Centenary Anthology

Pastimes, Glories and Teachings of

Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj

© 1995 Sri Chaitanya Saraswat Math
All rights reserved by the Successor President-Acharya

Sri Chaitanya Saraswat Math, Nabadwip, West Bengal, India

Compiled by Sripad Mahananda Das Bhakti Ranjan. Published first on 18 October 1995 as an offering in honour of the Centenary Anniversary of Srila B.R. Sridhar Dev-Goswami Maharaj’s divine appearance and the conclusion of a year-long festival in the Mission.

This electronic version is prepared in 2025 as part of service to His Divine Grace Om Vishnupad Srila Bhakti Nirmal Acharya Maharaj.

Web address: www.scsmathinternational.com

Email: info@scsmathinternational.com

CONTENTS

Foreword

The Exclusive Line of Srila Saraswati Thakur

INTRODUCTION

This Extremely Auspicious Day

PART 1:  Srila Guru Maharaj—His Pastimes and Glories

Chapter One: Siksa Guru

Chapter Two: Transcendental History

Chapter Three:  Srila Guru Maharaj Remembers

PART 2: Srila Guru Maharaj—His Holy Teachings

Chapter Four:  Hearing to See

Chapter Five: The Guide

Chapter Six: Specific Service

Chapter Seven: The Willing and the Able

Chapter Eight: A Wonderful Touch

Chapter Nine: Faith and Harmony

Chapter Ten:  Focussed to Guru

Chapter Eleven:  Unadulterated Purity

Chapter Twelve: Surrender, Service, Dedication

Chapter Thirteen: The Harmonizing Spirit

Chapter Fourteen:  Harmony—Beauty’s Necessity

Chapter Fifteen:  Ambition of Life

Chapter Sixteen:  Place of Solution  Sri Nabadwip Dham

Sri Guru-Prasastih: In Glorification of Sri Gurudev

The Logo of Sri Chaitanya Saraswat Math

Sri Chaitanya Saraswat Math’s Mission

Headquarters of Sri Chaitanya Saraswat Math

Books and Publications of Sri Chaitanya Saraswat Math

All glories to His Divine Grace, Om Vishnupad Paramahamsa Thakur Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj, the most illustrious follower of Srila Bhaktisiddhanta Saraswati Thakur and who is ever giving the unlimited mercy of Sri Chaitanya Mahaprabhu to the fallen souls. He has appeared as our most Divine Guardian. He is ever radiant in his mercy, and, resplendent like the morning sun, he is illuminating the most hidden recesses of our hearts.

Foreword

The Exclusive Line of Srila Saraswati Thakur

by His Holiness Sripad Bhakti Pavan Janardan Maharaj

Formerly printed in the form of
a Centenary Sri Vyasa-puja offering

Srila Guru Maharaj’s conclusions embody the full siddhanta of the line of Srila Rupa Goswami, and his beautiful poetic style shines with the most sublime Ujjvala-rasa revealed by Sri Gauranga to His true followers.

Sri Chaitanya Mahaprabhu has glorified the Brahma-Madhva-Gaudiya Sampradaya. As an effulgent locket adorns a necklace, so Mahaprabhu appeared in the Sampradaya began by Lord Brahma: Krsna hoite chatur-mukha. There are of course four Sampradayas: one was begun by Brahma, one by the Kumaras, one by Laksmi and one by Lord Siva. Their preceptorial lines are continuing, and their followers present the conclusions of such stalwarts in their respective Sampradayas as Ramanuja, Madhvacharya, Visnuswami and Nimbarkacharya.

Still, in the words of Srila Guru Maharaj,

e-rupa aroti brahma sambhu agochara,

gaura bhakta krpa patra matra siddhi sara

“The divine worship of Mahaprabhu is beyond the vision of even Lord Brahma or Lord Siva. Only by receiving the mercy of a devotee of Lord Gauranga can one attain such perfection.” Sri Chaitanya Mahaprabhu appeared in the Brahma-Madhva-Gaudiya Sampradaya, but what He came to give is beyond the vision of the preceptor of the Sampradaya, Lord Brahma himself. It is also beyond the purview of Lord Siva. Both are mahajans, and recognized devotees, still they are unable to participate in the exclusive devotion given by Sri Chaitanya Mahaprabhu and known to His internal devotees such as Srila Guru Maharaj. Rather they ever pray to have bestowed upon them the mercy of Mahaprabhu’s true followers so they may continue the progressive development of their devotion.

Sri Chaitanya Mahaprabhu is actually situated in His own internal Sampradaya, although apparently appearing within the Brahma-Madhva-Gaudiya Sampradaya. Madhavendra puri-vara, sisya-vara sri-isvara. Who preceded Mahaprabhu and showed the deep mahabhava mood of separation of Srimati Radharani was Sri Madhavendra Puri. In Sri Chaitanya-charitamrita, Srila Krishnadas Kaviraj progressively describes the deep mood of Srila Madhavendra Puripad expressed in the verse:

ayi dina-dayardra natha he,

mathura-natha kadavalokyase

“O my Lord! O most merciful master! O master of Mathura! When shall I see You again?” There it is noted that, “Actually this verse was spoken by Srimati Radharani Herself, and by Her mercy only was it manifest in the words of Madhavendra Puri. Only Sri Chaitanya Mahaprabhu has tasted the poetry of this verse. No fourth person is capable of understanding it.”

Srila Madhavendra Puri’s effulgence of Krishna-prema showed, in the original sprout form, the glory of Mahaprabhu’s Sampradaya. Although he was formally situated in the Brahma-Madhva-Gaudiya Sampradaya, prior to his appearance there was no one in that line who displayed the deep Love of Godhead, the mood of Krishna-prema of Madhavendra Puri. His disciple was the most fortunate Sri Iswara Puri, who was accepted as the preceptor of Sri Chaitanya Mahaprabhu.

When Mahaprabhu visited the place of the appearance of Lord Krishna in Mathura, and was dancing before the Deity of Sri Kesava, an elderly brahmana began to also dance in ecstatic love, Krishna-prema, along with the Lord. Later, Mahaprabhu asked that brahmana where he had acquired such love. The elderly brahmana replied that he had a connection with Srila Madhavendra Puri, who had visited his house and accepted him as a disciple. He also told Mahaprabhu Himself:

kintu tomara prema dekhi’ mane anumani

madhavendra-purira’sambandha’ dhara—jani

krsna-prema tanha, yanha tanhara ‘sambandha’

tahan vina ei premara kahan nahi gandha

“Upon seeing Your ecstatic love, I can just imagine that you must have some relationship with Madhavendra Puri. This is My understanding. This kind of ecstatic love can be experienced only by one who has a relationship with Madhavendra Puri. Without him, even a scent of such transcendental ecstatic love is impossible.” Without a connection with Sri Madhavendra Puri, such Love of Godhead is not possible.

Srila Guru Maharaj has always said that we are not worshippers of form, but of substance. There is a qualitative presence that is expressed in Sri Chaitanya-charitamrita. We are not interested in mere general expressions like the Guru-parampara, but we are interested in the living line of Sri Chaitanya Mahaprabhu’s Sampradaya which is manifest in the hearts of the most qualified representatives of the Lord. Just as Sri Chaitanya Mahaprabhu is much more than the Yuga-avatar, being the most sublime combination of Rasa-raj, Sri Krishna, with Mahabhava, Srimati Radharani, similarly there are personalities who embody the presence of Sri Madhavendra Puri.

In more recent times, that most divine presence again revealed itself in the person of Srila Bhaktivinod Thakur. Srila Guru Maharaj composed his beautiful Srimad Bhaktivinoda-viraha Dasakam during the time when Srila Bhaktisiddhanta Saraswati Thakur was personally present in this world. There, Srila Guru Maharaj reveals:

sri-gauranumatam svarupa-viditam rupagrajenadrtam

rupadyaih parivesitam raghu-ganair asvaditam sevitam

jivadyair abhiraksitam suka-siva-brahmadi-sammanitam

sri-radha-pada-sevanamrtam aho tad datum iso bhavan

“That which is the Gracious Gift of Sri Gaurachandra, the deep, internal purport of which is known by Sri Swarup Damodar, that which is adored by Sri Sanatan Goswami, and distributed by the Rasa-tattvacharyas headed by Sri Rupa Goswami; that which is tasted and enriched by Sri Raghunath Das Goswami and followers, and tenderly protected by Sri Jiva Goswami and his associates; and that which is venerated from afar by the great personalities like Mahadev, lord of the gods, and Brahma, grandfather of the world—O wonder of wonders, that ecstatic nectar of the exclusive service of the lotus feet of Sri Radha—you hold the perfect position to mercifully give even that to us.”

When Srila Guru Maharaj began to present his composition glorifying Srila Bhaktivinod Thakur before Srila Bhaktisiddhanta Saraswati Thakur, at first Srila Saraswati Thakur listened in a very scrutinizing way to the initial verses. But as Srila Guru Maharaj continued in his presentation, Srila Bhaktisiddhanta Saraswati Thakur became immensely pleased and appreciative, and commented that he was confident and satisfied that at least one of his followers was qualified to continue and properly represent his siddhanta and the essence of Mahaprabhu’s line.

Srila Guru Maharaj has eternally glorified the quality of Srila Bhaktisiddhanta Saraswati Thakur in his many beautiful compositions such as Sri Sri Prabhupada-padma Stavakah, which to this day is sung in temples all over the world by the followers of Srila Bhaktisiddhanta Saraswati Prabhupada. Srila Guru Maharaj has given us this beautiful pranam verse in glorification of his Spiritual Master which Srila Guru Maharaj himself has explained:

nikhila-bhuvana-maya-chhinna-vichchhinna-kartri

vibudha-bahula-mrgya-mukti-mohanta-datri

sithilita-vidhi-ragaradhya-radhesa-dhani

vilasatu hrdi nityam bhaktisiddhanta-vani

“With his first step, he vigorously cut asunder the whole plane of exploitation, and with his second, he has put a stop to all the calculations of the different scholars with their different conceptions of salvation, or liberated stages. With his third step, he has minimized the hardness and stiffness of the rules and regulations of calculative devotional service, by the touch of divine love: crossing Vaikuntha, he has given us the worship of Radha and Govinda.

“Calculation, the rules and regulations, awe, reverence, all these things are minimized, checked, slackened with the softness of Vrindavan within, and with the hardness of a devastator without, he created havoc in the materialistic world, fighting with one and all. Single-handedly fighting against the whole world, and cutting asunder everything—that was his external attitude. And his second attitude was to put a stop to all scholarly researchers and doctorates of different departments, and to stop their boasting research; and third, to minimize, to slacken the grandeur of the worship of Narayan. He caused the domain of love to descend into this plane with love from the heart as all in all. With that we come to serve our object of worship, and he represented the service of Radha-Govinda as the highest attainment. That was his history. The real existence of Srila Bhaktisiddhanta Saraswati Thakur Prabhupada is in bhaktisiddhanta-vani, his divine teachings. May that bhaktisiddhanta-vani dance eternally within the core of your heart.”

When Srila Bhaktisiddhanta Saraswati Thakur was leaving this world, he called for Srila Guru Maharaj. In a gathering of his disciples he asked Srila Guru Maharaj to sing Sri Rupa Manjari-pada. Previously, Srila Bhaktisiddhanta Saraswati Thakur had examined Srila Guru Maharaj, and was satisfied that he could represent the essential line of Sri Gaurachandra, given by His true representative and follower, Srila Rupa Goswami. Now, Srila Bhaktisiddhanta Saraswati Thakur gave the charge of that line to Srila Guru Maharaj in a way that many senior godbrothers present described as a “mystic transmission” of responsibility.

After Srila Bhaktisiddhanta Saraswati Prabhupada departed from this world, his disciples sought out the association of Srila Guru Maharaj. It was not any formality which attracted them, any formal delegation of responsibility assigned to Srila Guru Maharaj. It was more intrinsic: they found in Srila Guru Maharaj that effulgent Krishna-prema which accompanies the highest realizations of the Rupanuga line. It was this divine presence that attracted them, that made them ardently desire his association.

Their attraction for the association of Srila Guru Maharaj was not because of his rank or seniority; he was not the most senior Vaishnava present. At that time there were other godbrothers of Srila Guru Maharaj, disciples of Srila Bhaktisiddhanta Saraswati Thakur, that were senior in the Mission to Srila Guru Maharaj; but they themselves came to associate with him. Prominent devotees accepted sannyas from him, and saw him as their sannyas-guru. Leading disciples of Srila Bhaktisiddhanta Saraswati Thakur felt inspired by Srila Guru Maharaj and looked towards him for his approval and inspiration in their own endeavours to preach and present the philosophy of their Spiritual Master.

Srila Guru Maharaj has always presented the highest realizations of the Gaudiya-Vaisnava line, the true teachings of Srila Rupa Goswami. During the time that Srila Bhaktisiddhanta Saraswati Thakur was present, Srila Guru Maharaj was a prominent preacher. After Srila Bhaktisiddhanta Saraswati Thakur left this world, many came to Nabadwip to associate with Srila Guru Maharaj. When we look to personalities like Srila Rupa Goswami or Srila Sanatan Goswami, we do not count the number of disciples they had or how many temples they established. Their contribution is never to be judged in such a superficial and neophyte manner. Actually all preaching and inspiration is derived from them alone, and the substance that they came to give is non-different from Sri Chaitanya Mahaprabhu and the internal reasons for His descent.

Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj gave so much to those who actually can appreciate the real Sampradaya of Sri Chaitanya Mahaprabhu and the line of Srila Rupa Goswami. Without appreciation for him it will not be possible for devotees today to ever know what are the essential teachings of Sri Chaitanya Mahaprabhu or ever aspire to know what is Krishna-prema, love of Godhead.

For the last forty-two years of his life, Srila Guru Maharaj was always in the association of his disciple and personal friend, Srila Bhakti Sundar Govinda Dev-Goswami Maharaj, his confidant and chosen successor. So intimately were Srila Guru Maharaj and Srila Govinda Maharaj related that one could consider their two personalities as one combined existence. For instance, if it be true that Srila Guru Maharaj for reasons of his health, and to ultimately ‘percolate’ his high realizations, remained in his Sri Chaitanya Saraswat Math in Nabadwip, he ultimately counted on the presence of Srila Govinda Maharaj, who he imbued with an indomitable spirit to go out and give his own high realizations to the whole world. We are ever seeing the magnanimous and benevolent nature of Srila Govinda Maharaj, and we consider it to be synonymous with Srila Guru Maharaj’s desire to give the essential teachings of Mahaprabhu to the ever-expanding Gaudiya-Vaishnava world, who so much need them.

Although superficially it may seem that Srila Guru Maharaj remained apart in his Math, actually it was not so. Srila Guru Maharaj depended on Srila Govinda Maharaj to assist him in his mission, was himself inspired by Srila Govinda Maharaj to share his beautiful realizations with the world, and ultimately entrusted everything to the hands of his beloved disciple: his Teachings, his Deities, his Realizations, his Math, his Mission, his Life, Love and Inspiration.

Srila Guru Maharaj saw in Srila Govinda Maharaj the qualities of one who could continue his mission and fully represent his deep realizations. Srila Govinda Maharaj is most qualified to give the essential conclusions of Mahaprabhu’s teachings and the conclusions of Srila Guru Maharaj and the Acharyas who represent the line of Srila Rupa Goswami. Srila Guru Maharaj dedicated so many years to prepare Srila Govinda Maharaj for this great responsibility and considered that by seating Srila Govinda Maharaj in his own chair that his endeavour was now complete. Those who supposedly follow Srila Guru Maharaj but cannot appreciate and honor his desire do him a great disservice. When Vallabha Bhatta said he could not accept the authority of Sridhar Swami (who had previously commented on the Srimad Bhagavatam), Sri Chaitanya Mahaprabhu concluded:

svami na mane yei jana vesyara bhitare tare koriye ganana

“A woman who does not follow her swami [husband] is no better than a prostitute.”

I offer my dandavat-pranams at the lotus feet of Srila Guru Maharaj, Srila Govinda Maharaj, and their eternal associates and followers. They are all capable of flooding this entire universe with that Krishna-prema that Sri Chaitanya Mahaprabhu and his Parsada devotees came to give. They are each an ocean of mercy and are the only shelter for the fallen souls. I pray that they will not leave me behind. My prayer is that they will ever keep me near to them.

— — —

INTRODUCTION

This Extremely Auspicious Day

A Sri Vyasa-puja address

by His Divine Grace

Srila Bhakti Sundar Govinda

Dev-Goswami Maharaj

Srila Guru Maharaj preached very successfully all over India. His preaching satisfied Srila Bhaktisiddhanta Saraswati Thakur. Everyone had special respect for Srila Guru Maharaj and this was shown by their actions. Srila Bhakti Saranga Goswami Maharaj took sannyas from Srila Guru Maharaj even though Srila Guru Maharaj was junior to him (in the mission). Srila Bhakti Prajnan Kesava Maharaj was also senior to Srila Guru Maharaj and he was a very exalted brahmachari of the Sampradaya, but he took sannyas from Srila Guru Maharaj. Such advanced, intelligent personalities knew the prospect and conception of Srila Bhaktisiddhanta Saraswati Thakur and his Sampradaya. Like these examples, many great devotees of Srila Saraswati Thakur wanted to take sannyas from Srila Guru Maharaj, but Srila Guru Maharaj did not give it easily. They wanted to take, but I saw that often they were afraid to ask him. In Vrindavan in perhaps the 1950’s I saw two disciples of Srila Saraswati Thakur who wanted to take sannyas from Srila Guru Maharaj, but they could not approach him, and lastly they went to Srila Goswami Maharaj. Srila Goswami Maharaj then asked Srila Guru Maharaj, “Maharaj, shall I give sannyas to them?”

Srila Guru Maharaj had much respect for Srila Goswami Maharaj and replied, “Yes. Why are you asking me?” But it is a fact that those devotees could not ask it from Srila Guru Maharaj.

Many wanted to take sannyas from Srila Guru Maharaj but could not come to him directly. That was the position of Srila Guru Maharaj.

There was a very dear disciple of Srila Saraswati Thakur who lived in the same room with Srila Saraswati Thakur and received much affection from him—his name was Mahananda Brahmachari. We saw that lastly he came to Srila Guru Maharaj and said, “Maharaj, I want to take sannyas from you. Please give me sannyas.” Srila Guru Maharaj gave it very happily and his name became Srila Bhakti Alok Paramahamsa Maharaj.

There were many other disciples of Srila Saraswati Thakur, including Srila Bhakti Dayita Madhava Maharaj, who wanted to take sannyas from Srila Guru Maharaj.

Having some idea about their Sampradaya going in the line of Sri Rupanuga they all came to Srila Guru Maharaj. Srila Saraswati Thakur expressed this through the highest song of our Sampradaya, Sri Rupa-manjari-pada. He wanted to hear that song from Srila Guru Maharaj, not from others. This story is famous.

If we need Ganges water we must go to the Ganges. Similarly it is necessary that if we want the conception given by Sri Chaitanya Mahaprabhu as well as Srila Saraswati Thakur we must come to Srila Sridhar Dev-Goswami Maharaj. This was also the expression of all the devotees of Srila Saraswati Goswami Prabhupada.

We saw that Srila Guru Maharaj would yearly go once or twice to Srila Madhava Maharaj’s math, and once or more to Srila Goswami Maharaj’s math. At that time there were strong party feelings amongst many devotees, but many of Srila Guru Maharaj’s Godbrothers from other camps, including the secretaries and stalwarts from all parties, came to see Srila Guru Maharaj.

Every year on the appearance day of Srila Goswami Maharaj, he invited Srila Guru Maharaj to his math. For his respect Srila Guru Maharaj went there each year. However, one year Srila Guru Maharaj couldn’t go because he was showing very poor health. Srila Goswami Maharaj’s expression was, “This year Srila Sridhar Maharaj cannot come. Every year he comes and blesses me with a further year of life, and by this blessing I am existing. Now I am thinking that next year I shall not be able to accept the puja of my disciples.” Such were the exalted feelings of Srila Goswami Maharaj, and it happened that Srila Goswami Maharaj disappeared that year and so was unable to attend his own next Guru-puja day.

At the time when the Gaudiya Math was divided, devotees would generally not visit devotees of any other camp. But when Srila Guru Maharaj would go to Srila Madhava Maharaj’s math, even the general secretary of the Gaudiya Math would come and meet with Srila Guru Maharaj. One day Srila Guru Maharaj asked Sripad Supati Ranjan Nag Prabhu, the general secretary of the Gaudiya Math, “Prabhu, why do you come to see me every time I come here?”

Supati Babu replied in a very nice way: “Your nature attracts us. Your disinterested nature, strong common sense and deep intelligence—these three things attract us, therefore I am coming to see you, and I am feeling so fortunate that still this kind of man is living within our Sampradaya.”

In the Scriptures it is said:

acharyam mam vijaniyan navamanyeta karhichit

na marttya buddhyasuyeta sarvva-deva-mayo guruh

(Srimad Bhagavatam 11.17.27)

That kind of Guru we have got. We have got his mercy, his association, his associates’ association, his friends’ association, his Godbrothers’ association. In that way we can say we are very fortunate that Srila Guru Maharaj bestowed his mercy upon us, but if we cannot worship him in a proper way and cannot respect him properly, then we will go to hell, actually.

You see, in the Scriptures it is said Acharyam Mam vijaniyat: Bhagavan Himself in the form of the Acharya appears in this mundane world to bestow His mercy to the sincere seekers. Navamanyeta karhichit. Don’t think anything about the Guru except that he is non-different from Krishna. Then again Krishna says, “Na marttya buddhyasuyeta: don’t consider him as a mundane man. He may appear in the form of a mundane body but he is not mundane. You must consider him as Myself. Sarvva-deva-mayo guruh: all the Devas are living within his body.” This kind of conception you must carry otherwise you cannot worship him properly. It is necessary to give respectful obeisance to the Guru. The fully surrendered soul will get full mercy from his Guru.

Guru has many forms, and one who is a paramahamsa sees everyone as his Guru. We must try to consider the Mahanta-guru, Chaittya-guru and Siksa-guru in a non-different way, but we cannot always understand the signal of the Chaittya-guru. Our mind lives in the mundane idea, therefore we cannot always say that what our mind says is coming from Krishna. Sometimes, for one who is a very fortunate soul, he will receive instruction from his Chaittya-guru. But Krishna represents Himself in the form of the Mahanta- and Siksa-gurus for our direct guidance.

In which way can we understand? Krsnas tu Bhagavan svayam. Srimad Bhagavatam said:

ete chamsa-kalah pumsah, krsnas tu bhagavan svayam

indrari-vyakulam lokam, mrdayanti yuge yuge

(Srimad Bhagavatam 1.3.28)

Krishna is the Supreme Personality of Godhead, and if we try to worship those who are really devoted to Krishna, then our worship must go directly to Krishna. This is the proper channel. We cannot serve Krishna directly, but through Guru and Vaishnava our service can go to Krishna. We cannot see Krishna, but through a ‘lens’ we can see Him, otherwise not. There are so many planets in the sky and they exist both by day and by night, but how much can we see? We can see them only by looking through a telescope, and that is made by lenses set one after another. This is the process, and in spiritual life this is called the Guru-parampara. It is coming down by the mercy of Krishna, and Krishna Himself appears in the form of a human body, or any kind of form, but when He is very merciful we can understand His glories.

krsna yadi krpa kare kona bhagyavane

guru-antaryami-rupe sikhaya apane

(Sri Chaitanya-charitamrta, Madhya, 22.47)

It depends upon fortune, and that fortune comes through the service to Guru and the Vaishnavas. When we get such transcendental sukrti, through that we get the connection of Guru. The Guru’s position is so high. Srila Guru Maharaj used the expression, ‘heavier than the Himalayas.’

One who is fully dedicated to his Guru will get everything. Etat sarvam gurau bhaktya, puruso hy anjasa jayet. He can conquer and get everything by the mercy of Guru.

Before, in the Vedic age, we can see that the students would go to the Guru’s house, and the Guru would engage them. This occurred also in the example of Krishna and Sudama. They were instructed: “Go to the jungle and bring some firewood. Go there.” They were ordered to do many things, “Do this. Do that.” When disciples successfully carry out the order of their Guru and satisfy him, the Guru gives his blessings and they get all the transcendental knowledge, thus becoming all-rounders in spiritual life. In this present age also we have seen this kind of mercy in many cases. So, it is necessary to fully surrender to Guru and carry out his order. But if we think that Guru is mundane, then we will go to hell and not get anything of transcendental knowledge. Krishna consciousness is so high, and there is a special line of Guru. But even in an ordinary way we shall not get that conception of Vedic knowledge without their grace.

Today is a very auspicious day, that Srila Guru Maharaj, the bearer of that high conception of Krishna consciousness—Madhura-rasa—appeared on this day to bestow his mercy upon us. This is an extremely auspicious day for us. He showed his appearance on the same day as Nityananda Prabhu’s son. Nityananda Prabhu’s glories were chanted by Sri Krishnadas Kaviraj Goswami:

preme matta nityananda krpa-avatara

uttama, adhama, kichhu na kare vichara

ye age padaye, tare karaye nistara

ataeva nistarila mo-hena durachara

(Sri Chaitanya-charitamrita, Adi, 5.208–209)

(“Because He is intoxicated by ecstatic love Sri Gauranga is an incarnation of the ocean of mercy, He does not distinguish between the good and the bad. He delivers all those who fall down before Him. Therefore He has delivered such a sinful and fallen person as me.”)

“I have no qualification, but Nityananda Prabhu is so merciful that whoever goes to Him receives His mercy. I have no qualification except that I approached Him.”

There is no cause. It is causeless mercy. Srila Guru Maharaj said many times that mercy is above justice. Justice searches qualification, but mercy does not search for qualification, but only dedication. The word ’dedication’ is very easy to say, but Krishna showed in which way the strength of dedication comes down into this mundane world. Krishna said,

sarva-dharman parityajya, mam ekam saranam vraja

aham tvam sarva-papebhyo, moksayisyami ma suchah

(Srimad Bhagavad-gita 18.66)

“Don’t worry, but you dedicate yourself to Me fully. Non-religion must be ignored, but also do not be involved with religion. Leave that. Leave everything. Leave whatever you think is good for you as well as whatever you think is bad for you. Leave everything and dedicate yourself fully to Me.” That is the advice of Krishna. Sarva-dharman parityajya, Mam ekam, “I am the only person who can give you relief from everything.” What kind of mood of dedication is required? “Mam ekam saranam vraja: you will see only the fully dedicated mood of Vraja-dham.” Krishna said there is nothing more necessary than this. This is final. He then asked Arjuna, “Now have you settled your position?” Arjuna replied: “Yes. Whatever You say, I shall do that.” Dedication.

We can see full dedication in Vraja-dham. Visvanath Chakravarti Thakur said:

aradhyo bhagavan brajesa-tanayas-tad-dhama vrndavanam

ramya kachid-upasana vraja-vadhu-vargena ya kalpita

srimad-bhagavatam pramanam-amalam prema pumartho mahan

sri chaitanya-mahaprabhur-matam-idam tatradaro nah parah

(“It is the conclusive opinion of Lord Chaitanya that Sri Krishna, who is Vrajendra-nandana, is the Supreme Personality of Godhead Himself, the topmost worshipable Supreme; Vrindavan-dham which is an expansion of Krishna and is non-different from Him is the highest worshipable abode; the Gopis are the highest example of the worship of Sri Krishna; Srimad Bhagavatam is the spotless evidence for knowing the Absolute Truth; Krishna-prema is the fifth and highest goal of life. These are the teachings of Sri Chaitanya in a nutshell.”)

Krishna is the Supreme Personality of Godhead and our whole mood of worship must go to Him. Like the Ganges goes to the ocean, when a devotee hears the glories of Krishna, his mind also goes to Krishna, like the Ganges goes to the ocean. Why? Because Krishna lives in everyone’s heart. But it is necessary to have full dedication. The Guru’s mercy is supreme everywhere. Without his mercy we cannot do anything. If we think that Guru is mundane then we must be faulty, of this there is no doubt. So we must be careful.

There are ten kinds of Namaparadha. The third kind is gurvavajna. You cannot ignore the directives and the lotus feet of your Gurudev. You must dedicate yourself there fully. His order is the order of all the Scriptures. Tad ajna gurunam hy avicharaniya. You must not consider whether it is right or whether it is wrong, but whatever the Guru will say, you must do that without hesitation. Tad ajna gurunam hy avicharaniya.

There are many varieties of expressions in the Scriptures glorifying Srila Gurudev. That Gurudev appeared on this day near Nabadwip, showing his form in Hapaniya. By his mercy we have arranged there in a Temple the service of the Deity and Srila Guru Maharaj for the remembrance of his appearance. We shall also go there for a festival of his glorification.

Today is Srila Guru Maharaj’s appearance day, and this is the highest auspicious day for the conditioned souls. I am praying to Srila Guru Maharaj. He is always merciful to us, no doubt, but more strength is necessary to fight with the maya, the illusion. If illusion will manifest such as in the case of taking the form of Bibhisan, that is particularly dangerous. Such type of illusion is possible. Even Hanuman himself was also charmed by the illusion of Mahiravan.

The story is that Ravan was defeated in many ways by Ramachandra, then he called his son, Mahiravan, who was living down in Patala, the lower part of these worlds. Mahiravan had much power. He could go anywhere and in anyway. He went to Ravan and said, “Father, what has happened? I see that Lanka is massacred.”

Ravan replied, “Ram and Laksman have destroyed everything, but we cannot compete with Them. They are destroying, but we cannot kill Them.” Mahiravan then said, “This is a small matter. I shall arrange it nicely.”

Mahiravan had much power of illusion through the worship of the goddess Kali. He arranged to steal Ram and Laksman with the intention of taking Them to his own country to kill Them as an offering in front of Mother Kali.

Bibhisan was in the company of Ram and Laksman and he knew of the illusory power of Mahiravan. When he heard Mahiravan had come to Lanka, Bibhisan made everyone conscious of Mahiravan’s danger, “He can make illusion at any moment, so you must be careful.”

Hanuman said, “Yes, I shall make a big fort with my tail. Everyone can stay there including Ram and Laksman. No one will be able to enter that fort, so Mahiravan will not be able to enter. I shall stand guard at the gate, also Bibhisan can guard the wall of the fort, so no problem will come.”

They did this, and Hanuman remained at the gate so none could enter the tail-made fort. Bibhisan guarded the fort wall. It took him a little time to walk all around the wall of the fort—perhaps half an hour. He would come back from time to time to consult with Hanuman, “Has anyone come here?”

