liberated souls. Does Kåñëa send other liberated souls?

Çréla Gour Govinda Swami: Yes, for them [for the conditioned souls]. They may not be seen. But it is not that there is no sädhu. How will everything go on if there is no sädhu?

Devotee 3: Are things going on because Prabhupäda is present in his väëé form?

Çréla Gour Govinda Swami: The väëé form is always there. Bhaktisiddhänta’s väëé is there, Bhaktivinoda’s väëé is there, the Gosvämés, Jéva Gosvämé, Rüpa Gosvämé, Sanätana Gosvämé, all their väëé is there.

by K åñë A

The System of the Disciplic Succession

Devotee 3: So, people say this is how things are going on.

Çréla Gour Govinda Swami: Yes. The väëé is always there, but such äcäryas, those who are carrying that väëé, must be there. This is the system of the disciplic succession, it is always there. In the Gétä Kåñëa has said, evaà paramparä-präptam, in the course of time the paramparä may be lost, then some new paramparä comes out.

As Kåñëa says:

imaà vivasvate yoga proktavän aham avyayam vivasvän manave präha manur ikñväkave ‘bravét [Bg. 4.1]

“From time immemorial I have taught this yoga-jïäna to Vivasvän, Süryadeva. Then Süryadeva spoke it to Manu, Manu spoke it to Ikñväku. Now that paramparä is lost, kalau nañöa, so yogaù proktaù purätanaù. I am speaking that same yoga-jïäna to you now, O Arjuna.” So, in Kali-yuga, there are four bona fide paramparäs, Çré, Brahmä, Rudra, Saunaka, and the union of these four is Mahäprabhu’s paramparä, teaching acintya bedhäbhedatattva. That pure Vaiñëava-sampradäya is now present, and that is the most sublime paramparä, the unification of the four lines. It is not lost.

Devotee 3: Is the paramparä always continued by liberated souls?

Çréla Gour Govinda Swami: Yes, definitely. Unless one is a liberated soul how will it be continued?

Devotee 3: Is it continued by eternally liberated persons?

Çréla Gour Govinda Swami: They may not be eternally liberated souls; one may be a baddha-mukta. He is a liberated soul anyway.

C hapter 23 a Liberated Sädhu iS aLwayS preSent

He may be eternally liberated or first conditioned then liberated, whatever it is, he is a liberated soul. How will the conditioned soul continue the line? A liberated sädhu is always there, but we have no qualification and no such vision that we can see where that sädhu is now, or who that sädhu is. It is not so easy to see a sädhu. A sädhu is not seen from his outward appearance. A special vision is required to see a sädhu.

Devotee 3: Such special vision comes by the mercy of the sädhu? Çréla Gour Govinda Swami: Yes, sädhu-kåpä. So, people say, “There is no sädhu now. Who is a sädhu? No one is a sädhu.” Alright, think like that, what to do?

Cry in Your Heart

Devotee: It was easy for Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda because his father just told him, “You go to him [Gaurakiçora däsa Bäbäjé Mahäräja].” But we do not have someone like that.

Çréla Gour Govinda Swami: Yes, because his father, Bhaktivinoda Öhäkura knew, so he pushed him, ”Go there, stay there and cry. Do not come back without getting his mercy.” Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda just waited outside of the cottage of Gaura-kiçora däsa Bäbäjé Mahäräja and cried and cried for days together, you see, then he received the mercy of Gaura-kiçora däsa Bäbäjé Mahäräja.

I tell you, pray to Kåñëa, pray to Mahäprabhu, pray to my Guru Mahäräja Çréla Prabhupäda, so that they may shower mercy on you. They know your heart. They must tell you, “Go there.” If your desire is very acute, the Supersoul is there, He will make an arrangement, definitely.

Devotee 1: Sometimes I pray to Kåñëa, “I’m not going to do anything until You come in my dreams or do something and tell

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me this is what I have to do.” Or to Prabhupäda.

Çréla Gour Govinda Swami: Yes. Have full faith. Have unflinching faith in Kåñëa, He will definitely help you. Cry in your heart. He is in your heart as the Supersoul. You must listen to the crying of your heart. Pray to Him. Definitely you will get. I know it, definitely. That is a fact.*

* Author’s comment: Çréla Bhaktivinoda Öhäkura has also stated in Chapter Seven of his Jaiva-Dharma that a liberated sädhu is always present.

C HAPTER TWENTY-FOUR

Mahāprabhu Showed

What Ideal Sannyāsa Is

C hapter t wenty -F our

Mahāprabhu Showed What Ideal Sannyāsa Is

By Çréla Gour Govinda Swami

anäsritah karma-phalaà käryaà karma karoti yaù sa sannyäsi ca yogi ca na niragnir na cäkriyah

“One who is unattached to the fruits of his work and who works as he is obligated to is in the renounced order of life, and he is a true mystic, not he who lights no fire and performs no work.”

(Bhagavad-gétä 6.1)

Vāntāśī - Giving up Sannyāsa

Taking sannyäsa means that you have vomited something –all your material attachments. Who is a true sannyäsé? Kåñëa is beautiful, and one who can see Kåñëa is a real sannyäsé. Otherwise, outwardly taking sannyäsa as a mere fashion – catching a daëòa one day, then the next day throwing the daëòa and catching a woman. What is this? Is taking sannyäsa a fashion? A child’s play? The Çrémad-Bhägavatam calls this type of person a väntäçé.

K åñë A

Mahāprabhu Showed What an Ideal Sannyāsa Is

Mahäprabhu manifested the qualities of an ideal sannyäsé, teaching us by His own example. He would not even touch the scented oil brought by Jagadänanda Paëòita. Mahäprabhu also refused to grant darçana to King Pratäparudra. Why? He explained that a king is associated with attachment to woman and money –kämini, käïcana. “I am a sannyäsé,” He said. “If I give him darçana, then all My sannyäsa dharma will be destroyed. Why will I give him darçana?”

He went on to say, sukla vastre masi bindu jechhe na lokaya – “If a piece of very white cloth bears even the tiniest black spot, it will be seen. You cannot hide it. Similarly, sannyäsir alpa chhidra sarva loke gaya – if there is even a minor flaw or weakness in a sannyäsé, people will notice and remark upon it, spreading their observations far and wide.”

prabhu kahe pürëa yaiche dugdhera kalasa, surä-bindu-päte keha nä kare paraça (Cc. Madhya 12.53)

“If just one drop of liquor is spilled into a big pot filled to the brim with milk, no one will touch it; it becomes polluted and ruined.” It is the same for a sannyäsé. Mahäprabhu has said as much. Therefore, He declined to give darçana to King Pratäprudra. “No! I do not want to give darçana to Pratäprudra.” Saying, “He is a king.” Though Pratäparudra was a devotee, Mahäprabhu continued, “If it was not for this single word raja, king – I would have given him darçana.” Raja means he is attached to women and money, käïaka and kämini.

C hapter 24 Mähaprabhu Showed what Ideal SannyäSa IS

Once You Have Taken

Sannyāsa

It Is Not to Be Given Up

A person taking sannyäsa one day, accepting a daëòa and then the next day being attached to a woman – what is that? Child’s play? No one will appreciate this. That is not good. One should not act in such a way. So, Mahäprabhu is the ideal sannyäsé.

Prepare yourself mentally. Be firm, fixed in Kåñëa consciousness, and entirely detached. Develop prema, love, and keep the association of elevated Vaiñëavas – those who have developed prema. Develop this quality first, then take up sannyäsa. Once you have taken sannyäsa, it is not to be given up. Take a vow: “Let this life be finished, I will not be deviated from it, I cannot break it.”

Devotee: This particular devotee who wants to take sannyäsa again says it will be a good example, because he can show that he fell and still can make it to the top in spiritual life.

Çréla Gour Govinda Swami: Is this a good example or a bad example? Be a good example. Once you are a sannyäsé and you fall down, then again you are going to repeat that? One should not do like that. He must remain a brahamacäré. Live a brahmacari life. It is good for him.

They Became so Puffed Up!

Devotee: Gurudeva, when Çréla Prabhupäda gave sannyäsa to younger devotees 25, 30 years old – did he know that they would fall down sometime afterward?

Çréla Gour Govinda Swami: Yes! An äcärya works according to time, place and circumstance. An äcärya does that. When my Guru Mahäräja, Çréla Prabhupäda went to the Western countries to preach on the order of his spiritual master, ISKCON was established, and had to be developed. It required management, managers and disciples to help him. Otherwise, how would it spread

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throughout the world? For management’s sake, some managers were required. So, all should obey the order of the manager but unless he is given sannyäsa, the highest order, he has no control. No one will obey him. Do you understand? Therefore, he gave the opportunity to those who had some managing capabilities. That is Çréla Prabhupäda’s mercy. “You are not really qualified or worthy persons to be sannyäsés, but I give you the opportunity. Now you make yourself fit and qualify to be worthy for this position.” That was the intention. But these people never thought of this. They became so puffed up! “Now I have become a sannyäsé. Now I have become a guru and whatever I do, that is alright.”

According to the Vedas He Has Committed a Sinful Activity

Çréla Gour Govinda Swami: In Oriya there is a saying, paëòita pua markaöa marila doña nähi – “If a paëòita’s son kills a monkey, it is not a fault on his part.” It means that a paëòita naturally receives some respect. He is a respectable man in society; even if his son were to kill a monkey, there is no harm, no sin – it would be overlooked. But if an ordinary person’s son did the same, then he would be punished. According to the Vedas, he would be guilty of committing a sinful activity and required to undergo präyaçcitta (atonement). Yet the paëòita insists, “But not for my son.”

What kind of justice is that? If one takes sannyäsa, or becomes a guru, whatever he may do, does that place him above the Vedic principles? Is he free to harshly deride a brahmacäré or gåhastha, “Why did you do like that?” While excusing himself, “For me, I am a sannyäsé, so it does not matter!”

What do you think? Why would you accept such a double standard?

C hapter 24 Mähaprabhu Showed what Ideal SannyäSa IS

Guru and Śiṣya Co-operate

Devotee: Çréla Prabhupäda gave the position to such devotees, to become sannyäsés, but he knew they were going to fall down. So, did he accept the reaction?

Çréla Gour Govinda Swami: When he has accepted disciples, it is natural that the reactions go to him. A disciple should be very careful, “My guru is so merciful that he is exerting himself so much to deliver me from this blind well, from the fort of Durgä, Mäyädevé. I was imprisoned, but my Guru Mahäräja is exerting himself so much to pull me out. I should be a worthy disciple. I should not put my spiritual master in trouble. Why shall he suffer for me? I cannot pay him back in any way. He is doing good for me. Why shall I become so degraded, do so much nonsense, becoming so fallen by performing such sinful, abominable acts and put my Guru Mahäräja in trouble?” The disciple should be very serious. He should think, “No, my duty is to help my Guru Mahäräja. I should not make trouble for him.”

This is a real disciple. It should not be one-sided. It is reciprocal. Guru and çiñya. It is two-sided, they co-operate. As I have said previously, our guru has come with one end of the rope and he has thrown the other end into the well saying, “You just take hold of it very tightly. No slackness. Then I will pull you out.” If you do not listen to such instructions, if you are lazy, careless and do not hold that rope tightly, if there will be any slackness, then you will fall down. What shock will it be to the guru? “I have spent gallons and gallons of my spiritual blood, and this fellow fell down.” This should not happen. Rather, hold the rope very tightly. No slackness, then he can pull you up. Then he will be happy. “Yes, now I am successful. I have pulled out one soul from the fort of Durgä!”

by K åñë A

The Mercy of Śrī Guru is Required

Çréla Gour Govinda Swami: It is not an easy task to become a guru. It is very dangerous. If the guru has no potency, how can he withstand the sinful reactions of his disciples? Such persons must fall down. For instance, they accept brahmacärés as their disciples. These young men have so many material desires, so much sexual attraction, and that must come to the guru, because the guru is giving them protection. But if you come to a guru, and if the guru has no potency to withstand it, he must fall down. That is another reason for their falling down.

Devotee: A real guru is not affected by the reactions. Çréla Gour Govinda Swami: No. He has potency.

Devotee: Is it only by the mercy of the spiritual master that one can follow the regulative principles, or is it possible without the mercy of the spiritual master?

Çréla Gour Govinda Swami: The mercy of Çré Guru is required, guru-kåpa, but you should desire it, you should be a deserving candidate. That means you should be obedient to the guru, devoted to him and fully surrendered. Then you will get his mercy. But if you are not obedient, not faithful and not surrendered, then how can you deserve it? That is another question.*

If You Are Sincere Kṛṣṇa Will Guide You

Therefore Çréla A.C. Bhaktivedanta Swami Prabhupäda has stated:

“...Without a guru, you cannot have the mercy of Kåñëa. You cannot jump over the guru to Kåñëa like a monkey. That is not possible. Kåñëa will not accept if you think that, ‘Without guru,

* Excerpts from a darçana, 12 December 1989, by Çréla Gour Govinda Swami.

C hapter 24 Mähaprabhu Showed what Ideal SannyäSa IS

I shall jump to Kåñëa, and He will be merciful upon me.’ That monkey’s business will not be accepted.

