Holy Engagement

By Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj

© 1993 Sri Chaitanya Saraswat Math
All rights reserved by the Successor President-Acharya

Sri Chaitanya Saraswat Math, Nabadwip, West Bengal, India

First Printing 1993

Second Printing 1993

Third Printing 2004

Compiled by Sripad Mahananda Das Bhakti Ranjan, printed by Sri Ananta Krishna Prabhu.

This electronic version is prepared in 2024 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

Introduction

Divine Transformation

An excerpt from Sri Dasa-mula by Srila Bhaktivinoda Thakur

Chapter One

Devotees’ Pilgrimage

Chapter Two

Searching Life’s Secret

Chapter Three

Recognising Divinity

Chapter Four

The Inner Domain

Chapter Five

The Greatest Benediction

Epilogue

Holiest Engagement

Appendix I

Sri Rupa Manjari Pada

Appendix II

The Author and His Mission

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

Introduction

Divine Transformation

An excerpt from Chapter 3 of Jaiva Dharma by Srila Bhaktivinod Thakur

[Translated by Sripad B.A. Sagar Maharaj]

One evening, three hours after nightfall, Sannyasi Thakur sat alone, singing the Holy Name. He was seated on a small mound in a lonely arbour of Sri Godrum forest. As he cast his glance northward, the full moon rose, revealing an unprecedented beauty throughout the Holy Abode of Sri Nabadwip. A short distance away, Sri Mayapur became visible. Sannyasi Thakur exclaimed, “O! What is this wonder? I see an ecstatic holy place. There, constructed of precious jewels, are an effulgent palace, a temple, and gateways. The entire bank of the Jahnavi River is illuminated by their brilliance. In many places at once, a tumultuous roar of Hari-nama sankirtan is arising, vibrating through the skies. And now hundreds of devotees resembling the celestial sage Narada are vibrating vinas, chanting the Holy Name and dancing. Somewhere, the white-complexioned god of gods, Mahadeva, is clutching his Dambaru drum, crying, ‘O Visvambhar, please give me Your mercy!’ Dancing in a mad frenzy, he now falls to the ground. Somewhere else, four-headed Lord Brahma, seated in the assembly of Veda-reciting rsis, is singing the Vedic mantra,

mahan prabhur vai purusah sattvasyaisah pravarttakah,

sunirmmalam imam praptim isano jyotir avyayah

“The Supreme Person is Mahaprabhu; He alone is the Source of our enlightenment. Only by His grace can one attain immaculate peace. He is the Supreme Being, the Invincible.”

“Now Lord Brahma is giving the transcendental commentary on that mantra. And somewhere else, all the demigods headed by Lord Indra are leaping and bounding, singing, ‘Jaya Prabhu Gaurachandra, jaya Nityananda—glory be to the Lord Gaurachandra, glory to Sri Nityananda!’ All the birds, perched on the branches of the trees, break out in song, ‘Gaura-Nitai, Gaura-Nitai!’ The bees have become intoxicated drinking the nectar of the Name of Gaura, and they are busily humming through the length and breadth of the flower gardens. Intoxicated by the Ecstasy of Sri Gaurachandra, Mother Nature extends her beauty all around. Lo! I never saw all these things in Sri Mayapur by day! What is this?”

Then, remembering his Divine Master, he said, “My lord, I know well that you have given me your grace by extending unto me a divine vision of Holy Mayapur. From now on, I shall adopt a method to come out into the world as a member of the party of Sri Gaurachandra. In this Holy Abode of Sri Nabadwip I see that everyone wears Tulasi beads around their necks, and they decorate their bodies with the signs of tilak and the Holy Names. I also shall do this.”

Speaking in this way, Sannyasi Thakur fell into semiconsciousness.

Shortly after, he awoke. Certainly he was awake, but the beautiful divine vision was no longer visible. Falling to weeping, Sannyasi Thakur said, “I am greatly fortunate. I received the grace of Sri Guru, and just for a moment I had a divine vision of Sri Mayapur Dham.”

The next day, Sannyasi Thakur threw his mayavadi sannyas-danda into the river. He tied three strands of Tulasi beads around his neck and decorated his forehead with the Vaishnav insignia of tilak. He danced, chanting, “Hari! Hari!”

When the Vaishnavs of Godrum saw his new-born countenance and charming new attire, they all offered him their obeisances, considering him to be most blessed. Sannyasi Thakur felt somewhat bashful, and said, “No doubt I accepted the dress of a Vaishnav to become a fit recipient of their mercy, but now I’m falling into another predicament. Over and over I have heard this verse from the lotus mouth of Sri Gurudev:

trnad api sunichena, taror api sahisnuna

amanina manadena, kirttaniyah sada harih

(Chaitanya-charitamrta, Antya 20.21)

“Knowing oneself to be lower than a blade of grass, being more tolerant than a tree, divesting oneself of all pride, and offering due respect to others—one should chant the Holy Name constantly.”

“Now, what will be my fate if those very Vaishnavs that I have accepted as my Gurus offer me their obeisances?”

Thinking in this way, he approached Paramahamsa Babaji and offered him his prostrate obeisances.

Seated beneath the roof of Madhavi vines, Babaji Mahasaya was taking the Holy Name. Seeing the completely transformed appearance of Sannyasi Thakur, and seeing that his heart had bloomed in love for the Name, Babaji Mahasaya embraced his disciple, bathing him with his tears. He said, “O Vaishnav Das, today my ambitions are fulfilled by touching your auspicious form.”