One time Hanuman said, “Yes, Janak Raja (the father of Sita) came. He wanted to enter within the fort. I asked him to wait here for Bibhisan and if he gives permission he may then enter.” In this way Mahiravan took on several forms such as Janak Raja, Dasarath and Kausalya with the desire of entering that fort. In each case Hanuman asked them to wait, but they went away.

Lastly Mahiravan took the form of Bibhisan. One time after consulting with Hanuman, Bibhisan went away, but within a short time, perhaps ten minutes, he again came before Hanuman. This time he was not the real Bibhisan, but Mahiravan. Hanuman commented, “Oh, you have toured the walls very quickly this time.”

Bibhisan replied, “No, actually I forgot that I wanted to give a kavach to Ram and Laksman and it will be very nice for Them, therefore I came back and didn’t complete the tour of the wall.”

Hanuman thought it was the real Bibhisan, so he said, “Yes, you can go inside. No problem.”

Mahiravan went inside and made an illusion whereby everyone went to sleep. He then took Ram and Laksman, made a hole, and went to Patala. After some time the real Bibhisan came back. When Hanuman saw him he challenged, “Who are you? You went ten minutes ago inside the fort, so who are you?”

Then Bibhisan replied, “Yes, I am Bibhisan, your friend.”

“No! Bibhisan has already entered within the fort. You are not him!” Then Bibhisan struck his forehead and said, “Oh, in my form Mahiravan must have come and entered within the cave.”

Hanuman didn’t believe him and took his hand. “Come with me, we shall go inside.” Within they saw a big hole and they saw that Ram and Laksman had been stolen by Mahiravan.

So, if, like taking the form of Bibhisan, strong illusion attacks us, we do not see any way except the protection of our preceptor and protector, Sri Gurudev. If we have full faith in our Gurudev and are fully surrendered to our Gurudev, we must get transcendental strength, and in that way we can remove all illusion by his grace. So it is necessary to have strong faith in Gurudev, and to surrender fully to his divine lotus feet, then we shall get everything. We can appeal today to the lotus feet of Srila Guru Maharaj for that kind of strength. We are fallen souls, and very conditioned souls, trying to proceed to our destination, but we cannot proceed properly because we are within the illusory environment. By his mercy we can proceed, but the destination is so far from us. So, may he mercifully bestow more and more mercy upon us. This is my prayer on this day to Srila Guru Maharaj and to his dear associates, and to all of you.

This year we have a special opportunity for the disciples of Srila Guru Maharaj as well as his devotional family to serve His Divine Grace with glorification, offerings and services of many types for his Divine Mission, the Deities and devotees. I believe it must be successful by his Divine Grace. Side by side, it is my special prayer to you all that you give your mercy to me so that I can serve Srila Guru Maharaj properly. This is my earnest prayer this day.

— — —

PART 1:

Srila Guru Maharaj—His Pastimes and Glories

Chapter One:

Siksa Guru

“Our relationship is very intimate…”

An excerpt from “The Guardian of Devotion” (Californian edition)

compiled by Sripad Bhakti Sudhir Goswami Maharaj

Srila A.C. Bhaktivedanta Swami Prabhupad and Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj first met sometime in the year 1930 in Allahabad, India. In a taped conversation recorded in a 1973 meeting at Srila Sridhar Maharaj’s math at Nabadwip Dham, Srila Bhaktivedanta Swami Maharaj recalls: “So, we are very fortunate to hear His Divine Grace, Om Visnupada Paramahamsa-parivrajakacharya Bhakti Raksak Sridhar Maharaj. By age and by experience, in both ways, he is senior to me. I was fortunate to have his association since a very long time, perhaps in 1930, something like that. At that time, he had not accepted sannyas; he had just left home, and as a vanaprastha, in his white dress, he went to Allahabad.

“[To Srila Sridhar Maharaj] Maharaj, I think you remember the incident when you went to Allahabad? On that auspicious occasion, we were connected. There is a long story, it will take time, but I had the opportunity of associating with Sridhar Maharaj for several years. Krishna and Prabhupad liked him to prepare me.

“Sridhar Maharaj lived in my house for many years, so naturally, we had very intimate talks and he was my good adviser. I took his advice, instructions, very seriously because from the very beginning I have known that he is a pure Vaishnav, a pure devotee, and I wanted to associate with him and tried to help him also. Our relationship is very intimate.” Herein, we find the history of a transcendental relationship between these two pure devotees of the Lord. Addressing Srila Sridhar Maharaj as “His Divine Grace” and “Om Vishnupada”—forms of address for one regarded as a spiritual master—Srila Bhaktivedanta Swami Maharaj has transcended the norms of social etiquette and superficial formality. Intimately associating together for a concentrated period of over five years, often for five to seven hours daily, Srila Bhaktivedanta Swami Maharaj considered that “Krishna and Prabhupad liked him to prepare [him]” for his future expansive missionary activities in the Western world. While remembering their intimate talks, specifically in regard to Srimad Bhagavad-gita, Srila Sridhar Maharaj recalls the depth in penetration of their discussions. “Once while discussing the verse dadami buddhi-yogam tam, yena mam upayanti te [10.10 “I give them the understanding by which they can come to Me.”] I submitted to him that here, upayanti is indicative of parakiya rasa [paramour relationship]. On this point he agreed with me, saying,’Yes, at this point there cannot be anything but the parakiya rasa of Vraja. The conclusion of Bhagavad-gita must come to this.’”

Recognizing Srila Sridhar Maharaj as “a pure Vaishnava, a pure devotee” since the beginning of their relationship, Srila Bhaktivedanta Swami Maharaj most highly valued his instructions and advice. He would often consult with him regarding the spiritual significance of his failing business and family relationships.

An example of how Srila Bhaktivedanta Swami Maharaj tried to help Srila Sridhar Maharaj in his preaching work is seen in his appreciating Srila Sridhar Maharaj’s uncanny ability for extracting the essence of the Scriptures. He helped to finance the publication of Srila Sridhar Maharaj’s original Sanskrit-Bengali work entitled Sri Sri Prapanna-jivanamrtam: Life-Nectar of the Surrendered Souls. The book, as well as containing original Sanskrit verses composed by Srila Sridhar Maharaj, is a compilation of verses from various Vaishnava Scriptures such as Srimad Bhagavatam, and includes excerpts from the works of Srila Rupa Goswami. It is divided according to the six divisions of surrender.

Constantly associating, whether in Allahabad, Calcutta, or other parts of India, Srila Bhaktivedanta Swami Maharaj and Srila Sridhar Maharaj’s relationship continually developed. Srila Bhaktivedanta Swami Maharaj continues to recall their meeting: “In my householder life I had opened an office in Bombay for our business. The Bombay Gaudiya Math was established by Sridhar Maharaj and myself. We made two parties for begging, collecting alms. Sridhar Maharaj, myself, and Bhakti Saranga Goswami Maharaj. So, I took them to my chemist friends and I collected about five hundred rupees. Sridhar Maharaj would speak, I would introduce, and Goswami Maharaj would canvass.”

In the Srila Prabhupad-lilamrta, Satsvarupa dasa Goswami writes, “Abhay would often accompany Sridhar Maharaj and his assistants at preaching programs, where he would play the mridanga. And when Sridhar Maharaj fell ill, Abhay led the other devotees on preaching engagements, performing kirtan, playing mridanga, and giving lectures on the Bhagavatam.”

While still in Bombay, Srila Bhaktivedanta Swami Maharaj and Srila Sridhar Maharaj were the receiving party for a Gaudiya Math sannyasi upon his return from Europe. Although dismayed by his changed appearance which was missing the tridanda of a Gaudiya sannyasi, the sikha of a Vaishnava, as well as the traditional robes, they still eagerly inquired in regard to the preaching field in the West. The sannyasi remarked, “They ask questions that cannot be answered.” Concerned, Srila Bhaktivedanta Swami Maharaj inquired further as to the nature of those questions. One after another Srila Sridhar Maharaj answered them all. At last, the sannyasi was left dumbfounded and Srila Bhaktivedanta Swami Maharaj boldly declared, “Today, Europe has been defeated by Asia!”

During the lifetime of Srila Bhaktisiddhanta Saraswati Thakur, Srila Sridhar Maharaj once composed a poem describing the ontological positions of Srila Bhaktivinoda Thakur and the line of disciplic succession stemming from Sri Chaitanya Mahaprabhu. Srila Bhaktisiddhanta Saraswati Thakur was so pleased with the poem’s ontological depth and its happy style that he remarked, “Bhaktivinoda Thakur has written this through him. Now I am satisfied that although I may go, at least one man remains behind who can represent my conclusions.” In further appreciation of Srila Sridhar Maharaj’s writings, Srila Bhaktisiddhanta Saraswati Thakur informed the editors of the Gaudiya Math’s periodicals, “If you include articles written by Sridhar Maharaj, the quality of your publications will be greatly improved.”

After the disappearance of Srila Bhaktisiddhanta Saraswati Thakur, the Gaudiya Math gradually diverged. With full knowledge of the events surrounding the disintegration of the Gaudiya Math, Srila Bhaktivedanta Swami Maharaj told his disciples in the same 1973 conversation, “Our relationship is very intimate. After the breakdown of the Gaudiya Math, I wanted to organize another organization, making Sridhar Maharaj the head.”

Reciprocating the appreciation, Srila Sridhar Maharaj advised the leaders of the Gaudiya Sangha to confer the title “Bhaktivedanta” upon the then Abhay Charan. Later, his Sannyas-guru, Sripad Bhakti Prajnana Kesava Maharaj, one of the senior-most disciples of Srila Bhaktisiddhanta Saraswati Thakur, and the first sannyas disciple of Srila Sridhar Maharaj, gave sannyas to Abhay Charan, retaining the title “Bhaktivedanta,” and conferring the sannyas name “Swami.”

Additionally, when Srila Bhaktivedanta Swami Maharaj returned to India in October of 1967, after his successful preaching initiative in America, he stayed with Srila Sridhar Maharaj in Nabadwip, and observed his Vyasa-puja celebration. At that time, Srila Bhaktivedanta Swami Maharaj wrote a letter to a disciple saying, “Yesterday, we have all come to Nabadwip Dhama. This place is an establishment of one of my Godbrothers. It is a very nice and extensive place, and my Godbrother B.R. Sridhar Maharaj has spared one entire house for our stay. He has also agreed to cooperate with our society. We shall observe his birthday celebration, and the brahmacharis shall learn how to celebrate the spiritual master’s birthday.” Shortly afterwards, Srila Bhaktivedanta Swami Maharaj asked Srila Sridhar Maharaj to be the president of his newly formed society—the International Society for Krishna Consciousness.

During the Vyasa-puja celebration, one of Srila Bhaktivedanta Swami Maharaj’s disciples saw Srila Bhaktivedanta Swami Maharaj and Srila Sridhar Maharaj fully absorbed in a deep discussion in Bengali. The disciple inquired from Srila Bhaktivedanta Swami Maharaj what was the nature of their talk, and he replied, “If I were to tell you, you would faint. Sridhar Maharaj has very high realizations.”

That Srila Bhaktivedanta Swami Maharaj continually regarded Srila Sridhar Maharaj as his adviser throughout his life is clear in the following letter written by him to one of Srila Sridhar Maharaj’s disciples, Sripad Govinda Maharaj. Concerned about his failing health, he had written Srila Sridhar Maharaj asking whether he should continue living in the United States or return to India to live his last days in Vrindavan. After receiving Srila Sridhar Maharaj’s reply, he wrote, “What Sripad Sridhar Maharaj has directed, I take it on my head. He is my always well-wisher. After the departure of Prabhupad it is appropriate that I should accept his direction. I got direction from him that I shall live in this country forever.”

Sometimes it is said that one’s preaching contribution can be judged according to the number of temples established, devotees converted, and books published and distributed. Srila Sridhar Maharaj travelled and preached extensively all over India, personally accompanying Srila Bhaktisiddhanta Saraswati Thakur for many years. Nearly fifty years ago [in 1941], he established the Sri Chaitanya Saraswat Math on the banks of the Ganges in Nabadwip Dhama, which is now a thriving institution. His followers have established temples in major cities throughout the world. His Sanskrit and Bengali writings have been appreciated by both scholars and devotees for their originality, depth of realization, and happy poetic style. Published and widely distributed throughout the world, they are now available in English, Spanish, Hindi, Portuguese, German, French [as well as Gujurati, English, Dutch, German, Italian, Russian, Swedish, Farsi, Malay, Tamil, Orian, Bengali, Hindi, Chinese, Spanish, Portuguese, Czech and Hungarian].

Throughout his life, Srila Bhaktivedanta Swami Maharaj always maintained the highest respect and confidence in Srila Sridhar Maharaj. He considered that whenever it was not possible for his disciples to proceed directly under his guidance, that they should take direction from Srila Sridhar Maharaj. He once wrote in a letter to one of his students, “Because you are my disciple, and I think, a sincere soul, it is my duty to refer you to someone who is competent to act as a siksa-guru. For spiritual advancement of life, we must go to someone who is actually practising spiritual life. So, if you are actually serious to take instructions from a siksa-guru, I can refer you to the one who is the most highly competent of all my Godbrothers. This is B.R. Sridhar Maharaj, whom I consider to be even my siksa-guru, so what to speak of the benefit that you can have by his association. So, if you are serious about the advancement of your spiritual life, I will advise you to go to Sridhar Maharaj. It will be very good for your spiritual benefit, and I will feel that you are safe. When I was in India with the others, we lived with Sridhar Maharaj. You can also make arrangements for your other Godbrothers to go there in the future. So, live peacefully with Sridhar Maharaj, and thereby you will be spiritually enlightened.”

In this passage, Srila Bhaktivedanta Swami Maharaj describes Srila Sridhar Maharaj as “the most competent of all my Godbrothers,” “someone competent to act as siksa-guru,” and in an astounding statement he declares, “I consider Sridhar Maharaj to be my siksa-guru, so what to speak of the benefit that you can have from his association!”

What Srila Bhaktivedanta Swami Maharaj means by siksa-guru is best explained in his own words. In his purports to the Adi-lila of Chaitanya-charitamrta, he states: “One should know the instructing spiritual master to be the Personality of Krishna. Krishnadasa Kaviraja Goswami states that there are two kinds of instructing spiritual masters. One is the liberated person fully absorbed in meditation in devotional service and the other is he who invokes the disciple’s spiritual consciousness by means of relevant instructions. There is no difference between the shelter-giving Supreme Lord and the initiating and instructing spiritual masters. If one foolishly discriminates between them, he commits an offence in the discharge of devotional service.” (Sri Chaitanya-charitamrta. Adi, 1.47)

Although it may be said that Srila Bhaktivedanta Swami Maharaj encouraged his Godbrothers in general, no one anywhere can produce a similar statement of endorsement. The fact is that Srila Bhaktivedanta Swami Maharaj possessed the highest respect and appreciation for Srila Sridhar Maharaj, and Srila Sridhar Maharaj is unparalleled in his understanding and admiration of Srila Bhaktivedanta Swami Maharaj, as evinced in the following eulogy:

“So our Swami Maharaj has done a miracle! Thakur Bhaktivinoda conceived and Bhaktisiddhanta Saraswati Thakur began to translate this conception into action. And we find that through Swami Maharaj, in his last days, it has been fulfilled to such a great extent. We are happy, we are glad, we are proud!”

In response to this, Srila Bhaktivedanta Swami Maharaj with great humility, his voice choked with emotion, tearfully replied, “So, by Guru and Vaishnava, whatever position I have got it is by Guru’s mercy and the blessings of the Vaishnavas. Otherwise, how may I have that? So, I wish that Sridhar Maharaj may bestow his blessings as he has always been doing, and may Guru Maharaj help me so I can do some service. By his grace it has become successful. I have no credit. I do not know how things are happening, because I am not at all qualified: chhadiya vaisnava seva, nistara payechhe keba. [Without serving an ideal Vaishnava, who can be delivered from the clutches of maya?]”

And after the disappearance of Srila Bhaktivedanta Swami Maharaj, Srila Sridhar Maharaj declared, “I consider him to be saktyavesa-avatara, and it is confirmed in his writings on his spiritual journey through the Atlantic. How he landed there in America, and the nature of his beginning the movement, his intense degree of dedication to Krishna and dependence, and how much he made himself empty of any other desire than the order of his Gurudeva—so empty that Krishna came down to help him, and it is corroborated that Krishna worked on his behalf. In his poem, Prayer to the Lotus Feet of Krishna, we find him pleading with Krishna, ‘My dear Brother, Your good fortune will come to You only when Srimati Radharani becomes pleased with You.’

Seeing his Gurudeva Srila Bhaktisiddhanta Saraswati as Radharani’s delegation and his order as Her divine service, he humbly submitted that he did not feel himself worthy or fit to discharge the divine service, so he enlisted Krishna in the service of his Guru. He had completely dedicated himself to the purpose, he was so earnest in his prayer to Krishna that he may discharge the duty that he has been given by his Guru Maharaja, that divine force, power came down to help him. Otherwise, it is impossible. It is not a thing of the ordinary level that anyone will do, but the highest thing has been taken down to the lowest position so extensively. It cannot but be the divine power, embodied and in a great intensity and magnitude! So, saktyavesa-avatara, I cannot but take him to be so.”

With such appreciation, there should be little doubt why Srila Bhaktivedanta Swami Maharaj had implicit faith in Srila Sridhar Maharaj. He had even heard directly from Srila Bhaktisiddhanta Saraswati Thakur of the exceptional qualifications of Srila Sridhar Maharaj. In their last known recorded meeting in 1977, just prior to Srila Bhaktivedanta Swami Maharaj’s leaving this mortal world, we find him imploring Srila Sridhar Maharaj to take up residence at his temple in Sridham Mayapur.

The conversation that ensues is a transcript of their taped conversation of March 1977.

Srila Bhaktivedanta Swami Maharaj: I do not know for how long I will be able to carry on. So, I came to see Sridhar Maharaj.

Devotee: If you all go away, then the world will become dark.

Srila Sridhar Maharaj: [to Srila Bhaktivedanta Swami Maharaj] It is so wonderful that the will of the Lord becomes manifest through someone.

Srila Bhaktivedanta Swami Maharaj: I want very much, Maharaj, that you come and stay at Mayapur because Prabhupad always desired that you preach. He told me quite a few times, “Why don’t you pull him out?” [They both laugh.] You know, I also tried to some extent before, but somehow or other it did not work out. Now, why don’t you come and stay at Mayapur? Srila Prabhupad told me also, “Sridhar Maharaj is one of the finest preachers.” I want to take you everywhere. At least at the place we have in Mayapur, people are coming from all over the world. Why don’t you come and stay there? If you just agree, then whatever kind of building you want, I will arrange it for you. They are trying to build a house for me. So both of us will stay there. And whenever you want, you can come here to your math.

Srila Sridhar Maharaj: Yes, as long as I am alive to fulfil Prabhupad’s desire.

Srila Bhaktivedanta Swami Maharaj: This is my earnest desire. Since you could not go around the world and preach, at least stay there and people will come to you. I shall make that arrangement. If you stay, then it will be helpful to me also. Sometimes I need to consult with someone but there is no one. There is no one that I can consult. I feel this deficiency very greatly.

Devotee: If he stays in Mayapur, then, all kinds of people will get to hear from him.

Srila Bhaktivedanta Swami Maharaj: Yes, that’s right.

Srila Sridhar Maharaj: Yes, people from all kinds of cultural backgrounds will come there.

Srila Bhaktivedanta Swami Maharaj: Yes, and they are already coming. And in that house I will make arrangements for an elevator so that you won’t have to go through the difficulty of walking up and down the stairs. You won’t even have to move a step yourself. I’ll make arrangements for a car and a lift. My disciples are telling me that they will build a house for me. So, both of us will stay in that house. Most of the time I am travelling around, so if you are there, then they can get some guidance. So, Maharaj, please, give me the order and I will make all the arrangements for you. That Planetarium [The “Temple of Understanding”] also will be built under your direction. My idea is to combine the Indian culture and the American money—the lame man and the blind man policy. I tell them also that this will be very beneficial for the world.

Here, in their final meeting, Srila Bhaktivedanta Swami Maharaj prophetically refers to his imminent disappearance and reveals that it is in this connection that he has come to see Srila Sridhar Maharaj. In friendly jesting, they discuss Srila Sridhar Maharaj’s reticence regarding large-scale preaching work. Of himself, Srila Sridhar Maharaj has remarked, “I did not want to become a big person. That is not my nature. I did not want to move around with many people. I am just satisfied with whatever I have. My spiritual thinking is my life. The conclusions of the Scriptures, the advices of the mahajanas, to relish them and practise them and to discuss them in a small confidential circle, that is the main goal of my life.” In the Ninth Canto of Srimad-Bhagavatam, Srila Bhaktivedanta Swami Maharaj, quoting Dhruva Maharaj, writes: “’My dear Lord, I am fully satisfied with whatever You have given me. I have nothing else to ask from You, for I am fully satisfied to be engaged in Your service.’ This is the mentality of a pure devotee who does not want anything material or spiritual from the Personality of Godhead. Our Krishna consciousness movement is therefore called krsna-bhavanamrta-sangha, the association of persons who are simply interested in thoughts of Krishna.”

Srila Bhaktivedanta Swami Maharaj testifies to his having personally heard Srila Bhaktisiddhanta Saraswati Thakur mark the high qualifications of Srila Sridhar Maharaj, whom he had once requested to go to the West. In this regard, Srila Sridhar Maharaj once remarked, “My Guru Maharaj wanted me to go to the West for preaching, but I don’t consider myself a fit person to preach in the West. Because, you see, I can’t follow your intonation. So, [laughing] I must listen clearly, then I shall tell. So, in this way, I told that if you order, I must go, but I don’t think that I am fit to preach in the West. Anyhow, it was stopped, and Goswami Maharaj was sent to the West.” When Srila Sridhar Maharaj had been selected, one of his godbrothers came to him and revealed the reason why Srila Bhaktisiddhanta Saraswati Thakur had chosen him to preach in the West. This Godbrother explained, “Do you know why Prabhupad wanted you to be sent to the West? He said, ’Because he can’t be converted.’”

And just twenty-four hours before his departure from this mortal world, Srila Bhaktisiddhanta Saraswati Thakur called for his beloved disciple Srila Sridhar Maharaj, and asked him to sing the song of Narottam Das Thakur: Sri-Rupa-Manjari-pada (“the lotus feet of Rupa Manjari are my treasure”). Srila Sridhar Maharaj recalls: “So I did, hesitatingly. My nature is always hesitating, pushing back. Then, Kunja Babu asked me to stop. I was not a good singer, so as soon as he suggested, I stopped. Then, Kunja Babu asked Puri Maharaj of Kalna, ’You sing.’ So he began. Then, Srila Prabhupad was a little disturbed. ‘I don’t like to hear the sweet tune of the song,’ he said. Then, he stopped, and I had to begin again with sri rupa manjari pada, sei mora sampada. He wanted me to sing that song. That is the fulfilment of life of everyone of us, to be rupanuga—followers of Sri Rupa.”

Senior godbrothers who witnessed this exchange have described it as a “mystic transmission” in which Srila Sridhar Maharaj was given admittance into the eternal entourage of Sri Rupa Manjari. Srila Sridhar Maharaj’s humble vision, however, is that he was posted as the gatekeeper, the guardian of devotion (Bhakti-Raksak), to protect the storehouse of conclusive truths about the full-fledged theistic conception of Sri Krishna, as given by Sri Chaitanya Mahaprabhu.

Further expressing his appreciation for Srila Sridhar Maharaj’s “high realizations” in Krishna consciousness, Srila Bhaktivedanta Swami Maharaj says, “I want to take you everywhere. At least at the place we have in Mayapur, people are coming from all over the world. Why don’t you stay there?” Sometimes it is wondered why Srila Sridhar Maharaj apparently did not take up Srila Bhaktivedanta Swami Maharaj’s offer. Srila Sridhar Maharaj explains, “I said, ‘Of course I shall try to help you. Sometimes I shall go and stay there with you.’ But I really did not think at the time that I shall survive him.”

Finally, Srila Bhaktivedanta Swami Maharaj refers to “that planetarium.” Srila Sridhar Maharaj is very fond of Sanatana Goswami’s most famous work, the Brihad-Bhagavatamritam, in which devotees, devotional service, and Krishna are described very scientifically. On the basis of this transcendental literature, Srila Sridhar Maharaj had contemplated an elaborate preaching exhibition, showing graphically, with the use of dioramas depicting the varieties of material and spiritual planetary systems, how the ultimate spiritual destination is Krishna’s own abode, Goloka Vrindavan. Due to insufficient funds, Srila Sridhar Maharaj humbly submitted his idea to Srila Bhaktivedanta Swami Maharaj, who approved saying, “It will be built under your direction.”

And just prior to his departure from this mortal world, Srila Bhaktivedanta Swami Maharaj advised his senior disciples that in his absence, when the necessity arose to consult higher authority, that they should consult Srila Sridhar Maharaj. In conclusion, we humbly submit that the transcendental relationship between Srila Bhaktivedanta Swami Maharaj and Srila Sridhar Maharaj be viewed and respected in terms of their eternal spiritual positions, and long-standing appreciation and affection for one another.

Since the departure of His Divine Grace A.C. Bhaktivedanta Swami Maharaj Prabhupad, the “Guardian of Devotion,” His Divine Grace Srila Bhakti Raksak Srila Sridhar Dev-Goswami Maharaj, has repeatedly protected the teachings of the disciplic succession from perversion and misrepresentation as he has done for more than half a century, and has come to be recognized as a Jagad-guru, or World Acharya.

— — —

Chapter Two:

Transcendental History

(A condensed excerpt from

‘Srila Guru Maharaj—His Divine Pastimes & Precepts in Brief’

by Sripad Bhakti Ananda Sagar Maharaj)

The blessed parents of His Divine Grace Srila Bhakti Raksak Sridhar Dev-Goswami, of highly respected Brahminical lineage, were Sri Sri Upendra Chandra Deva Sharma Bhattacharya Vidyaratna and Srimati Gauri Bala Devi. They named their illustrious son, our Srila Guru Maharaj, Sri Ramendra Chandra Deva Sharma Bhattacharya. His blessed Appearance took place at Sripat Hapaniya, District Burdwan, West Bengal. During the presence of Srila Guru Maharaj in the world, at that sacred place a beautiful Temple and Ashram, by the name of Sri Chaitanya Saraswat Ashram, was constructed by our benevolent Sevaite-President-Acharya of Sri Chaitanya Saraswat Math, His Divine Grace Srila Bhakti Sundar Govinda Dev-Goswami Maharaj.

From his noble and gracious father, Srila Guru Maharaj’s exalted line of forefathers [Sat-purusa] are as follows: his father’s name, Sriyukta Upendra Chandra Deva Sharma Bhattacharya; his grandfather’s name, Sriyukta Ram Gopal Deva Sharma; his great grandfather’s name, Sriyukta Ramdhan Deva Sharma; his father was Sriyukta Rajiva Lochan Deva Sharma; his father was Sriyukta Mrityunjay Deva Sharma; his father was Sriyukta Dhananjay Deva Sharma; and his father was Sriyukta Govinda Ram Deva Sharma. The title ‘Bhattacharya’ was peculiar to the line when they predominantly performed and taught religious sacrifices and worship [paurohitya]. In the line, many were also Brahminical spiritual masters with thousands of disciples. There were a number of professions adopted in the line, including farming and landownership. Sanskrit scholarship was pre-dominant all through. Srila Guru Maharaj was aware that Sriyukta Ramdhan was a particularly outstanding scholar. The illustrious family line of Srila Guru Maharaj originates with the sage called Rajarsi Vatsya, and is known as the Rajarsi Vatsya Gotra. Srila Guru Maharaj’s mother’s family lineage was also Bhattacharya Brahmana. Her father’s name was Sriyukta Radha Vallabha Bhattacharya, from a place called Khaithan.

By the arrangement of the free will of fortune, the first child of Srila Guru Maharaj’s parents did not live. Srila Guru Maharaj was the first son, then after His Divine Grace the second son was Sriyukta Manindra Chandra, after whom came the first daughter Sriyukta Jagadhatri Devi. After her were two sons, Sriyukta Satyendra Chandra, then Sriyukta Amarendra Chandra. The last two children were the daughters Sriyukta Usa Rani Devi and Sriyukta Rama Rani Devi. Sriyukta Rama Rani Devi [Devya] later became a devout disciple of Srila Guru Maharaj. Also, Sriyukta Jagadhatri Devi, Sriyukta Satyendra Chandra and Sriyukta Amarendra Chandra all later accepted initiation from Srila Guru Maharaj.

Prior to the Appearance of Srila Guru Maharaj, his father’s elder brother’s wife [jethi-ma], Srimati Kumud Kamini, was one day visiting a holy place of pilgrimage to have the darsan of a particular Deity. She dreamt that night that the Deity presented her with a beautiful baby. The baby was effulgent and his head was without hair. She thought Srimati Gauri Devi has no issue, so in the dream she gave the baby to the hands of Srimati Gauri Devi. After some days, Srila Guru Maharaj appeared, and lo—Srimati Kumud Kamini saw that the newly-born child was identical with the beautiful baby of her dream.

He stayed at his maternal uncle’s house for his primary education at Khaithan Gram where he attended the local Pathsala [primary school] there. His intelligence was brilliant, his character most exalted. Twice he got double promotions at school, and he was always top of the class.

From childhood, he had an in-born aptitude for the Sanskrit language. He attended the high school at Okarsa, about two miles walk West from his home at Hapaniya.

When Srila Guru Maharaj was a youth, Srimati Gauri Devi would cook many tasteful vegetable dishes for the family. But when Srila Guru Maharaj ate, his mother wept. Guru Maharaj would only accept one vegetable—the bitter Neem leaf prepared as a wet vegetable with rice. Further, he would only eat what was given to him once. He wouldn’t accept anything a second time—because in his heart he offered everything to the Lord before eating.

As a young lad, he unfailingly bathed every day in the sacred Ganges at Dampal. Rising early before sunrise, he would walk there daily, three miles and back. He would also pick some lotus flowers from a natural reservoir and offer them every day to the Ganges and Lord Siva. Once when walking to Jamapur with a lotus flower in his hand for offering to the Deity Buraraj [Lord Siva], he had a sudden revelation of Visva-Rupa, the Universal Form.