Caitanya Mahäprabhu therefore says gopé-bhartuù padakamalayor däsa-däsa-däsa-däsänudäsaù. You have to become the servant of the servant of the servant of the servant of servant (Cc, Madhya 13.80). Then Kåñëa will be pleased.

If you jump over the guru to Kåñëa, “Kåñëa, I have come to You...” Kåñëa is not so easy (to catch). Therefore it is said, guru-kåñëa kåpäya päya. ** If you are sincere, if that Kåñëa will be merciful, first of all, then Kåñëa will guide you. If you’re sincere, Kåñëa will direct you to approach*** such and such guru, and if the guru is pleased, then you’ll get Kåñëa, that guru-kåñëa kåpäya, both, parallel line...” (From a lecture, Bhagavad-gétä 9.2-3 Calcutta, March 8, 1972)

** Guru-kåñëa kåpäya päya: You receive the seed of the bhakti creeper by the combined mercy of guru and Krsna.

*** Praëipätena: to approach a spiritual master means to surrender to a living person.

C HAPTER TWENTY-FIVE

Sannyāsa Should

Not Be Taken Lightly

Sannyāsa Should Not Be Taken Lightly

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda and His Gṛhasta

Disciple

Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda had a disciple named Niçikänta Sanyäla, a professor at Ravensä College in Kaöaka. Although Mr. Sanyäla had an entire family to maintain, he would offer all his salary to Çréla Prabhupäda, even after Çréla Prabhupäda had told him, “If you keep donating your salary to me, then how will your family survive? It would be better if you were to keep something for their maintenance.”

Out of concern for the family, Çréla Prabhupäda told Çré Mahänanda Brahmacäré, “Because Niçikänta Sanyäla is donating his entire earnings to us, it is our responsibility to take care of his family. I want you to arrange for their complete maintenance.” On this order, Çré Mahänanda Brahmacäré took care of the family’s necessities for many years. Whatever they needed – the education and marriages of the children, and everything else – was arranged by him.

Externally, it seems as though such an arrangement would be improper; a renounced person generally has no business seeing

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to the needs of a gåhasta family and should instead be engaged in the service of Çré Hari, Guru and Vaiñëavas. However, there are two considerations in this situation. Firstly, Çréla Prabhupäda had given him the direct order to maintain the family, and there is never any fault in carrying out the instructions of guru; quite the opposite, the guru’s order is the disciple’s duty. Secondly, Çré Mahänanda Brahmacäré intelligently arranged everything in such a way that he was never required to be physically present for these services. Through delegating responsibilities to various people, he never had to visit the family even once.

Years later, our beloved Gurudeva Çréla Gour Govinda Swami Mahäräja recounted this story numerous times:

In the time of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda there was a gåhasta disciple who had a job. Every month, this gåhasta disciple would go to Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda and give him his full wage as gurudakñiëä (a gift for the spiritual master). After some time, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda decided to send some of his disciples to visit this man’s house. When they arrived at the house, they saw that his wife had a torn sari, and his children looked gaunt and underfed.

Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda spoke to this disciple, asking, “Why is your wife wearing a torn sari and why are your children appear to be in need of nourishment.” The disciple answered, “Gurudeva, when I get paid, I give my whole wage to you as guru-dakñiëä.” Upon hearing this, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda asked him about his rent, clothing, and so forth. He then calculated what the disciple required for his family’s basic needs and advised him to keep that amount every month, giving only the remainder as guru-dakñiëä.

From that point on, when this disciple came every month with his wage, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda

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would sit him down, review his finances, and only accept what remained after his essential expenses were accounted for.

I share this story because a very similar incident occurred in Bhubaneswar with our beloved Gurudeva and his disciples.

“Gurudeva,

All Our

My Husband Has Given You

Money as Guru-dakṣiṇā”

Our beloved Gurudeva had many disciples, and they were very attached to him, and of course still are. They were so enthralled with him that they wanted to give everything to their beloved guru. On one occasion, a disciple went to our Gurudeva and gave all of his money. Guru Mahäräja was unaware that he had given him every last cent, which meant that this gåhasta disciple and his wife were left with no money at all. The wife then went to Gurudeva and said, “Gurudeva, my husband has given you all our money as guru-dakñiëä, but we have no money to pay for accommodation, no money for food, nothing.” So, our Gurudeva went through their household finances and only accepted what little remained as guru-dakñiëä.

And of course, as many of you may know, every donation given to Gurudeva went directly into the top right-hand drawer of his desk, allocated entirely towards construction projects and the publication of his spiritual master’s books in the Oriya language. Gurudeva was exceptionally frugal – no money was spent on unnecessary purchases. There were no luxury cars (as mentioned, the temple had an old jeep), no designer sunglasses or watches, no lavish apartments – everything was very simple. The running of the Temple was left to the Temple President who at that point was Caitanya Candra prabhu. He was responsible for managing the finances for the temple and its operations.

by K åñë A

The Fallen Sannyāsī

Çréla Gour Govinda Swami shared this story with his GBC sannyäsé godbrothers and later recounted it to his personal secretary.

Once, there was a sannyäsé in ISKCON who had fallen, but had remained within the movement, wearing saffron cloth as a brahmacäré. After some time, he expressed a desire to resume his role as a sannyäsé. Çréla Gour Govinda Swami was asked for his opinion on the matter.

In response, Çréla Gour Govinda Swami told of a similar incident with a sannyäsé during the time of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda in the Gauòéya Maöha, who went away; however, after some time he wanted to come back to the mission.

When approached for guidance, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda advised that, while he could not rejoin as a sannyäsé, he would be permitted to return to the maöha as a brahmacäré, provided he fulfilled certain terms. He would first have to atone for his past transgressions.

Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda stipulated that before he could rejoin the maöha, this individual would have to sit at the temple gate and bathe the feet of all the pilgrims who passed through. This task was to be carried out over a period of six months. However, the bathing was to be done with his own tears of repentance.

After Çréla Gour Govinda Swami had shared this story to his sannyäsa godbrothers, they responded, “Too harsh Mahäräja, too harsh.” However, he maintained that sannyäsa is a very serious commitment, and in this case, Çréla Gour Govinda Swami was opposed to this fallen [väntäçé] sannyäsé taking sannyäsa again.*

* Author’s comment: This fallen ISKCON sannyäsé is now reinstated as both a sannyäsé and as a guru within ISKCON. In reference to such situations, the Çrémad-Bhägavatam

hapter 25 S annyä S a S hould n ot B e t aken l ightly

Actually, I Have not Given any of you Sannyāsa

In a discussion with his disciples Çréla A.C. Bhaktivedanta Swami Prabhupäda said this:

Dhristadyumna däsa: In 1976 after Mäyäpura, Tamäla Kåñëa Mahäräja and I went to New York to get help from my father to be able to get into China because China was closed… No Westerners were allowed in, except under special circumstances. So, through my father’s contacts, we were able to get IDs as Spiritual Sky Incense representatives going to look for incense punk**… We were en-route to Hong Kong via Hawaii where Prabhupäda was writing his Eighth Canto. And at that time, two things happened simultaneously: one, he didn’t approve of us going to China anymore because he considered it a waste of time: under those conditions, there wouldn’t be any possibility for preaching; and secondly Madhudviña had disappeared [blooped], given up his sannyäsa. So Prabhupäda said, “So you go back and take up your party,” which was the last thing we ever expected to hear from Prabhupäda given the intensity of the emotions just two months earlier in Mäyäpura. So that was a big shock. Prabhupäda said, “So now you go back and take up your party, but one thing you must learn: you cannot force.” So, there were some discussions then about sannyäsa. Prabhupäda said, “Actually I have not given any of you sannyäsa. But I am in a war with mäyä, the material energy, and I need leaders.” He said, “It is called in wartime ‘a battlefield commission’. There are no qualified leaders, but someone has to lead the charge. So, you take every fifth man. ‘You are now lieutenant of the squad.’ He is really a private, but we make him lieutenant for the day and he leads the charge.” Then Prabhupäda said, “It is to be understood that you are not sufficiently equipped for this fight and most of you will go down.” I know what he means now states, “A householder should not give up the ritualistic ceremonies, and a sannyäsé should not live in society. If a sannyäsé is agitated by the senses, he is a cheater influenced by the modes of passion and ignorance...” (Çrémad-Bhägavatam Canto 7, Chapter 15, Instructions for Civilised Human Beings, Summary) ** Thin bamboo sticks coated in sawdust; these are then dipped in fragrance.

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that I’m older. We knew very little, but we were enthusiastic. (Reference: Following Çréla Prabhupäda - A Chronological Series, information by Dhristadyumna däsa)

Now, in regard to the above, Ravéndra Svarüpa däsa wrote this in 1994:

Çréla Prabhupäda’s success in establishing a beachhead in the counter-culture soon produced problems within the movement ... Çréla Prabhupäda had constructed his movement out of dubious raw material. He was convinced that his efforts were a matter of spiritual life or death, and he was animated by a sense of extreme urgency. In a raging storm one must construct a shelter out of whatever comes to hand. Indeed, Çréla Prabhupäda was well aware of the defects of his handiwork. In writing about his difficulties in managing the movement, he made the following statement: ‘Kåñëa did not send me any first-class men. He sent me only second and third-class men.’*

He Is A Devotee from His Birth

However, it was quite different when our beloved Gurudeva took sannyäsa.

B. däsa: After Gour Govinda Swami took sannyäsa, many sannyäsés and GBCs started complaining, “How has he taken sannyäsa? He’s a new man!” Then Prabhupäda told them, “He is a devotee from his birth, you are new men!”** (Glorification of Çréla Gour Govinda Swami, first disappearance Festival 20 February 1996, Bhubaneswar)

* ISKCON Communications Journal #2.1 January - June 1994.

** Please see Volume One, Part Two, Chapter One of this series.

C

hapter 25 S annyä S a S hould n ot B e t aken l ightly

This Should be Strictly Outlawed

Çréla Prabhupäda has stated: “... This should be strictly outlawed, no more sannyäsés. And those sannyäsés who have fallen, you get them married, live like a... No more this show bottle, cheating. It is very ludicrous. Even there is a promise that “We shall not fall down again,” that is also not believable. What is the use? Better go and speak philosophy in your gåhastha dress, not this dress, but you have nice coat, pants, gentleman...” (Room ConversationJanuary 7, 1977, Bombay)

Keep Strictly Aloof from The Association of Women

Çréla A.C. Bhaktivedanta Swami Prabhupäda comment: “... And this kind of hypocrisy - they have taken sannyäsa and mixing with woman. This is not to be allowed. If you want woman, you get yourself married, live respectfully. We have no objection. But this hypocrisy should be stopped. There have been so many fallen down. First of all, there will be no sannyäsé anymore. I have got very bad experience. And at least, we are not going to create new sannyäsés. And those who have fallen down, let them marry, live like respectable gentlemen. I have no objection. After all, young man, fallen down – that’s all right. It is by nature’s way. But marry that girl. That I am insisting from the very beginning, that no friendly liaison. If you want, get one nice... They are, all of them qualified. Get one wife and live like a gentleman. Similarly, woman. Live with one husband fastidiously, with children...” (Room Conversation — January 7, 1977, Bombay)

“...If one accepts sannyäsa at an immature stage, there is every possibility of his being attracted by women and lusty desires and thus again becoming a so-called gåhastha or a victim of women. Such a person is most shameless, and he is called väntäçé, or one who eats that which he has already vomited. He certainly leads a condemned life. In our Kåñëa consciousness movement it is advised, therefore, that the sannyäsés and brahmacärés keep strictly

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aloof from the association of women so that there will be no chance of their falling down again as victims of lusty desires...” (Çrémad-Bhägavatam 7.15.36 purport, Çréla A.C. Bhaktivedanta Swami Prabhupäda)

They are Eating What They Have Regurgitated

In his Jaiva Dharma, Çréla Bhaktivinoda Öhäkura has written:

Ananta däsa Bäbäjé, “They are called väntäçé, those who eat their own vomit. They are eating what they have regurgitated.”

Yädava däsa, “Is such a person no longer a Vaiñëava?” Ananta däsa Bäbäjé, “When his actions are contrary to scriptural injunctions and opposed to the principles of Vaiñëava-dharma, why should we seek his association? He has deviated from the path of çuddhabhakti and adopted deceit and caprice. What Vaiñëava qualities are still left in him?”

Yädava däsa, “How can we say that he has forsaken Vaiñëava-dharma, if he continues to chant hari-näma?”

Ananta däsa Bäbäjé, “Chanting hari-näma and nämä-aparädha, offences against hari-näma, are two different subjects. Wherever you see sinful activities being committed on the strength of chanting, that is nämäaparädha. You must run far away from nämä-aparädha.” (Jaiva Dharma, by Çréla Bhaktivinoda Öhäkura. Chapter Seven, Nitya-dharma and Saàsära, Material Existence)

The Result Will Cause The Destruction of the Vaiṣṇava-dharma

“…The other reason for this increase is that whether the person is suitable is not considered at the time of awarding the robes. The result of more unqualified renounced people leads to an increase in social problems and more discrepancies in conduct which will cause the destruction of the Vaiñëava-dharma. If a person after taking sannyäsa becomes entangled in material desires then he is bereft of his original äçrama and even if he enters the household life, he is outside the scope of the Varëäçrama. Only by heartfelt

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repentance and giving up hypocrisy can he absolve himself from his fallen state and earn the grace of the Supreme Lord. A fallen sannyäsa can no way take up the robe of a sannyäsé as that will be tantamount to hypocrisy…” (From Çré Sajjana-toñaëé, by Çréla Bhaktivinoda Öhäkura)

Sannyāsa Is Not Child’s Play

Çréla Gour Govinda Swami would often say, “…sannyäsa is not child’s play…” We should consult older traditions that have been practising sannyäsa for many centuries. Çréla Gour Govinda Swami took this very seriously and had a mood to help the ISKCON sannyäsés to maintain their äçrama in good standing to uphold Çréla Prabhupäda’s prestige.