By these words alone, Sannyasi Thakur’s previous name vanished. He now became known as ‘Vaishnav Das.’ He had now attained something very special, a new lease of life. His dress of a mayavadi ascetic, his haughty name and titles of that sannyas order, and his condescending egotism—all these things had vanished.

In the afternoon many Vaishnavs of Sri Godrum and Sri Madhyadwip visited Sri Pradyumna Kunja to offer their respects and meet with Paramahamsa Babaji Mahasaya. All were seated around him, chanting the Holy Name on their Tulasi beads. Some shed tears, crying, “Ha Gauranga, Nityananda,” or, “Ha Sitanatha,” or, “He jaya Sachinandana.” The Vaishnavs discussed spiritual matters amongst one another. The visiting Vaishnavs circumambulated the Holy Tulasi tree, and began to offer their prostrate obeisances to the resident Vaishnavs. Just then Vaishnav Das also circumambulated Sri Vrindadevi, and threw himself into the dust before the feet of the Vaishnavs. Hearing the devotees’ remarks, some of the highly respected, elevated Vaishnavs exclaimed, “He can’t be the same Sannyasi Thakur—what an amazing transformation!”

Vaishnav Das rolled on the ground before them. Imploringly, he began to speak, “Today, my life’s mission is fulfilled. I have attained the dust of the feet of the Vaishnavs. By the mercy of Sri Gurudev, I have learned well that there is no refuge for the soul other than the dust of the feet of the Vaishnavs. The foot-dust of the Vaishnav, the nectarean water that washed the feet of the Vaishnav, and the remnants of food left by the Vaishnav—these three are the medicine for the disease of mundanity, and they are the healthy diet for those afflicted with this disease. Not only do they cure the disease, but they bestow the highest ecstasy upon the healthy souls.

“O Vaishnavs, please don’t think I am flaunting my scholarship. These days, my heart has become purged of egotism. I was born in a brahmana family, I studied all the Scriptures, and I entered into the fourth order, the life of asceticism. Thus, the inflation of my ego has known no bounds. But since the day I became attracted to the principles of the Vaishnavs, a seed of humility was planted within my heart. By the mercy of you all, I have gradually cast off the pride of my birth, the megalomania of my scholarship, and the grandeur of my ascetic status. Now, I find that I am a helpless, wretched soul. Other than the shelter of the lotus feet of the Vaishnavs, I have no refuge whatsoever. Brahmanism, scholarship, and sannyas—these things were the cause of my downfall. Now I have openly confessed everything at your lotus feet; please utilise your servitor as you deem proper.”

An excerpt from Sri Dasa-mula by Srila Bhaktivinoda Thakur

[Translated by Sripad B.A. Sagar Maharaj]

yada bhramam bhramam hari-rasa-galad-vaisnavajanam

kadachit sampasyams tad-anugamane syad ruchi-yutah

tada krsnavrttya tyajati sanakair mayika-dasam

svarupam vibhrano vimala-rasa-bhogam sa kurate [8]

After wandering throughout the higher and lower species of life, when he is blessed with a holy glimpse of a Vaishnav whose heart is melted in the joy of love for the Supreme Lord Hari, the attraction to live the life of following in the wake of the Vaishnav is born for the conditioned soul. Continuously chanting the Holy Name and Glories of Lord Krishna, his life of illusory existence is gradually dispelled. He soon attains to his own intrinsic form and becomes eligible to revel in the joy of the unadulterated Service of Sri Krishna.

• • •

All glories to Sri Guru and Sri Gauranga

Chapter One

Devotees’ Pilgrimage

Devotee: Please tell us something about Sri Nabadwip Dham parikrama (circumambulation).

Srila Guru Maharaj (Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj): We should try to become more acquainted with the realistic view of Nabadwip. There are so many divisions in this Nabadwip Dham: mainly nine. It is mentioned that they represent the nine sections of devotion:

sravanam kirtanam visnoh smaranam pada-sevanam

archchanam vandanam dasyam sakhyam atma-nivedanam

Simantadwip represents sravana-bhakti, hearing about Krishna. Chanting about Krishna, kirtan, is in Godrumdwip; remembering the Lord, smaranam, is in Madhyadwip; serving the Lord’s feet, pada-sevanam, is here in Koladwip; worshipping with ghee lamp, etc., archanam, is in Ritudwip; offering prayers, vandanam, is in Jahnudwip; rendering service as a servant, dasyam, is in Modadrumadwip; rendering service to the Lord in the relationship of a best friend, sakhyam, is in Rudradwip; and full self-surrender, atma-nivedanam, is represented in Sri Antardwip, Mayapur. They have connection with these nine main types of devotional conceptions respectively. When travelling to these places we are reminded by the incidents connected with them how such representation comes from each place. All of them taken together promote our understanding as to what is devotion proper.

Atma-nivedanam, full self-surrender, is the basis of all. After atma-nivedanam the plane of life will be categorically changed. After surrendering to the central direction, whatever will be done by us will come to have recognition as devotion. That is devotion. Atma-nivedanam is selflessness plus self-surrendering. Self-surrendering presupposes selflessness. Selfish actions come to an end and selflessness is also crossed, and then self-surrendered life begins—and that is devotion proper.