When studying at Baharampur college at District Mushirabad, one day Srila Guru Maharaj happened to meet an astrologer at the Baharampur railway station. The astrologer requested Srila Guru Maharaj to show him his hand, upon seeing which he remarked that [1] Srila Guru Maharaj would be fully self-realized, [2] he would become a famous preacher of Hari-katha far and wide, and [3] he would depart the world at ninety-three years of age. All three predictions came true. The name of the astrologer was Yogi Bir Sri Barada Majumdar. He was the headmaster of the Lalgola high school, seven stations down the line, about a two-hour train ride from Baharampur. That school was founded by a King by the name of Raja Yogendra Narayana Rao, in the name of his father Raja Mahendra Narayana Rao. Yogi Bir Barada Majumdar was accepted by the famous general of Bengal, Subhash Chandra Bose, as his Guru.

At college Srila Guru Maharaj became indifferent to his books of study, and would read only Sri Chaitanya-Charitamrita and Sri Chaitanya-Bhagavata. Yet, he passed his examinations, coming in the first division, while the student most diligent in his studies failed. After receiving his Bachelor of Arts he studied law, but before completing those studies he joined Mahatma Gandhi’s non-cooperation movement in 1921, staying for about two years. From childhood, however, despite the fact that he was born in a renowned Smarta-brahmana family, his natural mood of religious attraction was for the Sankirtan [congregational chanting of the Holy Name] of Sri Chaitanya Mahaprabhu.

Om Vishnupad Paramahamsa Sri Srila Prabhupad Bhakti Siddhanta Saraswati Goswami [1874–1937] was the illustrious Founder-President of Sri Chaitanya Math with sixty-four branches all over India, known as Gaudiya Maths. He also established preaching missions abroad. Srila Sridhar Maharaj, during his college studies, was deeply attracted to the Divine Life and Precepts of Sri Chaitanyadev, and as a result he first made contact with Srila Prabhupad in the Gaudiya Math, and he fully committed himself to the Mission in 1926. When Srila Sridhar Maharaj left home and joined the Mission, his Gurudev, Srila Bhakti Siddhanta Saraswati Goswami Prabhupad was overjoyed, and he quoted the famous Sri Gita sloka in appreciation:

yad yad acharati srestas tat tad evetaro janah

sa yat pramanai kurute lokas tad anuvarttate

“The people follow the ways of the great. They follow whatever conclusion the great personalities accept as correct.” He expressed his open-hearted joy that such an extremely qualified person as Srila Sridhar Maharaj had come forward to participate in the Mission of Sriman Mahaprabhu.

Even before taking sannyas, Srila Sridhar Maharaj was a very exalted and firm preacher in the Mission, and Srila Prabhupad was most satisfied with him. In 1930, at the original Ultadanga Gaudiya Math, Srila Prabhupad Bhakti Siddhanta Saraswati Goswami ordained him in Sannyas [monkhood], awarding him the Tridanda-Sannyas title of Srimad Bhakti Raksak Sridhar, meaning ’the Illustrious Guardian of Devotion’, because of his formidable scriptural command and natural, deep spiritual insight. Srila Sridhar Maharaj travelled extensively throughout the whole of India preaching fluently in Bengali, Hindi, Sanskrit, and English. His English carried an attractive sweetness and eloquence of a unique character. He successfully spread Lord Sri Chaitanyadev’s Message on mass levels such as various colleges and universities, and he conducted public seminars and Sankirtan Festivals.

Once when Srila Guru Maharaj went to Giridi at Bihar, he delivered a lecture at the Barristers’ Library there. After the lecture a gentleman came forward, and weeping, he said, “We used to think that our ancestors were fools, and that we have now become civilised by the association of the British. But today, Maharaj, hearing your talk, we cannot but feel how great we were, and how low we have fallen! Our ancestors were so, so great, and now we have fallen into such filthy garbage!”

On another occasion at Giridi, at a conference, the president of the conference, a learned scholar, one Mr. Basak, remarked after hearing Srila Guru Maharaj’s speech, “We thought for so long now that Vaishnava-dharma was a branch of Hindu religion. But today, Maharaj, after what I have heard from you, with your sound argument and Scriptural evidence, we know now that Vaishnava-Dharma is the Original Religion—the Jaiva-Dharma or Religion of all souls—and all others are only the misconceived portion of the original.”

In His Divine Grace Srila Sridhar Maharaj’s own words: “This must be deeply studied and considered by the learned section. The Vaishnava-Dharma that Mahaprabhu gave is the original Vaidik-Dharma. What Srila Ramanuja Acharya and Srila Madhva Acharya gave has completely merged into the Line of Mahaprabhu. And what Lord Sankar, Lord Buddha, and Ramkrishna Mission have given is all hodgepodge. One who can properly catch the gist of this is benefitted in the extreme. Sambandha-jnana is a great thing; then there is Abhidheya and Prayojana. These are the essential three stages of the whole theology.”

Once in Bombay, Srila Guru Maharaj gave a lecture at the Theosophical Society. The subject of his talk was “The Super-excellence of the Teachings of Sri Chaitanya”. The president, in his introductory lecture, spoke the age-old dogma that all religions are one and the same. When Srila Guru Maharaj took the stand to speak, he said:

“It is a very regrettable that I must first, in order to speak on my subject, announce that I completely disagree with the president. Because to even enter into my subject, the prerequisite is the comparative study in theology.

“I have come to speak on not only the excellence, but the Super-excellence of the Teachings of Sri Chaitanya. Therefore, I am bound to show the subject of my delivery by surpassing all the lower stages of soil. So, in order to have your attention, I am bound to first point out the president’s gulf of difference in his opinion with me.

“Sambandha, Abhidheya and Prayojana—first we shall make these three divisions. Sambandha [relationship] will mean to first separate all other religious conceptions except for the Vaishnava-Dharma as given by Sri Chaitanya Mahaprabhu—Krishna conception, the others all being concerned only with Brahma conception, Paramatma conception, etc. Abhidheya is the means to the end; that we can hear from Sriman Mahaprabhu to be jnana-sunya Bhakti [Devotion unalloyed by intellect], suddha-Bhakti [Pure Devotion], in sadhu-sanga [association of the true devotee]. And Prayojana, or the goal, is Prema; but not mukti [liberation]. Dharma-artha-kama-moksa [religiosity, economy, material desire and liberation]—these are not the goal. Only Prema-Seva, Loving Service to Krishna is the supreme goal.”

Seeing Srila Sridhar Maharaj’s sensitive, rich Sanskrit Writings, his Gurudev referred to him as ‘a fit person to continue my Spiritual Succession’. Seeing his keen scriptural insight, his Gurudev also adorned him with the accolade ‘Sastra-nipuna Sridhar Maharaj’, or ‘Scriptural Genius Sridhar Maharaj.’ On another occasion his Gurudev also referred to him as ‘niveditatma’, or ‘a pure soul fully surrendered unto the Supreme Lord’.

Just prior to departing this world he was fully satisfied to hear Sri Rupa-manjari-pada—his most beloved Song of the deepest Divine Service—from the lips of Srila Sridhar Maharaj. Srila Bhakti Siddhanta Saraswati Goswami Prabhupad, by virtue of this action, clearly illustrated that Srila Sridhar Maharaj is his Chief Successor Preceptor and Representative of Srila Rupa Goswami Prabhupad, who is the Foremost Preceptorial Apostle of Sri Chaitanyadev.

After the departure of Srila Bhakti Siddhanta Saraswati Goswami Prabhupad, Srila Sridhar Maharaj founded the Sri Chaitanya Saraswat Math in 1941. At that time, it was no more than a thatched hut on the banks of the holy river Ganges. At that time, Srila Sridhar Maharaj composed this beautiful Sanskrit verse. The verse is a mysterious prediction, telling of the universal renown the Sri Chaitanya Saraswat Math was to know in the future:

srimach-chaitanya-sarasvata-mathavara-udgita-kirtir jaya-srim

bibhrat sambhati ganga-tata-nikata-nabadwipa-koladri-raje

yatra sri-gaura-sarasvata-mata-nirata-gaura-gatha grnanti

nityam rupanuga sri-krtamati-guru-gauranga-radha-jitasa

In the Holy Abode of Transcendental Touchstone Sri Nabadwip Dham—the selfsame Sri Vrindavan, in the land of Koladwip, whose inner identity is the King of mountains Sri Govardhan, near the charming shores of the Holy River Bhagirathi who delivers all the fallen souls stands that grand and glorious King of all Temples—Sri Chaitanya Saraswat Math.

In that beautiful retreat, the surrendered devotees whose lives are the Message of Sri Gaura, are eternally absorbed in the Loving Service of the Divine Master, the Golden Lord Gauranga and the Loving Lord Sri Govindasundar with His Consort Srimati Gandharva, accompanied by all Their Beloved Associates.

With hearts always filled with good hope to attain the Grace of the Lord, following faithfully in the Line of Sri Sri Rupa and Raghunath— the Storekeepers of the Unlimited Treasure of Pure, Sweet Love Divine, those surrendered souls ever sing the unending Glories of the Transcendental Name and Qualities of the Most Magnanimous, Original Supreme Lord Sri Sri Gaurangasundar.

Indeed, the hearts of all beings, moving and still, marvel in the Glory of Sri Chaitanya Saraswat Math as they take shelter in the soothing, affectionate shade of the victory flag that flies aloft and sings wholeheartedly to the world the ever-expanding renown of Sri Chaitanya Saraswat Math; bearing that banner of all Transcendental Benedictions, Sri Chaitanya Saraswat Math ever shines resplendent in all its Divine Magnificence.

[Rendered into English by Tridandi-bhiksu Sri B.A. Sagar, from the Bengali translation of His Divine Grace Srila Bhakti Sundar Govinda Dev-Goswami Maharaj.]

Srila Sridhar Maharaj, after the departure of his Gurudev, naturally became unanimously honoured as the most exalted Representative of the Gaudiya Succession; although he always, and openly so, considered himself as junior. By their requests, he conferred the holy order of sannyas upon many of his exalted, eminent Godbrothers, including Srila Bhakti Saranga Goswami Maharaj, Srila Bhakti Prajnan Keshav Maharaj, Srila Bhakti Aloka Paramahamsa Maharaj and Srila Bhakti Kamal Madhusudan Maharaj, Srila Narasimha Maharaj, Srila Bhagavat Maharaj, Srila Acharya Maharaj, etc.

During a circumambulation Festival at Vrindavan, Srila Bhakti Saranga Goswami Maharaj, the most senior preacher, and disciple of Srila Bhakti Siddhanta Saraswati Goswami Prabhupad, personally worshipped Srila Sridhar Maharaj with one hundred and eight lamps, and incense, etc., on the occasion of Srila Sridhar Maharaj’s Appearance Day. Srila Goswami Maharaj performed this function joined by many of his disciples and other Godbrothers.

The Godbrother of His Divine Grace Srila Sridhar Maharaj, His Divine Grace Sri Srila A.C. Bhaktivedanta Swami Maharaj Prabhupad, was, of course, the personality to inundate the Western world by cultural and spiritual tidal waves. From 1965 to 1977, he single-handedly transmitted the original Teachings of Krishna consciousness in a global proportion. His Divine Grace Srila Swami Maharaj Prabhupad was an unprecedented, magnificent Divine Phenomenon in himself. Yet, we heard from him personally, and history has recorded it, that he had only about ten days of association with his Gurudev, Srila Bhakti Siddhanta Saraswati Goswami Prabhupad. But he had long and intimate association from his time of initiation all through, with the most intimate of all his Godbrothers, Srila Sridhar Maharaj.

Later, when Srila Guru Maharaj was over 80, thousands of persons from all over the world took the pilgrimage to Sri Chaitanya Saraswat Math, in Nabadwip, India. He accepted some thousands of persons from all over as his disciples. And he handed their charge over to his intimate attendant and associate-servitor, and his personally selected successor, Acharyadev Sri Srila Bhakti Sundar Govinda Dev-Goswami Maharaj. It is indeed the greatest fortune for the world that [at the time of this printing] Srila Govinda Maharaj, since 1992, has now completed his fifth World Tour, preaching the Religion of humility, selflessness, and tolerance. It is the fulfillment of the heart’s desire of our beloved Master Srila Guru Maharaj.

As I mentioned in the beginning, the Ocean of the Pastimes of Srila Guru Maharaj is unlimited. How many drops of that ocean can a mere sparrow extract? In this world, time is not on our side. Ordered by my Gurudev, I have tried—in my own random way—to present some of these drops of honey for the bumblebee devotees of the Lord. I pray there is no offence in my doing so. If I do not try, that will also be an offence. Whoever hears the nectarean Divine Pastimes and Teachings of Srila Guru Maharaj cannot but attain the Supreme Wealth of life itself—Love for the Supreme Lord Sri Krishna.

Before closing this chapter, two other incidences suddenly come to mind.

After the disappearance of Srila Bhakti Siddhanta Saraswati Prabhupad, there were major struggles. They were always resolved and harmonised by Srila Guru Maharaj. Srila Guru Maharaj was loved by all. Once during that period, a very learned devotee personality who was considered an adversary of Srila Guru Maharaj, came to visit him. In fact, he had a habit of visiting Srila Guru Maharaj quite often.

That day, Srila Guru Maharaj asked him,

“You are supposed to be a member of the oppositionist party to me. Why do you always come here to see me?”

That devotee personality immediately replied, “Because of your disinterested nature, super intelligence, and strong common sense.”

Srila Krishnadas Babaji Maharaj often visited Srila Guru Maharaj’s birthplace Sri Hapaniya. He would ask the villagers, did Sridhar Maharaj study at school here? Did he bathe in this pond here? and so on, and so on. One day Srila Guru Maharaj asked him, “You are my Godbrother; why are you so often visiting my birthplace? What is the reason?”

Srila Babaji Maharaj replied, “Because your writings are non-different from the writings of Srila Rupa Goswami. So I’m going there to take the dust of the land of your Pastimes on my head.”

— — —

Chapter Three:

Srila Guru Maharaj Remembers

[From a recorded conversation with His Divine Grace]

(Edited by Sripad Bhakti Ananda Sagar Maharaj)

I was born at midnight, Saturday 10th October, 1895. Navami tithi [lunar day] under the same sign as Lord Ramchandra. Krishna-paksa [dark moon fortnight]. Sriman Mahaprabhu was also born on a Saturday. I was the second child. The first was a daughter, but she died early, so Ram Kavach [a protective mantram and amulet] was given to my mother for the protection of the next child, that is, myself. So I was born after my mother took Ram Kavach.

There were two thatched rooms, one of which was the maternity room. Because the first child had been lost, after I was born and my mother was still confined within the maternity area, just in the front of that place my two English-knowing cousins kept night watch to make sure that any ghosts or something like that may not come in the shape of a cat, or in any other way. So as they were reading and studying, they would protect the first half of the night. They were B.A.s studying for M.A. And during the second half or last portion of the night two Sanskrit students, one cousin and another an uncle, sat there just in front of that temporary shed, reading, to guard against any unseen attack at that time. They all kept night watch.

Then, as I remember, when I was a boy being carried on the shoulder of my father, there was going in the distance one Sankirtan party; crying, I asked him to take me there. Anyway, to console me he took me there for some time and then came back.

I had a very good memory, especially in Sanskrit. I was taught a sloka in praise of Lord Siva (“Namami sivam siva kalpataru”) and I could chant that by memory. When I was one year eight months, my grandfather died, but I can’t remember him. My earliest recollection is an earthquake. I was born in 1302, Mohammedan era, and 1304 in the month of Vaisakh there was an earthquake. I was only a child then of one year and eight months or so, but I remember that. I remember the shaking of the earth, so many cows gathered, and so on—this is my earliest recollection.

Then, my first brother was born when I was three. I remember the scene of the birth of my brother, around August, 1898. I can also remember when I reached the age of five and I was engaged in studying writing, and I was given to my maternal uncle’s house. Many things before that I can remember as well. And when I was in my maternal uncle’s house, for three years for early education in a primary school, I got some help from one of my aunts who taught me Ramayana and Mahabharata. That helped me a great deal. Already I had some affinity for all those things, some type of intuitive knowledge and partiality to ancient mythological teachings and culture of the orthodox section. From very childhood my tendency was with the culture of the orthodox section—Veda, Upanisad, etc., faith in God—all these things.

At nine years I was admitted into high school [intermediate according to the current system in India]. As a student, there in the debating club I always sided with the ancient Sastric culture, even against the teachers that took up the cause of the renaissance or reformation. I was always on the side of the previous culture. I fought with them, and I don’t think they could defeat me. Then I got my sacred thread in the family tradition when I was fourteen years of age. I feel that my memory was more or less quite sharp. I could remember what I saw and heard in my early age.

I am told that I had a general tendency that if anyone would come to ask me something, I would reply, “No.” Whatever would be asked of me, “No.” But once, when one of our family-members, a scholar, went to appear for his examination, he came to ask me whether he would pass or not. I pronounced, “Yes.” And he won a scholarship. Then I matriculated from the local High School when I was fifteen years of age. I could write Sanskrit verse before that.

I like sacrifice in life. The magnanimous side. I had affinity for Lord Ramchandra, for the model Pastimes, but not so much Lord Krishna, because of His Vrindavan Lila. I could not accommodate why God should be a liar and a girl-hunter. I could not accommodate this. Though I saw Radha-Govinda Murtis [Deities]—They seemed to be very, very charming. I found some mystic background there, but on the surface, I had more liking for Ramachandra than Krishna.

My attraction to Krishna first came through Bhagavad-Gita, and then through Mahaprabhu. I liked Ramachandra for His magnanimity. I was mainly attracted by the self-giving ideal. So I liked Radharani very much, I liked Mahaprabhu very much, but my attraction to Krishna was less. My attraction to Krishna came through Mahaprabhu and through Radharani—from Their side. When I was nine or ten or so, there was a temple where Radha-Krishna Deities were installed in Jagadanandapur, near Katwa. Every year in Kartik month my father used to read Srimad Bhagavatam there. Sometimes I visited that temple with him, and I found some mystic atmosphere there. It seemed very mystical to me.

After matriculation I went to Baharampur [District Mushirabad] for college study at the Krishnanath College. There, with the company of one of my cousins, my maternal uncle’s son, I came into connection with the East Bengal people, who were renowned, we had heard, for their boldness and sacrificing nature. I took residence in the same hostel as them.

Somehow, I had passed matriculation second division, [Srila Guru Maharaj had suffered a very dangerous bout of malaria for a whole year at that time.—Ed.] but I passed I.A. [Intermediate Arts] in the first division. When we were studying in the local school, we had to do some family works along with our study. But now, from the hostel, I passed in the first division.

Then I was again admitted in that same college at Baharampur. After the fourth year we sat for the examination of B.A. When I was a student of the fourth year I came into the connection of a younger boy who had just passed matriculation and was newly admitted into the college. In the college I found that there was a small section of students who were addicted to some meditation and puja, etc. And there was another group that did not care for worshipping, but they liked the service of patients, and to do good for the public. But I have an internal nature for both.

I was a fourth-year student and that boy was a first-year student—three years gap. I found that he was given to both sides very intensely; taking the Name of the Lord sometimes very loudly like a madman, and also doing sandhya-vandana [regular morning, noon and evening prayers and worship], etc. At the same time, when there was any patient he would engage himself in their service, even neglecting to attend the college class. Both sides—social service as well as worship were combined in him.

Before this, when I was in school I got a book where it is mentioned that if we can go on with the japam [meditational chanting] of Gayatri 432 times daily, we can achieve a very good spiritual improvement. I practised that for some time, and at that time I tried my best to understand the revealed truth—without consulting any dictionary or grammar; I had heard that Gayatri is conscious, spiritual, not dead words. So, if I go on with japam, Gayatri itself will express its meaning and purpose. I approached it with that attitude, and I used to feel some light coming from the words of Gayatri itself; I had some knowledge about that for some time.

Then, as I said, I came in connection with that boy in college, and I tried to associate with him. His name was Sri Suresh Bhattacharya—he came from a Brahmana family of Faridpur. The founder of the Bharat-sevashram, Sri Pranavananda, was from his village. Sripad Madhusudan Maharaj also comes from the same village—Bajepratap-pur in the district of Faridpur.

One day, when we two were going on a morning walk and also cleaning our teeth with small twigs, he referred to his father with the expression, ‘that gentleman.’ I took exception to that.

“Why do you use this expression for your father? You say that gentleman? What is this!”

He said, “Yes, I have committed a wrong; I shouldn’t have spoken in this way before you. But really it is like that. ‘That gentleman’—he was a gentleman, and in this life I came to him and he has protected me for some time, and in the next life I shall go to some other place; in this way we are moving hither and thither, coming to some gentleman and from there to another gentleman…”

Although I gave opposition, that point hit me very hard. I began to think, “Yes, it is true. We are in the midst of father, mother, brother, or, as he said, ‘that gentleman’. What real connection have I with them, or they with me? We are all almost like strangers!” Thinking and thinking on this point the whole world became as vacant. I felt a furious atmosphere, with no shelter to take anywhere. A chaotic position, and I have no position of stability. Wherefrom am I coming, where to go, how long am I to stay here—this is a point in the infinite. I am an uncertain point in the whole of the infinite. A great shock came to me in this way. And that was the great turn in my life.

The worldly achievement has no value. I was studying, a fourth-year student. I was to appear in a few months for the final examination. My friends were alarmed at seeing my position. “What are you doing? You are neglecting your studies! How will you be able to pass? Your father is sending money [for your education]; you are not so rich.”

In this way they tried their best to help me but I couldn’t concentrate on any book of study. They said, “If you can’t do so, we shall read and you try to hear.” At that time, my friend gave me some literature on Mahaprabhu’s Life and Teachings, and I devoured it like nectar. I found some position there—it is not that I am nowhere. Here is the support—the basis, the foundation; I found here the sustenance, hope and shelter I needed.

In this way I began to read and read. My very nature was that whatever I read, I read scrutinisingly. It may be slow, but my reading is more or less very accurate and representing the true aspect. I could also hear very clearly. Even without reading, acute hearing was also a part of my nature. Whatever I heard, I could grasp the very purpose and keep it within me. And here also by thorough reading I found my life, my future hope, everything. I was converted. In my mother’s family there was some recognition of Sri Chaitanyadev, but my paternal family were orthodox smartas. They hated the followers of Chaitanyadev. Chaitanyadev has created a chaotic society. Pests that cannot keep their own stand in the social position—it is they who gather to follow Chaitanyadev. Those who have lost their social position become Vaishnavas and they say that they are followers of Chaitanya. In my father’s family they held such a hatred. But after this I became fully converted into a follower of Chaitanya. Such a feeling came in me, not only intellectually, but in heart and mind also. I underwent a wholesale conversion.

Then my father died. He was disappointed and dejected. I was the eldest son; he had some hope in me for family matters, but when he saw such a change in me, it may be said that he died almost heartbroken. The burden of the family also came on my mind, but my state of mind was somewhere else. The chance came to me to lead a life of abnegation. For one year the son won’t use any umbrella or shoes. I made some extreme addition—I used nothing but one piece of cloth and a sheet for one year. And half-mad I used to do agriculture work and service to the cows. Anyway, I passed B.A. The Baharampur section where I appeared, my classmates, said this was a wholesale massacre! Very few could pass, but somehow I passed. Some of my classmates said, “Oh, by the method of worshipping and satisfying God he has passed! He did not study at all but he passed, only by worshipping God.” They said like this.

When my father died, almost with full consciousness he passed away—he told several things to me. One was that I would have to marry. I had never uttered a lie. Whatever the effect, I strictly spoke the truth. But I couldn’t commit myself before him. So I felt pressured—‘Whether you marry or not don’t disturb me in this time of my death. Say that you will do it.’ Anyhow, the expression came from me, “I shall try to fulfill your request.” In this way, in a modified way, I answered him. Then anyhow, I had to marry. Married life continued for six years. In the meantime I went to study again in the law class. But the Gandhi movement of non-cooperation came forward and I joined the movement, because there was some sort of promise that ‘within one year I shall give svaraj [independence] to you.’

I wanted to become a sannyasi, but the countrymen want one year, so I thought I must sacrifice this for them. I left law college and worked for some time posted as a secretary of the movement here in Kalna, and sometimes in the village for two or three years. Then it was stopped for some time, and later I was wanted for service in Calcutta. With the help of a government office superintendent I got some vocation and I put up in Calcutta. I attended the office there.

My attraction stays always towards Mahaprabhu. In the meantime I wandered here and there searching for a sadhu from whom to take initiation. But I couldn’t select anyone to my taste or satisfaction.

One day, I was returning from the office and I found a placard in Chittaranjan Avenue: Gaudiya Math Mahotsav [Grand Festival] for one month. The address was given, near the Pareshnath Temple. I found this red-coloured placard. I thought, Gaudiya Math must be Mahaprabhu’s followers, let us go and see what is there. When I was a law student, through Suresh Bhattacharya I knew the founder of Bharat-Sevashram, Sri Pranavananda, and he tried his best to take me into his mission; but I flatly refused.

“My head is sold to Mahaprabhu, Gauranga, so I can’t go anywhere else.”

He said, “I also have great reverence for Mahaprabhu Chaitanyadev, but I think the first stage must be Buddhistic abnegation or vairagya and indifference [to the world]. Second, Sankar’s Vedanta or jnana. And the last and highest will be Chaitanya’s Prema. Otherwise people will misunderstand that Prema for lust.”

I replied, “Yes, what you say is alright—that Sri Chaitanyadev’s Prema-dharma is the highest, above the Buddhistic and Sankarite conceptions of theism. But Chaitanyadev has not told us, ‘Go to the Buddhists and practise vairagya, and then go to Sankar and have knowledge of the Vedanta, and then come to Me.’ He has told that ‘wherever you are, take the association of a sadhu and you can take the Name.’”

He was silenced.

I said to him, “If you have got any supernatural power, I will be grateful if you can say where my spiritual guide, my Gurudev, is.”

But he took the name of some gentleman, Haranath. I went to search for him but could not find him. But this was when I found that placard and went to Gaudiya Math. There I found only one gentleman manning the outside hall, and the rest had all gone on procession of Nagar-sankirtan [congregational chanting in the town]. Then I had a little talk with that gentleman. I had studied somewhat about Chaitanyadev and other Scriptures, but I found that these people representing the Math had deeper and more sound knowledge than I. Then, the party came back from Nagar-sankirtan and I found Guru Maharaj in front with his danda [mendicant’s staff]. As soon as he reached in front of the Math some disciple came and took the danda from him and gradually he was received there.

At first sight I found Guru Maharaj’s attitude was that of complete indifference to the ordinary world. He does not care for anyone, he is self-sufficient. I got that sort of impression from his first sight. Then I began visiting. Gradually I came to realise that I wanted to stay in such company.

Unfortunately I had been unable to find it before, but now the thought came to me, what’s to stop me coming and staying here? I cast my glance homeward—father gone, mother living, three younger brothers—they won’t be much affected. But my wife will be affected. I don’t know why, but a sudden thought came in my mind that if she dies, I am free. This thought came. I was attracted by that association. There were so many members of gentlemanly and educated nature, and wholly given to the Service of Mahaprabhu. That attracted me most.

And it was that very day, I came to my quarter and found that my wife was ill. I came home that night, and after three days she passed away. My mother tried to have me married again, but she could not do so. And within six months she also disappeared in Haridwar at the time of the Kumbha Mela. She died there. One of my brothers, Satyen, was attending her with other pilgrims and sisters, etc.

I was free. I was visiting the Math. I was thinking that I must cast my faith here, so I thought it necessary to know as much as possible about the mission; and to know the mission means to know the leader of the mission. So I tried to go upstairs to where Guru Maharaj stayed. I would go in front of his room and sit there to hear, because I was thinking I shall join here. Then one day, it so occurred that Kirtanananda Prabhu, one brahmachari, stopped me when I was making an attempt to go upstairs.

“Where are you going?”

“I’m going to Guru Maharaj. I like it very much [to hear and associate].”

“No, never. You must stay here in the waiting room, and when you find anyone you will inform him who you want to meet. He will check, and when he returns with the answer you can go. Otherwise you must stay here. Never cross this threshold.”

A little harsh. Then I thought, ’What should be the considerate nature of the sadhus? Why should there be any difference outwardly and inwardly? So I need not come here again!’

But at that very moment the position of Sukadev appeared in my mind. I had read in Mahabharata that Srila Vyasadev sent Srila Sukadev Goswami to Rajarsi Janak to finish his education or sadhana. Srila Sukadev came, and he was detained for seven days at the outer gate. Then information went to Janak, who sanctioned, “Allow him to pass the gate.” The next gate, he was again detained. In this way, there were seven boundaries of the capital, and at each of the seven gates he was detained for seven days. So seven times seven means forty-nine days he was detained, and only then he could meet Janak. This thought came in my mind. And then the next concluding thought came, ’If there is anything bad here, and they take me and put me onto a throne to worship me, I should not come here; and if there is real good, and they beat with a broomstick, I must not leave!’ That conclusion came in my mind, and I kept visiting.

Then one day, Guru Maharaj was strolling on the roof just after having taken his afternoon food. Generally he did not take any food at night. I just approached, and took my stand in a corner. One man was attending him. Guru Maharaj asked,

“Has he something to say? (Ye kona vaktavya? যে কোন বক্তব্য ?)”

The attending person came and asked me, “Have you something to say?”

“No. I have nothing to say.”

He went back. “He says he has nothing to say.”

Then Guru Maharaj said, “He has something to ask?”

He again came to me, and said, “Guru Maharaj said, have you got something to ask?”

“No, I have nothing to ask.”

He again returned to Guru Maharaj. “He says he has nothing to ask.” Then again Guru Maharaj put, “He has got some purpose in mind for coming here.”

The person returned to me.

I said, “Yes, without purpose no incident can happen. When I have come, I have some purpose.”

“What purpose?”

“To gain the grace of you all.” That was my answer. “Apnar prasannata (for Your grace; আপনার প্রসন্নতা)” Nothing else but that.

Perhaps that touched Guru Maharaj. He approached me and enquired from me who I was, what I did, where was my home and so on. And then he said,

“Yes, you are fortunate. You are born in the area of Gauda-mandal.”

They had one booklet printed then and the attending person said, “Guru Maharaj is offering this booklet to you.”

I said, “I already have it.”

He said, “That does not matter; with his good will he is giving this to you, so it is something else. You take it.”

Then I took it on my head and accepted it. That was the first talk with Guru Maharaj.

The following year I was invited to Sriman Mahaprabhu’s Appearance Ceremony at Mayapur. At that time I was visiting the Math and hearing. I went there for the Ceremony. At that time my mother was also inviting me to the village Gumo where she was staying with my second brother. She wanted to see me before going to Haridwar, and the Gaudiya Math people were also inviting me to Mayapur. I was in a dilemma.