Sannyāsa, Śrī Raṅgam & Śrī Rāmānuja Ācārya

– Badri you will take me to Çré Raìgam

As we will explore further in Volume Five of this biography, the Çré-sampradäya Äcärya from Çré Raìgam visited our beloved Gurudeva. During his visit to Bhubaneswar, Çréla Gour Govinda Swami requested from him all available information that Çré Rämänuja Äcärya had compiled on the sannyäsa-äçrama.

Seeing the growing number of renunciates who had abandoned their vows and fallen from sannyäsa, Çréla Gour Govinda Swami sought to compile a definitive text that would reinforce the sacred principles of the renounced order. His intent was to present this work to his god-brothers providing a clear standard for upholding the dignity and purity of the position.

To accomplish this, he planned to make a special visit to Çré Raìgam, where he could immerse himself in the authoritative teachings and historical precedents for taking sannyäsa. He once

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said to Çré Badri Näräyaëa Rämänuja däsa,* who was the secretary to the Äcärya from Çré Raìgam and was a çikñä disciple of our beloved Gurudeva, “…Badri you will take me to Çré Raìgam…”

The pilgrimage was to be more than just a scholarly pursuit – it was a resolute stand for the sanctity of sannyäsa at a time when its purity was at risk. It served as both a reaffirmation of the gravity of renunciation and a call to preserve its true purpose. More importantly, it underscored the unwavering commitment required of those who choose this path, and to honour the great souls of our tradition who dedicated themselves to upholding its values.

His Divine Grace Çréla Gour Govinda Swami always readied himself to maintain and preserve the integrity of his spiritual master’s mission, and this was yet another example of his dedication to ISKCON.

* Çré Badri Näräyaëa Rämänuja däsa (mystic and pyschic) was trained in the four Vedas, the Upaniñads, the Puräëas, palmistry, astrology and the Sanskrit language. He was also trained in the ancient science of the ‘Geometry of the Body’, Sämudrika-çästra (or full body analysis), he is able to see the symptoms of a mahä-bhägavata. This is very rare in this day and age.

C HAPTER TWENTY-SIX

Prema

The Ultimate Goal

C hapter t wenty -S ix

Prema The Ultimate Goal

On December 16, 1989, on the disappearance day of siàha-guru Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, Çréla Gour Govinda Swami spoke in glorification of him in Bhubaneswar. He quoted the great äcärya, saying:

“…In this material world, we find that almost all people are struggling so hard for their existence, jévan-saìgräma. However, it is not our need to eliminate those troubles and obstructions that come. Our need is to become dvandvatita, to transcend this whole position of the duality of the material world, so we can enter into that spiritual realm. This is the only requirement, prayojana – the ultimate goal. Kåñëa has said, na me dveñyo ‘sti na priyaù, here in this world, there is no one dear to us, and no one is our enemy. The Gétä states that every arrangement of this world is temporary, ädyantavantaù, it has a beginning and an end. We have only one goal in our life: how to get paramärtha, this prema-bhakti. We should exhaust ourselves to obtain it. This is our only requirement. Therefore, I repeatedly tell you that you should all co-operate and stay together. Do not give scope for any non-cooperation or

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quarrelling, and under the guidance of the original äçraya-vigraha, Çréla Rüpa Gosvämé, you preach this väëé. I wish that all of you will get the opportunity to serve the lotus feet of Kåñëa, Guru and Gauräìga…”

Prayojana-tattva

“…Çré Caitanya Mahäprabhu explained to Sanätana Gosvämé that there are three purposes in the Vedas. One is to understand our relationship with Kåñëa (sambandha), another is to act according to that relationship (abhidheya), and the third is to reach the ultimate goal (prayojana). The word prayojana means necessities, and the ultimate necessity is explained by Çré Caitanya Mahäprabhu. Premä pum-artho mahän: the greatest necessity for a human being is the achievement of love for the Supreme Personality of Godhead [prema]…” (Çrémad-Bhägavatam 10.8.45, purport by Çréla A.C. Bhaktivedanta Swami Prabhupäda)

Prema

Eternal Love for Kṛṣṇa

“…Reject all false religion and cultivate the path of true religion. Ignore even the four Vedic goals of dharma, artha, käma and mokña and strive only towards developing prema, eternal love for Kåñëa…”*

The Final Fruit of All Activity of the Soul

“…This prema is the supreme destination, the final fruit of all activity of the soul. The fourfold objects of human endeavour, namely, dharma (virtue), artha (worldly possessions), käma (objects of worldly desire) and mokña (liberation) are as insignificant as a straw lying by the wayside, in comparison with krsna-prema…”**

* The Phala Çruti: The Auspicious Fruit of Hearing this Book; Jaiva Dharma by Çréla Bhaktivinoda Öhäkura.

** Çré Hari Bhakta Kalpa Latikä, from the foreword by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

The Goal is Prema

In the following examples, Çréla Gour Govinda Swami emphasises that the goal of life, the purpose of all our spiritual endeavours, is solely to develop kåñëa-prema. This is so important for devotees to realise that it was a recurrent theme in his discourses and discussions. As has been stated many times, he would say to his disciples:

“…Chant without offence, chant purely, get the pure name, get kåñëa-prema and get Kåñëa in this very life…”

Give Up Crookedness Immediately

“…That is the goal of our human life. The supreme perfection of human life is to achieve kåñëa-prema. Çréla Raghunätha däsa Gosvämé and Çréla Bhaktivinoda Öhäkura have both said that. If you are serious and eager to achieve this goal, then you must give up käpaöya (crookedness) immediately, otherwise you cannot achieve this goal, kåñëa-prema…” (Tåëäd Api Sunécena, Chapter Four – Käpaöya, “Crookedness – the Great Stumbling Block”, by Çréla Gour Govinda Swami)

Mahāprabhu Is Known as Prema-puruṣottama

Çacénandana Gauräìga Mahäprabhu is the father of harisaìkértana and He appears with all His associates, His paraphernalia, and His abode, for the purpose of teaching the chanting of the holy name. The chief result of this hari-näma-saìkértana is to achieve kåñëa-prema – pure love for Kåñëa, as a result of which one will get Kåñëa.

brahmära durlabha prema sabäkäre yäche déna héna patita pämara nähi bäche (Çréla Locana däsa Öhäkura, Çré Caitanya-maìgala)

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It is very difficult, even on the part of Lord Brahmä, to get such prema. Yet Mahäprabhu is offering and distributing this kåñëaprema freely, indiscriminately, even to the most degraded and sinful persons, (äpämaraà yo vitatära).* He freely distributes love of Godhead even to the lowest of men, the Jagäis and Mädhäis. Therefore, He is known as prema-puruñottama, the Personality of Godhead who gives kåñëa-prema. 1

The Eternal Associates of Gaura

These premé-bhaktas have relished this nectarean prema-tattva and they have expressed it. Who are those premé-bhaktas? They are the eternal associates of Gaura: Çré Rämänanda, Çré Rüpa, Çré Ragunätha and rasäcäryas like Çréväsa, Çrépäda Prabhodänanda Sarasvaté and Çrépäda Kavi-karëapüra. If we follow in the footsteps of such premé-bhaktas, sakhé-maïjarés – our gurus – we can receive their mercy. Then we will be able to relish this prema-tattva.

Those who receive the mercy of Caitanya-Nityänanda, especially of Nityänanda Prabhu, will be able to swim in this gaura-rasa-mahäsindhu, the great ocean of Gaura’s divine mellows. Otherwise, one cannot swim in it. You cannot even approach the shore of that ocean. You will be far, far away from it, what to speak of entering into it and swimming. 2

Surrender Unto the Lotus Feet of Gaura

Only those who have performed a huge amount of pious deeds – kåtapuëya-räçiù – can understand this gaura-tattva. Such a person will surrender unto the lotus feet of Gaura, receive His mercy and develop bhakti at His lotus feet. Thereby the ocean of nectarean prema emanating from the lotus feet of Rädhäräëé will rise in his heart. Then he will drown in that ocean. Only then is it possible to understand this gaura-tattva. Otherwise, there is no possibility.3

çuddha-prema-sukha-sindhu, päi tära eka bindu, sei bindu jagat òubäya

* Çré Caitanya-caritämåta, Madhya-lélä 23.1.

C hapter 26 p rema - the Ultimate Goal

kahibära yogya naya, tathäpi bäule kaya, kahile vä kebä pätiyäya

“Unalloyed love of Kåñëa is like the ocean of happiness. If someone gets one drop of it, the whole world can drown in that drop. It is not befitting to express such love of Godhead, yet a madman must speak. However, even though he speaks, no one believes him.” (Çré Caitanya-caritämåta, Madhya-lélä 2.49)

Such is the result of but a single drop, what to speak of the ocean. Only one drop of the ocean of gaura-lélä can inundate the whole universe with prema. Kåñëa-prema is such an invaluable asset.4

The Vedas Speak of Three Tattvas

Through näma-saìkértana this bhakti-tattva is available. The Vedas speak of three tattvas: sambandha – relationship, abhidheya – bhakti and prayojana – the requirement, prema. So, Gauräìga is the combined form of Rädhä and Kåñëa in three tattvas. Kåñëa is bent in three places. Why? Because Kåñëa is manifest in three tattvas: sambandha, abhidheya and prayojana. The presiding deity of sambandha-tattva is Rädhä-Madana-mohana. The presiding deity of abhidheya-tattva is Rädhä-Govinda-deva. And the presiding deity of prayojana-tattva is Rädhä-Gopénätha. Therefore, Gauräìga Mähaprabhu is the combination of Rädhä-Madana-mohana, Rädhä-Govinda-deva and Rädhä-Gopénätha.5

Kṛṣṇa Is Bent in Three Places

Kåñëa is bent in three places. The first bend is at His lotus feet, the second bend is at the left side of His mouth, and the third, is in His heart. That means sambandha-tattva at the feet –Rädhä -Madana-mohana. Secondly, abhidheya-tattva at the mouth – Rädhä-Govinda-deva. And third is prayojana-tattva, in the heart – Rädhä-Gopénätha – because prema is stored in the innermost chamber of the heart.

K åñë A

The purport is that those who are fortunate have received the sweet honey emanating from the lotus feet of Gaura Hari, the combined form of Rädhä-Madana-mohana. Those who are more fortunate receive that sweet honey emanating from the lotus mouth – abhidheya-tattva – of Gaura Hari, the combined form of Rädhä-Govinda-deva. And those who are most fortunate have received that sweet honey emanating from the lotus heart of Gaura Hari, the combined form of Çré Çré Rädhä-Gopénätha. They are the dear devotees of Mahäprabhu headed by Çré Svarüpa Dämodara and Çré Rüpa. All these mahäjanas and their followers have received it.6

Prema Is the Only Requirement

They are tasting that mellow of the last limit of prema – the very cream and highest essence of prema-bhakti-tattva. This is known as unalloyed devotion, prema-bhakti, the prayojana-tattva. Our service is based on that prema, prayojana-tattva, which is loving service. Without that love, how can you serve Rädhä-Govinda-deva, Rädhä-Madana-mohana, Çré Çré Rädhä-Gopénätha? It will not be acceptable if you are devoid of this prayojana-tattva. Prema is the only requirement, prayojana. And the last limit of that prema you will find only in Çrématé Rädhäräëé. It is not in Kåñëa. Therefore, Kåñëa stole it and appeared as Gaura.7

The Supreme Goal of Human Life Is Kṛṣṇa-prema

Çréla Bhaktivinoda Öhäkura, in his poem Saìgita, explains that if you can become free from käpaöya, crookedness, then you can adopt this path of prema. Otherwise, if there is crookedness in your heart, you cannot tread the path of prema.

That is the goal of our human life. The supreme perfection of human life is to achieve kåñëa-prema. Çréla Raghunätha däsa Gosvämé and Çréla Bhaktivinode Öhäkura have both said this. If you are truly serious and eager to achieve this goal, then you must give up käpaöya immediately, otherwise one cannot achieve the ultimate goal: kåñëa-prema.

Therefore, the instruction is that one who is very serious and eager to achieve this ultimate goal, the supreme goal of human life, this kåñëa-prema – should immediately give up this crookedness (käpaöya).8

That Is a Real Vaiṣṇava

A true Vaiñëava, one who is completely Kåñëa conscious will never become envious. Instead of being envious of someone who is more qualified, one should be jolly to receive him. Kåñëaprema kåñëa bhakte maitré-äcaraëa – one who develops kåñëaprema, develops friendship with Vaiñëavas, kåñëa-bhaktas, and one who sees a more qualified person than himself, a more qualified Vaiñëava than himself, becomes happy. He is not envious at all. That is a real Vaiñëava, that is a pure Vaiñëava.9

How Can the Darkness Prevailing In Your Heart Be Dispelled?