The life of a devotee has no individual or provincial interest. He works only for the universal interest of the Whole Absolute. Devotees are soldiers of that plane. Whatever they may do, the suggestion and inspiration come from the centre, the Absolute Good. Though apparently they seem to be members of this plane of quarrel, in their heart their connection is with the Absolute Good; therefore their colour has completely changed. The valuation of the devotees’ movements has completely changed although apparently they seem to be doing everything almost in a similar way to the mundane persons. Mundane persons eat, and the devotees also appear to eat, but actually they are not eating: they are rendering service to the remnants sent by the Lord. In this way they are going on.

tvayopabhukta-srag-gandha-, vaso ‘lankara-charchchitah

uchchista-bhojino dasas, tava mayam jayema hi

Uddhava says in Srimad Bhagavatam, “We shall conquer the whole of the deluding energy (Maya) by only one thing. And what is that? We shall accept everything with the spirit of service. Whatever You, O Lord, send to us, You have already taken and enjoyed, and we shall serve those remnants and thereby the whole of the deluding energy will be devastated.”

One of my learned professor Godbrothers was challenged by his younger brother who was perhaps a graduate, “What do you do there in the Math? What we do, you also do there.”

The professor replied, “No, no, you do not do what we do in the Math.”

“You do not eat?”

“No, we do not eat.”

“Then what do you do? With my own eyes I have seen you eating.”

“No, we don’t eat. We don’t eat like you: we don’t put solid things into our stomachs like you. We render service to mahaprasadam. What we do is beyond your understanding. We don’t eat like you. We have no spirit of consumption. We don’t consume anything, but we honour the remnants of the Lord.”

Such will be the difference between all the activities of the true Vaishnavs and the worldly men. Apparently the Vaishnavs seem to do the same things as others are doing: walking, sleeping, eating, engaging others in activities, earning money, spending, and so many apparently similar things; but the standpoint is totally different. It is connected with the centre. They abide by the direction of the central movement whereas the worldly men are guided by their provincial, local interest. The difference is that one is guided by the local, and the other by the Absolute, and that difference is very, very great. The Vaishnavs are on the other side of selflessness, the other side of renounced life. Between the worldly men and the Vaishnavs is the realm of complete renunciation. One is on one side, the other is on the other side.

What proper devotion is, must be realised. Generally, it may not be understood by the apparent movement of the devotees, but it is to be realised by the question of adjusting the angle of vision. The angle of vision is to be changed.

There are so many incidents, stories, and sceneries connected with Sri Nabadwip Dham parikrama, but all are meaning to help us in our life of absolute adjustment. If one can catch that, then by his parikrama through different holy places and his hearing about local ‘historical’ incidents he will receive eternal instructions in various conceptions of devotion. He will receive encouragement in this way.

It is not like the parikrama of the ordinary people in the general Hindu section of society who also go out on pilgrimage. The general people come in contact with the holy places and they have some holy association, but their main object is to gain some unseen help in their present life. They want their desires of this present life to be satisfied by some invisible help from the demigods. It is punya-karma—to acquire good merit to help success in their present life according to their conception. It is not suddha-bhakti.

The objective of the Gaudiya Math people is quite different and it cannot be reckoned in any of the different planes the present educational section are hunting for. The present-day scholars cannot even think that purely spiritual life is possible at all. They consider that spiritual life may be only a concoction that others are suffering from. According to the so-called scientific scholars, the spiritual searchers are fighting with their shadow, hunting after impossibility and imaginary things. They consider the devotees to be running after phantasmagoria and superstition.

ya nisa sarva-bhutanam, tasyam jagartti samyami

yasyam jagrati bhutani, sa nisa pasyato muneh

(Srimad Bhagavad-gita 2.69)

But on the other side, we think that in the name of concrete reality they are running after phantasmagoria—just the opposite. They are running after the mortal achievements. They think immortality is not possible, and Socrates had to pay a heavy price for expressing that the soul is immortal. At the cost of his life he announced that the soul is immortal. They objected, “No, nothing is immortal, therefore it is foolish to neglect the mortal pleasures, so let us enjoy whatever there may be.” That was their viewpoint.

The normal viewpoint is that we want to be wakeful in that plane of life which is darkness to them. The basis is that the soul is immortal and there is an immortal world—it is not only immortal but it is nectarean reality. Srnvantu visve amrtasya putrah: “O you sons of nectar, be mindful. You are eternal and you are children of that soil. Why do you suffer so much? You have become victims of mortality but really you are not so. You have an inconceivably higher prospect of life. Come back. Come back to your own plane. Come back home.” That is the general call of the Upanisads, the most ancient revealed scripture.

The attempt of the followers of Sri Chaitanya Mahaprabhu does not only call for theistic life, but it calls for theism in its full-fledged condition: that is a family life with God—family life with the Absolute Beauty and Charm. “Your place is just on the lap of the affectionate father, or, just on the lap of the beloved consort.”

“Do or die” is the slogan of Mahaprabhu’s followers. Let us try. Let us strive our utmost to achieve what is our own real prospect. No compromise. There must be no compromise along the way, but we must fight to the finish and we must be prepared for that. Our Guru Maharaj, Prabhupad Srila Bhaktisiddhanta Saraswati Thakur, was the Acharya of the whole Gaudiya Math and he was of such nature. He was not haphazard or prepared to make any compromise—nothing of the kind.