What to do? It was my mother’s call—and maybe the last. She might not live, her health was not good. This was the call. And I thought, I want to take this side in my life, so this side must be given preference. That is, I avoided the call of my mother to see her, and I went to the Gaudiya Math instead.

From their talks in general, I found that they do not care for the opinion of anyone else; but when anything is quoted from Scripture, they give a patient hearing. This was their nature. Summarily they reject all, they don’t care for anyone, but they care only for Scriptural truth; that they soberly consider and evaluate. But with abhorrence they reject so many stalwarts of the then society—this Aurobindo, this Gandhi, this Ramkrishna, the [imitationist] Goswamins—they summarily reject them all. But Mahaprabhu, Bhagavatam, Gita—they are all-in-all. I had an attraction, a taste for them. I could identify with them.

Still, there was some sort of objection. One was that Guru Maharaj comes from a Kayastha family, that is considered sudra, and I come from a brahmana pandits’ family of great honour in the society. Ostensibly, any brahmana should have been suitable; in this way some sort of objection was felt in me. Then, when I went to Mayapur I again saw many things that touched me.

Srila Prabhupad was delivering a lecture to so many gentlemen who had come from Krishnanagar—educated persons. In another place the elderly Sripad Bhakti Pradip Tirtha Maharaj was giving a lecture. Somewhere else Sripad Bhakti Svarupa Parvat Maharaj was found writing receipts, collecting funds from the people. It was a hive of activity. I felt a transcendental, happy atmosphere there.

When the celebration was over, Guru Maharaj was sitting in a canvas chair on the verandah of his room, and many persons were offering him obeisances and going home. At that time he was speaking, giving some discourse. I was always very eager to hear him. He was saying, “Don’t cheat me, you people. (Apnara amake vanchana kariben na. আপনারা আমাকে বঞ্চনা করিবেন না)” I was alert. What? Where was the question of cheating him? Why cheating?! Everyone was invited, they came, and now they are leaving; what was his point about ‘cheating’?

Then the next thing he said was, “You all came with the understanding that you will engage yourselves in the Service of Krishna, and so I have entered into some relationship with you. And now, only as a fashion you have attended this ceremony and you are going home to engage yourselves in worldly affairs; but your assurance to me was that you would all serve Krishna, but… disappointed…” Then he continued, “You may say, ‘Oh, I have got some important business and after finishing this I shall come and join you as soon as possible,’ but no, no! If you tell me there is just a little fire and after extinguishing the fire you will return, then I say that is also not necessary. If fire burns the whole world you do not lose anything. Rather you are spared if you can disconnect from those things that are burnt. All your positive engagement, your inner hankering, has corresponding things in Krishna. All your necessities and hankering will be satisfied in the service of the Holy Lotus Feet of Krishna, and nowhere else.” He was speaking so forcefully.

I was wonderstruck. I thought, I would never hear anywhere in this living world such intense necessity for Krishna-bhajana—so I must throw my head here. It was then that I took the decision that I must be a disciple here.

Before my mother died she had had some apprehension that ‘he is my eldest son but he will become a sannyasi without completing my sraddha ceremony [last rites]; then who will do my sraddha ceremony?’ So when she passed, I went home and completed her sraddha and after finishing that I came, in the last part of April, to join the math. At first, I said that my two younger brothers would finish their studies and take to their vocations, and then I would come away [from the family and join].

But Sripad Bharati Maharaj and others said that I had a great opportunity.

They pressed, “No, no! Krishna has taken your wife, and Krishna has taken your mother. He has done enough for you. Really, if you neglect to avail yourself of this chance, perhaps some other obstacle will come and this life will be spoiled with no hope.”

I asked, “What are you saying?” They said, “Come immediately.” I took that advice and joined immediately. I was living together with my two brothers in a hostel, and they came with me. They went back crying, I remained in the math.

I stayed at the Calcutta math for some time. I was requested to do some service in the press there, but I was not particularly inspired by the press work of proofreading, etc. I had much liking for the preaching—to go on kirtan and preach. So, I was next sent on a preaching tour.

The first stop was at the Dumurkonda math [in Bengal] and from there to Benares, then to Vrindavan. There, there was nagar-kirtan for some time, then I was taken to Delhi where there was door-to-door collection for some time. Then Kuruksetra math was established and I was made math commander there, and then I was alone. A small village-town and the place of Kuruksetra. That is a solitary place except for during the solar eclipse when there is a great rush of hundreds of thousands of people. Doing collection, I passed about two or three years there. Then the Delhi math was founded and I was in charge there. Then I visited Simla and other places for preaching.

Every year in August we had to come back to the Calcutta math celebration for one month. So when I came back here I was taken by Sripad Bhakti Hriday Bon Maharaj and Sri Hayagriva Prabhu [later Sripad Bhakti Dayita Madhav Maharaj] in a party towards Madras side, installing the footprints of Mahaprabhu. Then again upon returning, the Bagh Bazaar Math was opened, and from the original rented house in Ultadanga the Deities were moved in procession in a chariot to Bagh Bazaar Math, and a one-month festival was held there. After that Prabhupad went on that year establishing and installing those Pada-pitha [footprints of Mahaprabhu] up to Mangalgiri, near Bejoyda, Kovvur, and so on.

Then he went to Madras and declared the opening of Madras Gaudiya Math and put us there. We rented a house. Sripad Bon Maharaj was the leader, and the senior sannyasi. In the meantime I was given sannyas, recommended by Sripad Bon Maharaj. He said about me, “He can preach well; he’s a good preacher rather than a canvasser.” I had a B.A., and I was known as Sri Ramendrasundar Bhattacharya, B.A. My duty was to approach the people and introduce the sannyasins, and more or less I had the work of a canvasser. But Sripad Bon Maharaj said, “He’s not a good canvasser but a good preacher. He can speak Hari-katha very well.” Then I was given sannyas in October, 1930, and after installing footprints of Mahaprabhu one by one in various places, Prabhupad opened the math in Madras [as above-mentioned], and we were left there and began preaching for three years or so.

Then there was Vrindavan parikrama, circumambulation of the whole of Vrindavan. We joined that programme, and then Sripad Bon Maharaj went to England for preaching, and I was in charge of Madras math. The temple was constructed almost in my time. Later, Bombay math was opened, and I was again taken there. I lived there for some time, and later was taken with the general party with Prabhupad. Staying most of the time with Prabhupad, we preached in different places of Bengal. At 5.30 a.m. on 1st January, 1937, Prabhupad left the world.

Before this, Prabhupad had wanted me to go for preaching to London, but I said, “I am not fit for this—I can’t follow their accent, and I don’t have the tendency to mix with them very closely. So you will spend money to send me, but I won’t be able to show any satisfactory result. Of course, if you order me I must go, but I am just informing you what I am.” Then he sent Sriyukta A.B. Goswami Prabhu [later Sripad Bhakti Saranga Goswami Maharaj] instead of me.

When Prabhupad become ill, I attended his sickbed. Just one day before his departure he called for me, and he asked me to chant Sri Rupa-manjari-pada. At that time I was not accustomed to leading the kirtan. I was hesitating—Sriyukta Kunja Babu, later Sripad Bhakti Vilas Tirtha Maharaj, asked one Brahmachari Prabhu, “You go on singing.” Then he began singing, but Prabhupad felt dissatisfaction. He said, “I don’t want to hear the tone or sweet sound. Then that Brahmachari Prabhu stopped and I had to sing Sri Rupa-manjari-pada. And the others said, “Prabhupad has hereby given you admission to the Rasa-seva section.”

About one year before this, I composed a Sanskrit poem about Srila Bhaktivinod Thakur, and Srila Prabhupad was very happy with this. When I first read it to him, he remarked, “A very happy style.” Next, I heard, he said to Sripad Srauti Maharaj, “This poem is so fine, it is not written by him—it is written by Srila Bhaktivinoda Thakur himself, and has come out through him. It is so appreciable.” Once, he said to Sriyukta Aprakrita Prabhu, “I’m satisfied that what I came to say will remain after me—I find in this sloka [verse] the siddhanta [perfect theological conclusion]”:

sri-gauranumatai svarupa-viditai rupagrajenadrtai

rupadyaih parivesitai raghuganair asvaditai sevitam

jivadyair abhiraksitai suka-siva-brahmadi sammanitai

sri-radha-pada-sevanamrtam-aho! tad datum (so bhavan

“That which is the Gracious Gift of Sri Gaurachandra, the deep, internal purport of which is known by Sri Svarup Damodar, that which is adored by Sri Sanatan Goswami, and distributed by the Rasa-tattva-acharyas headed by Sri Rupa Goswami; that which is tasted and enriched by Sri Raghunath Das Goswami and followers, and tenderly protected by Sri Jiva Goswami and his company; and that which is venerated from afar by the great personages like Mahadev, lord of the gods, and Brahma, grandfather of the world—aho! marvel of marvels, that ecstatic nectar of the Exclusive Service of the Lotus Feet of Sri Radha—you hold the perfect position to mercifully give even that to us.”

Before this also, I wrote an article for the spiritual newspaper Nadiya Prakash, and Prabhupad remarked to Sripad Sraman Maharaj, who was the editor, “If you can gather this type of article to publish in your paper, the standard of your paper will be raised. Such articles are desirable to be published.” Anyhow, he appreciated my understanding and realisation. There are many other instances.

Myself (Tridandi-bhiksu Sri B.A. Sagar): I heard that Srila Prabhupad praised you as Sastra-nipuna.

Srila Sridhar Maharaj: Oh. In Madras, in the ‘Gaudiya’, Gaudiya Math’s leading weekly paper, there was published one siddhanta. The birthday of Srimati Visnupriya Devi and the birthday of our Guru Maharaj were mistakenly transposed. Both are panchami [fifth lunar day]. Srimati Visnupriya Devi’s is on panchami of the bright moon fortnight, and Prabhupad’s is on panchami of the dark moon fortnight. But they were transposed—Prabhupad to the bright fifth and Srimati Visnupriya Devi to the dark fifth. I read it carefully, and I thought the basis of the philosophising was wrong. Why has Krishna-sakti come on the bright moon, and Gaura-sakti on the dark moon? I found it should be just the opposite.

I showed it to Sripad Bon Maharaj, considering it a grave error. He suddenly took up the pen and wrote a letter to the effect, “What is this? We thought that the editors have some touch with the reality and what they write has some real connection with the sentiment, but how can this sort of error be possible from them? Have they no srauta connection? All concoction!” So it was detected, and an amendment was published in a later issue.

When Prabhupad was there, the books Ray Ramananda, Relative Worlds and Brahma-samhita were published. It was mentioned that when Mahaprabhu went to Vrindavan He met Sri Rupa and Sri Sanatan Goswamins on the way. But I knew it clearly that He met them when returning from Vrindavan, so I objected. Anyway, I didn’t take it to Prabhupad’s notice, but it must have come to his notice that Sridhar Maharaj had detected all these things. On the occasion of his Vyasa-Puja, Prabhupad delivered a written address, and there he mentioned before my name, “Sastra-nipuna Sridhar Maharaj—he has very deep knowledge in the Scriptures”; that was his consideration.

Myself: And about discovering the place of Sri Ramananda Ray?

Srila Sridhar Maharaj: Yes, when I was called from Uttar Pradesh to join the Madras party, before that my name was Sri Ramendrasundar Bhattacharya. But now he converted my name into Sri Ramananda Das, and with this name he sent me with a group to find out the place of the conversation between Sriman Mahaprabhu and Sri Ramananda Ray, and to install the Pada-pitha [footprints of Mahaprabhu] there.

At that time I delivered a short lecture in Rajmahendry about that conversation of Sriman Mahaprabhu and Sri Ramananda Ray at Kovvur, and I heard from Sripad Krishnadas Babaji Maharaj that Sripad Bon Maharaj was of the opinion that this speech was extremely appreciable, and that it contained the most precious Teachings. Hare Krsna.

Myself: That Temple where you installed the Pada-pith is still existing today?

Srila Sridhar Maharaj: Yes. During our time the Deities were installed by Prabhupad, but there was only that Pada-pith mandir. A separate mandir was established after Prabhupad, perhaps by Sripad Bhakti Vilas Tirtha Maharaj.

Later, myself as a sannyasi and Sri Hayagriva Prabhu as a white-clad brahmachari, who was later Sripad Madhava Maharaj, worked together.

Also, I collected funds from the Raja of Jeipur [Orissa] for the Madras Temple. That is also a history. Their new I.C.S. was Mr. O. Pulla Reddy. He was appointed ‘Dewan’ [government official] of Jeipur. Because that is an adivasi [indigenous peoples’] area, a special sort of rule was introduced there by the British. The Dewan is more powerful than the King.

We came from Madras with some recommendation from the officiating Chief Justice, Mr. Rameshan, to meet the Raja of Jeipur. Then, the Raja promised to pay the cost of the Madras Temple, but he kept requesting us, “Approach the Dewan, and he, and not I, will give you the money. So go and consult the higher. I am only giving my sign of approval, but the money will be paid by him. So meet him.” I had heard that he was a half-atheistic man, so I was hesitant to approach him. I said, “No, you are King, you are master, so it is better that you will give the money”, and so on, but he insisted again and again. “No. You will have to meet the Dewan.”

But when I met the Dewan, it was just the opposite. The Dewan said, “Oh, I’m the last man to pay you this amount, ten thousand, to build the temple at Madras. If you would be building it here, then I could have some consideration; people here would have some recreation in the temple. But these poor people, half-fed and half-clad—if we get any money in excess, I must give an order for their help. Funds must be used for that cause, not for this luxury of constructing a temple; and that, too, is in Madras town. Go there and collect funds to construct your temple.”

Then I thought this is a hopeless case, so drastic medicine must be applied. So I came out with this sloka of Srimad Bhagavatam:

vikriditam vraja-vadhubhir idam cha visnoh

sraddhanvito ‘nusrnuyad atha varnayed yah

bhaktim param bhagavati pratilabhya kamam

hrd-rogam asv apahinoty achirena dhirah

I said to him, “You want to help the adivasis, and I also want to help them. But your help is in a particular way, and my help is in another way. It has been told in the Scriptures that to hanker for something [in this world] is a heart-disease. It is mentioned in Bhagavatam by Sukadev Goswami, ‘kamai hrd-rogam.’

“’I want this, I want that, I want thousands, I want millions—that is heart-disease, and not real. When I was a hog, I devoured a hillock of stools, but hunger is not appeased. When I was an elephant I finished a whole forest, but hunger is not finished.’ So hunger can never be finished in this way.

“There are so many who have amassed millions, still they say, ‘No, this is very little, I want more, more.’ So this is heart-disease, and in the Bhagavatam Sukadev Goswami has given the medicine for this. Vikriditam… when you can accommodate the Absolute to have His full, unrestricted play, and use His ownership with everything, every atom in the creation—if you can accommodate such a conception of the Absolute with the environment, then you can get out of this heart-disease. There’s no other way.’”

The man was impressed. Tears fell from his eyes. “Swamiji, I believe in God.”

“Your eyes bear testimony to that.”

“I shall pay your money. But not just now; go to Madras, I shall pay.” He sent the money, and the Madras Temple was constructed.

My preaching was not that of the false canvasser, but straight dealing; dealing with the plain truth. Not any coaxing or indirect way, flattering, or by sweet words to somehow rob the man. Straight talk, straight dealing representation. My guide was, ‘Why have I come here?’ What fascination brought me here? I tried my best to represent that fascination to them. ‘This is the cause for preaching—you must appreciate such cause. I have got appreciation in this line, and I don’t think that I did wrong.’ Every moment I think I’m justified to accept this principle and to march on, in this line.

After the disappearance of Guru Maharaj there were trustees appointed by him and he said to make a governing body…. But unfortunately for us there were many discrepancies and the mission could not be kept together.

Although I thought that I must try my best to purify the movement, according to my conscience, it was not to be so. So I thought I must leave silently. My principle wouldn’t be to try to fight again amongst one another to purify the mission. That was my mentality. Others, stalwarts, could not tolerate the discrepancies and they were fighting.

I was somewhat still associated when there was a case, and some stalwart Godbrothers were jailed and the case went on. I couldn’t leave like a coward, but after perhaps a year the case was finished, they were released, and I went to Vrindavan leaving the association of the Math. I don’t care for such fighting.

They tried their best to keep me with them but I said it was not possible for me to remain in the association of [what was now becoming] quarrelling elements. I stayed there at Govardhan for a month, and completing the Urjja vrata there, I took Govardhan Sila and came here and hired a house for two rupees per month. When I returned from Vrindavan I met my previous brother [my brother from my family], Mani Babu. He was in the service of the railway. I asked him to give me ten rupees per month for a few months. He agreed and did so for two or three months, and with that I came here. Gradually the others tried to find out where I was. Finally they found me out and they began to visit me now and then. Whenever they came they would bring some gift or so.

Sriyukta Sakhi Charan Ray secured this plot [where Sri Chaitanya Saraswat Math stands today]. He purchased it with his own money. Here I began my ‘heart-service’ in a cottage. 1942 on Ratha-yatra Day I entered that cottage with Govardhan Sila. Before that I lived for some time with Sripad Kesav Maharaj in that rented house, and sometimes in Midnapore Math with high people like Sripad Yayavar Maharaj, Sripad Madhav Maharaj and others.

But here I was separated. Only one person was with me, then after some time another person with a few gentlemen of Orissa came, and some other Godbrothers also came. Then Sripad Govinda Maharaj, as a boy, Sri Gaurendu Brahmachari, and others came.

Sripad Krishnadas Babaji said to me, “You please give attention to this Sri Gaurendu Brahmachari; he’s very intelligent and qualified.” I tried to give a little more attention to Gaurendu Brahmachari, but others could not tolerate that. I wanted to help him by Sanskrit education, etc., but they could not tolerate that, and they gave a proposal that we must prepare a deed. By that time this building had already been constructed in 1943. Two persons who had stayed with me for some time now demanded a document naming three Godbrother trustees, two themselves and one of whom was to be myself.

I then asked according to which law it would be managed. They said by majority vote, which meant that whenever they combined they could do anything with me they liked. So I said, “I avoided remaining in the company of many respected Sannyasins and so many others. I came to live alone. That does not mean that you both will guide me. I can’t accept this.” They began to revolt and disturb. There was a compromise.

Sripad Goswami Maharaj and Sripad Madhav Maharaj came. There was about five thousand rupees in the bank, and another seven thousand or so was to be paid to them, and then I would be here with absolute proprietorship. Sripad Goswami Maharaj came to my help; he gave a loan of four thousand, and Sripad Yayavar Maharaj and others collected some funds from different parts, then seven thousand was given up, and then from that time I am here. This is the history.

I do not go for preaching very often. I’m almost always sitting here, and I very rarely go out in the previous style. Sripad Madhav Maharaj was always very affectionately accusing me, “You are denying the educated section of the people. Sitting here idle, you are denying the people. You have quality and capacity to preach Mahaprabhu’s Teachings, especially to the educated section, but you do not do so.” Whenever he came he would always charge me. Almost every year, after completing the Gaura-purnima celebrations he used to visit me, and he would charge me! And also, every year for his Calcutta Math celebration I used to go and deliver lectures there. In this way, days have passed.

I first came to meet Sripad A.C. Bhaktivedanta Swami Maharaj in Allahabad when I was white-clad [before sannyas]. After that I came here [Bengal], and then went to Madras. It was probably just before 1930 when I met him at Allahabad. At that time he was an agent of Kartik Bose Laboratories. He was taken to the Math. Prabhupad was not there then. 1933 or so after Vraja-mandal parikrama Prabhupad came back to Allahabad for laying the foundation stone, and at that time he met Prabhupad on a few visits and took initiation. You are already familiar with my relationship with him.

— — —

PART 2:

Srila Guru Maharaj—His Holy Teachings

Chapter Four:

Hearing to See

By Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj

Man proposes and God disposes. Proposal is directed upwards, and disposal comes down. The waves of suggestion and acceptance are all the Lord’s lila.

naiva tasya krtenartho, nakrteneha kaschana

na chasya sarva-bhutesu, kaschid artha-vyapasrayah

(Srimad Bhagavad-gita 3.18)

“In this world, a self-realised person who rejoices in the soul does not accrue piety by the performance of actions, nor does he incur sin by abstaining from duties. Amongst all living entities, from the highest life-forms of the planet of Lord Brahma down to the world of immobile organisms, he never depends on anyone for any personal demand whatsoever.”

For one who is self-realised, any and every wave is welcome for he is able to read the deeper meaning.

rte ‘rtham yat pratiyeta, na pratiyeta chatmani

tad vidyad atmano mayam, yathabhaso yatha tamah

(Srimad Bhagavatam 2.9.34)

Srimad Bhagavatam asks, “What is the conception of maya?” Rte ‘rtham yat pratiyeta—what seems to us to be the right reading of the environment, is actually not so. Arthesu abhijnah—the meaning and purpose of every incident is known to Krishna. Many events are harmonised together and are for the purpose of serving Him. But when there is localised interest there is a clash. Imperial and universal interests clash with provincial and local interests. Arthesu abhijnah. He alone can know why each straw is moving to this side or that. He is the only knower of everything.

Only He knows what purpose is served by the grass bending in the wind to this side, and not that. All these movements taken together in harmony, go to Him. Arthesu abhijnah svarat. He is not responsible to anything or anyone.

The universal meaning of every event and incident, even the movement of a piece of straw, is all-purposeful and all-meaningful to the Absolute. It all contributes to the absolute satisfaction of Krishna. That is the meaning of the phrase, rte ‘rtham yat pratiyeta.

Arthesu abhijnah. Artha means universal. And what is the real purpose of every movement? It is for the one Universal Absolute. That absolute current goes towards the satisfaction of Krishna. But that reading is not possible by the superficial jivas. The jivas cannot read or conceive the real meaning of everything. The jiva will have a different reading of the circumstances, but that will be superficial, and that is maya. We may interpret in our own way the reason for an earthquake, or a storm, or anything, but that reading is from our local interest—the real meaning is hidden. This is maya, and on the basis of that we are performing so many activities. All our interpretations are from the plane of local interest, so give it up!

sarva-dharman parityajya, mam ekam saranam vraja

(Srimad Bhagavad-gita 18.66)

Give up your local interest and identify yourself with the current of that plane of universal interest.

rte ‘rtham yat pratiyeta, na pratiyeta chatmani

Without knowing the real meaning, what we feel and read is the wrong reading of the environment—it is maya. We miss the universal purpose, and from local interest we read, “Oh, this is for this purpose, this is for that purpose.” But this is local interest. What we conceive, feel, trust and believe, is not in consonance with the universal reading: it is maya. Even our belief is within the realm of maya. Our conceptions will have no standing in the interest of the Absolute. What we read in the local interest, we will not find if we go to read from the universal interest.

Our disease of local interest and conception will be cured and removed when we see that everything is meant for Krishna and we become one with that interest.

rte ‘rtham yat pratiyeta, na pratiyeta chatmani

tad vidyad atmano mayam, yathabhaso yatha tamah

That feeling, that conception, is known as maya, “what is not.” It is apparent, but not real. What is not real, that is maya. Even what I think to be real, is not so. Ma-ya—ma means ‘no’, and ya means ‘what’— “what is not.” Apparently it seems to be, but the fact is, it is not so: that is maya. In such a plane we eliminate the infinite interest and instead we see things by measuring according to our own interest. We measure everything only from the angle of vision and standpoint of our own selfish interest. In this way we ignore the infinite representation, position, duty, and service. This is maya.

Yathabhaso yatha tamah—light and darkness both exist. The absence of truth is not truth: it is tama, darkness, ignorance, mistake, and error.

aham evasam evagre, nanyad yat sad-asat param

paschad aham yad etach cha, yo ‘vasisyeta so ‘smy aham

rte ‘rtham yat pratiyeta, na pratiyeta chatmani

tad vidyad atmano mayam, yathabhaso yatha tamah

yatha mahanti bhutani, bhutesuchchavachesv anu

pravistany apravistani, tatha tesu na tesv aham

etavad eva jijnasyam, tattva-jijnasunatmanah

anvaya-vyatirekabhyam, yat syat sarvatra sarvada

“Brahma, it is I, the Personality of Godhead, who was existing before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Personality of Godhead. O Brahma, whatever appears to be of any value, if it is without relation to Me, has no reality. Know it as My illusory energy, that reflection which appears to be in darkness. Please know that the universal elements enter into the cosmos and at the same time do not enter into the cosmos; similarly, I Myself also exist within everything created, and at the same time I am outside of everything. A person who is searching after the Supreme Absolute Truth, the Personality of Godhead, must certainly search for it up to this, in all circumstances, in all space and time, and both directly and indirectly.”

(Srimad Bhagavatam 2.9.33–36)

The ontological base of the whole Srimad Bhagavatam is contained within these four slokas. The Lord is present everywhere in a direct or indirect way.

One in the uttama-adhikara (highest) stage makes no attempt to preach. Distribution of propaganda is for those in the madhyam-adhikara (middle) stage. It is there to take everyone from the narrow conception to the bright conception—from the improper to the proper conception, sambandha-jnana—and they will carry out their activities accordingly.

siddhanta baliya chitte na kara alasa

iha haite krsna lage sudrdha manasa

(Sri Chaitanya-charitamrta, Adi 2.117)

To engage us more earnestly towards service sometimes hearing is necessary. To hear just for the sake of hearing, is luxury. But hearing for engagement, that is proper hearing.

The master calls, “Oh you, please bring me a glass of water.” But the student remains sitting. “Did you hear me?”

“Yes, I heard.” But still he remains sitting tight—that sort of hearing won’t do!

There is a saying amongst the sahajiya section: “Gurudeva asked for a glass of water, but I am engaged in Harinama. ‘No, Gurudeva, I’m engaged in Harinama.’” This is self-deception.

Especially in the beginning, the importance will be the consideration of urgency. In Gurudeva bhajan will be present as service in a higher degree, not in us. By serving him I can partake in the higher quality of kirtan, and that can come within me and improve the quality of my bhajan. Sadhu-sanga and Nama-kirtan are important. Nama-kirtan has been recommended, but not without the association of the sadhu. That sadhu will be the higher, superior quality devotee, and sadhu-sanga means serving him. Sanga does not mean just bodily association but sanga is possible only through the serving attitude—not by opposite dealing or sitting idly. Sanga means sat-sanga.

dadati pratigrhnati, guhyam akhyati prchchhati

bhunkte bhojayate chaiva, sad-vidham priti-laksanam

“These six are the signs of love: (1) supplying necessary items to devotees; (2) accepting gifts from devotees; (3) talking heart-to-heart with devotees; (4) heart-to-heart enquiry from a devotee; (5) accepting food from devotees; and (6) lovingly feeding devotees.”

(Upadesamritam 4)

These are the six kinds of association with a sadhu. Higher association is only possible with a serving attitude, otherwise there is no sanga. Lower association means exploitation and enjoyment, but higher association can only be achieved through service. By proper association the quality of your service will increase, so sadhu-sanga—sadhu-seva—is of most importance.

The Gaudiya Math stresses the importance of sadhu-sanga—serving the sadhu. Whatever you do by the command of the higher devotee will, through him, surely connect you with a higher conception of the Absolute. Whatever you do, do with that connection from above and carry out his order.

We have the experience of one sannyas Godbrother who, leaving the order and engagement of his Gurudeva, went to the holy place of Badarik Asram, and our Guru Maharaj punished him for that. So, we can see that without the order from above, even going to the holy places may be punishable.

Without sadhu-sanga we cannot connect with the higher level. Therefore even chanting the Name may not be Vaikuntha-nama.

atah sri-krsna-namadi, na bhaved grahyam indriyaih

sevonmukhe hi jihvadau, svayam eva sphuraty adah

(Sri Bhakti-rasamrita-sindhu 1.2.234)

So the universal necessity is to learn and acquire a serving attitude, and if that is applied to Nama-bhajan, or any bhajan, that will be of great help to you.

Jihva means the tongue, and namadi means the nama, rupa, guna and lila. On the tongue the Lord’s name (nama) will appear; within the eye, His form (rupa); within the mind, His qualities (guna); and in the heart, His pastimes (lila): all these will come down to you, and everything about you will connect with that Vaikuntha-tattva.

So it is not just a question of increasing the quantity, but the quality must be present. To be real bhakti, sevonmukha and seva presuppose surrender, and all this presupposes sadhu-sanga. It all originates from the association of a sadhu. From the positive direction it can come to us, so we must be thankful to that positive source. The Lord is there, but His grace is coming through His agents. So His agents should be welcomed and dealt with properly.

Whatever we can collect with our energy we should devote towards sadhu and sastra. Sadhu and sastra are our two friends everywhere.

My Guru Maharaj, Srila Bhakti Siddhanta Saraswati Prabhupad, one day explained what is a sadhu, and what is karma. He then proceeded to explain that if a sadhu orders, “Bring me a flower,” but when you bring the flower he says, “No, now bring me some water,” and you object, “No, you ordered a flower and I brought it. Please accept this flower,” that will be karma.

The sadhu is free. To thrust upon him his previous desire will be karma. At every moment he is free, so to follow his past will, will be karma. Always you are to be expectant for the immediate need.

In the battlefield, if the General orders the army, “March this side,” then after noticing the circumstances to have changed he says, “No, go this other way!” Then it won’t do for the soldiers to object by saying, “No! You have already ordered us to go in this direction.”

Similarly the sadhu and Guru are always free, and their order should be taken in such a way. It is not that we shall stick firmly to their first order, but they are living and independent.

On being asked to do a particular service, one disciple told our Guru Maharaj, “I need to know my programme of what to do at least one week in advance.” But Srila Prabhupad replied, “But I received the order only five minutes ago, so how could I inform you earlier?” So, it is not a dead matter.

Of course, the beginners will not be able to accept that. They will receive their specific instructions just as a young boy is given the duty to every day practise writing the alphabet, “ABC… “. That is a particular stage, but then he will be taught how to spell by using those letters in a certain way. And presently at every moment he will be using the letters in many ways according to the necessity of writing. The order may come to take down a dictation, to write this and that. Just repeating “ABC… “ is not sufficient.

So, in the beginning of devotional life the student is asked, “Do this thing. Do that thing.” But when he will come in connection within the living substance he will be prepared in such a way for a new order to come, and he will have to follow that with all alertness.