After undergoing lakhs of lives in various species, you have now received this rare human birth. What is the purpose of this birth? Though it is anityam – temporary, it is also arthada, it gives the goal. In this very birth, you can achieve the supreme puruñärtha, the goal of life, kåñëa-prema bhakti, through which you can get Kåñëa.

How, then, can you get kåñëa-prema bhakti? This is a most important question.

sädhünäà sama-cittänäà sutaräà mat-kåtätmanäm darçanän no bhaved bandhaù puàso ’kñëoù savitur yatha

The Çrémad-Bhägavatam (10.10.41) states that when the sun rises, it dispels the darkness prevailing outside. But how, then, can the darkness prevailing inside your heart be dispelled? The sun

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cannot reach that inner darkness. Only a sädhu, who is a dear devotee of Kåñëa, who has bound Kåñëa in his heart, can do so. If you are fortunate enough to meet, associate with, and receive the mercy of such a person, then the darkness within your heart can be dispelled. Otherwise, it is not possible. To become such a dear devotee of Kåñëa is rarely achieved: it is not so easy to achieve Kåñëa.10

Thus, the pinnacle of His Divine Grace Äcärya Öhäkura’s teachings was that the ultimate goal of life is prema, and that prema can only be attained through constant association with a premibhakta-sädhu-guru. Therefore, he would urge everyone to strive to attain prema in this very lifetime by cultivating that type of association.

The Pure Devotees See in Their Heart of Hearts

premäïjana-cchurita-bhakti-vilocanena santaù sadaiva hådayeñu vilokayanti yaà çyämasundaram acintya-guëa-svarüpaà govindam ädi-puruñaà tam ahaà bhajämi

“I worship Govinda, the primeval Lord, who is Çyämasundara, Kåñëa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.” (Brahma-saàhitä 5.38)

Çréla Gour Govinda Swami: When you hear the glories of the Lord from the lips of a pure devotee that ointment of love for Kåñëa [premäïjana] is automatically smeared on your eyes [premäïjana-cchurita-bhakti-vilocanena]. That is the process, there is no other process.*

Therefore, and as previously quoted, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda has stated:

* From a lecture, Bhubaneswar, 25 March 1989.

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“…Whatever I have heard while sitting at the lotus feet of my spiritual master is the only access I have to reality…”**

Knowledge Has To Be Received Through the Ear

Following in the footsteps of his own illustrious spiritual master Çréla A. C. Bhaktivedanta Swami Prabhupäda had this to say about hearing:

This word çuçruma is very important. “We have heard it.” They never say that “We have manufactured it.” Çuçruma means “We have heard it.” Çuçrüñä, çuçruma: “We have heard it with service.”

That is the way of Vedic instruction.

The Bhagavad-gétä says,

tad viddhi praëipätena paripraçnena sevayä upadekñyanti te jïänaà jïäninas tattva-darçinaù [Bg 4.34]

“Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realised soul can impart knowledge unto you because he has seen the truth.”

Unless You Hear from the Authority

Vedic knowledge means spiritual knowledge. Vedic knowledge is received through hearing. Material knowledge is also obtained by the same process, but it is specifically important for spiritual knowledge, because unless you hear it from the authority, there is no other source for that knowledge. You cannot understand it, because we do not see what is spirit. I am spirit, you are spirit, but

** Extract from a lecture delivered at Çré Saccidänanda Maöha, in Cuttack, on the occasion of installing the Deity of Çréman Mahäprabhu, 9 July 1927.

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I do not see your spirit soul, you do not see my spirit soul, because we have got material eyes…

I Want to Hear Knowledge

So, these material eyes have to be purified. Then spiritual knowledge begins. Therefore, it is said,

ajïäna-timirändhasya jïänäïjana-çaläkayä cakñur unmélitaà yena tasmai çré-gurave namaù

Our eyes are covered with darkness; we cannot see. Then how can we see in the darkness? Ajïäna-timirändhasya jïänäïjanaçaläkayä. Çaläkayä means torch. So what is that torch? Smearing with the ointment of knowledge, that is the torch. So, knowledge means not to see but to hear. Therefore, it is called çruti, çuçruma. Knowledge has to be received through the ear, not by these eyes. Not by the eyes. This is not recommended. Nobody says, “I want to see knowledge.” No: “I want to hear knowledge.” Therefore, it is called çruti, and knowledge is received through the ear, aural reception. (From a Çrémad-Bhägavatam lecture, 6.1.40, 21 July 1975, San Francisco)

Hearing the Hari-Kathā of Exalted Personalities

In conclusion, premäïjana begins to appear when you first hear the hari-kathä of great personalities. The more you hear it, the more you become established in and attached to the sweet Absolute and the process for fully realising Him. Therefore, Çréla Gour Govinda Swami would always say, “This is a paramparä of hearing, çrautaparamparä or çrauta-paramparyä.” Thus, by constantly hearing the hari-kathä of exalted personalities such as Çréla Gour Govinda Swami, the heart becomes increasingly purified. This is the true process revealed and promulgated by Çré Caitanya Mahäprabhu and His followers.

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vande çré-kåñëa-caitanyapremämara-taroù priyän çäkhä-rüpän bhakta-gaëän kåñëa-prema-phala-pradän

“I offer my obeisances to all the dear devotees of Çré Caitanya Mahäprabhu, the eternal tree of love of Godhead. I offer my respects to all the branches of the tree, the devotees of the Lord who distribute the fruit of love of Kåñëa.” (Çré Caitanya-caritämåta, Ädi-lélä 10.7)

This ends Volume Three, Part Two, of The Divine Life & Divine Teachings of Çréla Gour Govinda Swami Mahäräja Mahäçaya, the Kåñëliìgita-vigraha Äcärya.

Appendices

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Śrīmatī Gaṅgamātā Gosvāminī

Ṭhākurāṇī

Compiled by BV Çuddhädvaité Mahäräja

Çrématé Gaìgamätä Gosväminé is written about quite often in the pages of Gauòéya Vaiñëava history, especially in the historical records of the Nityänanda-vaàça from which she descends. She is a revered figure in Gauòéya Vaiñëavism, providing devotees worldwide with profound inspiration by her own life’s example of humility and dedication.

Śacī-devī – the Princess

Born in Bengal as the daughter of King Nareça Näräyaëa of Puntaya, of the Rajsahi district of Bengal, Gaìgamätä Gosväminé was originally named Çacé-devé. From a young age, Princess Çacédevé exhibited deep spiritual inclinations and an innate sense of renunciation, a quality usually associated with unalloyed devotion to Lord Çré Kåñëa. After her father’s demise she ruled the kingdom. But she soon decided to renounce worldly life and dedicate herself entirely to spiritual pursuits. She was looking for a genuine spiritual guide.

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Śacī-devī goes to Vṛndāvana

Her quest led her to Våndävana, where she became a disciple of Haridäsa Paëòita, a disciple of Anantäcärya, a follower of Çrématé Jähnavä-devé. Under his guidance, she began immersing herself in intense spiritual practices, performing severe austerities, wearing only rags and begging for food. She became frail from under-eating and sleeping on the Yamunä’s sandy bank. The Vrajaväsés were astonished by her severe renunciation. She never married and so was given the title Gosväminé for her strict celibacy.

After some years in Våndävana, she went to Rädhä-kuëòa to associate with Çré Lakñmépriyä devé däsé, a dear disciple of her guru, on his suggestion. Lakñmépriyä devi chanted 300,000 names of Kåñëa (192 rounds) daily. Thus the two ladies would circumambulate Govardhana Hill and worship Kåñëa.

Śacī-devī Moves to Jagannātha Purī

After many years, per her guru ’ s instruction, Çacé-devé moved to Jagannätha Puré, where she took up residence at the ruins of the house once belonging to the great scholar Särvabhauma Bhaööäcärya, for the spiritual inspiration it bestowed. At that house she found the Dämodara-çilä previously worshipped by Särvabhauma Bhaööäcärya himself. She restored that house and established first-class worship of Çré Çyäma Räya, a Deity given to her by a Jaipura brähmaëa. Every day she lectured on the ÇrémadBhägavatam. Her classes became very popular. She became a great preacher and the guru of many people, including brähmaëas and Lord Jagannätha’s priests.

Śacī Floated to the Lotus Feet of Lord

Jagannātha

On the day of Gaìgä-Sägara-melä, Çacé-devé desired to bathe in the Ganges. That night the Ganges flowed from the lotus feet of Lord Jagannätha and came to Çacé’s äçrama. Entering Gaìgä Devé’s waters, Çacé floated to the lotus feet of Jagannätha Svämé inside the temple.

The next morning, when the püjärés unlocked the temple doors, they were surprised to find Çacé-devé inside. Mistaking her for a thief, they promptly jailed her. However, Lord Jagannätha intervened, appearing simultaneously in a dream to both the Puré King, Mukundadeva Mahäräja, and the head püjäré. The Lord ordered them to release Çacé-devé and take initiation from her. From that moment, she became known as Çrématé Gaìgamätä Gosväminé.

Captivated by her pure recitation and profound explanations of the Çrémad-Bhägavatam, King Mukundadeva encouraged much of Puré to accept her as their spiritual master. He even financed the construction of a special temple to be built for her, and she became one of the prominent Vaiñëavés of Orissa, renowned for her deep scriptural knowledge and eloquent discourses on the principles of bhakti and an exemplary life of devotion and humility. She established various centres of worship, where she guided many devotees on their spiritual paths.

Honouring Śrīmatī Gaṅgamātā Gosvāminī

Various celebrations across temples and Vaiñëava communities mark Çrématé Gaìgamätä Gosväminé’s appearance day. It is a time for deep reflection, celebration, and spiritual renewal. As devotees gather to honour her, a beacon of devotion, they are reminded of her

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enduring legacy and the wisdom she imparted. In commemorating her appearance day, devotees can reconnect with her teachings, seek her blessings for their spiritual journeys and reaffirm their commitment to the path of bhakti. Her life and teachings are a reminder that true fulfilment lies in devotional service to the Lord and cultivating a heart full of love and compassion.

Sources:

Çré Bhakti-ratnäkara, by Çré Narahari Cakravarté Öhäkura.

Caitanya-bhägavata, Våndävana däsa Öhäkura.

Caitanya-caritämåta, Kåñëadäsa Kaviräja Gosvämé.

Prema-viläsa, Nityänanda däsa.

Vaiñëavé: women and the worship of Krishna, Steven Rosen/Satyaräja däsa. The Associates of Çré Caitanya, by Çréla Bhakti Ballabha Tértha Mahäräja.

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Jāhnavī devī

Lord Nityānanda’s Śakti

Compiled by Nimäi Paëòita däsa

nityänanda-priyam premabhakti-ratna-pradäyiném çré-jähnavéçvaréà vande täpa-traya-nivariëim

“I offer my respectful obeisances to Çré Jähnavé-devé, Lord Nityänanda’s dear wife. To the people she gives the precious jewel of devotional service. In this way she stops the three miseries of material existence.” (Çré Bhakti-ratnäkara, Eleventh Wave, by Çré Narahari Cakravarté Öhäkura)

“Balaräma’s wives Väruëé and Revaté became Vasudhä and Jähnavé, the two wives of Nityänanda Prabhu, in Caitanyalélä. Both of them were the daughters of Sürya däsa, who was as effulgent as the sun. According to another opinion, Jähnavä was the incarnation of Anaìga-maïjaré. Both these opinions are possible, as we have shown that more than one identity can be joined in associates of Çré Caitanya Mahäprabhu.” (Çré Gauragaëoddeça-dépikä verses 65-6, by Çré Kavi-karëapüra).

Jähnavä’s father, Sürya däsa Paëòita, held a prominent position in the service of the King of Gauòa, earning him the title ‘Sarakhela’ (commander) and a substantial income. Her mother’s name was Bhadrävaté, and the family home was in the village

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of Shaligrama, not far from Navadvépa. Sürya däsa Paëòita was known for his pure character and had a spotless reputation. His virtues are innumerable. (Çré Bhakti-ratnäkara)

Much of Jähnavä-devé’s fame began as a result of her relationship with Nityänanda Prabhu. But her own remarkable activities soon revealed her greatness, and she has earned widespread respect as an extraordinary Vaiñëavé of her own merit.

Vérabhadra Gosvämé, the son of Vasudhä devé was inundated with Jähnavä-mätä’s mercy, becoming her direct initiated disciple. Nityänanda Das writes in his Prema-vilasa that when Vérabhadra saw Jähnavé-devé in a four-armed form his mind who was previously doubtful about it was changed and he decided to accept her as his dékñä-guru.