Prabhupad Srila Bhaktisiddhanta Saraswati Thakur had to begin his fight almost single-handedly against the whole of the world—against all the different stages of culture ever known to the world. His only support was Srimad Bhagavatam and Sriman Mahaprabhu. He proceeded with ‘heart within and God overhead.’ On his head was Mahaprabhu and Bhagavatam. He stood alone to fight out Their cause. Not only did he want to fight in Bengal, the province of Mahaprabhu, and not only in India, but he wanted to fight outside as well.

He wanted to attack the highest position of the present civilisation—the Western world, the scientific civilisation. They are so proud with their present achievements, but Srila Saraswati Thakur Prabhupad wanted to break down the whole structure of the present false civilisation. He wanted to demolish it and construct a divine temple over the ruins. He wanted to construct a temple of God over the mundane world. He wanted to present not any half-truth, but the fullest: in his words, “full-fledged theism” in accordance with Srimad Bhagavatam. We are not to stop halfway or be satisfied with partial progress, but we are to only engage in wholesale dealings, and that is given by Srimad Bhagavatam.

avismrtih krsna-padaravindayoh

The conception of theism follows these lines. It is continual existence under the holy protection of the Divine Feet of Krishna: to maintain one’s life of continuous engagement with all sorts of activities, while thinking, “The guide is upon my head. The Divine Feet of Krishna are upon my head.” With this attitude we can easily remove what is foreign within us in no time at all. The continual remembrance of Krishna’s Lotus Feet, of Krishna’s connection, will in no time disperse all the difficulties along the way, as well as all meanness and all that is not dignified. Our Srila Guru Maharaj said, “The Gaudiya Math stands for the dignity of the human race.” We are to understand that slavery to Krishna is a most dignified position. And everything against that ideal is meanness. The only standard of life for a gentleman is to understand and accept the position of subordination to the Absolute Truth. To admit what is proper and real, and on that basis make one’s life advanced, is not meanness. To understand one’s proper position and to understand one’s proper duty and discharge it—that is a gentleman’s life; to accept what is truth. What is considered to be meanness will be removed very soon. And what is really for our welfare and beneficial to us, that will increase.

You are at present in an adulterated conception of your own life. The mind, intelligence and exploiting energies of different kinds are all adulteration. So from your existence will be eliminated all kinds of adulteration. It will be purified and your real self within will come out in its pristine glory, and you will find you have a happy devotional connection with the Supersoul, the Super-knowledge. You will come across knowledge proper—a clear, personal type of knowledge—with its paraphernalia and systematic existence.

Whatever you are attracted to at present in this mundane plane will be transferred. Affection proper will be discovered. At present your affection, attraction, and love are misdirected, but they will find their proper place and position. The special characteristic is that you will have a real place and position where these faculties of affection and attraction will find a special support, a proper place to which they will be directed. This is devotion.

• • •

Chapter Two

Searching Life’s Secret

We must have eagerness to mix with sadhus of the higher type and avoid liking the company of the ordinary public. If we allow ourselves to mix with the ordinary public in the name of preaching or collection or any other thing, that will be detrimental to our cause.

vacho vegam manasah krodha-vegam

jihva-vegam udaropastha-vegam

etan vegan yo visaheta dhirah

sarvam apimam prthivim sa sisyat

(Sri Upadesamritam 1)

Inspired by the advice of Sriman Mahaprabhu, Srila Rupa Goswami put His advice into this poetic language.

Vacho vegam—one should not be habituated to speak much; to speak always, whether good or bad, without discrimination. Also, manasah, the raw mental flow is to be controlled. The mind generally thinks about war, about astonishing scientific research, about making money feverishly, and so on. People who are greedy always try to keep company with millionaires, but the mind must not be allowed to run after such things. Those who are full of lust are always searching for beautiful women. Such is their campaign. And those that have controlled their senses are always searching for different conceptions of Narayan. So the ordinary flow of the mind towards exploitation, towards tempting things, must be checked. We are not to allow the flow of our mind to go this side, that side and every side.

Krodha-vegam. Sometimes anger may come, but it creates disaster. It is inevitable that there will be a reaction to anger, therefore we shall try to check that type of flow of the mind towards anger. But still, we must try to utilise for the Service of Krishna all of whatever we still have left of these things.

Kama krsna-karmmapane krodha bhakta-dvesi-jane. Speculation, planning, etc. may be utilised in the service of Krishna. We shall try to utilise any anger within us by defending the devotees, and in this way in no time we shall get relief from anger. The free-flow of the mind may be directed and utilised in sadhu-sange hari-katha. Prajalpa is unnecessary discussion about mundane affairs. Also we should not be eager to have the company of any person without first considering whether his association will be good.

Jihva-vega means our attraction to a particular taste. Some may have a particular attraction to the pungent, some to the bitter, some to the sweet, some to the acidic, etc. We should try to avoid the hankering of the tongue to taste particular things. How? The process is that while taking anything I am to consider how nicely the sadhu, the Guru, or the Lord has first tasted it. The material things should be subservient and our attention should be directed towards the subjective feeling of how the higher have tasted it. This is the clue to how to get free from the material taste.

Mahaprabhu tried to avoid sweet things; “I am a sannyasi, so I must keep the ideal. If I take the good things then all will follow that example and it will be detrimental to them.”