When I was in Vrindavan I had a desire to meet with one sadhu who was the most famous and respected siddha-babaji of that place. I had the chance to stay with him for a few days but my Srila Prabhupad, after circumambulating Vraja Mandal, told me he was a kanistha-adhikari. He explained that this babaji was only copying as a student what are accepted as the practices of a sadhu. He was following the stereotyped direction. He was chanting the Lord’s Names, doing madhukari, fasting, reading Srimad Bhagavatam, and performing the various formal duties recommended for the beginners, but he was not coming in contact with the living thing. He was simply undergoing training. He was simply following the training period.

In the armed forces when the new recruits are in the training period, they are asked to do something repeatedly, “Do this! Do this! Do this!” So they engage themselves in that way.

The kanistha-adhikari does not know the spirit and therefore cannot connect with the living substance. He therefore is in the preparatory life of a devotee and he will repeatedly engage in those practices.

Anyhow I had already gone to see this babaji two or three times in the evening. I sat there silently. He had many disciples there who respected him, with two or four staying by his side. Nobody said anything to me and he could not tell that I was from the Gaudiya Math. I tried my best to read him.

On one occasion that I saw him, it was the holy Nrisimha-chaturdasi day, and a reading from Srimad Bhagavatam was begun. He recited, and sometimes he spoke about various things. I continued my watch over his activities, movements, etc. As I watched him it was sometimes as if I was noticing Guru Maharaj indicating to me that babaji’s nature.

After two or three days I came up with the conclusion that this man was trying his best from this plane to go up. But our Guru Maharaj has come down from there and has a living programme with a purpose to fulfil. He does not belong to this world, but he has come from the spiritual world with some order. Our Guru Maharaj has come down with something positive to give to the world. He has some order and plan: “Go and do this!”

But that babaji was trying his best to follow what has been recommended in the Scriptures. We can read about Rupa, Sanatan, and others, and accordingly have some idea and try to practise that. But that is theoretical practising: “This has been recommended, let me practise all these things and then I will get my desired result.” One who follows in this way is a kanistha-adhikari. But the desired end and living result will come by working under the direction of Gurudeva and sadhu who are already members of that plane. And that is not theoretical, but practical. The difference is there in the practical necessity.

In this way I had also come to the conclusion, later to be confirmed by Srila Guru Maharaj, that this babaji was a kanistha-adhikari.

Soldiers are sometimes ordered to do ordinary things—not only fighting but also shovelling, clearing jungle, and many other duties. When marching against the enemy, whatever duty will come in their front, they are to do that. The circumstances are practical and living. It is not mock-fighting, but a real fight, and at every moment they are not always fighting. The preparation to a fight has more value than fighting in a mock-fight during a training period, even though the mock-fight seems like real fighting.

When the soldiers in the actual field find it necessary to do some other duties such as clearing the jungle, making a bridge, or a path etc., that will have more value than a practice fight in peaceful circumstances.

Of course the position of the General—of the Gurudeva—is all-important: he must be real, not a sham or imitation. If the sadhu or Gurudeva is genuine, to clean up his stool and urine may fetch more than worshipping the Deity. That is because such activity has a practical connection. So, under the guidance of a real Acharya, whatever we do—whether it be cooking, looking after the cows, personal service, or so many other duties—that will have more value than my independent reading of Srimad Bhagavatam. That is possible because the Acharya is actually leading spiritual life and he has his mission to do, and if we can help him that will fetch some higher result for us. And I will be paid by his coin, and not by any gross thing.

— — —

Chapter Five:

The Guide

Questioner: I wanted to enquire as to how to recognise Guru, sastra, and sadhu.

Srila Guru Maharaj (Srila Sridhar Dev-Goswami Maharaj): We receive confirmation from our heart’s approval, our inner approval. We must trace it to there because that took me to my Guru. Guru is all in all, but who took me to my Guru? It was my inner sentiment, my inner guide. It did not like anything else in the environment but instead selected that advice.

Many others do not care to come here, and many may ridicule this life, but what made me come here? I cannot deprecate that internal approval, consciousness and sincerity. Therefore that is an important factor and ultimately we have to depend on that internal consciousness the most. When collecting advice from the Scriptures and when seeking or relying on advice from a sadhu, the only thing that takes me there is my internal approval, my inner friend. If it were not for that I would not have come. Indeed, so many others do not come. So who has taken me to this plane?

na hi kalyana-krt kaschid, durgatim tata gachchhati

(Srimad Bhagavad-gita 6.40)

One who sincerely wants real good can never be deceived. When one is a real seeker of the truth, he can never be deceived. Krishna says: “My dear boy, one who is sincerely hankering after the truth can never come across misfortune. If apparently some misfortune comes to visit him along the way, that is to enhance his position for his improvement.”

Some sort of danger may come on our way but if we are sincere it will be as a test to us and when we overcome that, it will be an addition to our glory. The temptations will be rejected and disarmed—but they will plead for us again.

So sincerity—sincere hankering after the truth—is needed if we are to go further. And that is made of sukriti—the grace of the divine agents who, by their nature, are wandering through this cursed land to help others who may not even know they are being helped.

Questioner: What are sravana-dasa and varana-dasa?

Srila Guru Maharaj: Sravana-dasa is when one is satisfied by first hearing the philosophy, teachings, etc., during probationary life. When one is satisfied with sravana he then comes to accept a guide, a Guru—and that is the stage of varana-dasa. He has the mood, “Now I am prepared to take formal admission in this line, and accept you as my leader. Now whatever you say, I must obey.” That is varana-dasa.

At first there is acceptance of a clan such as Christianity, Mohammedanism, etc., to which someone has been introduced. After first accepting a creed, a person will be selected who will be able to satisfy me according to the principles of that creed. He will be able to give me the desired end of life. He is Guru. First the creed is accepted, then the guide.

Then beyond varana-dasa begins sadhana-dasa. Sadhana-dasa is the third stage, and it means to follow the practices under the guidance of our Guru. By following that we shall gain some realisations and attain a tangible position: “Yes, I feel that what was in the words and propaganda is now in my heart. My heart feels its touch.” And that stage is called prapana-dasa. Only after being thus established is one able to also distribute such things to others, and that stage is called apana-dasa. Without being established in prapana-dasa, only with the help of someone who is established there can we go to preach.

Questioner: Are there five stages?

Srila Guru Maharaj: Sravana, varana, and sadhana are within this camp. Then comes prapana—the tangible feeling, the position of oneself experiencing the thing—attainment. First we come in touch with that reality, then we become established in that real plane, and then we shall be able to distribute it to others—apana.

Questioner: When we have inner conviction, are we then safe? Also, does the external Guru help us to contact the Chaitya-guru, the internal Guru?

Srila Guru Maharaj: The external Guru—Mahanta-guru—not only helps us to contact the Chaitya-guru, but he helps to prepare us so we can infallibly read the direction of the Chaitya-guru. At first in a raw way we may receive direction from the Chaitya-guru, and that draws us to the Mahanta-guru. With the help of the Chaitya-guru we come to the Mahanta-guru. The Chaitya-guru helps us in a raw way, in a general way which is not very systematic and clear.

Coming to Mahanta-guru we feel, “Yes, with the help of my Chaitya-guru my internal hankering has been satisfied.” Then with the help of our Mahanta-guru we come to find that clear direction in our Chaitya-guru. They are helping one another. By the help of the Mahanta-guru our ability to read the Chaitya-guru becomes more clear, more skilfully developed. Our reading of the innate Chaitya-guru becomes more clear as we become cleansed of the different thoughts and ideas mixed up from yogis, jnanis, karmis and so many other different sections. The Chaitya-guru will give us more adherence to the Mahanta-guru, and in this way they each help the other.

After receiving help from the Chaitya-guru we come to Mahanta-guru, but sometimes it may also happen that after accepting Mahanta-guru, the Chaitya-guru again becomes covered. The Mahanta-guru will then take the disciple and help him cleanse the dirt that has covered his Chaitya-guru. The Chaitya-gurumay become buried by some anartha, or some Vaisnava-aparadha but the Mahanta-guru will come to give relief.

Sometimes many may join the Mission and then go away. But the Guru does not allow them to easily leave. He tries his best to bring them back again and to a firm understanding: “Why have you gone away in order to search for other things?”

“The desire for money and the attraction of free mixing with the ladies disturbed me and drew me away.”

If the Mahanta-guru is genuine he will say that these particular desires should be removed. They are not the real objectives. For the good of the disciple he will explain the temporary nature of any connection with such things and how minor they are, and again try to reinstate him.

Some dirt may enter someone, but by the grace of the Gurus the dirt will be cleansed in no time and he will return to the real path.

“Don’t disturb yourself with these little, tiny, filthy things. Don’t go away in this way.” Many immature and unfit persons may join the Mission, so it is not impossible that some sort of anarthas may come again to attack. It is like a fight. Sometimes one party gains ground, and sometimes that same party is losing. And ultimately the real party will win the battle. It is a battle. In everyone’s heart there will be a battle because we are sadhakas not siddhas—we are not fully realised souls, but we are following the process to realisation.

Sometimes the devotees may feel defeated, and sometimes may even go mad. But on the whole they shall have to make progress. Therefore some sort of consideration and generosity should be allowed.

We should think that we are in a hospital where there are so many diseased persons. This is not a place where all the healthy people live—it is not possible. We are also patients and there are so many other patients. Patients are of different types: some may even die, and some may have a relapse. But ignoring all these facts, with real interest for my own health I must go on with the help of a doctor. Taking his help by following the proper prescribed medicine and diet, I will be cured. Just because so many others are getting worse or dying, it does not mean that my own health must also deteriorate.

Another example is that in a school, all may not pass the examinations. Many will fail, but still a determined student must go on. We should not be discouraged from following the path of our eternal benefit just because of some unsuccessful candidates. I should not be cowed down by seeing this. I must be wakeful to the fact that this is my vital and only interest. I cannot just leave and go away.

Everyone may go, but I must fight single-handed with the enemy. All may fly away, but, because this is my vital interest, I will stay and fight single-handed with self-determination. Why? “Because I have already understood and realised this to be my vital interest, so I cannot go back.” If even once we find this to be deeply rooted within our heart, such determined resolve must come from within. We will find this to be the very thing we were searching after.

Questioner: Can a patient also become a doctor?

Srila Guru Maharaj: Yes. When he is fully cured, has studied about medicine, and has undergone the necessary education of a doctor, he may become a doctor.

It is necessary to be qualified and also appointed. You see, first of all it is necessary to be qualified, then by the appointment of the higher administration you can become a doctor in the hospital.

You may engage in private practice if you are qualified, but to become a doctor in a hospital you must have some sanction from above. In this way a sadhu can give assistance in several ways, but the Acharya, holding a big position, should have sanction from above. And that is prapana-dasa.

Questioner: Who will decide whether the patient is qualified to be a doctor?

Srila Guru Maharaj: External sanction is not necessary by letter, but he is to be already awake and fixed in the internal world. Inspiration will come from the internal world: “The people are suffering, and you have the medicine. You should distribute the medicine to the patients.” This may be seen in a dream, but while awake also, internal inspiration will come to you, and, because you know the medicine and you know the symptoms of the disease, irresistibly you will advance to help the patients. You have the medicine and you cannot but engage yourself in treating them. You will see this more clearly than daylight, more really than this world of experience.

People are suffering but you have the medicine. You used that medicine and you were cured. Now you find another to be suffering from the same disease. You have the cure in your hand, so why should you not apply it? What explanation do you have not to do so?

It will not be for making money that you will give the medicine, nor for fame, but it will be due to the internal urge to help them. And you will find that the noble predecessors have also asked you to do so:

yare dekha, tare kaha ‘krsna’-upadesa

amara ajnaya guru hana tara’ ei desa

(Sri Chaitanya-charitamrita, Madhya 7.128)

Sri Chaitanya Mahaprabhu instructed, “Whoever you meet, try to rescue them by talking to them about Krishna.” If there is a ditch and you see a man about to blindly fall into it, will you not try to save him? It is a natural feeling. When it is plain, so very plain that it will happen, but you don’t help him, then you will be responsible. This common sense may be applied. But we must be sincere.

The danger is that we must not be motivated by money, fame, or any worldly gain. Kanak, kamini, and pratistha are the three main disturbing elements that misguide us and draw us from this side to that. But when we are free from them, the street we walk shall be broad and clear.

God is good, and you will like to see everyone becoming good by getting God. God is good and God is great. When that superior type of thinking will be clear to you, all your activities will be controlled only by that one principle of life. And with that you will go on helping others with the firm faith that this must be given to all: “This is very tasteful. Please come to a safe position away from the danger-zone, and you will become happy.” The tasteful medicine will make people happy, and if that is actually in your possession you cannot but feel the urge within to help others.

With real knowledge all the general questions such as where we are to go, how to go, and why we should go, are to be solved in order to help others.

‘ke ami,’’kene amaya jare tapa-traya’

(Sri Chaitanya-charitamrita, Madhya 20.102)

Who am I? Why am I troubled? And how can I achieve my desired end? These fundamental problems should be solved, and if you have the solution you must give it to others. “My friends, come and solve your problems!” That will be the mentality of a preacher—and found very intensely in an Acharya.

Questioner: Someone may have a sincere urge, but he may not be completely aware of the danger, and he himself may become infected.

Srila Guru Maharaj: The proper path follows a fine strategy: with the help of a higher agent he may approach, otherwise not. Without the help of a higher agent he will be nowhere, he will be lost. When he goes to cure a patient, if he is not be able to cure him, then the patients’ germ will attack him and he will also die with the patient. In that case he will not be of any help and he should not approach. He should inform the higher doctor and ask for better medicine to help his serious patient. In the case of doubt that, “With my meagre medicine and meagre instruments I may not be able to cure this patient,” one should not venture to approach the patient, but instead he will appeal to the doctor of a higher position. This is very reasonable.

Following Mahaprabhu’s advice to help others, still it may be found in rare cases that the doctor approaches with a good heart to cure the patient, but he himself dies. It is also not impossible, but not desirable.

When an organised party approaches for relief-work, some soldiers may be sacrificed before obtaining victory. The victorious party will also have to incur some loss when fighting with the enemy. Similarly, in the Mission some soldiers may be asked to approach the rich men, and the women, therefore sometimes some may be lost. But their loss will be for the time being, and again they will come back. We expect them to come back again because once someone has a taste, he will not be able to forget that.

nehabhikrama-naso ‘sti, pratyavayo na vidyate

svalpam apy asya dharmasya, trayate mahato bhayat

(Srimad Bhagavad-gita 2.40)

Whatever has been acquired is eternal—it cannot be destroyed.

kaunteya pratijanihi, na me bhaktah pranasyati

(Srimad Bhagavad-gita 9.31)

The assurance is given by Krishna: “Even if he has come to Me only for the time being, he has taken some medicine before leaving, so he ultimately must come to Me again.”

— — —

Chapter Six:

Specific Service

Questioner: The disciple sees his Guru as absolute, but others may see the same person in a relative conception. So, is the Guru relative or absolute?

Srila Guru Maharaj: Generally, the advice is that in the beginning the disciple will look towards his Guru as the representative of the Supreme Lord Himself. But when he makes some progress and inner enlightenment begins, he will gradually find that Krishna, the Absolute, has a particular system—an organic whole—and He has His potencies of different varieties. According to the disciple’s inner awakenment he will have fitness for a particular class of service. That will be considered and he will be taken, under guidance, into that particular type of service.

When one sees his Guru, gradually, according to his innate capacity and quality, he will find dasya-rasa, sakhya-rasa, vatsalya-rasa, or madhura-rasa. The government grants the service. He will face some examination, some test, and he will be put in a particular department where he will find his immediate boss under whom he will serve and be guided. That is the general situation and he will find his maximum gain there.

At first the whole system is as if one. Then a devotee will find himself in a particular part of that system arranged according to his fitness and awakenment. Then finally he will be posted as a servitor to a particular Guru under whose guidance he will do anything and everything required of him.

At first Guru is seen to be Krishna Himself, and then he will be seen in a further way. Radharani and Yasoda are heading their particular sections, and in madhura-rasa the parampara comes via Rupa Manjari to our Gurudeva.

There is oneness—unity—but more efficient service may be drawn from a particular point rather than a higher point. Everyone has their particular capacity in service and if they serve from there they will be best utilised. If located in a higher circle for which he has no such fitness, enmity will be created and he will be the loser. Do you follow?

Questioner: It is still not so clear to me.

Srila Guru Maharaj: Acharyam mam vijaniyat (Srimad Bhagavatam 11.17.27)—In the beginning stage we are told that the Acharya, the Guru, is Krishna. Then Raghunath Das Goswami, the Acharya of prayojana (the ultimate goal), says that the Acharya’s position is not that of God Himself, but it is that of His most favourite—mukunda-presthatve. Ultimately we find that Krishna’s dearmost is in the department of His potency, and that is Guru.

We have to harmonise between these two approaches. “Saksad-dharitvena… kintu prabhor yah priya eva tasya. Sri Guru is said to be the Lord Himself, yet is also the Lord’s beloved devotee.” (Sri Sri Gurvastaka, 7)

In the beginning it is mentioned in the sastra that Brahma means the Absolute as a whole, but by clearer vision we see that there is Narayan, Vasudev, Ramachandra and so many Forms of the Lord. And by even clearer estimation we will find Krishna to be within.

One time when Krishna was in a conference with Lord Balarama and Uddhava, they saw a mass of light approaching them. Then after a little time a figure became visible within that mass of light. Then after the light mass approached even closer, they could see the figure of a male person. And when closer still, they could see, “Oh, this is Devarsi Narada who has come.”

In this way from far off you may get a conception of the whole, just as by viewing the Himalayas from a distance you can see many things. But as much as you approach, you will find just specific parts, but with more clarity. And when you actually arrive, you will find your Lord and your friends, and you will mix there. At that time you do not find the whole of the Himalayas, but you are located in a particular position. And there, not with the whole, you will find that the desired end of your life has been fulfilled.

Similarly, when you approach Krishna from afar, He is sat, chid, ananda—He is infinite. Then as you approach Him, because you are small, you will be located in a particular position. In this way according to your fitness you will be taken into a particular position of service. There you will engage in whatever service is required of you, and from there you will draw the fullest satisfaction of your nature.

Guru means guide. At first we are guided by attraction to “wholesale” Bhagavan—Krishna—and this helps us to make progress towards Him. Then the more we gain, the more the big hazy vision is eliminated and a particular place becomes more clearly revealed. In this way our vision, actions and everything about us will become located in a particular part of the Infinite. And by carrying out my specific duty there, we will draw our highest benefit.

In the department of rasas—santa, dasya, sakhya, vatsalya, madhura—you shall gain admission in a particular section of service according to your capacity. In each rasa there are also so many subsections and different departments of service, and according to your innermost fitness and capacity you shall be given a place there. Ultimately you will be told, “Do your duty here!” and you will see to that duty. Whatever your immediate guide, your Guru, asks you to do, you will do that and thereby receive your best benefit. Religion is proper adjustment.

There are so many Acharyas, even in the Gaudiya Mission. You have come to your particular Guru in the Mission and under him there are many different departments of service. Some are selling books, some are delivering lectures, and so forth, and according to your own fitness you are given service in a particular department. But still you are in connection with the whole Mission. Wherever you are posted you are connected with the whole, but you have your specific duty in a particular place.

You joined the Gaudiya Mission but it is a huge thing, with so many departments, so many maths, and so many duties, but where is that Mission? At first it is a hazy thing, a big thing, then after you were admitted you were taken in and placed in a particular direction. Your attention was directed towards some post, you went there and gradually you were given some duty to discharge. The whole of the Mission is yours, but still you have a particular department and a particular duty, and that will increase more and more. It is possible that you may become the personal secretary of your Gurudeva, or a preacher, or a cook for your Guru Maharaj. And some may be asked to go to other places to preach. Sometimes those may be dangerous places for the devotees, but someone also has that kind of duty.

Adjustment is necessary. First there is entrance within a Mission, then adjustment begins. Religion is proper adjustment according to the fitness of the man who is given admission. Do you follow now?

Questioner: I follow, but I still have some query.

Srila Guru Maharaj: What query can you still have? You will be placed according to your fitness and necessity. Necessity is of different types, and according to your fitness you will be given a particular duty. What difficulty is there in understanding this? Proper adjustment means that you are approaching the infinite, but you cannot swallow the infinite within you. You are detached, you are infinitesimal, and you are approaching the infinite, so you have to be located in a particular position of the infinite. You are to adjust in this way. You cannot devour the whole of the infinite within your belly. Do you like the idea of devouring the whole of the infinite within your belly? Therefore you have to be located in a particular infinitesimal position, and you will draw the maximum remuneration from that. If you are in some other place you will be the loser. According to fitness, adjustment comes to us. It is quite reasonable, and our duty is to pay full attention there.

— — —

Chapter Seven:

The Willing and the Able

Devotee: When we play a recording of our Gurudeva, are these sound vibrations actually transcendental or does the sound have to be heard from the person directly?

Srila Guru Maharaj: When I joined newly I was sent with a particular sannyasi to Benares. I appreciated his explanation of the Scriptures such as Srimad Bhagavatam. One day he told me, “Now the atmosphere here has been created in such a way that if I am ordered to construct a centre of our own, purchasing land, etc., then I can do, but that will not be sanctioned by the authorities, because in that way I would become increasingly glorified: I would gain more pratistha.”

Presently I wrote in a letter to my Guru Maharaj: “This Maharaj has created a good, favourable atmosphere here. If he is ordered to construct a centre of our own, perhaps he can do. I think Benares is an important place, a meeting place of all different religious sections, so I feel we should have our own centre here. I pray that you may encourage this sannyasi to arrange for it to happen.” We were at that time in a hired house and the Deities were also established there.

The reply did not come directly to me, but the general-secretary wrote to me, “We already know that his preaching is very successful. You try to listen to his analytical explanation of Bhagavatam and enrich yourself by that.” No mention was made about the point I had made. After some time our Srila Prabhupad went to Benares for some other purpose, and perhaps when I was alone he suddenly said to me, “What will be the effect of karma-kanda? Karma-kanda is to use our energy for our own satisfaction, and not meant for the satisfaction of Krishna. What is the necessity of connecting something according to our whim? Only we shall do what Krishna will desire, and that will be service.” He gave an example: “Suppose a Vaishnava or the Lord, has instructed, ‘Bring me some flowers,’ and I collect the flowers but as I am about to give them to him he says, ’No, no. I do not want flowers, bring me some water.’ If even at that time I press him, ‘Oh, already you have ordered me to bring flowers, please accept these,’ it will be karma-kanda. It will be thrusting my will upon him, it will not be service.” Because he is independent he may order something—and again he may cancel that same order. He is in such a position that he is not bound by his own previous expression, he is independent of that. The will is everything and he can express his will and he can withdraw his will. His position is such. Independent. His independence is of such quality and characteristic. Similarly, the highly powerful brahmanas can give a curse such as one that will cause full forgetfulness—and they can withdraw it too.

Karna went to Parasurama disguised as a brahmana. Then Parasurama taught him everything about weapons. One day Parasurama went to sleep putting his head on the thigh of Karna. Indra, in the form of a worm, then pierced through the thigh of Karna and bit into the head of Parasurama. Parasurama started, “What is this?” Blood flowed and smeared over his body. Parasurama then confronted Karna, “You are not a brahmana! A brahmana cannot tolerate like this, therefore you must be a ksatriya. Why have you come to me? You have taken all this education about weapons from me by falsehood, therefore I throw a curse that at the time of your greatest need you will forget everything.” He thereby withdrew all the learning he had given. Free-will is of such nature that it may sometimes give a commitment, but if necessary it may withdraw from all commitment.

There are so many political heads of a nation who sometimes give commitments and try to oblige. They try to oblige but, if necessary for the good, they may retract that and guide by ordinance. Similarly the Scriptures are something like that. The sastras are written by the Mahatmas who give instructions through the medium of so many symbols in the form of letters of the alphabet. That has some value, but that value is not to the same degree as we find in the writer: it is something less. Similarly if the will, the centre from which the vibration is passing, is still in connection—i.e. if consent is there—it will work. Our Guru Maharaj gave Harinam initiation to a man in Dhaka who was due to pass away within a few days. He spoke the Mantra over the phone, his consent was there so it was effective. And when instruction is given as in a book, or recorded on a tape recorder and broadcast in many ways, it has its value, but the power-house is above all.

maya tatam idam sarvam, jagad avyakta-murtina

mat-sthani sarva-bhutani, na chaham tesv avasthitah

(Srimad Bhagavad-gita, 9.4)

“Everything is in Me, and I am nowhere: nothing is in Me.” Achintya-bhedabheda-tattva. He can withdraw, and also He can pervade through everything. It is His will. Many people may read the sastra, but if there is any curse upon someone he will not receive any benefit by such reading, or even from the Original Person or by any faithful connection with Him. He will be barred.

Durvasa cursed Sakuntala, “You are neglecting me by engaging in deep meditation upon your husband. I am a respectable guest but you ignore me. I therefore curse you that if you are introduced to your husband, he will not be able to remember a single thing about you.”

Then three friends of Sakuntala came and petitioned, “Oh, Rishi, be propitiated by us, please withdraw your curse.” As a result, he modified it so that if any reminding token is shown to the husband, he will be able to remember her.

The will, the intention, is the important part. What is coming must not be cut off from the source, the power-house. Not only the power-house keeper through whom it came, but also the faithful group, the associated clan, they can have some such power to stop as well as to open. It is not that if I have the tape recording I have received everything from him: that I have full possession of his property. It cannot be done like that. Still mainly it is conducted in such a manner through the Scriptures: the various sages have written so many sastras for us to read. However, our attention must be qualified to read such Scriptures. Mere reading is intellectualism and that will not do. We are to read in a proper way—pranipatena pariprasnena sevaya (with humility to the Guru who knows the truth, relevant inquiry to him and service to him), and yaho bhagavat pada vaisnaver sthane. Through His agent, if we properly read, then it will be beneficial, otherwise due to our deceptive nature we shall try to caste our own opinion in the name of the sastra as Sankaracharya did. He interpreted the Vedas but he did not try to draw the real meaning of the Vedas. He caste his own opinion into the Vedas and gave that to us.

Mahaprabhu said of him, “Sankaracharya has not accepted the teaching of the Vedas as it is. He modified the teachings of the Vedas by his own intellectual experience, therefore their real purpose is not found in his writings.” This was the charge against Sankaracharya by Mahaprabhu.

Rupa Goswami and Sanatan Goswami did not only write what Mahaprabhu taught directly to them, but, by the blessings of Mahaprabhu they were able to express more. He told them, “I am inspiring you. I am giving some good-will to you that will help you face all possible difficulties when the necessity comes for you to refute the opposing elements. It will work at that time, My good-will will be with you. It will come to your relief at the very time when you are in need.” That was expressed by Mahaprabhu to both Rupa and Sanatan.

Well-wishing without the help of sound is also possible. There is assertion in different planes to help the surroundings. To think good of someone has its value. If the Guru thinks good about the disciples, they may thrive thereby and achieve the real object of their search. Both parties have some part to play: one party must do the willing, and the other must have the receiving quality and attitude, then it will be transmitted from one place to another. If the door is closed on one side there will be no effect. If there are the qualities of a Guru in one and the qualities of a disciple in another, when they both come together the transaction begins.

Electricity cannot pass through anything and everything. Some things are non-conducting. The sincere receiving attitude from the disciple is a necessary part otherwise no effect can be shown. If seeds are cast on stony ground no crops will grow. When current passes through a medium that cannot cent-per-cent transmit, it becomes modified. In this way modification comes from Guru to disciple: some colour is added and that is passed on and again added to, generation after generation.

Many disciples may hear from one Guru, but according to the variegatedness in their capacity of reception when they in turn will give delivery there will be some sort of difference. At first the teaching was one, but now there is a jungle. Krishna says in Srimad Bhagavad-gita,

imam vivasvate yogam, proktavan aham avyayam

vivasvan manave praha, manur iksvakave ‘bravit

evam parampara-praptam, imam rajarsayo viduh

sa kaleneha mahata, yogo nastah parantapa

sa evayam maya te ‘dya, yogah proktah puratanah

(Srimad Bhagavad-gita 4.1-3)

“I first gave this instruction of karma-yoga to Vivasvan, then from him to Manu who gave it to his son Iksvaku. Coming down in this way it has gradually vanished. Now again I am saying that same old thing to you.” The spiritual truth becomes coloured by our prejudices. It becomes contaminated and modified by mundane thought.

On the banks of the Ganges there may be neem trees, tamarind trees, mango trees, etc. They all draw the same Ganges water for nourishment but the produce of one is bitter, another is acidic, and another gives sweet fruits. They all are nourished from the same source but according to their nature their produce vary.

Both Indra and Virochan are students of the Brahman conception of “so ‘ham.” Indra thought “so” means the atma, and Virochan thought like a demon that “so” means this body. “So ‘ham”—“I am that.” But who is “that”? Within the same class some thought it to refer to the soul, but some thought it to refer to the body, thus they evolved their varying conceptions according to their local prejudices.

— — —

Chapter Eight:

A Wonderful Touch

It cannot be denied that a kind of energy is necessary to maintain one’s present position. Some sort of energy is necessary for that, but then we are to give some extra push forwards in order to go ahead, and that is all-important. A seeker after the truth will search after newer and newer planes, and that will be considered as living and accommodating. We are to become more and more accommodating, earnest and eager.

sva-dharme nidhanam sreyah, para-dharmo bhayavahah

(Srimad Bhagavad-gita 3.35)

The advice is given: “Try to maintain your position even at the cost of your life,” then at the next point, “Go ahead. March on.” Why was it first advised to maintain your present position? So that you may not fall back, but that does not mean you are not to make progress in the front. Sva-dharme nidhanam sreyah—“Even at the cost of your life try to firmly maintain your position,” does not mean you are not to go ahead.

sarva-dharman parityajya, mam ekam saranam vraja

(Srimad Bhagavad-gita 18.66)

“Give up all considerations and take the risk of marching onwards.” Only to help this, was the first advice given. First, “At any cost you must maintain your position,” and then, “March onwards!” These are relative and absolute considerations. A living spiritual conception must be of that type.

The dire necessity is that in the background we address the question of how to maintain—and improve—our present position.

Devotee: In the spiritual world does everyone hold the position of a Guru for those who enter?

Srila Guru Maharaj: Of course, and whatever little help we will receive from anyone, we must be grateful to him. A person with good temperament must be thankful to all. Receiving even slight help he will feel, “Yes, I am very thankful for your guidance.”