Without the mercy of Nityänanda Prabhu’s energy Jähnavädevé, no one is able to cross over the ocean of material life, nor can one obtain the service of Nityänanda Prabhu and enter into the loving service of His worshippable Gaurahari and Rädhä-Kåñëa. Çréla Bhaktivinoda Öhäkura has written in his Kalyäëa-kalpa-taru:

nikhila vaiñëava-jana doyä prakäçiyä

çré-jähnavä-pade more räkhaha öaniyä

“I pray to all you, assembled Vaiñëavas throughout the entire universe, to please show your compassion by attracting me to the shade of the lotus feet of Çré Jähnavé-devé, my eternal shelter and the very pleasure potency of Çré Nityänanda Prabhu.” (Verse 5 from Auspicious Invocation and Description of the Desire-Tree of Auspiciousness)

Her devotion to the famous Gopénätha Deity of Lord Kåñëa was so intense that this endeared her to the pious and impious alike. By her example, she showed how to perform Deity worship and devote one’s life to spiritual pursuits. She even presided over huge

A ppendix 1 JähnAvé devé - Lord nityänAndA’s ÇAkti

Vaiñëava festivals and gave initiation to men and women alike. It was Jähnavé-devé, too, who had the insight to keep close contact with the Gosvämés of Våndävana, Lord Caitanya’s chief followers there. In this way she sought to keep solidarity and unification between the branches of Gauòéya Vaiñëavism in Bengal and in Våndävana (Uttar Pradesh).

Jähnavä-devé was present when Narottama Däsa Öhäkura held a great festival at Kheturé village where he installed five sets of Rädhä-Kåñëa Deities and Deities of Mahäprabhu and Viñëu-priyädevé. This was the first of Caitanya Mahäprabhu’s appearance day festival (Gaura-Pürëimä). The installation of the Deities took place under her direction, as she was the most senior personality there and the guest of honour.

She also supervised and personally participated in the cooking of the first offering and made that first offering to the Deities. She served the prasäda to the assembled mahäntas. Even though the Païca-tattva had left this world many years prior to this festival, they all appeared and danced wildly in the kértana.

Jähnavä-mätä is a mahänta and as stated in the Çré Caitanyacaritämåta, all the devotees who are followers of Jähnavä-mätä are counted within the list of Çré Nityänanda Prabhu’s devotees.

Sources:

Çré Bhakti-ratnäkara by Çré Narahari Cakravarté Öhäkura. Çré Gaura-gaëoddeça-dépikä by Çré Kavi-karëapüra. Kalyäëa-kalpa-taru by Çréla Bhaktivinoda Öhäkura

Lives of the Vaiñëava Saints by Steven Rosen/Satyaräja däsa. The Associates of Çré Caitanya by Çréla Bhakti Ballabha Tértha Mahäräja.

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Śrīla Viśvanātha Cakravartī

Ṭhākura

By Çréla Bhakti Ballabha Tértha Mahäräja

viçvasya nätha rüpa’sau bhakti vartma pradarçanät bhakti-cakre varttitatvät cakravatyäkhyaye bhavet

“Because Viçvanätha Cakravarté Öhäkura is the embodiment and protector of the path of pure devotion for the world, he is known as Viçvanätha, and because he has compiled books to reveal the essence of Vedic literature, he is known as Cakravarté.”

[Viçvanätha-praëati written by Çréla Bhaktisiddhänta Sarasvaté Öhäkura]

Viśvanātha Birth & Disciplic Succession

Viçvanätha was born into a family of Rarihiya Brahmins in the village of Devagräma in Nadia district, around 1560 of the Çaka Era (1638 AD), though some suggest 1576 (1656 AD) as his year of birth. The Gauòéya Vaiñëava Abhidäna identifies his father as Räma Näräyaëa Cakravarté, while his mother’s name remains unknown. He had two elder brothers, Rämabhadra and Raghunätha.

His spiritual master was Rädhä-ramaëa Cakravarté, a disciple of Kåñëa-caraëa Cakravarté. Kåñëa-caraëa Cakravarté in turn, was a

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disciple and, according to some, the adopted son of Ganga Näräyaëa Cakravarté. Viçvanätha has summarised his guru-paramparä at the beginning of the Rasa-païcadhyaya section of his Çärärtha-darçiné commentary on the Çrémad-Bhägavatam.

çré räma-kåñëa-gaìgä-caraëän natvä gurun urupremnaù çréla narottama nätha çré gauräìga prabhuà naumi

In this verse, Rädhä-ramaëa Cakravarté’s name is abbreviated as Rama, Kåñëa-caraëa’s name as Kåñëa, and Ganga Näräyaëa Cakravarté’s name as Ganga. The word nätha refers to Lokanätha Gosvämé, whose guru was Gauräìga Mahäprabhu. Thus, the entire disciplic succession of Viçvanätha has been given in this one single verse.

Viśvanātha’s Studies and Writings

After completing his studies of grammar in Devagräma, Viçvanätha went to Saiyadabad in the Murshidabad district to study devotional scriptures from his guru. According to the Gauòéya Vaiñëava Abhidäna, Viçvanätha was married. Although he was married according to the rites, he never showed the slightest attachment for family life. It is said that he taught his wife the Bhägavatam, giving her a taste for its nectar, and instructed her to devote herself to the worship of the Lord before he left home.

Çréla Viçvanätha Cakravarté Öhäkura followed the example of Çré Rüpa, moving to Våndävana to fully dedicate himself to the devotional life. As a result of his commitment, fulfilling the instructions of his spiritual master, he received many blessings from him. These blessings took shape in his good fortune to be able to live in various sacred places within Vraja-dhäma and to write an extensive collection of books on Gauòéya Vaiñëava subjects, which are cherished as great treasures within the sampradäya. His writings, including his commentaries on the Bhagavad-gétä and

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Bhägavata, are notable for their clarity and simplicity in Sanskrit. At the same time, they brim full with the nectar of devotion –simultaneously accessibly and deeply inspiring to all who study them.

In the edition of the Bhagavad-gétä published by the Çré Caitanya Gauòéya Maöha, the following points are highlighted under the section titled, “A Description of the Commentary”:

In Gauòéya Vaiñëava history, Viçvanätha was the guardian and chief teacher of its middle period. Amongst Vaiñëavas of our day, a saying endures regarding three of his works: kiraëa-bindu-kaëä, ei tin niye vaiñëava-paëä – Viçvanätha’s summaries of Rüpa Gosvämé’s Ujjvala-nélamaëi (Ujjvala-nélamaëi-kiraëa), Bhakti-rasämåtasindhu (Bhakti-rasämåta-sindhu-bindu), and Laghu-bhägavatämåta (Bhägavatämåta-kaëä) are the source of transcendental joy for the Vaiñëavas; studying them transforms one into a true Vaiñëava.

After the disappearance of Mahäprabhu’s Våndävana associates, Çréniväsa Äcärya, Narottama-däsa Thäkura and Çyämänanda Paëòita preserved the traditions and expanded the movement in Bengal. Viçvanätha is regarded as the fourth descendant in the disciplic line from Narottama-däsa Thäkura.

Few äcäryas of the Gauòéya Vaiñëava tradition have been as productive as Viçvanätha. In addition to writing this extensive corpus of books, he made two other major contributions, both of which are deeply tied to preaching and kértana.

Rüpa Kaviräja was excommunicated from Vaiñëava society. He was the founder of an apasampradäya which taught that only renunciates were eligible to act as äcärya, and that all householders are disqualified. He preached a distorted doctrine of rägänuga-bhakti which completely negates the value of vidhi-märga, minimising the importance of hearing and chanting.

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To the benefit of the general public, Viçvanätha has argued against this doctrine in the Çärärtha-darçiné commentary in the Third Canto of the Bhägavatam. Rüpa Kaviräja holds that no householder can take the Gosvämé title. Viçvanätha counters this proposition by stating, on the basis of scripture, that any member of a dynasty of gurus who has the proper qualifications is entitled to be called a Gosvämé, i.e., he can do the work of a guru or äcärya. However, to call one’s unworthy children Gosvämés simply for the purpose of accumulating wealth and disciples is opposed to the scriptural conclusions and is to be considered unlawful, even if born in a family with a tradition of acting as gurus.

Çréla Viçvanätha Cakravarté Thäkura wrote Bengali songs under the pen-name of Hari Vallabha däsa. Some people say that this name was given to him when he took the vairägé veña, the dress of a renunciant. In all respects, Viçvanätha is worthy of superlatives, whether in his expertise of philosophical discourse, his knowledge of the Vaiñëava scriptures, or his poetic talent.

The following is a list of the books written by Çréla Viçvanätha Cakravarté Thäkura: (1) Vraja-réti-cintämaëi, (2) Çré Camatkäracandrikä, (3) Çré Prema-sampuöam [Khaëòa-kävyam—a poetic work which displays only partial characteristics or ornamentation of poetry], (4) Gétävalé, (5) Subodhiné (commentary on Alaìkärakaustubha), (6) Änanda-candrikä (commentary on Ujjvalanélamaëi), (7) a commentary on Çré Gopäla Täpané Upaniñad, (8) Çré Kåñëa-bhävanämåtam, a mahä-kävya, (9) Çré Kåñëa-bhävanämåtam, (10) Çré Ujjvala-nélamaëé-kiraëa, (11) Çré Bhakti-rasämåta-sindhubindu, (12) Räga-vartma-candrikä, (13) Aiçvarya-kädambiné, which appears to have been lost, (14) Mädhurya-kädambiné, (15) Bhaktisära-pradarçiné, a commentary on Çré Bhakti-rasämåta-sindhu, (16) Änanda-candrikä, a commentary on the Ujjvala-nélamaëi, (17) a commentary on Däna-keli-kaumudé, (18) a commentary on Çré Lalita-mädhava-näöaka, (19) an incomplete commentary on Çré Caitanya-caritämåta, (20) a commentary on the Brahma-Saàhitä, (21) Särärtha-varñiëé commentary on Çrémad Bhagavad-gétä, (22)

Särärtha-darçiné commentary on Çrémad-Bhägavatam.

He also wrote a number of small works which have been collected as Stavämåta-laharé [Waves of Nectarine Prayers]: (1) Çré Guru-tattväñöakam, (2) Mantra-dätå-guror-añöakam, (3) Paramaguror-añöakam, (4) Parätpara-guror-añöakam, (5) Parama-parätparaguror-añöakam, (6) Çré Lokanäthäñöakam, (7) Çré Narottamäñöakam, (8) Çré Çacénandanäñöakam, (9) Çré Svarüpa-caritämåtam, (10) Çré

Svapna-viläs-ämåtam, (11) Çré Gopäla Deväñöakam, (12) Çré Madanamohan-äñöakam, (13) Çré Govindäñöakam, (14) Çré Gopinäthäñöakam, (15) Çré Gokulänandäñöakam, (16) Svayaà-bhagavad-añöakam, (17) Çré Rädhä-Kuëòäñöakam, (18) Jagan-mohanäñöakam, (19) Anurägavallé, (20) Çré Våndä Devyäñöakam, (21) Çré Våndävanäñöakam, (22) Çré Rädhikä-dhyänämåtam, (23) Çré Rüpa-cintämaëiù, (24) Çré Nandéçvaräñöakam, (25) Çré Govardhanäñöakam, (26) Çré Saìkalpakalpa-drumaù, (27) Çré Nikuïja-virudävalé, (28) Çré Suratakathämåtam, and (29) Çré Çyäma-Kuëò-äñöakam.

His Student Baladeva

When Viçvanätha Cakravarté Thäkura was old and hampered in his ability to travel, the äcäryas of one branch of the Rämänujasampradäya in the Galta village near Jaipur attempted to convert the King of Jaipur to their school by denying that the Gauòéya school had any historical basis. They accused the Gauòéyas of not having a tie to any one of the four Vaiñëava disciplic successions. They further advised the King of Jaipur to take initiation within the Rämänuja line.

The King was confused by their arguments and asked Viçvanätha, who was the most prominent äcärya of the Gauòéya school at that time, to come to Jaipur and answer the questions posed by the Rämänuja group. Due to his advanced age, Viçvanätha was unable to go, but in his stead, he sent his dear student, Baladeva Vidyäbhüshaëa to defend the line.

One of the arguments of the Rämänandés was that the Gauòéya school had no commentary of its own on the Vedänta. In response, Baladeva asked the accusers for some time – seven days according

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to some, three months according to others – to write a Gauòéya commentary on Vedänta.

He was given the time and went to the Govinda temple, where he offered prayers to his guru and to the Lord, seeking their blessings and the power to write such a commentary – a monumental task. As he prayed, Govindajé’s garland fell from around His neck and the püjärés placed it on Baladeva’s chest. Baladeva took this as a divine sign of the Lord’s support for his authorisation.

With the Lord’s blessings, even the impossible becomes possible. Baladeva undertook the writing of comments to the five hundred sütras of the Brahma-sütra, completing it in the limited time given to him but without neglecting the aesthetic qualities of the Gauòéya tradition in any way.

When he went to Galta, the scholars of the other sampradäyas were astonished by the quality of Baladeva’s commentary. Because Govindajé Himself had ordered its writing, the commentary became known as the Govinda-bhäñya. It was after completing this commentary that Baladeva received the title Vidyäbhüshaëa.

It is said of Viçvanätha that when he wrote the Bhägavatam, when it rained, water fell everywhere except the place where he was sitting. Thus, the ink did not run, and the text remained intact.