Then Svarup Damodar said, “That is the negative side, but the positive side is that one should take prasadam. A person must have the experience of how Jagannath has tasted the preparations.” From the objective world we are to go to the subjective. All feelings should be collected and applied towards the higher plane, and they must be withdrawn from the lower plane.

Udara-vega. “I have not taken much food. My belly seems to be vacant, I shall take more.” Such tendency to take more and more is called udara-vega.

Jihva-vega is for the taste, the quality, and udara-vega is for the quantity. And upastha-vega is the tendency or urge to gain pleasure from the company of women. We are instructed that these three are in one line and they help each other: jihva-vega, udara-vega and upastha-vega. We must be very careful to get rid of them. They cause so much disaster in one’s life. They spoil so many lives. We must be careful in our dealings with them.

“Etan vegan yo visaheta dhirah, sarvam apimam prthivim sa sisyat. One who can control all of these difficulties is a real Goswami, and he can control the whole of the world. He is eligible to make the population of the whole world into his disciples. Any number of disciples cannot make him deviate from his standpoint.” These have been given as the cautionary points for the sadhus who come under the flag of Sri Chaitanyadev.

But how can we become intimate with a sadhu?

dadati pratigrhnati, guhyam akhyati prchchhati

bhunkte bhojayate chaiva, sad-vidham priti-laksanam

(Sri Upadesamritam, 4)

We can increase our attraction and love for a sadhu by giving him raw items and by accepting his prasadam—to give and to take. To give items to be utilised by him, and to accept whatever is necessary for ourselves, but nothing new.

We won’t try to take anything new, but we will wish only for something which has been used by the Guru and Vaishnavs, whether it be a garland, clothes, decorations, or whatever. We shall try to live by the remnants of the Vaishnavs. We shall present new things to the sadhus, and we shall try to live by their remnants.

Guhyam akhyati—I should reveal my innermost feelings to the sadhu: “From my innermost heart I feel these many particular things within me. Are these feelings good or bad? And if bad, what is the remedy?” We shall place our inner heart before him so he may examine and proceed accordingly.

Prchchhati—we shall enquire from the sadhu, “What is the secret of your holy life? Please tell me and I shall try to follow that example in order to get out of my present circumstances. In your case how did you gain relief?” We shall try to collect the secrets of success of life from a sadhu. Bhunkte bhojayate chaiva—we shall feed him, and accept his prasadam.

If we follow the above guidelines we shall come closer to a person. If we deal in these ways with a bad man we shall become bad, and with a good man we shall become good. There are two types of water: filtered and filthy. Filthy water can be purified. The higher sadhus can take evil thoughts from others without becoming contaminated. In their hearts resides Govinda. Govinda is infinite and He can consume any quantity of filthy things, therefore their hearts cannot be contaminated.

yare dekha, tare kaha ‘krsna’-upadesa

amara ajnaya guru hana tara’ ei desa

(Chaitanya-caritamrita, Madhya 7.128)

“Whoever you find, talk with him about Krishna only.” This should be our motto. One who follows this is a real follower of Mahaprabhu—not of Krishna. Krishna is almost confined within His own circle but when He comes as Mahaprabhu His main interest is to open the way to His domain. “Go on distributing. At first distribute My sound aspect. It is the most spacious, subtle and effective. Gradually you will find everything there. The first connection is with My sound aspect.”

His sound aspect is all-embracing. From far away it can connect, and then the Figure, then Colour, then Quality, then His Associates, and then His Pastimes. At that time the devotee becomes attached with some particular duty by which he joins the lila of the Lord.

• • •

Chapter Three

Recognising Divinity

Devotee: When my diksa-gurudev was present he gave me spiritual instructions, therefore he was also my siksa-guru. After his departure I receive guidance from his books and tapes as well as his general instructions. Is he still considered to be my siksa-guru? Are his books and recordings now my siksa-guru?

Srila Guru Maharaj: Of course, but in a passive way. Generally the chaittya-guru’s function is better there. If you fail to understand a particular passage, then you cannot have progress. Passively it is represented to you, but you have to extract the real purpose; and another Vaishnav may see something more there. Therefore it has been said, ‘Yaho bhagavata pada vaisnavera sthane.’ If you want to read the Bhagavatam you must go to a Vaishnav Acharya, a Vaishnav teacher, and read it under his guidance, otherwise you may fail to understand the real standpoint. You must read Vaishnav scripture with the help of the Vaishnav Acharya. The passive siksa-guru may help to remind you, but if you fail to understand, the book will not come to remove your misconception. But the living siksa-guru, the sadhu, will point out and explain the misunderstandings. Sadhu and sastra are both necessary, but the sadhu is principal. In the absence of the living scripture—the sadhu—the passive scripture—the sastra—is there to give us help.

Devotee: Is the chaittya-guru passive?

Srila Guru Maharaj: It is not passive but it is somewhat vague within us and we may not always be able to detect its advice. It is difficult to understand its advice.

Devotee: Can the chaittya-guru be a manifestation of our Gurudev and of Krishna also?

Srila Guru Maharaj: Yes. When we internally ask something while standing before our Gurudev, “Please advise me in this particular position. What am I to do?” Then we may feel something: “My Gurudev is giving this suggestion.” If we are pure then we shall be able to catch the real solution from him.