We are to learn the theory and science of gratitude. “I am grateful to you and to everyone in the environment,” the very domain is of that character. Everyone thinks himself to be a thief, “I am a trespasser. Only by the grace of the environment can I have a position here. They are all well-wishers except for myself,” this should be the temperament. He will be busy and sometimes forgetful of himself in the intensity of his service.

vaikunthera prthivy adi sakala chinmaya

(Sri Chaitanya-charitamrita, Adi 5.53)

We are to think, “The environment of that land in which I aspire to live is made of better stuff than I am.” We are to enter into a super-subjective domain. The attitude of all the newly recruited persons there should be, “I am not of subjective character, I am of marginal potency, tatastha, but I am receiving permission to enter the super-subjective area where everything holds a higher position than myself.” Everyone there is of that consciousness. “The air, the earth, the trees, etc. all hold a higher position than myself, but still I have been given permission by the supreme authority to wander here. Only, I have been given some service, and I am eager to render that service to this land.” With this attitude in the background, one should live there, and in the foreground one will become accustomed to discharging his particular duty. “I have come and I am treading on a soil whose intrinsic value is really superior.”

A child reveres his mother but he may be taken on her lap, such is the example of our situation when we enter Vaikuntha and Goloka. “The whole atmosphere is higher than myself and is to be revered, but still they have embraced me and taken me in their lap—svarupa-sakti—and I have been asked to do some duty there. The whole environment is to be revered, and I am allowed to live there only as a matter of grace, not as a matter of right.” We are tatastha, and as a matter of right we may be cast in Brahmaloka, the marginal potency, so we must become conscious of this fact. Before enlisting our name in the Krishna consciousness school we must have this primary knowledge. “We are having the chance to enter where? In a revered land, God’s throne. Only for a particular service am I entering the temple which holds a superior position. Wholly for service am I entering, and by their gracious nature they are drawing me there. I am being taken on my mother’s lap. I take her feet-dust upon my head, but she is taking me, including my feet, upon her lap.”

Devotee: With such bright prospect, why do we sometimes find devotees leaving the Gaudiya missions?

Srila Guru Maharaj: It will happen only if there is something wanting in us, so we must try to keep up the high level we had during our Guru Maharaj’s day. It is recorded that the highest test comes when a jiva is passing out from the clutches of maya, illusion. At that time the personification of maya, Maya Devi, comes with folded hands to pray, “Why do you leave me? Allow me to serve you. I am at your disposal and I am ready to serve you in any way. Don’t leave me.”

She was so cruel to punish them when they were within her clutches, but when they are leaving she approaches very modestly, “Why are you leaving me? I want to render service. Please be with me.”

Pasabaddha bhavet jiva, pasamukta sadasiva—what was once her prey has now become her master. So the friendly request also exists. If we have real attraction for the higher life, we are to pass that charming aspect which will try its best to keep us within its jurisdiction with sweet proposals and offerings. Such is the nature and we must be aware of it. So, not only “God, save us from our enemies,” but also, “God save us from our friends”!

sadrsam chestate svasyah, prakrter jnanavan api

prakrtim yanti bhutani, nigrahah kim karisyati

(Srimad Bhagavad-gita 3.33)

Nature is indomitable, so it is quite natural that one may fall prey to his own previous nature, but how can we be saved from the results of our past activities—our acquired previous tendencies? The key is here:

indriyasyendriyasyarthe, raga-dvesau vyavasthitau

(Srimad Bhagavad-gita 3.34)

Each sense has its corresponding external attractive objects. If you can stop the tendencies just as they are beginning, you can be successful. But if you allow them to progress, you will be undone. Only at the starting point can they be checked. If you allow them to contact with the enemy party you are lost.

prakrtim yanti bhutani, nigrahah kim karisyati

(Srimad Bhagavad-gita 3.33)

However wise you may be, you will be helpless because maya has such great power. Only if you can catch the tendencies as they sprout will it be well and good, otherwise at the next moment they will go beyond your control. That is the suggestion given by the Lord Himself, “Do not allow yourself in any way to have negotiation with the other party. Try to nip it in the bud. If it is allowed to grow a little, it will be beyond your control.” This advice is general to all material nature. So, every event is to be tackled in proper time.

Another broad point is:

indriyani parany ahur indriyebhyah param manah

manasas tu para buddhir buddher yah paratas tu sah

evam buddheh param buddhva samstabhyatmanam atmana

jahi satrum maha-baho kama-rupam durasadam

(Srimad Bhagavad-gita 3.42-43)

A royal road giving a very broad and comprehensive control of all evil propensities is recommended here. How to get that relief? First you are to consider the importance of your senses compared with matter; then, the importance of the mind over the senses. Then you are to consider, concentrate and understand the efficacy, fineness and importance of the faculty of judgement within you. Surpassing that, you are required to go higher and search for the cause from which the intelligence comes—its source. If for a second you can have a touch of that substance you will find a wonderful layer that is extraordinary in every point compared with that of the plane in which you are now living. It is so charming and so attractive that it will help you to bid good-bye once and for all to this material charm. If even for a second you can have a touch of that higher substance, the material pleasure will turn into trash. Everything there is wonderful—all dealings and experience.

ascharyavat pasyati kaschid enam

ascharyavad vadati tathaiva chanyah

ascharyavach chainam anyah srnoti

srutvapy enam veda na chaiva kaschit

(Srimad Bhagavad-gita 2.29)

The unintelligible, charming conception of that high plane will give some particular divine type of prospect that will at once turn all your material prospects into trash. Even if you come back, it still will not have any real influence upon you. Such is the realisation of the atma, what to speak of Paramatma: that is more and more laudable and desirable.

Evam buddheh param is the atma. In the beginning, with the help of your reason concentrate even for a second there. Your inquisitive ego may even for a second meet with your real self—jahi satrum maha-baho, kama-rupam durasadam—then all the charm for material pleasure, both gross and subtle, will bid you adieu forever.

Simplicity is the first qualification. If you are really simple, or sincere, then automatically you cannot but come under the divine feet of Mahaprabhu, Sri Chaitanyadev. It is so plain and so unartificial. Love is a plain truth that should attract everyone. Even more than general love, Divine Love will attract all normal persons, it cannot but be. It is only necessary to be simple and unprejudiced. The antithesis is the only thing drawing us back from God, otherwise it will be found to be the plane of universal love. And ‘universe’ does not mean to a particular part of the universe, but the whole. Love is coming from the Absolute.

“Is there such a fool in the midst of mortality in this world who will not worship He who even the immortal worship? It is a great wonder that there can be such a person who will avoid such worship just to undergo all the mortal sufferings.”

— — —

Chapter Nine:

Faith and Harmony

Here in the mundane plane, eliminating God, everyone is self-centred therefore there is clash and reaction. But in the higher realm, with harmony, there is no clash. In that plane any apparent clash exists to promote inner wealth.

In this mundane plane there is apparent friendship but inner animosity, but in the God-centred plane there is apparent competition but inner friendship because the flow of God-service is common to everyone.

Krishna consciousness is the most accommodating. We are to consider that it is beyond justice. It is the land of mercy consideration. Our highest goal is from the consideration of mercy, not justice. It is inconceivable, but above justice is the plane of mercy and affection, and that is Krishna consciousness. It even goes over what is our due, therefore it is high. The consideration there is crossing our capacity, so there is no room for any complaint. Everything is coming through affection and it is not based upon any justice according to our capacity, so we have no right to make any judgement. If any position will be given to us there, it will be by extended affection. On the whole, to enter into the plane of divinity means grace. We have no rights, and He may not even allow us to enter there. Only we must have as our visa the good-will to serve that land, and not to engage in treachery, otherwise we will not be allowed entrance. Faithful contribution to that land is sraddha, with that we may be taken in—not only taken in but we shall find all home-comfort there and full freedom. The fullest freedom is in Krishna consciousness, and that is above justice. The law of the country is ignored, and more benefit is allowed. We will get more freedom, comfort, and everything there in Vrindavan. Why? Because it is a transaction of natural faith and love, affection, etc. It is inconceivable,

achintyah khalu ye bhava na tams tarkena yojayet

The Upanisads say, “Do not venture to test that plane with your reason. It is beyond the capacity of your thinking, it has different laws, so do not try to approach there with your calculations.”

So, when we apparently see a clash between persons who are trying for realisation, we must understand it properly. We may feel discouraged: “They are approaching towards harmony, so why should they come in clash?” But we find it happens, and it may be of different types according to the plane in which the clash takes place. In Vaikuntha we find that the four Kumaras were going to visit Narayana, but Jaya and Vijaya appealed to them not to go at that time. The four Kumaras were infuriated and threw a curse upon Jaya and Vijaya. We sometimes find this apparently undesirable clash between the devotees, though ultimately it is all for some higher purpose for the Lord’s satisfaction.

Clashes can even be seen in Krishna-lila. Of course, in Vrindavan competition is of the highest type and we are to understand that it is necessary. It is planned by Yogamaya to enhance the satisfaction of Krishna. Different plans are designed by Yogamaya, and the apparent clash is designed purposely in order to produce a peculiar satisfaction in Krishna. Such things are found even within the various groups including that of Srimati Radharani. In Krishna’s Vrindavan pastimes we even find so many asuras set against His lila, but those demons have a contribution—in a negative way—in that a hero must have some incidents to show his heroism. To kill asuras is a part of heroism.

We even find clashes within the same group—groups within a group—but we shall try to take what is found there as part of lila. The criterion of lila is that it happens for the satisfaction of the Centre.

We also find clashes, even severely, within the lila of the most magnanimous incarnation of the Lord, Sriman Mahaprabhu. Advaita Prabhu and Srivas Pandit presented themselves as members of the aristocratic class, but Nityananda Prabhu and Haridas Thakur represented just the opposite: the common mass. It is recorded in Sri Chaitanya Bhagavat that one day soon after the miscreants Jagai and Madhai had been converted and included in the sankirtan, Advaita Acharya revolted: “You are taking in the ordinary people of the lower section. This makes it difficult for persons of dignified position like myself and Srivas Pandit to remain here in this clan of sankirtan.” When Mahaprabhu heard this, it pierced him in the core of His heart. He could not tolerate such a statement. He immediately left the party, ran straight to the Ganges and hurled Himself in the waters. Nityananda Prabhu and Haridas Thakur quickly followed the Lord and they also jumped in. Nityananda took the Lord by His shoulders and Haridas by His feet and they pulled Him out from the waters of the Ganges.

Mahaprabhu said, “All right, but I shall go and stay with Nandan Acharya.” Nandan Acharya was a devotee whose home was on the banks of the Ganges a short way from the town of Nabadwip. Mahaprabhu hid Himself there and instructed, “Do not disclose to Advaita Acharya that I am here.”

Then Advaita Acharya Prabhu thought to himself, “What have I done? I could not control myself. My aristocratic sentiment came out so suddenly and it hurt and struck the sentiment of Mahaprabhu so much so that He fled and jumped into the Ganges.” Advaita Acharya then fasted. He mourned, “What have I done?”

After two days, the news of Advaita Acharya’s resolve to fast till death reached Mahaprabhu. Then Mahaprabhu’s heart melted again and He approached Advaita Acharya. “Acharya, get up, I am leaving My hide-out and I am coming to you.” Quoting a verse He explained that by the order of a minister representing the King so many persons are hanged, but that same representative of the King who has hanged so many by the King’s order, he also may be hanged by the order of the King. “The Absolute is such, please do not mind it. Now get up and take Prasadam.”

In this way Advaita Acharya was pacified. Furthermore, we hear that sometimes Mahaprabhu showed him honour due to his age. Advaita Acharya was very senior in age, he may even have been more senior than Mahaprabhu’s father, however he always considered that Mahaprabhu was not a man, therefore he constantly tried to show respect to Him. But Mahaprabhu did not allow, “What! You are senior. You are in the rank of My guardians, the rank of My parents. You should not show honour to Me, rather I am to show you honour.” He began forcibly taking the feet-dust of Advaita Acharya who became distressed.

Then Advaita Prabhu thought, “I have to make a plan so I can receive His punishment.” So he went to his Santipur house and began to preach jnana-marga showing that mukti is the highest end, and bhakti is lower. “The principle of bhakti admits that God is fully independent, ‘We may try to please Him, but He may or may not be pleased, it is His will.’ So what is the necessity of wild-goose-chasing? God may or may not be propitiated and we may or may not get His Grace, it is all uncertain. But mukti is in our hand: by certain practices we can enter into samadhi, therefore mukti is our real end and friend. We should take to that.” In this way Advaita Acharya began to preach in the Santipur camp.

The news reached Mahaprabhu: “Advaita Acharya used to preach for Your camp but now he preaches against Your principle.” Then one day Nityananda Prabhu and Mahaprabhu went to Santipur, and what a scene! Mahaprabhu began to give a good beating to old Acharya, “Why have you invited Me and brought Me down here? By your invitation and attraction I have come down but now you are going against Me. What is your reason?” Mahaprabhu began to slap him.

Haridas Thakur shuddered, “What is this? I am seeing inconceivable things.” Nityananda Prabhu stood there and found Himself to be relishing something, and wondering what more things would come out. Sita Thakurani, Advaita’s wife, protested, “No, no. Don’t beat that old man so hard. He will be finished! Stop Your beating.”

But Advaita Acharya came through smiling: “Now I have taken revenge on You. You always come to take my feet-dust. But now see! You have come to punish me, so who is superior, myself or You?” In this way the Acharya came out smiling and everything was pacified, rather Mahaprabhu was a little indisposed. Sometimes we see such things also within the devotee section. Such things are there!

In Dvaraka also we find clashes. We find in Dvaraka that there was much dispute about a gem. The father of Satyabhama, Satrajit, gained that gem by worshipping the sun-god. It was known as the Shyamantaka Jewel, but it was presently taken away by one after another.

Prasena, the younger brother of Satrajit, took that Syamantaka Jewel. He wore it around his neck and went into the forest in order to hunt. While in the forest a lion became charmed with the grace of the gem, he killed Prasena and took it. Then the bear Jambavan, Ramachandra’s servant, fought with the lion, killed him and took away the gem.

Anyhow a rumour began that Krishna had somehow captured the gem, and that it was all His diplomacy. Because of this, Krishna thought, “The burden is now on Me, so I shall have to search for that gem, take it and give it to its proper place. A bad name has come upon Me, so to clear My name I am to search for the gem.” He therefore searched along the way that Prasena went. He then followed the footprints of the lion and found a place where a bear and the lion had been fighting. The lion lay dead.

Following the footprints of the bear Krishna reached a hole in the earth. He entered there, and that is a story in itself. Anyhow, when Ramachandra’s servant, Jambavan, finally understood the situation after fighting for fifteen days or so, he came out and offered the gem—and his daughter, Jambavati—to Krishna.

Then again the gem was lost. The suspect was Satadhanva. It was suspected that by some means Satadhanva had captured it, although it was not the case. On hearing the rumour Satadhanva became afraid, “They think I have the gem, so I will be killed.”

Though he had not taken the gem, the rumour was so much against him that he became frightened and ran away from that place. Because he was running away, Krishna and Balarama followed him. Krishna ran fastest, captured Satadhanva and killed him. Searching him He found no gem and so became puzzled. By this time Balarama had caught up with Him and Krishna told him, “I have killed Satadhanva in vain. No gem is found here.”

Balarama then exclaimed, “Oh, You are deceiving Me. You have become so unfaithful. All right, You go back, I am going to Jarasandha, the enemy camp.” There He began to train Duryodhan. Such lilas do take place and are to be traced in Srimad Bhagavatam.

When explaining all these things, our Srila Guru Maharaj used to say, “These hindrances come on the path in order to make it more valuable and in order to deceive those of less faith and the unfaithful. Those who are fortunate souls will be able to cross over all these incidents and will be hopelessly attracted by the sweetness of the lila of Krishna. They will be given entrance there.”

Purposely these hindrances are posted along the way so that ordinary people may not enter. Krishna-lila will come to those who have deep faith and who have some real taste for the thing. In spite of all these hindrances it will come to those for whom this is unavoidably charming, and who, by descending grace, are helplessly drawn beyond such apparent hindrances. The technical name for this lila is asura-mohan. This has been planned in order to deceive the asura types: those of undivine character.

So we are to be careful about all these things. There can be quarrels amongst the parties up to the very highest. With such a beautiful flower, so soft and good-looking as a rose, why should there be any thorns? Its roots draw nourishment from the earth, and that sap produces such a soft flower, such a beautiful thing. Why should that sap also produce so many thorns on the stem? So, there is thesis, antithesis and synthesis. There is assertion of a subject, then comes opposition, then higher harmony comes in synthesis where there is found higher grouping, higher unity and harmony. Then again that becomes the thesis and so antithesis comes and again both become harmonised. This is the nature of lila, and such nature is there to help.

Sometimes we may find that in order for a drama not to become monotonous some light-heartedness may be introduced to make the audience laugh. Just as a clown may be introduced in the midst of a drama to prevent any monotony, the asura-mohan-lila may be necessary to give variety to Krishna’s pastimes. We have to properly adjust many things when considering Krishna’s lila.

I was astonished to find in Srimad Bhagavatam that when Krishna was about to enter Dvaraka after a long absence, a procession party from the town came to receive Him. It is described in Srimad Bhagavatam that included in the procession were prostitutes dancing. I thought, “What is this? In Dvaraka there are prostitutes?” I was shocked, rather, to find this. “How can Dvaraka accommodate prostitutes?”

In heaven there are also prostitutes, but we are to analyse what is at the basis of all this. Both good and bad exist, but badness is only found in the mundane realm. What is here must have its origin in the higher realm—and this is only a perverted reflection of that. Everything that is found here is also there first. From there its reflection has come here as the perverted manifestation. The main difference is that everything in that spiritual realm is full of serving attitude, but here it is all with enjoying attitude.

We cannot drag everything within our reason and arguments, but still we are to try to understand things according to our capacity, faith and realisation. Despite all this, sweetness is sweet and truth is truth. Truth, however strong it is, is truth. We are to accommodate this in our mind. We should not think that only this mundane purity is the basis to prove transcendental divinity: we are not to take the standard from here and apply it there. We are to understand service to be so pure.

Draupadi had five husbands, but if we take her name then we will be purified:

ahalya-draupadi-kunti-tara-mandodari yatha

panchakanya smaret nityam mahapataka nasanam

“Ahalya, Draupati, Kunti, Tara, Mandodari—remembering these five ladies forever destroys even the greatest sins.”

All these five ladies had more than one husband, but they were gained by circumstance. The scholars may make you feel cautious, but do not think in that way: if you take their names you will be purified—such is their position. It is not for lust. It is not for mean lust that they gained so many husbands, but at the bottom of it all is sacrifice. You are to remember that. You are to study the depth before giving evaluation. You are to understand and follow the basis, the very foundation. Sacrifice can make anything pure. You are to understand the very fundamental things of existence. The degree of purity or impurity does not depend on form, but substance. We are to draw our attention towards that. We are to try to understand the substance, and not so much the form.

— — —

Chapter Ten:

Focussed to Guru

In Srimad Bhagavatam Narada Muni gives the following advice as a general recommendation as to how to get free from unwanted desires, kama:

asankalpaj jayet kamam, krodham kama-vivarjanat

arthanartheksaya lobham, bhayam tattvavamarsanat

(Srimad Bhagavatam 7.15.22)

We are not to allow ourselves to contact or enter any plan of life. We are to be always open to deal with the present, not with any plan for the future. If we do not have any kama, any plan, then anger may not come.

When there is some obstruction in fulfilling a plan we become angry in life, but if there is no plan of life then we are always open to serve the present and in that way we are clear—free from debt and obligation. Whatever comes in the present we do as our duty. But when there is a plan we become angry if any disturbance will come in carrying that out.

Arthanartheksaya lobham—and lobha, greed, can be conquered just by seeing the reactions of money. If we collect energy from outside, that money comes with the sin and mentality of the man from whom we have collected it. It is contaminated with their particular mentality. If we have this conception we may not have greed for any energy that comes under our command.

Bhayam tattvavamarsanat—we apprehend so many good and bad things—we fear. In order to conquer fear we are to cultivate understanding of the real nature of this plane: it all runs by the Lord’s will, but we are throwing in our separate interest which comes back to us as reaction. We are to accept that our individual opinion may not be successful here. Everything that comes in clash with the Absolute Will shall have to vanish. With this idea we will be open in the present and free from any future plans.

All these advices are expressed, but in the end it is given:

etat sarvam gurau bhaktya, puruso hy anjasa jayet

(Srimad Bhagavatam 7.15.25)

“There is only one thing by which we can conquer all these abnormalities. What is that? Guru-bhakti. ‘I am a servant of my Guru. Whatever he shall say, I shall do.’ Concentrate on this point.”

We are to withdraw all plans and put everything just in this one point: “Whatever will come through the Guru, the representation of the Lord, I shall do that.” There is no necessity of any other thinking, planning, designing, etc.: “I want this, I shall do that,” is all unnecessary. We are only to concentrate on one point. The representation of the Supreme is there—the Guru—and what is wanted by him, we shall do that. Everything is focussed to that one point without seeing anything else.

Exclusive focus is illustrated in the example of Dronacharya testing his students by asking them to aim their arrows at the eye of a toy bird placed in a tree. Each aimed in turn, and Dronacharya asked, “What do you see?” The first replied, “The bird, the tree, etc.”

Dissatisfied, Dronacharya said, “Stand aside.”

But when it came to the turn of Arjuna, he replied, “I can see the bird.”

“Can you see the whole of the bird?”

“No. Only the head.”

“The whole of the head?”

“No. Only the eye of the bird.”

“You cannot see anything else?”

“No. I can see only the eye of the bird.”

Only then was Dronacharya satisfied.

In this way all should be concentrated to one point, “I have connection with the representation of the Supreme, the Guru, and I am at his disposal. Whatever he shall say, I shall do. I am not a servant of anyone else.”

etat sarvam gurau bhaktya, puruso hy anjasa jayet

(Srimad Bhagavatam 7.15.25)

In that way there will be no anger, no lust—nothing. If one can embrace such exclusive Guru-bhakti, it will strongly keep him in a safe position, and that is the key to very easy and quick success.

yasya deve para bhaktir, yatha deve tatha gurau

tasyaite kathita hy arthah, prakasante mahatmanah

(Svetasvatara Upanisad 6.23)

A person who serves Guru and Krishna can understand the real meaning of the Scriptures, otherwise the real meaning will not be revealed and one will not be able to follow their real purpose. That is the a priori method of studying the Vedas.

Acharyavan puruso veda—the meaning of the Upanisads can be understood only by those who have a Guru. Not everyone can understand the real meaning of the Upanisads, but only those who are at the disposal of a real Guru can have access there. By intellectualism we cannot understand their real meaning. Only by approaching the Guru with a serving attitude will the meaning be revealed. He will come and express Himself to us, and we are to have the mood, “I am unqualified and low, but He will come and give admission irrespective of any intellect, study or anything else on my part.”

Research scholarship in the illusory world is all quite a different approach. Scientific research is going from one misconception to another misconception. It is all misconception. It is error and has falsehood at the root. Achintya-bhedabheda. The Centre is such that everything is at His command: “Let there be light,” and there was light. “Let there be water,” and there was water.

The research scholars try to research the nature and cause of everything, but ultimately it is all His sweet will. Neglecting that, they simply research, research, research, but if His will is withdrawn, everything will be falsified.

We do not want the apparently deep knowledge of the researchers. We have no concern with what is actually this partial, infinitesimal, surface knowledge which is so attractive to those floating, giving and taking, in that section. It is all false and black-marketeering. Everyone’s money is black and they are transacting with that. In this society false notes are being circulated as real currency.

Achintya-bhedabheda. Everything is His will, and it is the greatest adventure to search for Krishna, to search for the root of the whole infinite. It needs sufficient courage and preparedness to face the risk. To go to discover the North Pole or the highest peak of the Himalayas needs so much courage and involves risk, then what to speak of the courage necessary to find out the Absolute Cause of the Whole. Internal courage—spiritual courage—is necessary. We are to have soul’s courage and have the confidence of deep faith. We are to understand the noble character of the faith within us. Without electricity we cannot have connection with the moon and other planets. Our hands and eyes cannot contact there. Faith can connect us with the farthest things. All other methods fail. Faith is substantial, it is not part of an illusion of the mind. The whole mind is a concocted thing: it is a source of forgery. Faith is not to be found there. Faith is a function of the soul.

We cannot even see what is within our own body without the help of some apparatus. Through faith, sraddha, the soul can approach and see the higher world.

By faith we can approach the highest, noblest thing, not by our hand or by the help of any mundane elements.

— — —

Chapter Eleven:

Unadulterated Purity

Question: Maharaj, what is the meaning of chastity for the proper disciple?

Srila Sridhar Maharaj: Chastity is faithfulness to the cause for which we have come. It is a relative term. Chastity in the absolute sense is unchangeable adherence to Krishna consciousness. There also may be relative chastity, such as when someone sincerely pursues his interest in a particular plane. However that type of sincerity is not complete. We think sincerity is only complete when one comes to accept Krishna consciousness of Godhead. Other forms of chastity are all relative. No knowledge separate from Krishna consciousness is chaste. In Krishna consciousness also we may not think that by beginning, by getting the touch of Krishna consciousness we have acquired the whole thing. When we get the pure conception of Krishna consciousness the hazy conceptions will vanish. There are also different stages of realisation in pure Krishna consciousness and by its degree of awakening we become more and more chaste.

Chastity means our adherence to the truth. The truth that we have come to realise, that truth is in Krishna consciousness. Krishna consciousness is not a limited thing that one can capture in his hand and swallow. It is of infinite character. There is gradation and there is room for progress in Krishna consciousness. We will say that one is chaste due to his own sincere progress, not due to adherence to the figure, the formal conception.

vyaso vetti na vetti va

Such a strong expression is also there, vyaso vetti na vetti va. All rights reserved. Krishna consciousness is unlimited. Still there is the possibility of conceiving its purity in its unadulterated form, and the Acharyas are giving that to us.

In the beginning a new student who gains admission to a college cannot expect to know anything and everything. We need to have systematic, properly adjusted knowledge.

There are many amongst our group who heard Srila Bhaktisiddhanta Saraswati Thakur Prabhupad’s advice and words, but only partly. One day a senior man and sannyasi, repeated something Srila Prabhupad had said. Although it related to a particular time and place, he wanted to utilise that in a universal way. I gave some objection: “Maharaj, Srila Prabhupad told this, it is true, but this is not the whole thing. He explained other things also, therefore we have to harmonise. We cannot ignore the other part of his advice.”

We have to come into adjustment and systematic understanding of the words of Sri Gurudeva. The partial aspect may sometimes lay stress on a particular point and who has attentively caught that, he may only take that and nothing beyond. But systematic knowledge of the whole must be understood. In a progressive life the plane where one devotee may want to withdraw from to make further progress, may be the goal of attainment for another devotee. What is the object of attainment for the kanistha-adhikari, a madhyama-adhikari may withdraw from it in his attempt to climb higher, as in ascending a staircase step by step.

Under the guidance of one Guru there are so many different sections of disciples. All the students may not be equal in their realisation. One can understand to a certain extent, another can understand something more, and another can understand even more. In this way there may be gradation. Even the senior disciples may fall back and the juniors may go up. That is also possible. We have seen and you can also see now. Many of the older ones have gone away and the newcomers are showing greater energy. You may find that amongst yourselves, as we also found amongst ourselves. There are no stereotyped rules. It is a living thing.

Krishna is there. He says that He has not finished Himself in His own sastras. “What I have given in the sastras, you must do that, but one who crosses that to come to Me is My higher servitor.” So, Krishna is living and He is above all. A transaction, a trade may be made by cash or by loan. Whether trading, or purchasing with cash, or purchasing with a loan, He is there, He is master, He is autocrat. His dealings should not be limited even by the Scriptures.

He says, “Even crossing the Scriptures I exist, even though those directions are given by Me.”

ajnajaiva gunan dosan,

mayadistan api dvakan

dharman samtyajya yah

sarvan myam bhajet sa cha sattamah

So, directions are of different classes. And Krishna says, “Sometimes it will be necessary to show devotion to Me, even crossing My own laws.” We must also consider the realisations of higher devotees. So many things are there, but the main thing is faithfulness. To die for the cause. Die to live!

Simplicity means to be independent of ancient prejudices, to be empty, to be unpossessed of the malpossession. To be clear. To be free of foreign possession, that is simplicity.

Formal and substantial. They are two different things, and here is the main difficulty in our progress. Sreyah sva-dharme… Progress means to deal with these two difficulties, to stick to one’s former position, and beyond that, to make progress—advance. If advancement is not sure, it is judicious to stick to the former position. If there is any doubt of progress, one should stick to the former position. But that is not progress. Progress means to leave the former position and go ahead. Only one who is hopeful of his bright future, should leave his former position and go to advance. Those who are of doubtful mentality, suspicious mentality, it is better for them to stick to their former position where they already have a consolidated foundation. They should take their stand there. According to his own progress he cannot but see that some things must be rejected and some new things in front must be invited to come near. Progress means this.

In his book Brihad-Bhagavatamritam, Srila Sanatana Goswami has given sambandha-jnana, the knowledge of the relationship between ourselves and the Lord. We have to follow that closely. That means proper adjustment. At first we shall have some sort of approximate knowledge and that will be realised more and more. Taking our stand in a particular position if we look out we will be able to say, ‘This is here,’ ‘This is there,’ ‘This is lower,’ ‘That is higher.’ In Krishna consciousness we must understand sambandha-jnana.

What I do not find to be my own I must not take risk for that. But when I find, ‘This is my own,’ even though it may be a little far, then I must jump there. This is my own and my inner hankering is only searching for that thing, and if I find that is within my reach, then I must jump there. It depends on our sincerity and our proper understanding.

There are many who cannot control the temptation from within to exploit the Guru or Krishna—guru-bhogi, Krsna-bhogi—and create some facilities for their own personal exploitation. That is also possible. A real student, a bona fide student, must be alert on all sides whether non-Krishna is coming in disguise. We must try to recognise that and save ourselves. If we are sincere no one can disturb us.

Vibhisan said: “We must be very careful about the maya-tactics of the opposing party.” Hanuman was keeping Rama and Laksman in a room made of his tail, and Vibhisan warned Hanuman: “Be very careful! Mahiravana will come and try to deceive you in disguise.” Then at last Mahiravana came in the garb of Vibhisan himself and took them away.

There is a good possibility that maya will approach us. We have to be very careful to protect those valuable tendencies within us and maintain our taste and the vision of our inner awakening. We must maintain that and if possible make some progress in our line. That is our interest.