Viçvanätha established the service of Gokulänanda, and the Gokulänandajé temple stands in Våndävana. Viçvanätha left this world in Rädhä-kuëòa around 1630 of the Çaka Era (1708 AD). The tithi was either the Shukla or Kåñëa-païcamé of the month of Mägha [January-February]. (Excerpted from Çré Caitanya: His Life & Associates by Çréla Bhakti Ballabha Tértha Mahäräja)

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The Four Regulations

“…The Vaiñëavas are trained to become freed from the four kinds of sinful activities – illicit sex, indulgence in intoxicants, gambling and eating animal foods. One cannot be on the brahminical platform without having these preliminary qualifications, and without becoming a qualified brähmaëa, one cannot become a pure devotee…” (Çréla A.C. Bhaktivedanta Swami Prabhupäda)*

“…In the Kåñëa consciousness movement we welcome everyone who agrees at least to follow the movement’s regulative principles – no illicit sex, no intoxication, no meat-eating and no gambling…” (Çréla A.C. Bhaktivedanta Swami Prabhupäda)**

The Four Sinful Acts

1. No gambling. It is said in the Vedas that gambling destroys truthfulness.

2. No intoxication. It is said in the Vedas that intoxication destroys austerity, self-control, and compassion as it may make you hard hearted.

* Krsna Book, Chapter Eighty-six.

** Çrémad-Bhägavatam 7.13.8, purport.

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It Is a Sinful Activity

“The second place given to Kali-yuga is päna, drinking liquor and smoking; dhümapäna, surä-pänä, drinking wine, liquor, smoking cigarettes, biòi, ganjä, chewing päna, guòäkü, tämäkü, tobacco. These are all intoxicants. It is a sinful activity. If someone becomes addicted to tämäkü, tobacco, he cannot develop his true consciousness, God consciousness. He will remain in animal consciousness. Those who smoke gaïjä and those who drink liquor become merciless like animals.”* (Çréla Gour Govinda Swami)**

Gañjā and Opium

19. One should not smoke marijuana, or gaïjä, 20. One should not take opium or similar intoxicants.*** (Taken from the Çré Hari-bhakti-viläsa, Eighth Viläsa, Texts 451-469 by Çréla Sanätana Gosvämé)

“…Those who take up the dress of the bäbäjés so that they can eat with the Vaiñëavas during festivals, get funeral rites performed by the Vaiñëavas when they pass away, and get donations from householders to enjoy food, ganjä, and tobacco, are called false renunciates….” (Çré Caitanya Çikñämåta Chapter Five, Part Two, by Çréla Bhaktivinoda Öhäkura)

3. No meat-eating: The Vedas state that consuming meat undermines primarily compassion and also austerity. The rationale is that eating the blood and flesh of other creatures erodes self-restraint: if one lacks the discipline to abstain from meat, it becomes challenging to maintain self-control in other areas of life.

* The word dhüma (also spelled dhooma) means smoke, and pänä means to consume. Thus, dhümapäna refers to the act of inhaling smoke. On the other hand, surä-päna denotes the drinking of strong liquor or alcoholic beverages.

** Excerpt from a lecture on Çrémad-Bhägavatam 4.13.43 - Johannesburg, January 10, 1996.

***The above numbers 19 and 20 are also quoted by Çréla Bhaktivinoda Öhäkura in his Çré Hari-näma-cintämaëi, Chapter Fourteen.

Five Acts Are Forbidden

açvamedhaà gavälambhaà sannyäsaà pala-paitåkam devareëa sutotpattià kalau païca vivarjayet

“In this Age of Kali,* five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyäsa, ** the offering of oblations of flesh to the forefathers, and a man’s begetting children in his brother’s wife.”

(Brahma-vaivarta Puräëa, Kåñëa-janma-khaëòa 185.180)

The Seven Mothers

The sacred scriptures of India describe that there are seven mothers:

ädau-mätä guroù patné brahmaëé räja-patnikä dhenur dhatré tathä påthvé sapta eta mataraù småtaù

1. Ädau mätä – the first mother, to whom we are born. 2. Gurupatné – the wife of the spiritual master. 3. Brähmaëé – the wife of the brähmaëa. 4. Räja-patnikä – the wife of the king. 5. Dhenu – the cow, she gives us milk. 6. Dhätré – the nurse. 7. Påthvé – the earth.

The Veda also states: paçavo na gävaù – the cow is not an animal. She is a mother who gives us milk.

4. No illicit sex: The Vedas indicate that engaging in illicit sexual activity undermines personal purity and cleanliness. Additionally, such behaviour can lead to various health issues

* The current age.

** That refers to karma-sannyäsa, the sannyäsa of the Mäyävädés, not Vaiñëava sannyasa.

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and diseases associated with irresponsible sexual practices.

“…We have this regulative principle: no illicit sex. What do we mean by illicit sex? There are two types of illicit connections: one is a connection with a woman who is not your wife, the second one is too much attachment to your own wife. Cäëakya Pandit says, mätåvat para-däreñu, see all women, except your legal wife, as mothers. Kåñëa is the only enjoyer and Kåñëa is the only husband, känta…” (Evening program by Çréla Gour Govinda Swami, Maisons Alfort, France, 25 July 1986)

Truthfulness: This encompasses honesty, truth, frankness, openness, straightforwardness, reliability, faithfulness, directness, and accuracy. The antonym is dishonesty.

Compassion: This includes mercy, forgiveness, kindness (not only towards loved ones but to everyone), understanding, and benevolence. The opposite of mercy is cruelty.

Austerity: This refers to self-control, strictness, sobriety, asceticism (which means a lifestyle characterised by abstinence and self-discipline), seriousness, and simplicity. It is the opposite of indulgence.

Purity: This involves hygiene, cleanliness, and spotlessness. The opposite is dirt, dirtiness, or being unclean. Remember, there is the adage, “Cleanliness is next to godliness.”

These four principles – truthfulness, austerity, compassion, and purity – are essential and must be diligently followed.

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Tenaiva Majjati

A Vessel Out of Stone

One who follows a real brähmaëa-vaiñëava becomes a brähmaëa himself. It is not possible by mere imitation. One must truly follow. Become a follower of a perfect brähmaëa, then you will become a brähmaëa yourself. Elaborating on this point, the Manu Saàhitä (2.157) states:

yathä käñöhamayo hasté yathä carma-mayo mågaù yaç ca vipro’nadhéyänas trayaste näma vibhrati

“A wooden elephant, a deer made from deerskin, and a socalled brähmaëa who is not engaged in Vedic study under the guidance of a guru are an elephant, deer, and brähmaëa in name only.”

Çréla Prabhupäda hints at this in his purport, “... a superficial brähmaëa who was called a brähmaëa merely because he was born in a brähmaëa family...” If he has no brahminical qualifications and is not engaged in brahminical activities he is not a real brähmaëa. Again, the Manu Saàhitä (4.190) describes:

atapäs-tvanadhéyänaù pratigraha-rucir-dvijaù ambhasy-açma-plavenaiva saha tenaiva majjati

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“A brähmaëa devoid of austerity, who has not studied the Vedas and yet accepts charity as a brähmaëa, is condemned. Such brähmaëas are like a stone raft – both themselves and those who give them charity are doomed to go down in the ocean of hellish material existence.”

A dvija, a twice born brähmaëa, who is not engaged in tapasya, austerity, and Vedic study, is just a greedy fellow who has developed a great hunger for money. His mentality is, “Don’t you know that I am a brähmaëa? Feed me! Give me bhojana, palatable dishes, and praëämi, donations! Otherwise, your whole dynasty will go to hell!” They are not real brähmaëas. If one donates something to such a brähmaëa, what will happen? Both the person who donates and the brähmaëa who accepts the donation will go to hell. Tenaiva majjati – If you make a vessel out of stone and think, “Oh, I will cross the ocean in this.” What will happen? Both you and the vessel will sink. Similarly, if you donate to or serve a so-called brähmaëa who has no austerity and no Vedic knowledge, both of you will go to hell. Birth or caste does not make one a brähmaëa. Rather, as Kåñëa says in the Géta, caste is according to qualities and actions, therefore guëa-karma-vibhägaçaù – one who has acquired brahminical qualities and who is engaged in brahminical activities is a brähmaëa.

In the Bhägavatam the topic of who is a real brähmaëa often arises, and Çréla Prabhupäda says, “I am making brähmaëas.” His intention is that we become perfect brähmaëas, acquire brahminical qualities, and engage in brahminical activities. He is lifting up mlecchas and yavanas and turning them into brähmaëas, because he is such a merciful brähmaëa-vaiñëava with a magnanimous heart. We should understand who a real brähmaëa is: he is one who understands the brahma-vastu, the Supreme Spirit, Kåñëa. We should develop complete and pure Kåñëa consciousness, and day and night, twenty-four hours, engage in brahminical activities –the loving service of Kåñëa. Then we will become worthy members of the Society for Kåñëa Consciousness. That is the purpose of the Founder-äcärya of ISKCON. If we inculcate Kåñëa consciousness unto everyone, then the whole human society will become happy.

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So go out and preach the science of Kåñëa consciousness, inculcate Kåñëa consciousness, then the whole world will be happy. That is the heart of a real Vaiñëava, a real brähmaëa.

(From a lecture by Çréla Gour Govinda Swami, ÇrémadBhägavatam 9.9.29, Bhubaneswar, India, 16 March 1994).

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Śrī Vaiṣṇava Śaraṇa

Çré Devakénandana däsa Öhäkura

Translation by Çréla Gour Govinda Swami

Why Glorify the Vaiṣṇavas?

Vaiñëava Çaraëa is a well-loved Vaiñëava song, forming part of a larger work glorifying the followers of Çré Caitanya Mahäprabhu. It was composed by Çré Devakénandana däsa Öhäkura, formerly known as Gopäla Cäpäla prior to receiving Mahäprabhu’s grace and becoming a Vaiñëava himself. The translation presented is from a lecture by our beloved Gurudeva, Çréla Gour Govinda Swami given in 1986.

våndävana-väsé jata vaiñëavera gaëa prathame vandanä kori sabära caraëa (1)

“First of all, I pay my obeisances and worship the lotus feet of the Vaiñëavas residing in Våndävana.”

néläcala-väsé jata mahäprabhura gaëa bhümite paòiyä vandoì sabära caraëa (2)

“I, falling flat on the ground, worship the lotus feet of the associates of Mahäprabhu, the Vaiñëavas residing in Néläcaladhäma, Jagannätha Puré-dhäma.”

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navadvépa-väsé jata mahäprabhura bhakta sabära caraëa vandoì hoiyä anurakta (3)

“The devotees of Mahäprabhu who are in Navadvépa, I worship the lotus feet of one and all of those devotees. This is humility, invoking the mercy of all the Vaiñëavas.”

mahäprabhura bhakta jata gauòa-deçe sthiti sabära caraëa vandoì koriyä praëati (4)

“The devotees of Mahäprabhu who are residing in Gauòa-deçe, Gauòa-maëòala-bhümi, I worship the lotus feet of one and all. I pay my obeisances at the lotus feet of one and all.”

je-deçe je-deçe baise gauräìgera gaëa ürddhva-bähu kori vandoì sabära caraëa (5)

“Gauräìgera-gaëa, gauräìgera-jana, gaura-bhaktas, the devotees of Gauräëga, they may be residing in any country, eastern country, western country, wherever they are, raising up my hands I pay daëòavats to one and all at their lotus feet.”

hoiyächena hoibena prabhura jata däsa sabära caraëa vandoì dante kori’ ghäsa (6)

“Those who are already devotees of Mahäprabhu, and in the future, those who are coming in the future, those who will be the devotees of Gauräìga Mahäprabhu, those who will be gaurabhaktas, I worship the feet of one and all.”

brahmaëòa tärite çakti dhare jane jane e veda puräëe guëa gäya jebä çune (7)

“Even a single pure Vaiñëava, jane jane, can deliver the whole world, he has such potency. This is the Vedic conclusion. One must listen to it. One must glorify the Vaiñëavas. One who glorifies the Vaiñëavas, he is very fortunate, all of his sinful reactions will

be annihilated. Such vaiñëava-carita is all spiritual, that is stated in the Vedas and the Puräëas.”

mahäprabhura gaëa saba patita pävana, täi lobhe mui päpé loinu çaraëa (8)

“The men of Mahäprabhu, the devotees of Lord Caitanya, are all patita pävana, they are the deliverers of the patita, the fallen souls. Developing this greed in my heart, I take shelter of their lotus feet.”

vandanä korite mui kata çakti dhari tamo-buddhi-doçe mui dambha mätra kori (9)

“I have no strength, no çakti to glorify the Vaiñëavas. I think ‘Yes, I can do it; I can glorify the Vaiñëavas but this is tamo-buddhi. Out of ignorance I have developed this pride.’”

tathäpi mükera bhägya manera ulläsa doña kñami’ mo-adhame koro nija däsa (10)

“Yet this is my fortune. I am a dumb man; I have no speaking power to glorify the Vaiñëavas. Still, I get pleasure in my mind by doing so. You please excuse my offences at your lotus feet, you please accept me as one of your servants.”

sarva-väïchä siddhi haya yama-bandha chuöe jagate durlabha hoiyä prema-dhana luöe (11)

“All of your desires will be fulfilled if you get the mercy of such a Vaiñëava. You will be freed from the clutches of Yamaräja. Then you will be able to achieve prema-bhakti, which is very rare in this material world. It is only by guru-kåpä, vaiñëava-kåpä. No other way.”

manera väsanä pürëa aciräte hoya devakénandana däsa ei lobhe koya (12)

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“The desires that you have in your mind will be fulfilled very soon if you obtain the mercy of such a Vaiñëava. Therefore, Devakénandana däsa sings this song.”*

* This information is from a lecture delivered in France 1986, and appeared in the Krsna Balarama Temple Newsletter (Bhubaneswar), issues 5 and 14.