While reading Bhagavad-gita we may also ask Krishna, “What is the real meaning of Your speech? Please allow me to understand.” According to our position we will be able to understand if Krishna suggests, “This is the purpose of My speech…” But it is vague and depends upon one’s capacity of realisation.

Devotee: Many of us did not get to see or speak with our Gurudev much, so how is the Spiritual Master aware of the activities of his disciples? Also the Spiritual Master is sometimes far away from the disciples, so how does he keep connection with them?

Srila Guru Maharaj: He can gain a general conception from the letters of the disciple, by his words and also from others. From one, two, or more sources he may conjecture as to the way the disciple is engaging as well as his current stage of progress. By the activities, expression, and aspiration of a disciple it is not too difficult to understand his general situation and plane. So many tests exist.

Generally it is said that a man cannot be judged by his dress, but he can be judged by his words. But in devotional life a person may even be judged by the nature of his dress as well as of course by his words, practices, attachment, etc.

If some dirt accumulates and causes an interruption in the running of a fine machine such as a computer, the expert will be able to understand the nature of the defect. Similarly, the plane of a person can be known from the words he speaks and the actions he performs. His earnestness and attraction for various particular stages of duty are among the many symptoms by which a person’s position can be understood.

In general, some may tend towards renunciation, others towards exploitation, and some towards devotion. Amongst the devotional section some may tend towards devotion to the Deity, some to devotion to the Vaishnavs, some to devotion to the Guru. A devotee’s situation may be assessed according to where his intensity and eagerness lies. There are many signs to indicate the different stages of devotees.

The position of a devotee can also be assessed according to the nature of his enquiry. What does he want to know? In the sastra are listed different stages of enquiry and instruction.

Devotee: After the disappearance of the Spiritual Master, is the connection still maintained? Is the Spiritual Master still aware of the disciple’s activities?

Srila Guru Maharaj: Our attitude should be to consider that he is seeing everything from above.

We cannot have full knowledge of our Gurudev. A devotee after fifteen years of continuous service as a sannyasi was told by our Guru Maharaj, Prabhupad Srila Bhakti Siddhanta Saraswati Thakur, “You have not seen me. You could not see or meet me.” By this example we can understand that it is very difficult for the disciples to know in what plane the Gurudev is staying.

He was one of the most popular sannyasis amongst Srila Prabhupad’s disciples, but during Srila Prabhupad’s last days that sannyasi took some independent action which caused this remark to come from our Guru Maharaj, “You could not meet me; you could not see who I am.”

In other words we understood that Guru Maharaj indicated, “You are trying to be a canvasser of the grihasthas— not my servant. Some men and money are at your disposal and you think I want men and money and so you are supplying me with such things. You think that your property is your men and money, and sometimes you give something to me by way of a bribe, and then you return to keeping your estate. But I require that you be my man and that you will always work cent per cent on my behalf, and never be influenced by the popular opinion of any charm of the material world. You are to be cent per cent my servant. Whatever you do must be independent of any connection with the outside world. No outside connection is to influence you in any way. You are to be always clear. You are to handle the world, but not establish any connection or affection in the world. Cent per cent, you are to be mine. That should be the attitude. You are to be my man and you are not to incur any obligation to the external world. It is not that in the name of devotion you will come and plead on their behalf to me. You are to be always cent per cent mine, and in this way engage yourself with the outside world—whether with men, money, fame, or anything else. This connection must not be slack.”

On the other hand Vasudev Datta said to Mahaprabhu on behalf of the people at large, “Please accept them. I stand as their guarantor. If You wish, You may send me to eternal hell, but please accept them.” But that mood is of another type. There is no lacking of faith in the centre; rather the most intense degree of faith in the centre is displayed by his words, although apparently he pleaded for the public at his own risk.

Devotee: It is also said, chaksu-dana dila yei, janme janme prabhu sei—that he who gives me transcendental vision is my lord, birth after birth. So, is the connection with the Spiritual Master actually eternal, birth after birth?

Srila Guru Maharaj: Of course. But we must not identify him with the appearance we experience by our physical senses. The inner identification is necessary, and that vision will increase according to our inner growth. Our vision will increase and transform from prakrta to aprakrta, from material to transcendental. As our vision changes, the way we see Gurudev will change accordingly. A man is generally known first by his external uniform, then by his body, then by his mind, then by his intelligence. As much as our eye will develop to see things rightly, what we see will change its appearance.

Acharyam mam vijaniyat—the Lord says, “It is ultimately I who am the acharya. It is My function in different stages and forms.” At the same time different acharyas may simultaneously work together. They have their common ground in their Sri Gurudev, but, like so many branches of a tree, they differ in many ways. Still, the ideal is acharyam mam vijaniyat. The ideal is going from gross to subtle. According to the depth of vision of the eye of the viewer some factors are in common, some different.

Different depths of vision will disclose different realities of the Acharya, and it will go in different rasas [Divine Relationships] to the highest position by a gradual process of realisation. Otherwise it will be martya-buddhi, a material conception of the Divinity, and that is a crime; that is ignorance. It is erroneous.