‘God save me from my enemies.’ And, ‘God save me from my friends’—that expression is also there. You must be alert that as a friend someone may not go to deceive you. You must be so much careful. At your own risk pray to the Supreme, the Chaittya-guru, for giving you the right direction: “What is what? What is to be accepted?” It is a crucial point.

I do not want to take the responsibility. Mahaprabhu and Krishna also do not take the responsibility. Even though Krishna can control everything, He also says: “You are free.”

In the Srimad Bhagavad-gita Krishna instructs: “I have said what I had to say. Now, Arjuna, you decide what you want to do. Vimrsyaitad asesena. Think it over exhaustively. Think it over to the best of your ability and then decide what step you are going to accept.”

Jay Om Visnupada Paramahamsa-parivrajakacharya-varya Astottara-sata-sri Srimad Bhakti Raksak Sridhar Dev-Goswami Maharaj ki jay.

— — —

Chapter Twelve:

Surrender, Service, Dedication

—all done through sraddha

In Krishna consciousness the quality of wholesale dedication is necessary. It is indispensable. Partial dedication will not do; in connection with Krishna the demand is wholesale, and nothing less will do. He is an autocrat. The demand from the autocrat is categorically different. Krishna is not satisfied with any partial service. He wants to swallow the whole thing, nothing less. He has the demand of an autocrat, but He is the absolute good, He is the beautiful, He is the harmony, and He is the love—but His demand is such.

Self-giving is the symptom of sraddha, faith. Without self-giving, intellectualism will have no value. Reading Scriptures will have no value, and also the physical association of the sadhu will have no value if there is no sraddha. Many living entities including bugs and mosquitos have physical association with the sadhus, but it is association through dedication that is necessary. Sraddha is all-important. To have sraddha means to have the mood that if we dedicate everything to Krishna, we will get everything. We will achieve whatever is necessary: wholesale fulfilment. The path of that is dedication, sraddha, and seva, service, and therefore our Guru Maharaj laid much emphasis on service. We were not allowed so much to read even Srimad Bhagavatam or the books by the Six Goswamis, but our time was to be utilised in service.

The serving nature will connect you with the real thing. Neither scriptural knowledge nor the close association with a saint has any meaning if it is not done with dedication, self-surrender, self-giving. Physical association alone has no meaning. It must all be done through sraddha, and service, so much so that if a sadhu or Guru asks, “Read this book,” then it will be service; but if I read a book to enhance my knowledge, it may be jnana but not service. We can only have real progress through sevonmukhe hi jihvadau, otherwise everything may be imitation. If we do not approach with the spirit of service, everything may be imitation, and we will not come in contact with reality. This is the most important point, and it is the speciality of the Gaudiya Math, our Acharyas, our Gurudevas, and also of Mahaprabhu and Rupa Goswami.

Surrender, service, and dedication: this is the key to deal with the infinite—Vaikuntha. Without knowledge and without much energy one can attain fulfilment. It is not necessary to have the energy to be able to move a mountain. Also to read all the Scriptures in the world and put them “within our belly” will not produce any good.

A typical example was shown in the Mahabharata. Krishna foretold that when the rajasuya yajna of Maharaj Yudhisthir would be finished, a particular bell there would ring automatically. In that way everyone would know that the yajna was completed. The sacrifice was held and everything was finished, but the bell did not ring. Bhima asked Krishna, “You said that the bell would ring automatically. Everything has now been finished but it is not ringing. Why not?”

Krishna replied, “No. One thing is still remaining.”

“What is that?”

“Vaisnava-seva, the service of a Vaishnav.”

Bhima was surprised: “What do You say? So many munis, rsis, Narada, Vyasadeva, and even You Yourself, are all satisfied with having been well-fed, yet You say that Vaisnava-seva has not been done?”

“Yes.”

“So where is that Vaishnav?”

Krishna then indicated, “Go to the outskirts of town, and there you will find a particular Vaishnav of the lowest caste. He does not go anywhere, but he is satisfied by taking the Name of the Lord and leading a full life of devotion without any care for the world.”

Hearing this, the Pandavas went with a chariot to receive that man. They found him, an ordinary poor man of the lower class, and they approached him. He was perplexed: “What is this? Oh, so many important men have come to my cottage. What is the matter?” He became very much panic-stricken.

Then they petitioned him with folded palms, “We have come to bring you to take some food at the place of the yajna.” What to do? He could not avoid their order. Draupadi had to cook, so she prepared various palatable dishes. She thought, “Vaisnava-seva has not been done. So many rsis, munis, and even Lord Krishna has been fed, but Vaisnava-seva has not been done!” So with all her skill she cooked foods of various types, and the man was fed—but the bell did not ring.

Bhima asked, “What is the matter? He has finished eating but the bell has not rung.”

Krishna said, “There must have been some offence against Vaisnava-seva, and therefore the bell did not ring. What do you say? Do any of you have any doubt or bad conception about this man?”

The Pandavas then asked one another if any of them had thought any evil about him. At last Draupadi admitted, “I had some thought in my mind that the man is low-born, and although I prepared so many curries with the utmost attention and skill, he mixed all the preparations together and then ate that. He does not know how to eat because he comes from a very low class—this is what I had in my mind.”

Krishna explained, “There is some contempt for the Vaishnav, and therefore the bell has not rung. There is no other course than for you to go to him again, bring him, and again feed him.”

So the Pandavas went and brought him back. This time all of them waited with great respect as he took prasadam, and the bell rang with every morsel.

This example has been shown to us. Those who are niskinchana do not want anything—no name, no fame, or anything of the kind. They are naturally satisfied with whatever comes, and they are wholesale dedicated to the Lord. Such devotion can be found anywhere without any show of grandeur. No worldly grandeur is necessary; just richness of the heart—no knowledge, no education, no honour of a high birth, no power, and no gorgeousness. Krishna consciousness is so full, so sufficient, so absolute, that just a particle of that contains everything. All grandeur, all education, and everything is there: it is of such a nature. Service, self-dedication, saranagati, surrender: that is the necessity, not valour or learning.

api chet suduracharo, bhajate mam ananya-bhak

sadhur eva sa mantavyah, samyag vyavasito hi sah

(Srimad Bhagavad-gita 9.30)

“You fail to understand, but he is all right. He must be thought to be a sadhu, a truly honest man, and nothing else. He may have no name or fame or good presentation, or any of the qualities that attract us; none of these are necessary.” Self-contentment does not require anything. It can stand alone. It is self-sufficient. Krishna consciousness is self-sufficient. It does not require any form of paraphernalia to establish itself: it is a self-established thing. With it there will be no need of hankering for anything, whether it be grandeur or anything else.

There was a brahmana Vaishnav named Vasudeva Vipra in Kurma-ksetra just south of Puri. He was a leper, but what type of leper? He had such compassion that when any worms would fall from the sores on his body, he would pick them up and place them back in the wounds to prevent their dying. One day he found within his mind, “The Lord is coming to a place nearby and I shall have a chance to have His darsan.”

Mahaprabhu went to that district, but by the time Vasudeva arrived there, Mahaprabhu had already left. Vasudeva was greatly disappointed and fell to the floor, crying, “What misfortune! I could not have His darsan, not even a glimpse of the Lord, and He has now left. I am too unqualified to meet Him.”

Mahaprabhu went almost a mile when suddenly He felt some attraction pulling Him back. He ran back, found that leper, and embraced him. The leper body vanished and turned into a beautiful figure. Such was the devotion of Vasudeva Vipra.

The devotees feel themselves to be the poorest of the poor, the humblest of the humble—atma dainya. Trnad api sunichena, taror api sahisnuna: they feel themselves to be lower than a blade of grass.

Srila Bhaktivinod Thakur has written that in general, the measurement of a Vaishnav is according to his degree of humility—his natural, real humility. Only a show of humility has no value. Imitation has no value anywhere. Proper humility can only come when one feels his connection with the autocratic Lord and Master. Then only can he feel himself as humble: the master is the autocrat and the servant has no position. This is a matter of realisation and not a ‘mathematical’ truth. In connection with the autocrat he has no position, and if he accepts this naturally, not artificially, he will automatically be the humblest. The servant of an autocrat has no position and no ego whatsoever, and therefore he will possess natural humility—and that is his wealth. What sort of wealth is that? It is such that it can capture the autocrat. Service is of that type. A real servant has such a position in relation to the master, and vice versa: the master is also addicted to his servant. One party is surrendering, and the master is also naturally attracted to that sincere servant.

The Lord is an autocrat, but He is not heartless. So the devotee who is the richest is the lowest. The meanest, the poorest, is the richest. This is Krishna consciousness. Service is necessary, nothing else. We must find out how to develop that innate tendency so our body may be made of that stuff and nothing else. How is this possible? Sraddha will make us understand. Sincerely hankering we will feel, “Yes. This is the highest; we want that.” Sincere hankering, faith, and greed for that are necessary—laulyam arta mulyam ekalam. If you want it, you can have it. Such is that plane. It is a plane of natural transactions, but we do not want it: therefore we are culprits. Sincere wanting from the core of the heart is the only necessity—nothing else. Without that we must think ourselves to be sham devotees, only showing their attire. But if real inner hankering exists, it will be wholesale genuine. Wholly want, and you can have. Laulyam arta mulyam ekalam—but there must not be any adulteration in that wanting. It must be sincere—laulyam. If you want, you can have. It is a most simple thing. It is most natural and most gentleman-like: “If you want, you can have. No complaint can come against you from any quarter. But if you do not want, then don’t have.” Laulyam arta mulyam ekalam. The only price is to really want it. Do not misuse it. Understand the value of it, want it, and you will have it.

Sraddha is the real regard to have. This is the crux, and this is the highest aim, and only this can satisfy our inner thirst. The innermost thirst can be quenched only by this. By giving your small self you can gain the whole infinite.

So what is needed from us? Sincere hankering.

How to develop that? With the contact of the sadhu and with the help of the Scriptures we can try to increase that inner feeling.

That inner demand can only be satisfied by Krishna consciousness. It will satisfy our innermost demand. This is the justification of the saying sarva-dharman parityajya, mam ekam saranam vraja (Bg. 18.66). “Give up all conceptions and phases of duty. Whatever call of duty comes to you, give it up.” This is such a high theory. “I am everything to you. Sarva-dharman—all conceptions of duty are to be given up, and—mam ekam—only Myself exists as your single concern: this is the position of Myself and yourself by nature and constitution. Try to understand and do that, and you will find that everything undesirable, sinful, and reactionary will vanish—aham tvam sarva-papebhyo. Moksayisyami ma suchah—no necessity for repentance will come to you. Only you will get full satisfaction.” This is the greatest assurance that has ever been found so clearly and boldly expressed. “Give up all phases of duty and come to Me alone, and you will not have to repent for any loss.” This call is clear, bold, straight, and direct, and it is the conclusion of Srimad Bhagavad-gita where so many phases of duty have been dealt with that almost all have been covered.

Mahaprabhu said,

yare dekha, tare kaha ‘krsna’-upadesa

amara ajnaya guru hana tara’ ei desa

(Sri Chaitanya-charitamrita, Madhya 7.128)

“If you want to do anything good to the world, talk about Krishna. Try to distribute Him—He who can compensate for all other alternatives. Only try to distribute that central, absolute thing to help the people and the environment, and do not have any other sort of duty. Only try to distribute this teaching of sarva-dharman parityajya, mam ekam saranam vraja to whomever you meet. If you want to do good to others, only give this highest thing. Engage yourself in this way and you will become more and more confirmed in your position, and so many others will be benefitted. No other more holy duty than this can be there.”

Especially in this Age of Kali we are to engage in this Krishna-kirtan: talk about Krishna, distribute Him. Everyone is hard-hearted or heartless, so go out and distribute heart to everyone. Distribute everywhere the heart of the heart; the real sweet heart—distribute it to everyone. This is the most holy campaign and engagement, so what more can we invest?

Mahaprabhu said, “Yare dekha, tare kaha ‘Krsna’-upadesa. Understand that I order you to do this, therefore the dirt of any ego that you have become a Guru and are distributing Krishna consciousness will not touch you. Keeping on your head that this is My order, go on with this distribution of Krishna consciousness. There is no other subject of discussion. Whoever you meet, talk to them only about Krishna; talk about their heart of hearts.”

Everywhere the key is in the spirit of surrender, service, and dedication—sevonmukhe hi jihvadau.

— — —

Chapter Thirteen:

The Harmonizing Spirit

Disciple: The more intense dedication becomes, the more disappointed I become. How is this possible?

Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj (Srila Guru Maharaj): You will find in Hegel’s philosophy, “Die to Live.” So you must not be a miser. You are to fully die as you are at present. You are to put your false self into the fire and allow the alloy to be eliminated. The pure gold will then manifest with its dazzling colour. Of course the soul does not die, but those alloyed things—the mind, body and so many other false aspirations—will be reduced to ashes by the fire of dedication. So die in order to live in the real world.

Disciple: If everyone had that spirit, Maharaj, there would be no breakups and factions as are found in so many religions and sects.

Srila Guru Maharaj: But everyone is not normal. There are differences. And those engaged in the abnormal cannot follow the perfect course. Everyone has some imperfection and defect.

The Lord’s lila is for His satisfaction, but even there we find some differences in the group of the perfect servants although they are in their normal position in His domain, Vrindavan. So competition and fighting to satisfy the Lord’s sweet will is acceptable.

Nothing can be bad in His domain. If fighting is satisfaction for the Lord then we can do that. We should not be disappointed to find differences, but we should try to find the common interest.

Disciple: But if we neglect Sri Chaitanya Mahaprabhu’s Mission of giving Prema-bhakti to the fallen souls, and instead fight only for our own selfishness and prestige, I think there is something wrong with that.

Srila Guru Maharaj: A course of treatment is given to a hospital patient but as one disease is located and treated, another disease may emerge. As that second disease is treated another disease may come out, and then another.

Sin is in the aspirants, not in those who are perfect. Those who come to Krishna consciousness are all patients. This is not a place of normal healthy persons, but it is a place for patients who are being purified through a course of treatment. And that process is called saddhana-bhakti.

Disciple: So where are the doctors, Maharaj?

Srila Guru Maharaj: There may not be expert doctors but there are so many students in the process of learning and they are practising accordingly. You cannot expect absolute knowledge everywhere. Research into nuclear fusion, whether in Russia or America, is always progressive as it is always in a middle stage, a relative position; furthermore it can be expected they may never find the full extent of nuclear science. But because progress is always in a relative position it does not mean the Absolute does not exist, also it does not mean that the campaign should be given up. No! Everything may be defective but still we are to continue.

Although all is not perfect, still we are to progress with our daily food and activities as we have to maintain ourselves and aspire for the maximum good. We have to make the best of a bad bargain with whatever is available to us. The absolute position is not easily attained. Everyone of us has to pass through relative positions towards the Absolute. There is elimination and acceptance everywhere—this is the meaning of progress, and we cannot avoid it. But elimination should not be done inconsiderately. At the same time our object will always be the higher aim.

sarva-dharman parityajya, mam ekam saranam vraja

aham tvam sarva-papebhyo, moksayisyami ma suchah

(Srimad Bhagavad-gita 18.66)

Lord Krishna says, “Totally abandoning all kinds of religion, surrender exclusively unto Me. I will liberate you from all kinds of sins, so do not despair.”

In every subject there is progress and we are not to blame others for whatever comes to us; rather the whole burden of this trouble is ours. No one else is to be blamed. Everywhere there is the hand of the Absolute. When there is a government a hooligan may be detained but if there is no order or government then criminals can run amok. There is the Absolute government and we cannot escape that law. According to our karma we do things to others and receive the reactions: it is controlled, it is not anarchy. So we are to suffer and enjoy the result of our own karma—the fruit of our own action—that is the law. When we think, “I am responsible for all my lawlessness,” there will be a favourable time ahead and we shall be released. When a criminal sees that the punishment being dealt him is justified, with atonement he may be released and he may not commit any nuisance afterwards. Similarly, when we realize we are suffering from our own reactions, then we will come to the door of real salvation.

In order to illustrate that our own karma has created our present environment we can adapt the saying, “A bad workman quarrels with his tools,” to: “A bad workman quarrels with his stools.” We have earned such an atmosphere by our previous karma—our previous actions—and no one else is to be blamed. This is the advice of Srimad Bhagavatam and when, in fact, we come to realize this truth then our day of liberation will be near. Do you follow?

Disciple: Yes, I follow clearly.

Srila Guru Maharaj: So now you can make no further question? Where do you find your prospect?

Disciple: I am simply disappointed with politics and the differences between religious institutions.

Srila Guru Maharaj: Previously when Einstein came and spoke out against Newton, he was insulted, but later the community recognized, “Oh, Einstein is above Newton.”

So do not forget you are in the infinite. There are many different parties and they may have many different convictions according to their capacity to understand the truth. They are of variegated nature and therefore there cannot but be variety and difference, and for some that may result in internal or external quarrel.

First the followers of Newton took their stand against Einstein, but gradually they found that what Einstein was saying was true and moreover he was giving a higher conception than Newton. It was not the third but the fourth dimension that was given by Einstein.

So the possibility of the future must be calculated within the present, otherwise any estimation is not proper. Things are always changing. The factor of change must be calculated within the present otherwise it is not complete.

In the spiritual arena Bhagavan Sri Chaitanya Mahaprabhu came and manifest the fifth dimension which was above and beyond all previous conceptions but still accommodating them all. Prior to that the fourth dimension—Vaikuntha—was given by Ramanuja; the third dimension was given by Sankaracharya and the second dimension was given by Buddha.

Buddha recognized the existence of the subtle body, and concluded that with the dissolution of that subtle body nothing remains. Then Sankaracharya said, “The subtle body is only a reflection of a further thing, Brahman, which is itself true and eternal; and this world is also a reflection of that. With the dissolution of that reflection, the individual soul dissolves forever and nothing but Brahman remains.” There are in fact so very many differences between the propounders of the main conceptions of reality and also to a certain extent there are differences amongst their disciples.

Sankaracharya and Buddha both preferred that the ultimate goal be non-differentiated, unknown and unknowable; and they finished there. Do you wish to go there? Elimination of all diversity may be a very peaceful position—a deep slumber—and that is their goal. There are many followers of that creed, but their sacrifice is of a lesser degree than those who dedicate themselves to the higher plane.

Ramanuja said, “But there is another world on the opposite side!” This material world is the world of exploitation, and beyond that is liberation—Brahma-nirvana—but on the other side of that is the positive plane which is purely subjective and is full of dedication: that is the fourth dimension, Vaikuntha, the land of Vishnu.

Then Sri Chaitanya Mahaprabhu gave the additional conception, explaining, “Calculative dedication in Vaikuntha is one thing but spontaneous dedication to Krishna in Goloka is another; and the highest ideal is not spontaneous dedication to power and majesty, but to beauty.” And this has been clearly proved.

Sankaracharya said, “All is one, there is no variety.” But Mahaprabhu pointed out, “If there is no variety, how can the question of unity arise?” If there is variety, then there must be the question of unity. So in this world we are to make proper adjustment.

We want higher sacrifice, living dedication and tolerance for the Central Truth. That Truth we see as personal and with His own will—and we must admit that, if we want to have entrance into that world.

Dedication to Krishna is nectar and exploitation of this material energy is poison, and what the followers of Sankara and Buddha want is the middle position where everything is harmonized into death—the plane of cessation of difference. That is Brahma-nirvana, the final peace devoid of trouble where all are buried in eternal slumber. If you prefer, then you can go there. But what you find in this world is the reflection of the original whole, perverted into exploitation. On the other side is dedication. In the group of servitors practising pure dedication, even their quarrel becomes beautiful. Whatever is found here is found there totally. Try to understand this general principle.

A poison may be utilized as medicine when applied properly. The mayavadis (impersonalists) cannot find any harmony in difference but they can only find harmony in the conception of non-differentiated Brahman consciousness. They cannot keep up the beautiful harmony in variety held by the Vaishnavas; rather they consider that everything must be merged into one to solve the problems of the world. Other than that they have no solution but only disturbance.

With the qualifications of humility, patience, forbearance, and no tendency to seek self-glory but rather to glorify others and honour their respectable existence, we can live happily with our neighbours and the whole environment. Mahaprabhu has given this solution to us and we are to equip ourselves in this way.

Why should you think your neighbour to be undesirable? You are not to complain against the environment but you are to control yourself and come to the proper understanding. With proper adjustment you will find everything to be harmonious: the desired land of your life. At home you shall find everything.

Do you know of Judas in the Christian teachings?

Disciple: Yes, he betrayed Jesus.

Srila Sridhar Maharaj: When Jesus was praying in the garden before his crucifixion, Judas approached him with the scribes and priests in order to betray him, by identifying that Messiah with a kiss. Suddenly Jesus cast his glance towards Judas in such an impressive way—he penetrated Judas. Judas thought to himself, “I am caught, I shall be responsible for Jesus Christ’s demise, but still Jesus’s vision to me was something like: ‘I am exploiting you, Judas. It is not that you are exploiting me, rather I am utilising you as a traitor to show the greatness of my life to the future world.’”

Jesus had already said (at his last supper), “Amongst these twelve disciples one will betray me.” He knew. Judas was there then and Jesus had cast his glance towards Judas. Then later, when Judas came with the soldiers and scribes to the garden of Gethsemane to capture him, Jesus once again cast his glance towards Judas and was thinking, “You think you are exploiting me for some money but I am exploiting you for eternity. You have to stand out as a sinful person against me, I knew you were a traitor, but I did not disclose you. I still took you within my group of followers knowing full well that I am exploiting you.” The look of Jesus was like that.

Judas was crazed. He threw away the sack of silver. He ran to the authorities and said, “I have committed the worst sin, I cannot tolerate it!”

Judas’s energy was drunk, his spirit was drawn. Just like in jujitsu, when someone attacks the opposition with great force, if the opposition suddenly withdraws, it causes the attacking person to fall on his face—Judas found himself in that sort of position. Jesus was exchanging love for betrayal. It was the sort of love that disarmed and sent Judas mad, “I treated him so wickedly, yet his look is not one of vindictiveness but of infinite gratitude. That sort of look Jesus cast upon me.”

In perfect vision, in the full-fledged consideration, every atom is helping the Pastimes of Krishna. Whether it is direct or indirect—and although it seems to be indirect at present, a deeper vision will reveal that it is coming towards direct service.

Jagai and Madhai came at first to physically beat Nityananda Prabhu. Yet later they became submissive. They ended up singing the Holy Names of Nityananda and Gauranga, showing an example to the public. They showed, “We, the worst rogues, are converted into honest men by the mercy of our benevolent Lord.” They enhanced the beauty of the conduct of the Lord by sacrifice. To play the negative role, great sacrifice is required. They gave away their own fame to make the Lord glorious forever. The depth of our vision will detect these things.

We will see so much direct service even from the indirect section. Maya and Satan are also rendering service to God. Without darkness, light cannot be perceived. To play the part of darkness, to show the greatness of light, sacrifice is required. Satan is illuminating God’s greatness. He is apparently negative but Satan’s contribution makes God so magnanimous. If Satan did not exist then how could we understand the goodness and greatness of God? Everywhere there is the Grace of God.

Mahadev, Lord Siva, sometimes repents and mourns, “Oh Lord, what can I do? You are Absolute and You have engaged me to accept the position of leader of the opposition party. I am going against You because I am giving encouragement to the demons. This most unfortunate post has been given to me by You, but since Your order is unchallengeable, then what to do?! I am following Your order, but my heart is not satisfied my Lord!” So, Siva is a devotee, but sometimes he gives opposition to Krishna or Vishnu. He encourages the demoniac powers against the Lord. In an indirect way He fights against Krishna with his followers the bhutas (ghosts and demons).

Ignorance is not accidental, it is earned by our previous action—man is the architect of his own fortune. The bad weather I am meeting with at present has been earned by myself. Do not complain against the environment. Utilise it as best you can and try to see the Grace of the Absolute therein. The anomaly I am facing at this present time is the product of my own action, no one else is to blame.

Not only is that true; but from another viewpoint it can also be seen that the Grace of the Lord is always present everywhere—eager to help me—coming in the guise of an apparently unfavourable environment according to the vision of my present experience. That is the necessary medicine for my disease, the medicine to cure my madness. It is like medicine dispensed by the Lord. He is everywhere with His sympathetic hand extended to us in the circumstances of most intense danger. To have this attitude is to have the key—the solution that solves our unfavourable circumstances, our unfavourable position.

The Lord is not vindictive, He does not want to punish us. Punishment has come only to teach us. The punishment is there but coming from the affectionate hand to teach us, to improve us, to help us. We have to see all dangers like that.

So, set yourself right—not others—and real peace you will find. And never try to enjoy the result of your actions. This is the key to a successful life, and happiness will flow from that. You will find the Infinite is your Friend.

Everything is a part and parcel of the Original, therefore God is manifested in everything. And it is not that we can sacrifice or negate everything and only God remains, otherwise why are we here? Our individuality and existence are real. So both sides must have some recognition. Harmony between them is truth proper. This is the conception of Mahaprabhu. There is polarity and also there is unity and harmony, and that is all-important. Dislocation is unhealthy. Proper adjustment is necessary. Maya means dislocation. Provincial, local interests are clashing with each other as well as with the Absolute. But proper adjustment comes through achieving understanding of the Absolute. Such understanding brings true harmony. All these things should be discussed and understood.

Disciple: How can we practically understand and apply the principle of harmony?

Srila Guru Maharaj: In your conception what does harmony mean?

Disciple: I understand that, strictly speaking, harmony is a musical term referring to different musical tones which are in balance with each other.

Srila Guru Maharaj: In a choir or an orchestra many instruments are being played or many singers are singing so the variety will be a credit to the harmony. Different types of instruments are being played but there must be harmony there, and the highest harmony depends upon how the many different instruments are being played in tune. Hundreds of different instruments are playing, preparing the music—yet they must all be attuned to the conductor. So sacrifice, dedication in its highest degree, will be of such a nature that it can accommodate and tolerate all difference. Therefore, by toleration, harmony will increase. The highest type of harmony can tolerate any type of opposition. It is all-accommodating. In this way, the highest conception of dedication means there is the accommodation of an infinitely numbered variety within it; and its sweetness will increase more and more.

So there are different instruments making different tunes from different strata of sound but they are all tuned to one. Plurality is connected to one centre and is giving some sweet, soothing feeling of sentiment. Similarly we can see that the earth and all the planets are each moving in their individual ways but they are connected to another force. The moon is moving around the earth, and there are so many planets moving in relation to other planets which in turn are moving in their own way, but all are moving around the sun. Variety meets unity in different planes of movement. That is harmony. This applies everywhere, including the plane of colour and the plane of sound. Many branches meet together in the trunk of a tree; the trunk harmonizes the many leaves.

Disciple: In the Absolute sense does discord bring harmony?

Srila Guru Maharaj: In the highest Absolute there is room to accommodate everything, otherwise it cannot be Absolute. If we consider something to be absolute but can still find something to be outside of that, then it cannot be Absolute. The Absolute accommodates everything. In Him, the enemy is not an enemy! The Centre is everywhere, there is no circumference. In that plane only God can be traced everywhere—and He cannot be our enemy.

— — —

Chapter Fourteen:

Harmony—Beauty’s Necessity

The theistic school says, “Absolute means Absolute Good. It is not zero, rather everything is fully represented there. The whole is so great that it can accommodate all.” But Sankaracharya sacrificed plurality and accepted only oneness, saying, “Enemies and friends all become nothing. They become jumbled together.” Such a thing is possible only in the zero-conception. But Chaitanya Mahaprabhu explained, “What Sankaracharya gave is not proper acceptance of the revealed truth, but both variety and oneness must be recognized.”

In the Upanisads it is said, “There is no variegatedness.” And Sankaracharya says, “There is no plurality but only oneness: Brahman.” But Mahaprabhu says, “No! Variety also exists, otherwise there would be no necessity of saying anything whatsoever, as all would unanimously agree. Rather, there is One who is the Master and all else are subordinate; and they are active in a system—the controlled and the controller.” He explained, “If you say that variety does not exist then what is the necessity of so much discussion? To whom have you come to preach? And if there is no variety then what is the necessity of preaching to those who are already one with you? Illusion also has its existence otherwise why have you come to try to remove illusion? If maya—misunderstanding and misconception—does not exist then why are you preaching?”

It is a reality that there is always the possibility of misconception. Therefore there is always the necessity of a Guru to teach the truth.

There is not only the Absolute conception but also the relative, provincial conception, and they both co-exist. This is called chid-vilasa: it is not the negation of a particular thing, but the adjustment of everything with the Whole, the Absolute, the Centre. Variety and oneness both exist simultaneously and this is called achintya bhedabheda-tattva, and this is the all-accommodating conclusion of Sri Chaitanya Mahaprabhu. Still Sankaracharya accepts only one part; his conception is limited and not all-accommodating.

The only origin of fear is lack of harmony. Fear is born through disappointment resulting from lack of harmony. If that does not exist, then there is no place for fear.

‘Undesirability’ is represented in Sanskrit as ‘apprehension’ or ‘fear’ and is regarded as something secondary to the Absolute. But how does it reach, and become transformed into, perfection? If we can introduce many interests into one common interest, then there is harmony without any fear, and all is perfect.

At present we are suffering from the mania of separate interest. Only because we have deviated from our common Master, our common Guardian, we have come to suffer the disease of apprehension. If one Master is common to all, then no apprehension can arise. We will feel true unity amongst ourselves. If we fall on the ground, with the help of that same ground we can again stand.

So, forgetfulness of our Guardian is the cause of the all-disastrous situations in which we find ourselves. The only way to get out of that disaster is to be reinstated in the idea of common guardianship, and that is to be effected by the true sadhus who have not deviated from God consciousness. With their help we have to appeal to the all-controlling agency. Then we can again be reinstated in that echelon where we have our Master under whose holy feet we are to take shelter. If we can accept this, harmony will again be installed in our lives. So we are always to be conscious of our Guardian, the highest harmoniser—and that is true God consciousness.

Krishna’s two mothers, Yasoda and Devaki, do not have an open relationship with each other. Krishna’s foster mother, Yasoda, is always afraid that Devaki and her husband, Vasudeva, may come to claim Krishna as their child. How can it be that this happens? Similarly the members of Radharani’s camp consider Chandravali’s camp to be an anti-party to the main group of servitors. But the indirect section is always a necessary part of the Lord’s Pastimes. Chandravali has more intellect, whereas Radharani has more sentiment. Similarly in all rasas (devotional mellows) there is harmony and also discord. Some opposition enhances the play of dedication.