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Śrī Govardhana-vāsa-prārthanā-daśakam

Translation by His Divine Grace Çréla Gour Govinda Swami Mahäräja

“…Now I will chant the ten verses of Çré Govardhana-väsaprärthanä-daçakam, written by Raghunätha däsa Gosvämé, glorifying Giriräja Govardhana.

nija-pati-bhuja-daëòä-chatra-bhävaà prapadya pratihata-mada-dhåñöoddaëòa-devendra-garva atula-påthula-çaila-çreëi-bhüpa priyaà me nija-nikaöa-niväsaà dehi govardhana a tvam

“O Çréman Giri Govardhana, king of the hills and mountains, who is spread far and wide, please give me a place to stay with you because, like an umbrella you are lifted by your master Bhagavän Kåñëa, you are resting in His hand. Lord Kåñëa crushed the pride of the heavenly King Indra who was very proud because of his opulence.”

pramada-madana-léläù kandare kandare te racayati nava-yünor dvandvam asminn amandam iti kila kalanärthaà lagnakas tad-dvayor me nija-nikaöa-niväsaà dehi govardhana a tvam

“O my dear Govardhana, please give me a place to stay with you because the loving conjugal sweet lélä of Rädhä and

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Kåñëa has manifested in each of your caves. Staying with you I want to see those sweet loving conjugal léläs of Rädhä and Kåñëa.”

anupama-maëi-vedé-ratna-siàhäsanorvéruha-jhara-dara-sänu-droëi-saìgheñu raìgaiù saha bala-sakhibhiù saìkhelayan sva-priyaà me nija-nikaöa-niväsaà dehi govardhana tvam

“My dear Govardhana, please give me a place with you. If you ask, ‘Why do you want a place with me? If you want to see these nice sweet loving conjugal pastimes of RädhäKåñëa, you can see them anywhere in Våndävana, they are going on everywhere. Why do you want to stay with me?’ In answer I may say, ‘Because you are very dear to Kåñëa, O my dear Govardhana. You have allowed Kåñëa to sit on an elevated siàhäsana made of jewels and pearls in you. You have allowed Kåñëa to sit underneath a tree on you, by the side of the fountain in your valleys. Not only Kåñëa, but Kåñëa with Balaräma and all of His cowherd boys, you have allowed them to manifest their very sweet nectarean lélä there, thereby you are giving all pleasure to them. So why shall I stay in any other place than yourself? Therefore, I want to have a place with you.”

rasa-nidhi-nava-yünoù säkñiëéà däna-keler

dyuti-parimala-viddhaà çyäma-vedià prakañya

rasika-vara-kulänäà modam äsphälayan me

nija-nikaöa-niväsaà dehi govardhana tvam

“O Giri Govardhana, please give me a place with you because you are the witness of the dhana-keli-lélä of the everfresh youths, Rädhä and Kåñëa, and you are the reservoir of all rasas, mellows, and you have made a beautiful platform, known as çyäma-vedi, from which nice scent is emanating,

thereby you are giving pleasure to Rasaräja Kåñëa and His dear devotees. So why shall I want some other place than you?”

hari-dayitam apürvaà rädhikä-kuëòam ätmapriya-sakham iha kaëöhe narmaëäliìgya guptaù nava-yuva-yuga-kheläs tatra paçyan raho me

nija-nikaöa-niväsaà dehi govardhana tvam

“If you ask, ‘There are many places in me. Which place do you want to stay?’ In answer I may say, ‘O my dear Govardhana, I want that place in you named Rädhä-kuëòa, I want that place to stay because Rädhä-kuëòa is very dear to Kåñëa. Therefore, it is incomparable. You are a very dear devotee and friend of Kåñëa. For this reason, I want a place there in Rädhä-kuëòa, where you have placed that Rädhäkuëòa on your chest, and confidentially these two new fresh youths, Rädhä and Kåñëa are always engaged in loving conjugal affairs there. This place is befitting for me. Sitting there, I want to see those nice nectarean, loving, conjugal pastimes of Rädhä-Kåñëa, like you.’”

sthala-jala-tala-çañpair bhüruha-chäyayä ca pratipadam anukälaà hanta samvardhayan gäù tri-jagati nija-gotraà särthakaà khyäpayan me

nija-nikaöa-niväsaà dehi govardhana tvam

“O Giri Govardhana, please give me a place with you, because you are giving freely your water, your land, grass, the cool shade of your trees at every moment, at every step to the cows and calves of Våndävana – Nanda Mahäräja’s cows and calves that Kåñëa was tending, and who you, Govardhana, were nourishing. Thereby your name is Govardhana because you are nourishing the ‘go’, cows and calves. In the three planetary systems you are known as Govardhana. Therefore,

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if I get a place with you, it will be very easy on my part to have the darçana of my dearest Lord Kåñëa, because every day He goes to tend the cows and calves of Nanda Mahäräja.”

surapati-kåta-dérgha-drohato goñöha-rakñäà tava nava-gåha-rüpasyäntare kurvataiva agha-baka-ripuëoccair datta-mäna drutaà me

nija-nikaöa-niväsaà dehi govardhana tvam

“O Giri Govardhana, in answer you may say, ‘By staying in any part of Våndävana you may have the darçana of Lord Kåñëa, why do you want to stay with me?’ In answer I may say, ‘O my dear Govardhana, please give me a place with you because Kåñëa, who is the enemy of Aghäsura and Bakäsura, demons, has established a new house in you and He was carrying you like an umbrella, thereby He had given protection from the wrath of the heavenly King Indra to all the inhabitants of Vrajabhümi. Thereby Kåñëa has given you much respect. Therefore, all people pay you respect. This is the nature of Kåñëa that though someone may be very unqualified or insignificant, if he stays with His dear devotee who is respected by one and all, very easily he obtains Kåñëa’s mercy. I am a most insignificant and disqualified person therefore if I stay with you then I will obtain the mercy of Kåñëa. This is my desire.’”

giri-nåpa-hari-däsa-çreëi-varyeti-nämä-måtam idam uditaà çré-rädhikä-vaktra-candrät vraja-nava-tilakaatve klpta-vedaiù sphuöaà me

nija-nikaöa-niväsaà dehi govardhana tvam

“If you say, ‘This Våndävana covers five yojanas, (40 miles). It is like Kåñëa’s body. Anyone may stay in any part of Våndävana and fulfill his desire, so why do you want to stay

with me?’ In answer I may say, ‘O Giriräja Mahäräja, please see, this verse is from the Çrémad-Bhägavatam, coming from the lotus moonlike face of Çrémati Rädhäräëé. This verse means you are the chief of all hari-däsas, hari-däsa-varya. This is the nectarean name you have received. Therefore, all Vedas have described you as the new and wonderful tilaka of Vrajabhümi. This is very clear. What more shall I say? To stay with you is the most befitting place for me. Therefore, O my dear Govardhana, please give me a place with you.’”

nija-jana-yuta-rädhä-kåñëa-maitré-rasäktavraja-nara-paçu-pakñi-vräta-saukhyaika-dätaù agaëita-karuëatvän maà uré-kåtya täntaà nija-nikaöa-niväsaà dehi govardhana tvam

“If you ask, ‘You may fulfill your desire from any of the vrajaväsés, why are you asking me?’ In answer I may say, ‘You are very dear to Kåñëa. You are always surrounded by the damsels of Vrajabhümi, the sakhés, and by the sakhas, the cowherd boys, those who are very dear to Kåñëa, and your rasa is sakhya-rasa, friendly mellow. You are giving all pleasure to the birds, the beasts, to the men and women, to everyone in Vrajabhümi. That means you are very, very merciful. Therefore, as soon as Kåñëa touched you, you yourself got up to rest on Kåñëa’s left hand, as an umbrella. Thereby Kåñëa gave protection from the wrath of Indra to all the inhabitants of Vrajabhümi. You are so merciful. Therefore, why shall I go to some other resident of Vrajabhümi leaving you, such a merciful devotee? Why shall I pray to them?’ If you ask, ‘The vrajaväsés who have taken shelter under me, they are very, very dear to Kåñëa.’ Pointing to me you would say, ‘You are not so dear. Therefore, how can I give you a place?’ In answer I may say, ‘O my dear Govardhana, you are very, very merciful. I am dina duùkhé, I am a most insignificant creature, a pauper. Please accept

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me, because one who is a Vaiñëava, bhakta, a devotee, he showers his mercy on those who are dina, very fallen and insignificant. Therefore, please give me a place with you. If I obtain a place with you and you shower your mercy then I will be able to become very dear to Kåñëa, otherwise how can I become very dear to Kåñëa?’”

nirupadhi-karuëena çré-çacénandanena tvayi kapaöi-çaöho ‘pi tvat-priyenärpito ‘smi iti khalu mama yogyäyogyatäà mäm agåhëan nija-nikaöa-niväsaà dehi govardhana a tvam

“‘O Giri Govardhana, why would you give a place to one who is very low, degraded and most insignificant, a pauper? I am telling you the reason. It is true; I am a great duplicitous person. Still, Çacénandana Gaurahari, Caitanya Mahäprabhu who is supremely merciful handed me over to you. You must accept the words of Gaurahari, who is very dear to you.’ If you ask, ‘Why has Çacénandana Gaurahari sent you here from Puruñottama-kñetra Jagannätha Puri-dhäma? He must have some purpose?’ However, I say there is no purpose, none. He is wonderfully merciful. Therefore, O my dear Govardhana, do not deliberate on my qualification or disqualification, just accept me. You are very, very merciful. Shower your causeless mercy on me and please give me a place with you.”

The Chief of all Bhaktas

These are ten verses written by Raghunätha däsa Gosvämé on the glorification of Giriräja Govardhana. Then this is the concluding verse:

rasada-daçakam asya çréla-govardhana asya kñitidhara-kula-bhartur yaù prayatnäd adhéte

sa sapadi sukhade ‘smin väsam äsädya säkñäc chubada-yugala-sevä-ratnam äpnoti türëam

“Giriraja Govardhana is very dear to Rädhä-Kåñëa. He is däsa, a great servant of Rädhä-Kåñëa. He is known as haridäsa-varya, the chief of all hari-däsas. The service he renders is compared to an invaluable gem. If anyone reads these ten verses, known as Çré Govardhana-väsa-prärthanä-daçaka, with love and affection, with complete faith and pure devotion they will definitely acquire bhakti-rasa, the mellow of bhakti, then very easily they can obtain a place with Giriräja Govardhana.”

This is our philosophy: He is as good as Lord Hari, on the same level. Hari’s dear devotee is as good as Hari (Kåñëa). Govardhana is as good as Kåñëa because he is a dear devotee. That is our philosophy. *

* Excerpt from a lecture by His Divine Grace Çréla Gour Govinda Swami Mahäräja on 4 November 1994.

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The Great Stalwart Vaiṣṇava-Ācārya Śrīla Śyāmānanda Prabhu

Excerpted from Çré Caitanya His Life & Associates by Çréla Bhakti Ballabha Tértha Mahäräja

Çré Çyämänanda Prabhu was a servant of a servant of Subala in kåñëa-lélä. He was the disciple of Hådayänanda or Hådaya-caitanya, who in turn was a disciple of Gauré däsa Paëòita. Gauré däsa Paëòita was none other than Subala in kåñëa-lélä.

yaà loka bhuvi kértayanti hådayänandasya çisyaà priyaà sakhye çré-subalasya yaà bhägavataù preshöhänuçiñyaà tathä sa çrémän rasikendra-mastaka-maëiç citte mamähar-niçaà

çré-rädhä-priya-narmä-marmasu rucià sampädayan bhäsatäm

“Çré Çyämänanda was known in this world as Hådayänanda’s dear disciple; he was the grand-disciple of Subala sakhä, the Supreme Lord’s most dear friend. A crest-jewel among those who revel in sacred rapture. May he appear day and night in my mind, bringing an appreciation for the essence of the joys of the beloved of Çré Rädhä.”

(Çyämänanda-çataka)

Çyämänanda Prabhu was born on the full moon day of Chaitra in 1456 of the Çaka Era (1534 AD) in Dharenda Bahadurpura, a town near the Kharigapura railway station in Medinipura. His father was Çré Kåñëa Mandal, and his mother, Durika. Kåñëa

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Mandal’s hometown was Dandeshvara, situated on the banks of the Suvarnarekha River.

The Gauòéya Vaiñëava Abhidäna states: “Çré Kåñëa Mandal lived in a place called Ambuwa, near Dandeshvara. He formerly lived in Gauda (the part of Bengal which lies on the banks of the Bhagirathi River) and only later moved to Dandeshvara, which is just across the present-day border in Orissa. Çyämänanda’s disciples have established five principal seats in the towns of Dharenda, Bahadurapura, Rayani, Gopiballabhapura, and Nrisinghapura.”