We are to withdraw ourselves from the snare of identifying reality with the physical form presented to our senses. The eye is a deceiver; it cannot see the proper form. The ear also deceives. The form of the acharya is not indriya-grahya, perceivable by the senses; it is indriyatita, beyond the experience of the senses. Because we are in such a low position we must gradually proceed to the inner world with the help of the figure we see before us. But so much importance is given to seeing deeper. The acharya sometimes wears winter clothing and sometimes he wears summer clothing, but we are not to identify him with the dress even though it is also indispensably connected with his body. Similarly the acharya may show himself to have a young body but later in life he shows an old body. Similarly in one birth he may come in a particular body and another time he may come in another body. The same acharya may come differently at different times. From the external we shall have to go to the internal. This applies to ourselves also. If I lose this body of flesh and blood and have instead only a subtle body, then I shall see the Guru in the form of his subtle body, not in the form of this physical type of body. The Devatas, Gandharvas, and siddhas also have their Gurus, but neither they nor their acharyas have a material body. So we are to eliminate the external conception and enter within the internal conception, and that will be all-important to a progressive disciple. It does not mean that he will disregard the physical form of Gurudev, but he will look to the real importance and real presence within.

We should worship the remnants of the acharya—his coat, his shoes, his sandals, etc.—but that does not mean that such things will be superior to his own body. Similarly, if we are eager to do some physical service to him but he does not want that, then we should not do it. If I go to massage his feet but he says, “No, no. I do not want that,” then we should refrain. His internal wish will be higher. In this way we are to make progress from the gross to the subtle, but that does not mean we should abhor all external things. We should respect them, but more importance should be given towards the internal as the higher, deeper representation. Eho bahya, age kaha ara. “This is superficial, go deeper.” As much as we have deeper vision we shall go forward.

Devotee: In the case of Bilvamangal Thakur, his Gurudev spoke to him through the prostitute Chintamani, and Bilvamangal recognised his Guru there.

Srila Guru Maharaj: But that does not mean he went back to Chintamani. He accepted Chintamani as his first Guru. Through her advice he went to Somagiri and from there he went to Vrindavan, eliminating his earlier guide. He recognised that Chintamani was his starting point but he did not give so much respect that he stayed there and served her. Eho bahya, age kaha ara. Progress means elimination. Progress presupposes some sort of elimination, some change in conception, otherwise it is stagnant and static.

Devotee: Does that mean that in a devotee’s progress he discards lower rasas as he progresses from santa to dasya to sakhya and so on?

Srila Guru Maharaj: When his internal representation finds its full nature it will stay there. He will not make further progress to a higher rasa because his final goal has been reached.

Gradation is everywhere. Similarly, there is classification in the energies: Goloka-sakti, Vaikuntha-sakti, then Sivaloka, Brahmaloka, Viraja; and then, here in the material world, there is classification—but according to grossness. In the mundane plane the classification is from gross to subtle. There is also classification and gradation within the nature of the jivas. Some finish their progress in the dasya relationship in Vaikuntha. Some cross Vaikuntha dasya and enter within the dasya of Krishnaloka where there is madhura-rasa-dasya, vatsalya-rasa-dasya, general dasya, etc. There are infinite classifications. The soul is infinite and everything is infinite. We are indicating such things from afar (dig-darsana) but everything is analysed in the infinite. Every part of infinity is infinite, therefore we are repeatedly told, “Begin work. Begin service. There is no end of knowledge, and there is no end of enquiry, so begin service—Devotion.” Jnane prayasam udapasya—enquiry is never to be finished. It is never satisfied. Pranipata, pariprasna, sevaya. Pranipata is full confidence; pariprasna is honest enquiry; and seva, service, is all-in-all. Without seva you cannot claim to come in touch with the Infinite. You are to submit and serve, then the necessary direction will be revealed within you. Begin your service. Wherever you are, it is a great blessing if you get the chance to begin your service. Through some agents that chance may come even in the tree and beast species.

Service is all-in-all. It is the concrete whole; anything else is just a partial representation. Without submission, no enquiry is possible. But enquiry is not the fulfilment. Fulfilment is to serve. That is the reality and that will fetch something in return for you.

Bhaktya sanjataya bhaktya. Bhakti, not jnana or other things, will promote bhakti. Jnana cannot produce bhakti, but bhakti is independent in herself. Only bhakti can produce bhakti, so jnana is in the negative side. Bhakti is independent. Bhakti is absolute. It does not depend in any way upon jnana or karma. Bhakti is born of bhakti alone. Bhakti can produce bhakti. Nothing else. Ahaituky apratihata. It is causeless. It cannot be produced by any other thing. Bhakti can extend herself. And apratihata—no other wave can oppose the growth of bhakti except for Vaishnav-aparadha, offence to the devotees of Vishnu, Krishna. Vaishnav-aparadha is the misconception of bhakti, the misapplication of bhakti. Jnana and karma cannot produce any effect on bhakti because bhakti is apratihata, but anti-bhakti is aparadha and we must be careful there. Yadi vaisnava-aparadha uthe hatimata. In particular we shall be careful to try to save ourselves from Vaishnav-aparadha.

There is also gradation in Vaishnav-aparadha. If a Vaishnav of a lower type is dissatisfied it will not have much effect, but when there are differences between Vaishnavs it is necessary to see who will have the backing from the higher quarter. The central thought is to be considered. With that consideration we are to approach. Ambarish Maharaj was a devotee, also Durvasa Muni had some devotion, but we are to compare and see who will receive the higher backing. Duryodhana was a devotee and Arjuna was also a devotee, but there was a clash between them. Sometimes we see such things.