In sakhya-rasa (the mood of serving the Lord as a friend) when Krishna began to play with His friends, the cowherd boys, there were two parties: one side with Krishna and the other with His brother, Balarama. The cowherd boys were divided into two sections to represent opposite sides, and then they began to playfully fight. The punishment for whichever party would be defeated was that each was to carry a boy from the winning party on their shoulders. In this way a service-punishment was given.

Balarama is very strong while on the opposing party Sridama is also very strong. In fact, Sridama came into Krishna’s party because Krishna is not as strong as Balarama. In this way their playing began. When the two parties fought, Balarama generally would not accept that He was defeated, rather His nature was that He would become enraged.

Sometimes a demon would enter one of the parties by taking the form of a cowherd boy. In this manner Pralambasura and Vyomasura mixed with the play of the cowherd boys seeking an opportunity to take a boy on their shoulders and abduct him. One day Pralambasura carried Balarama into the depths of the jungle. But when Balarama came to understand that He was being carried by a demon impostor He struck him with a great blow to the head. In this way the higher conception of truth runs in order to not only remove all difficulties—personified as demons—but to positively fill up the whole heart with sweet nectar. And the sweetest nectar is personified in Krishna.

On another occasion Krishna was considering the case of another miscreant, Sisupala, and how he could be removed. For this purpose He convened a meeting between Himself, Balarama, and Uddhava, but Balarama opposed everything Krishna said. Whenever Krishna wanted a policy to be adopted, Balarama would object, “What is this policy? Just leave it to Me, I shall kill him outright! What need is there of all these politics?—I do not understand.” All the while Uddhava, who by nature is not partial to violence, tried to pacify Balarama. The example of enhancement of the beauty of the Lord’s Pastimes by discord and opposition is represented very cleverly in this story, in an ornamental way.

Musaladhara, a name of Balarama meaning ‘the wielder of the club-like weapon,’ gives us a hint that He does not delight in the finer mental level of intellect and politics. He likes to solve everything with the strike of His club. So in Balarama we find less intelligence, but stronger force. Still the greatest, most subtle opposing forces can only be harmonised by Krishna. ‘Harmony’ means to control opposite forces.

Lord Ramachandra expressed, “There is no greater friend than a brother to be found anywhere,” while His own brother, Laksmana, instead stressed the opposite angle of vision: “The brother is the worst type of enemy because when he emerges from the mother’s womb the elder brother can no longer suck her breast. Indeed the elder brother is not only deprived of his mother’s milk but he is also dispossessed of his mother’s lap, as the new brother captures that also.” So opposite conceptions have to be accommodated.

Disciple: We are all trying to be devotees but sometimes we see that there is some differentiation made between the Western and Indian devotees.

Srila Guru Maharaj: You have so many differences such as your hair, eyes, etc.!

Disciple: These are material differences.

Srila Guru Maharaj: But these are all drawn from the spiritual, they cannot demand any originality of their own.

There are so many things to be understood. Even it is found that in the presence of Krishna at Puskaratirtha the whole of the Yadu dynasties including such a host of great personalities were annihilated before His very eyes. But these dynasties fought in order to reveal the deeper realities of the plane of the soul. Whatever He wills is truth proper. Can you understand this? Krishna was a sightseer! He simply watched. How can you adjust to that? Can you understand that fighting is life?

All the Pandavas including Arjuna were submissive to King Yudhisthira, but still they sometimes revolted against him.

Peace such as in the deep slumber of Brahma-nirvana is wanting in vitality; it is not true lasting peace. And the Absolute Truth is not impersonal but a Person.

Disciple: My desire is to see Chaitanya Mahaprabhu’s unity, to see full harmony.

Srila Guru Maharaj: Harmony presupposes independent thinking, but in consonance with the common plane.

When a mother cooks food, one child may say, “This is bitter,” another may say, “This is salty,” and another, “This is sour.” So where there are many varieties there must be the question of life. Variety shows that life is present. In diversity there is polarity within unity, otherwise simply “unity” means jumbling everything together—a dead unity.

Vishnu does not represent just one feature but He represents infinite features which accommodate infinite possibilities. Krishna is akhila rasamrta-murtih (the emporium of all nectarean rasas). Different groups of His servitors have so many diverse elements. Even Radharani and Chandravali compete with each other. They each head separate camps which fight in competition to satisfy Him. We have to understand how all this is possible. Mildly, with humility, we have to try to follow.

In the parliament there is an opposition party, but it is there to enhance the work of the main party. In this way the direct and the indirect combine in order to make the government complete, and if that principle is applied everywhere, it is not difficult to understand the nature of difference. We are not to try to create another world, but we are to understand what already exists. Why is it so? What is the underlying meaning behind it? What are the differences between Krishna and Balarama? Balarama sometimes sides with Duryodhana and Krishna sides with the Pandavas, yet Krishna and Balarama are almost one and the same. So how are we to understand that? What is your answer? Do you think it is all bogus?!

Disciple: I can simply say I came to the Gaudiya Math for Chaitanya Mahaprabhu’s gift of Love.

Srila Guru Maharaj: Yes, this is true. And love means that there is classification amongst brothers. Rupa Goswami gave the explanation

aher iva gatih premnah svabhava-kutila bhavet

(Sri Chaitanya-charitamrita, Madhya 8.110)

Just as a serpent moves in a crooked way, the nature of Love’s progress is similar to that. The nature of affection is not straightforward because it has to accommodate everything in it. Everything possible in existence is accommodated in love. Love means sacrifice to such a high degree that it can embrace everything. The movement of love is generally crooked and, for the satisfaction of Krishna, it has been designed in this way by the Lord’s Divine Power, Yogamaya, in order to prevent any staleness or sterility from entering the Pastimes. So try to adjust to this. Do not be eager to create another world.

To do away with opposition, greater harmony is necessary. And in the higher type of harmony, opposition even enhances the beauty of that harmony and helps it. When harmony is successful then it is found to be the necessity of beauty. Krishna represents beauty, and His harmonising capacity supersedes everything. There is nothing He cannot harmonise, and all enemies become friends in that harmony. In so many ways this is to be accommodated. The Lord is the centre of highest harmony, He is sweetness, He is our Master, and He is the Divine Love of us all.

Chandravali is in opposition to Srimati Radharani yet by Yogamaya their competition produces more satisfaction for Krishna. Everything is for Him. Through akhila-rasamrta-murti all possible types of ecstasy are harmonised, nothing is neglected. Justification of all existence is found there. That diversity and unity is all to satisfy His purpose. Radharani Herself said, “The other Gopis do not know it, but I have no objection if they come forward, for My only concern is for Krishna’s satisfaction. My concentration is always there, but the standard of their service is not so exclusive as to give full satisfaction to Him properly. That is My objection. They rush forward to serve Krishna but they do not know how to fully satisfy Him, otherwise I would allow them to.” In this way Radharani’s statement justified Her feeling. This statement of Radharani, where She does not consider Her devotion to be commonplace in the company of those exclusive servitors competing for Krishna’s affection—that is Her special beauty.

Her degree and intensity of endeavour to satisfy Krishna is above all others. Krishna represents the whole play, He is the Centre and the source of everyone’s love. But certain servitors like Lalita and Visakha are directly serving Radharani; while there are also those in Chandravali’s camp who are serving her in opposition to Radharani. That anti-party group is essential, just as the opposition party is necessary in a democratic parliament.

What is the purpose of this world? That is known only to Him. The first verse of Srimad Bhagavatam states that He alone is fully aware of the purpose of His activity. He is the Absolute Autocrat, He doesn’t have to explain Himself to anyone. Everything is for Him. Also, in some way He is for us.

aham bhakta-paradhino, hy asvatantra iva dvija

sadhubhir grasta-hrdayo, bhaktair bhakta-jana-priyah

(Srimad Bhagavatam 9.4.63)

“I do not know anyone but My devotees. All the saints are My sweethearts, and I am also their sweetheart. They do not know anyone but Me and I also do not care to know anyone but them.”

He is for the devotees and the devotees are for Him. That is the Substance and the potency, the Enjoyer and the enjoyed, the Positive and the negative, the Served and the servitor—both combine to make the Whole: the Subject and the object.

No subject can exist without an object. Subject means the thinking thinker; and there must be something to be thought otherwise the subject cannot exist. There must be some thinker and then recognition of a particular thing.

Disciple: Radharani sends Her different associates to canvas on Her behalf. Does Chandravali also have her associates canvassing for her?

Srila Guru Maharaj: Yes, there is a clash between Radharani’s followers like Lalita and Visakha and the followers of Chandravali such as Saibya and Padma. Srila Bhaktivinod Thakur has written, “As the attendant of Radharani’s camp, I do not like to see that area in Vrindavan where the camp of Chandravali is, because Padma’s interest is always to take Krishna from Radharani’s special place to Chandravali’s camp and if Krishna goes there then our place will become dark.” But still opposition is necessary in the development of different levels of service just as hunger or fasting is necessary for relishing food. It is all designed only to intensify the standard of service.

And what degree of attraction and service to Radharani do we find in Lalita Devi? If a drop of perspiration is found on the feet of Radha or Govinda she prays for one hundred thousand bodies to busily remove that perspiration. This sort of intense devotion is the unit of measurement to gauge love for one’s beloved. This is the inner feeling. Waves of such nature come from within one who comes in connection with that Vrindavan proper.

In Goloka Vrindavan, the abode of Sri Krishna, there are so many parties. There the Pastimes appear to be similar to the competition that goes on here in this world, but the difference is all in the degree of sacrifice the devotee has for their Lord. The life of a devotee is a life of endless sacrifice.

The Gopis of Vrindavan are perfectly self-forgetful of their own interest and well-being; they are cent-per-cent devoted not only in the present but also in the eternal future. There they live in the land of mercy, beauty, charm and affection; the plane of Absolute surrender. And that is the highest plane of our life. Nothing less than wholesale surrender is required there. As Krishna states, “If you give yourself wholesale to Me, then I will give Myself wholesale to you.”

Srila Rupa Goswami has given us an example of the gradation of service: When Krishna is at the summit of Govardhan Hill and He sees Balaram and His sakhya friends playing in the pasturing ground below, He also sees Yasoda with all her helpers busily preparing His meal. All the dasya servitors are seen to be engaged in some arrangement under the direction of Yasoda. Chandravali, with her group, is approaching a particular meeting place; while His beloved Srimati Radharani is coming with Her friends to an appointed place to be united with Krishna. All the different groups represented together around Govardhan are assembling there—santa, dasya, sakhya, vatsalya, and madhura—all are in His sight. He is overseeing everything. So very many affectionate servitors are all vying for His attention, but His eyes are always drawn to Srimati Radharani and Her group.

Even Laksmi Devi—the Goddess of Fortune and wife of Lord Vishnu—wanted to participate in the Rasa-lila of those simple cowherd girls of Vrindavan, the Gopis, but She could not enter, for that market—that place of the Rasa-lila Pastime—is so very exclusive. Although she has all the wealth and grandeur of Lord Sri Vishnu in Vaikuntha, still, unsatisfied, She is running to join in that great dance in which Krishna is at the centre.

No capitalist can enter that market and open a shop there for He has the full monopoly. There is only one commodity in the market and that commodity is Krishna consciousness.

The earth itself feels the charming union with Krishna by the divine touch of His Feet. The birds, insects, His friends—everything in the environment—sing in His sweet play. Only unconditional exclusive Divine Love can enter there. So much so, the attraction of Krishna has captured the hearts of everyone there wholesale. God’s grace is of such charming, intense nature that there is no way out but to serve the sweetness—not by fear, nor by hope, nor by the sense of duty, but all are helplessly attracted to sweet Krishna. Living harmony reigns there in its most natural and intense form. The servants of that quarter feel they cannot live without that service. That is their food.

Srimati Radharani prays, “You have captured My heart fully. Every atom of My body wants only You, but the circumstances are so cruel that We are parted. So I will jump into that deep well, taking My life. I pray You will come and take My position and I will take Yours, O Krishna, O Sri Nandanandan. Then You will realise what hopelessness I am going through and will understand My trouble.”

In that self-same mood Sri Chaitanya Mahaprabhu said, “My friends save Me by showing Me Krishna, otherwise I can not maintain My existence! What I once saw, touching My heart like lightning then withdrawing, show Me once again for I cannot tolerate the separation. How many times can one die in a second to earn that fortune, to get a moment’s perception of Krishna? I am ready to die millions of times. My heart bursts without having a second view of that wonderful thing! I had a little experience previously, but beauty and sweetness can be so cruel! If I do not get that vision I shall die.”

— — —

Chapter Fifteen:

Ambition of Life

We do not like to live in this material world that is so nasty. We are trying to realise how to live in the land of the soul. We are soul and we should live there.

yad gatva na nivartante , tad dhama paramam mama

(Srimad Bhagavad-gita 15.6)

(Krishna said to Arjuna: “That is My all-illuminating holy abode from which the surrendered souls never return once having reached there.”)

and:

abrahma-bhuvanal lokah, punar avartino ‘rjjuna

mam upetya tu kaunteya, punar janma na vidyate

(Srimad Bhagavad-gita 8.16)

(“O Arjuna, beginning from Brahmaloka, the highest planet in the universe, downwards, certainly the residents of all planets are naturally subjected to repeated birth and death. But, O Kaunteya, upon reaching Me, there is no rebirth.”)

It is coming into being, then again vanishing. It is being created, then destroyed. Creation and destruction is the nature of this plane of life, and we must leave this dress and find our ‘soul’ person and live in the plane of soul beyond the jurisdiction of this world. This is achieved by the use of our intelligence and mainly by the causeless mercy of the Vaishnav: sukrti. Sukrti, when accumulated, creates sraddha for the unseen cause. What is seen becomes neglected, and appreciation grows for what is unseen. The unseen is more reliable. The ‘unseen’ means that which is not under material experience, but it is more reliable than this place of ’concrete’ life which is sure to go—and not only mine, but everyone’s. So this bogus plane should not be trusted any longer. We must seek somewhere else. If we enter within our heart we shall find that, yes, there is mind, there is intelligence, there is soul, Super Soul and so on in the subtle world. Whereas this seen world is proven to be of change and destruction.

Our ambition of life is the higher plane of Krishna. We want to live in a country where the general insult and disregard is absent.

We can live an honourable life there. Whereas this plane is sure to go, and we see it every day and at every moment. Yudhisthir Maharaj said, “What is more wonderful than this? Every day we see everything going to the jaws of death, but we are not preparing ourselves for that. Instead our tendency is that as much time as possible we shall stay here.”

The whole of our energy we are using almost for nothing. We are using our energy for impossibility. I shall have to leave, and all of us we shall have to leave this place, still we want to give so much attention to building houses and this and that.

For this reason we are making Temples, etc., so that in this way so many persons’ energy will be used for the purpose of the Lord and they will be saved. Energy should be used for Him, and that is the way in which we can go to His land. All aspects of our life should be utilised for His service and that is the royal road to go swiftly to His domain. The whole energy should be used for His purpose.

Everything is for Him. We must realise this truth. Nothing is for us, and I am also for Him. The Infinite, the Absolute is such in His nature and His very existence, that everything is for Him. At present we are separatists thinking, “This is mine, I may be monarch of all I survey.” But this is the anti-current that has taken us far away from Him, thus causing us to become prey to death and disease.

— — —

Chapter Sixteen:

Place of Solution
Sri Nabadwip Dham

Nabadwip is considered by the high-order devotees to be the highest place of theism of Absolute Love. Sri Radhika and Govinda combined Themselves together, and They are avowed to give Their dearest thing to the public. As Sri Gauranga Mahaprabhu They came here with this idea.

Both parties have the best wealth, and They have come to distribute that for the benefit of the public: “Come this way, you will get the highest thing that We taste Ourselves. The same dish you can have. O people, you can have a taste of the same dish as We relish. It is the play of the highest order. Prem. Love.”

Raso vai sah: the Upanisads say that sweetness—rasa, anandam, sundaram—is really controlling the whole creation. Everyone wants rasa, none can say otherwise. From the atheists to the highest order of theist, everyone wants rasa.

If we can develop the eye to see, then every atom of Gaura-Dham will charm us to the utmost. Only the eye is necessary. By charm every atom is sufficient to engage us fully and accommodate us wholesale. One particle of dust can give us fullest engagement because all is infinite and of the most generous type here. All the dust is of the most generous type and promising for Krishna.

Every particle of dust promises to give us Radha-Krishna, so what more do we need? They all promise, and this is the outcome of Gaura-Dham. No other nature can be traced in them. They are all helping to take us to our highest attainment. Really seeing, it is their nature.

Externally according to our anartha it may produce so many tests and examinations, but with the least test and least trouble, they are ready to give our highest goal: the connection of Mahaprabhu, and the eye to see who Mahaprabhu is. The angle of vision is the most important thing, the angle of vision to look upon the environment.

In Vrindavan there are apparently so many demons such as Aghasura, Bakasura, Dhenuka, Vyoma, Arista, Kesi and Kamsa, but they are on the surface, whereas Krishna is everywhere. There is the superficial vision and the real vision. Similarly there is the internal self, and the necessity of that internal self—soul’s necessity—avoiding the superfluous, the surface.

The surface is for our physical senses, and for the mind there is also a mental layer of different types of religionists including so many other religions. But in the layer of soul, when we come to appreciate assistance from others, then we will come to appreciate how beautiful and how magnanimous is the connection of Gauranga here in Nabadwip. How it can enrich our soul! Our soul’s necessity.

— — —

Sri Guru-Prasastih:

In Glorification of Sri Gurudev

By Om Vishnupad Srila Bhakti Sundar Govinda Dev-Goswami Maharaj

(Translated into English by Sripad B.A. Sagar Maharaj)

sri-gaura-mandala majhe hapaniya grama

yetha avatirna mora prabhu guna-dhama [1]

My Divine Lord and Master, the Abode of all Transcendental Qualities, came down into this world at Village Hapaniya in the Holy Land of Sri Gaura-Mandal.

patita-pavani ganga-tira-sannihita

nyaya-ratna-vidyapitha bhuvana-vidita [2]

‘Nyayaratna-Vidyapith’ was a famous place of learning, situated near the banks of the Holy River Ganges that purifies the universe.

setha vaise viprabara prasanta udara

sri-upendra-chandra vidyaratna nama yanra [3]

There lived the jewel of Brahmanas, Sri Upendra Chandra ‘Vidyaratna’, peaceful and magnanimous.

bhattacharya-kula-ravi parama vidvana

nirantara seva-para laksmi-narayana [4]

Like the radiant sun of the Bhattacharya family line, he was superbly learned; he was ever absorbed in the Divine Service of the Supreme Lord and His Consort, Sri Sri Laksmi-Narayana.

tanra patni gauri-devi parama-pavani

maha-sadhvi jaganmata prabhura janani [5]

His devoted wife was the gracious Srimati Gauri Devi—the great saintly lady, the mother of the universe. And she was the mother of my Lord.

atharasa satera sake saurasvina masa

sanibara chhabbisa divasa parakasa [6]

1817 Saka era, month of Asvin by the sun, on Saturday the 26th, was his Holy Day of Advent.

budha-ditya jiva-yoge tunga-graha-gane

ramachandra-rasyasraye virachandra-dine [7]

At the conjunction of the Sun and Mercury, and the Moon and Jupiter, with many stars in their highest position, my Lord chose the day of Sri Virachandra Prabhu in the shelter of the same sign of the zodiac that the Supreme Lord Sri Ramchandra appeared in.

subhankari pusya-anke kartiki-navami

dharani haila dhanya prabhu-pada chumi’ [8]

At the auspicious moment of the eighth star Pusya on the ninth day of the month Kartik, mother Earth was blessed as she kissed the lotus feet of my Lord.

uthila ananda-rola acharya-bhavane

sankha-ghanta hulu-dhvani deya nari-gane [9]

A great joyous vibration filled the house of Acharya Vidyaratna as the pious ladies triumphantly blew the conch-shell and rang the bell.

ajanulambita-bhuja purata-sundara

devi anke sobhe divya-jyoti manohara [10]

His Form was beautiful radiant golden. His long arms reached to his knees, the symptom of the great soul. As he curled up in the lap of his gracious mother, a charming Divine Radiance came forth.

heriya putrera mukha mugdha pitamata

mugdha haila putra-rupe yata pativrata [11]

Seeing their son’s beauty, mother and father, and all the chaste wives present were entranced.

ramachandra janma-ksana smari viprabara

rakhila putrera nama ramendra-sundara [12]

That best of Brahmanas remembered the auspicious moment of the Appearance of Lord Ramchandra, and so it was that he named his beloved, beautiful son Sri Ramendra.

apurva balaka sobha vyapila bhuvane

anindya ramendra chandra bare dine dine [13]

The marvellous beauty of the child pervaded the universe. And it was day by day that the spotless moon Sri Ramendra grew and grew.

dekhite dekhite prabhu labhiya yauvana

parama samrddha kari dhana uparjana [14]

All could see as he gracefully bloomed in youth, the supreme treasure of wisdom was his natural acquisition.

divya subimala tanu maha-jyotirmaya

nirakhi sakala loka sadhvasa manaya [15]

Seeing his greatly effulgent Divine Perfect Form, all were moved to offer him all respects with reverence.

vairagya-bhavita-bhakti-purna kalevara

sauvala-pihita yena maha-sarovara [16]

His body, like a great lake covered by moss, was filled with Devotion and absorbed in indifference for the world.

maha-jnani suka-praya virakta-pradhana

heri pita-mata mane chinte anuksana [17]

Seeing the extreme detachment in his nature just like the great savant Sukadev, his mother and father began to feel a constant anxiety.

sannyasi haibe putra na rahive ghare

maha-yogi maha-tyagi laksana sarire [18]

“Our son will be a sannyasi, he won’t stay at home. All the symptoms of a paramahamsa completely indifferent to the world are present in his body.”

antare ananda bahye duhkha parakasa

kathodine kaila vipra sri-vaikuntha-vasa [19]

Feeling ecstasy within yet showing sorrow outwardly, the brahmana Sri Upendra Chandra left the world for the Holy Abode Vaikuntha.

krame krame prabhu mora apana prakasi

svechchhaya vandhana khandi haila sannyasi [20]

Gradually, my Lord revealed himself to the world, and by his sweet will breaking all ties with the world, he became a sannyasi.

grha-tyaji mayapura karila vijaya

sri-gauranga-janma-bhumi chidananda-maya [21]

Leaving home forever he made his auspicious arrival at Mayapur, the Divine Ecstatic Land of Sri Gauranga’s Advent.

sri-bhakti-siddhanta sarasvati prabhu-sthane

laila sannyasa dina-uddhara karane [22]

Just for delivering the poor souls of this world, he accepted sannyas from Prabhupad Srila Bhakti Siddhanta Saraswati Goswami.

sri-bhakti-raksaka sankirtana-murti-dhara

sei hetu guru nama rakhila sridhara [23]

Because he is the Guardian of Devotion as the very embodiment of the world chanting of the Glories of the Supreme Lord, his Guru named him Srila Sridhar Maharaj, the Lord of the highest Wealth of the soul.

patita-pavana-rupe tridandira vese

nama-prema vitariya bule dese dese [24]

As the saviour of the fallen, he took the mantle of the mendicant holding the triple staff, tridanda, and wandering from place to place he distributed Divine Love for the Holy Name of the Lord.

dina hina papi tapi sabare udhari

amrta sinchila visve, yetha gaura-hari [25]

Delivering the sinners and suffering souls from the worst conditions of life, he showered nectar all over the universe just as did our Lord Sri Gaurahari.

jaya jaya patita-pavana prabhu-bara

nyasi chura-mani bhakti-raksaka sridhara [26]

All Glory, all Glory to the Great Benevolent Lord, the crown-jewel of sannyasins, Srila Bhakti Rak!ak Sridhar Dev-Goswami Maharaj.

asankhya pranati tava pada-padme mora

krpaya karaha nasa karma-bandha ghora [27]

My countless prostrate obeisances unto your holy lotus feet. Be gracious and break my terrible mundane bondage.

bhavarnave padi sudha habudubu khai

e adhame udhariya deha pade thani [28]

I am drowning in this material ocean. Please rescue this fallen soul and grant him a place at your lotus feet.

vandi avirbhava tithi sri-krsna-navami

yenha dhanya haila prabhu-pada-padma chumi [29]

I sing the Glories of the day of your Advent, the ninth day of the dark moon, who was so blessed to kiss the lotus feet of Your Divine Grace.

vandi hapaniya grama maha-tirtha-vadhi

vandi prabhu sri-upendra-chandra-dayambudhi [30]

I sing the Glories of Hapaniya Village, the great place of pilgrimage, I sing the Glories of the home of Sri Upendra Chandra Prabhu.

vandi nitya bhattacharya kulabdha-bhaskara

vandi vidyaratna putra ramendra-sundara [31]

I eternally sing the Glories of Sri Upendra Chandra Vidyaratna’s Divine son who is the merciful radiant sun, Sri Ramendra Sundar, who gave the connection of his Divine Ray to the lotus flower of the Bhattacharya heritage.

sabadhane vando mui gauri-devi mata

yanra anka alo kari prabhu prakasita [32]

Also, I very carefully sing the Glories of Mother Gauri Devi, whose lap was effulgent with the merciful Advent of my Lord.

prabhura sambhandha-dhari yateka sujana

sanande vandana kari sabara charana [33]

With joy I sing the Glories of the feet of all the auspicious souls who had a relationship with my Lord.

sabe krpa kari more kara asirvada

nirvighne hauka labha prabhura prasada [34]

It is my prayer to you all, please be merciful and bless me that I may without obstacles attain the Loving Service of my Lord.

•    •    •

The Logo of Sri Chaitanya Saraswat Math

By His Divine Grace
Srila Bhakti Sundar Govinda Dev-Goswami Maharaj￼

Sri Chaitanya Saraswat Math, where sankirtan is always going on, is inside Krishna’s flute, and the sound om, which is the very gist meaning of gayatri, comes from Sri Chaitanya Saraswat Math, radiating merciful rays. Srila B.R. Sridhar Dev-Goswami Maharaj explains that everything is found within om—coming from Krishna’s flute, its meaning is “Gayatri muralista-kirtana-dhanam Radha-padam dhimahi. Krishna’s flute does not make any other sound except for the glorification of Srimati Radharani.” That is the real meaning and gist of the gayatri mantram.

The position of the guru is like water; the servitors of Sri Chaitanya Saraswat Math are like lotuses; and the Supreme Personality of Godhead, worshipped in His divine form of Radha-Krishna (om), is the sun. The sun’s merciful rays nourish the lotus, but if there is no water—if one cannot take shelter of Sri Guru and His grace—then the lotus becomes burnt by the rays of the sun.

Sri Chaitanya Saraswat Math’s Mission

srimach-chaitanya-sarasvata-mathavara-udgita-kirtir jaya-srim

bibhrat sambhati ganga-tata-nikata-nabadwipa-koladri-raje

yatra sri-gaura-sarasvata-mata-nirata-gaura-gatha grnanti

nityam rupanuga sri-krtamati-guru-gauranga-radha-jitasa

‘At this supremely enchanting divine ashram, destitute and spiritually loving devotees of Sri Gaura-Saraswati, who are expert at favourable practices of Krishna consciousness, constantly chant within their hopeful hearts the glories of Lord Sri Sri Gaurasundar, the greatly magnanimous source of all incarnations of the Lord, following in strict adherence the line of Sri Sri Rupa-Raghunath, the inexhaustible storehouse of the wealth of divine ecstatic consorthood love, and being eternally eager to engage in the loving service of Sri Sri Guru Gauranga Gandharva Govindasundar and Their associates. This effulgent and supremely worshippable King among all temples, Sri Chaitanya Saraswat Math, is situated within Koladwip, which is non-different from Sri Govardhan, the King of Mountains, on the enchanting bank of the revered Bhagirathi River, who rescues all fallen souls, in Sri Nabadwip Dham, a holy abode of touchstones, non-different from Sri Vrindavan. Capturing Jayasri (the Goddess of Victory – Srimati Radharani), it exists eternally, leaving the entire creation of moving and non-moving entities astonished in the extremely cooling and loving shade of the soaring victory flag of its ever-increasing celebrated renown.’

(The translation of the verse is rendered from the original Bengali translation written by Srila B.S. Govinda Dev-Goswami Maharaj.)

Headquarters
of Sri Chaitanya Saraswat Math

Sri Chaitanya Saraswat Math

Sri Chaitanya Saraswat Math Road,

Kolerganj, W.Bengal, 741302

Sri Chaitanya Saraswat Math

Bhanjipur, Tarakeshwar,

 Hooghly, West Bengal, 712410

Phone: +91 96093 02310

Please see scsmathinternational.com for other addresses in India and worldwide.

Books and Publications of Sri Chaitanya Saraswat Math

(English language)

(Available at scsmathinternational.com)

By Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj:

Search for Sri Krishna Reality the Beautiful

Sri Guru and His Grace

The Golden Volcano of Divine Love

Subjective Evolution of Consciousness

Loving Search for the Lost Servant

Centenary Anthology

Divine Aspiration

Exclusive Guardianship

Golden Staircase

Heart and Halo

Holy Engagement

Home Comfort

Inner Fulfillment

Ocean of Nectar

Sri Sri Prapanna-jivanamaritam

Sri Sri Prema-dhama-devam Stotram

Sermons of the Guardian of Devotion – Volumes I, II, III, IV

By Srila Bhakti Sundar Govinda Dev-Goswami Maharaj:

Divine Servitor

Dignity of the Divine Servitor

Divine Guidance

Golden Reflections

The Benedictine Tree of Divine Aspiration

Affectionate Guidance

Life’s Destination

In Search of the Original Source

Nectarean Glories of Sri Nityananda Prabhu

Religion of the Heart

Revealed Truth

By Srila Bhakti Nirmal Acharya Maharaj:

Guidance – Volumes I, II, III, IV

Guidance (Issues 1–30): collections of lectures (electronic)

Sri Nabadwip Dham Mahatmya-mukta-mala

By Srila Bhaktivinod Thakur:

Saranagati

Sri Nabadwip Dham Mahatmya

Dasa-mula Tattva

The Bhagavata

Other scriptures:

Sri Gaudiya Gitanjali (Kirtan Guide)

Holy Name and Offences to Be Avoided

Service Life

Srimad Bhagavad-gita

Sri Sri Prema-vivarta

Sri Brahma-samhita

(Many more publications in various languages are available at Sri Chaitanya Saraswat Math in India and abroad. Please contact any of the Mission’s temples for further information.)