Rādhārāṇī’s Special Mercy on Śyāmānanda

Although Çyämänanda Prabhu was an initiated disciple of Hådaya-caitanya’s, his guru had entrusted him to the care of Jéva Gosvämé Prabhu. Through Jéva Gosvämé’s association and offering service to him, Çyämänanda developed a taste for serving Rädhä and Kåñëa in the conjugal mood.

Hådaya-caitanya Prabhu himself was a disciple of Gauré däsa Paëòita, who was one of the twelve gopas, known as Subala sakhä. He worshipped Gaura-Nitai in the mood of friendship. Some mistakenly believe that Çyämänanda committed an offense against his initiating spiritual master by worshipping Kåñëa in a higher mood, than he had originally. The mood of friendship is contained within the conjugal mood and if a disciple makes further progress in spiritual life, it enhances the reputation of his teacher.

An extraordinary incident, which took place in Vrindavan prior to his being ordered by Jéva Gosvämé to return to Orissa, demonstrates how dear Çyämänanda was to Rädhäräëé.

One day, while sweeping the räsa-maëòala, absorbed in ecstatic trance, Çyämänanda Prabhu was blessed with divine vision. By Rädhäräëé’s transcendental mercy, he found Her ankle bracelet

lying on the ground. In his excitement, he reverently touched the ankle bracelet to his forehead, where it left a mark. This sacred imprint became the tilaka mark of the disciple descendants of Çyämänanda – preserved to this day nüpura-tilaka.

Śrī Śyāmānanda Prabhu’s Preaching

Çréla Narottama däsa Thäkura and Çyämänanda primarily preached the message of Mahäprabhu through kértana. Çréniväsa Äcärya sang kértana in a style called manohara-sahi, Narottama in gariana-hati, and Çyämänanda in reneti. He would enchant the listeners with his heartfelt singing of kértana. These styles of kértana are no longer extant.

As a result of his preaching in Orissa, many Muslims also became Çyämänanda’s disciples. The most important of his innumerable disciples was Rasika Murari. Rasikänanda was the son of Acyutänanda, the zamindar of the Rohiëé village. He had another name, Murari, and was thus most commonly known as Rasika Murari. He was a very powerful preacher and his fame is still widespread through the villages of Orissa. A list of some of Çyämänanda’s prominent disciples is given in the Bhakti-ratnäkara:

“Çyämänanda made disciples all over the place. A person can be purified by hearing their names: Radhananda, Purushottam, Manohara, Cintamani, Balabhadra, Jagadishvara, Uddhava, Akrura, Madhuvana, Govinda, Jagannath, Gadadhara, Anandananda, and Radhamohana. Çyämänanda was constantly immersed in the joy of kértana in the association of these disciples. Poets have described his wonderful pastimes for the pleasure of everyone” (Bhakti-ratnäkara 15.62-66)

Other than these disciples, Çyämänanda converted a yogé named Dämodara. Narahari Cakravarté Öhäkura has written the following account of that conversion:

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“There was a practitioner of yoga named Dämodara. Çyämänanda mercifully flooded him with devotional rasa. After becoming Çyämänanda’s disciple, Dämodara cried and chanted the names of Caitanya-Nitäi. Who could remain untouched by his ecstatic absorption? He danced, crying out “bhakti is the best of all!” After delivering Dämodara, Çyämänanda continued to travel about, distributing the jewel of devotion to all.”

(Bhakti-ratnäkara 15.55-8)

Çyämänanda put on a large festival at Dharenda with Rasika Murari and Damodar which is still remembered today. When he left the world, Çyämänanda turned over the service of Govinda at Gopivallabhapura. Çyämänanda’s disciples and their descendants still worship his Deity Rädhä-Çyämasundara in Våndävana. This temple is still one of the principal pilgrimage sites in Våndävana.

Çyämänanda Prabhu lived the last part of his life in Nrisinghapura in Orissa where he continued preaching Vaiñëavism. His earthly pastimes came to an end on the first day of the waning moon in the month of Asharh in 1552 of the Shaka era (1630 AD).

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The Only Object of Pilgrimage

“The only object of pilgrimage is to obtain the association of sädhus (saints) and as the result thereof to receive the blessing of the service of Çré Kåñëa; the presence of sädhus turns a place into a holy tértha (a place of pilgrimage). Therefore, what is the good of going where there is no sädhus and undergoing the troubles of travelling long distances on the pretext of pilgrimage? The presence of Vaiñëavas turns a place into Våndävana and is the source of boundless joy to the residents thereof.” (The Harmonist/ Çré Sajjana-toñaëé Vol. XXXVIII. No. 11)

A Sādhu Has No Enemy

“You should understand that the sädhu never gets angry. You may disrespect the sädhu, you may condemn the sädhu, speak ill of the sädhu, you may develop enmity towards the sädhu, but the sädhu has no enemy.”*

The Sādhu’s Words Are Like a Knife

“…Sädhu upadeça-mantre piçäcé paläya (C.c. Madhya 22.15)the sädhu’s words are like a knife or like sharp arrows, but full of blessings. He will cut off the knot of ignorance. Mäyä piçäcé, mäyä the witch is cleansed and chased away - no more! Then

* Excerpt from a lecture on Çrémad-Bhägavatam 9.8.12, by Çréla Gour Govinda Swami, Bhubaneswar, 1 February 1994.

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good vision comes, ‘Oh yes, Kåñëa is there, all-attractive.’ Then the disciple is attracted towards Kåñëa, no more towards mäyä…”*

The Definition of a Sādhu

[The definition of a sädhu by Çréla Gour Govinda Swami

Mahäräja Äcärya Öhäkura. Spoken, in private to his secretary in Bhubaneswar, March 1994, directly after the GBC meetings of that year.]

Çréla Gour Govinda Swami: I tried to explain to my godbrothers, in Mäyäpura, what a real sädhu is, but they only laughed and said, “…too hard Swami, too hard…”

1. A sädhu is one who is not under the sway of the three modes of material nature (guëas).

The three modes of material nature are sattva-guëa (goodness), raja-guëa (passion) and tama-guëa (ignorance). They are the fetters, the ropes or chains of mäyä, that bind the conditioned souls.

2. The four defects are not present in him:

• Bhrama – the tendency to commit mistakes.

• Pramäda – the tendency to be illusioned.

• Vipralipsä – the tendency to cheat.

• Karaëäpäöava – imperfect senses.

3. He has complete mastery over the six enemies.

• Käma – lust.

• Krodha – anger.

• Lobha – greed.

• Moha – illusion.

• Mada – pride.

• Mätsarya – envy.

4. He is free from the four anarthas.

• Tattva-bhrama – illusion about spiritual knowledge.

• Hådaya-daurbalya – weakness of heart.

* Excerpt from a lecture on Çrémad-Bhägavatam 9.8.12, by Çréla Gour Govinda Swami, Bhubaneswar, 1 February 1994.

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• Aparädha – offences.

T he O nly O bjec T O f p ilgrim A ge

• Asat-tåñëä – material desires.

He has gone past anartha-nivåtti, eradication from the undesirable urges that have gravitated to the region of the heart.

5. He has gone past niñöhä (attained unwavering steadiness in devotional service).

6. He has gone past ruci, the stage where one has developed a real taste for hearing and chanting.

7. He has gone past äsakti, the stage where one has developed deep attachment for the Supreme Lord.

8. He is in bhäva (the preliminary stage of transcendental love of God, or a ray of prema).

9. But, better still is prema. If he is a premi-bhakta, he is a real sädhu, a topmost sädhu.

Why Kṛṣṇa Consciousness Is Flourishing

in the Western Countries

Excerpts from a Question-and-Answer period with Çréla Gour Govinda Swami*

Bhāgavata Tuṅgīs

Devotee One: In every Indian family there is a Bhagavad-gétä and everyone is worshipping some kind of deity.

Çréla Gour Govinda Swami: Yes, they know it, but now it is becoming more and more reduced. Bhägavata tuìgés [a special building where the Çrémad-Bhägavatam was read and worshipped] were previously in every village, next to almost every house. Now only rarely you will find them. In my boyhood days, every evening I was reading the Bhägavatam on palm leaves by a burning castoroil lamp. If I did not read it, I was slapped! Yes, my father, mother, guru-janas, would slap me. We were born in such circumstances and trained from very birth. It is still coming to my memory. There was no electricity, even kerosene was not so available. When I was reading as a student, I was burning a castor-oil lamp, and I would walk by foot - there was no vehicle, nothing. Hundreds of miles I was walking, walking, walking. I have walked to Puré. Now it is not necessary, it is all Westernised; no Bhägavata-tuìgé - all clubs, nude clubs. So, India is like wet wood now [the path of bhakti is not flourishing as it should] and the Western countries are like * in 1989, exact date not known.

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dry wood, catching fire [the path of bhakti is spreading], bhakti is spreading like wildfire now.

They are Imitating the Westerners

The Indians are blindly imitating the Westerners. The Western civilisation is a dog civilisation and the Indians are imitating this. Bhaktivinoda Öhäkura had this foresight and thought, Oh, such bad luck has come to India. They are imitating the Westerners, the mlecchas with their Godless education and civilisation; theirs is ‘a dog civilisation’ in the language of my Guru Mahäräja. “This message should be spread in the Western countries, in English.” So, he was the first to start writing books in English. He thought it should be spread, otherwise such bad luck is coming to India. As they are imitating – if the Westerners will chant ‘Hare Kåñëa’ and dance, the Indians will imitate that. Now they teach, and now you imitate.

India is such a land, with a favourable atmosphere, but in other parts of the world, there is no favourable atmosphere! Therefore, Mahäprabhu who is patita-pävana, spread the saìkértana movement to all parts of the world, beyond India. He gave this responsibility to the Indians: You do it if you are Indian. If you have this identification ‘I am Indian’, you should do it. If you cannot do it, then you cannot be called an Indian. No, you are not Indian. You are a mleccha.

Mahāprabhu’s Causeless Mercy

Devotee: What is making the Western countries like dry wood? What is making them so receptive to Kåñëa consciousness?

Çréla Gour Govinda Swami: This is Mahäprabhu’s causeless mercy. This is the causeless mercy of the dear devotees of Mahäprabhu. They have hoped so, they cherished this desire, so now, their desire is fulfilled.

A ppendix 10 Why KåñëA ConsCiousness is Flourishing

Devotee: Because of the desire of those devotees of Mahäprabhu, therefore Kåñëa is fulfilling their desire?

Çréla Gour Govinda Swami: Yes. That is the only reason. Take the opportunity that Goddess Kåpä-devé is giving. Her kåpä-çakti, her potency is very favourable to you Westerners.

Devotee: So, the Westerners are receiving more mercy than the Indians?

Çréla Gour Govinda Swami: Yes, yes!

You Have Got All Blessings of Kṛṣṇa

Letter to Gaura [Gour] Govinda

Bombay

6 January, 1977

77-01-06

Bhuvaneçvara

My dear Gaura Govinda,

Please accept my blessings. I am in due receipt of your letter dated 2/1/77 and have noted the contents carefully.

We shall arrange for one man to oversee the construction. That will be supplied. You have got all blessings of Krsna. You are so nice faithful servant of Krsna, surely you will be successful.

Come to the Kumbha Mela where I am going on the 11th instant, and we shall talk in detail. Then with you I shall return to Bhuvaneçvara and start immediately the work. You can stay with us for four or five days at Kumbha Mela, then we shall go with you. Arrange for that. You can book one first class compartment for four of us from Allahabad to Bhuvaneçvara for the 17th or 18th.

Before coming to Allahabad, you can go to see one professor. His name is Dr. Banshidhar Mohanty. He is in the department of Oriya at Utkal University in Bhuvaneçvara. He has got one manuscript of Srimad-Bhagavatam that he wants to show me. You

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can see him and see also this manuscript. You can inform him of my coming there and ask him to come to see me at that time. When you come to Allahabad you can inform me about the manuscript.

Hoping this will meet you in good health.

Your ever well-wisher,

A.C. Bhaktivedanta Swami ACBS/jda

Braja devé däsé: After initiation, especially as we were fasting all day, I felt totally out of this world – sober and fixed. I just felt spiritually surcharged after initiation. Guru Mahäräja gave me the experience that only a mahä-bhägavata can give. It was like nothing I had ever experienced before. My previous initiation was more like a Sunday feast or a party. What I experienced from Guru Mahäräja was very serious and powerful. We took Ekädaçé prasäda after midnight. What an experience I had just had! (Excerpt from Chapter 5)

Janeshwar däsa: My first impression of Guru Mahäräja was that he did not disappoint me. He certainly seemed to fit most of the preconceived ideas I had in my mind about him. He was very kind, most friendly, welcoming and very jolly. He laughed a lot, and he seemed to be genuinely happy to see us and to have us there. He did not treat us in any condescending fashion, he was not thinking himself to be our superior. We noticed over the next few days how he genuinely relished kåñëa-kathä. For example, he would become increasingly excited relating the pastimes of Lord Kåñëa with the cowherd boys. Also, he would relish describing how Kåñëa is a mad man, because of His love for Çré Rädhä. Gurudeva was totally unique, a natural bhakta. We could detect nothing forced or artificial about him at all, no pretence. He genuinely relished kåñëa-kathä and he gave us so much time and attention for hours every day. (Excerpt from Chapter 17)