Bhisma is a devotee—he is one of the twelve devotional mahajans—Arjuna is also a devotee, but we are informed that there was a clash between them. Sometimes the clash is ostentatious and sometimes according to their circumstances. But who shall we side with? When such a case is there and cannot be avoided along the way, who we side with should be calculated in consultation with higher opinion. We must look for support from the higher office. It is living, not a dead jumble of law.

It is not such an easy thing to commit Vaishnav-aparadha. It is aparadha if some offence is made to a Vaishnav, but if a clash comes with an anartha in a middle-class Vaishnav causing him to become angry, that will not produce any offence. A cent per cent Vaishnav may have some anartha, and if some opposition comes to the anartha, he may be enraged. In such a case it is not strictly the Vaishnav but his mind—the mental system of the Vaishnav and not his spiritual element. It will not be so much of an aparadha if the cause of his anger was only that his material interest was disturbed.

We can make so many calculations and assessments, but we also see in the Scripture: “Na hi kalyana-krt kaschid, durgatim tata gachchhati—any person engaged in virtuous actions does not go down to hell or become ill-fated.” If one is sincere and does not want to deceive himself, none can deceive him. We must be true to our clear spiritual conscience. We must be truthful to that in our quest, then the Lord within will come to help us. He will always help the sincere souls. He is everywhere and He is the helper.

na hi kalyana-krt kaschid, durgatim tata gachchhati

I want the highest good, and the Highest Good will also correspondingly come to my relief.

• • •

Chapter Four

The Inner Domain

Conceptually Sanatan Goswami took Krishna to Mathura, and from there he took Him again back to Vrindavan. He did not allow Krishna to go out of Mathura. We see this in his writings. But we see that Rupa Goswami connected Vrindavan-lila with Dvaraka-lila. He showed that everything of Vrindavan-lila was transferred to Dvaraka-lila including even the Queens. When asked what the adjustment is, our Srila Prabhupad replied, “Why has this subject matter been termed as adhoksaja—beyond our understanding? If it is possible to understand everything and keep it within our fist, then it cannot be adhoksaja—achintyah khalu ye bhava, na tams tarkena yojayet.”

It is His sweet will. We must leave everything up to His sweet will. If it is possible to capture all knowledge within me, then His existence does not transcend mine. Therefore, jnane prayasam: don’t bother yourself uselessly to try to know anything and everything about Him, but submit. By submission you will come to understand by partial instalments according to your feeling of service necessity. You are finite, so do not try to ‘devour’ the Infinite—that attempt is not desirable. To want to devour the whole thing and put it in your belly is not only a waste of energy but it is detrimental to your cause. By trying to do so means that even unconsciously you consider it to be limited, otherwise how can you be bold enough to try to know everything about Him—to want to know more and more, more and more? This tendency proves that you want to finish all understanding about Him. It may be possible to have some sort of ‘complete’ knowledge of Maya to a certain extent, but not Adhoksaja, Krishna, in any way. Such hankering for knowledge is a disqualification within you. By that path you cannot make any real progress. Yam evaisa vrnute tena labhyah—it must come from the higher side. You can only try to encourage your negative side: “I am so low, I am so mean. I am the most needy.” And that must be sincere—not a show.

Sincere progress rests on our realising that, “I am the most needy, the most wretched, the most mean.” This is the way we should try to cultivate. So, jnane prayasam udapasya. We are to hatefully banish such a tendency to ‘know’ Him. Namanta eva, jivanti san-mukharitam bhavadiya-vartam—instead, I must try to catch whatever comes through the mouth of the devotees, because by that way knowledge from the positive direction comes to me out of its own accord. I shall welcome and invite that. It is automatically coming. It is freely coming to me, and not that by labouring I shall try to know everything about Him. I will accept such revelation in whatever form it may come, and not that I shall disturb Him with the demand, “You make it known to me what You are.”

Sthane sthitah—and it does not matter wherever one is placed. One may even be a bird or beast, but that does not matter. Hanuman is not in a human form, Garuda also, but they have much. Krishna indicates, “Really they have access to enter into My Domain and within My heart. The real path to Me is through Devotion, through service. Leaving the path of service, those who are very eager to ‘know’ everything about Me, they labour with much pain to try to have some conception and estimation about Me. But their pain is their only reward. Pain is the only reward if one leaves the path of service and wants to know Me. You have curiosity, but why? You are My servant, so don’t try to go to any other side. Don’t be eager to know Me, to know who I am. Instead, try to fulfil Me. Really, you are to satisfy Me. I am anandam, ecstasy. That is My highest part, and you are to come and add to that.”

You are to search for Krishna-santosa, a way to satisfy Him, but without caring for that, you are using so much energy to try to satisfy your abstract knowledge, your curiosity. Therefore you are a self-deceiver.

sreyah-srtim bhaktim udasya te vibho

klisyanti ye kevala-bodha-labdhaye

tesam asau klesala eva sisyate

nanyad yatha sthula-tusavaghatinam

(Srimad Bhagavatam 2.4.16)

How? The example is given that if paddy is threshed there will be rice, but if only the husk is threshed it is likened to the attempt for knowledge of Krishna. We want rice, not the husk. To thresh the husk is mere fruitless labour. The pain of the endeavour is its only reward. Similarly, when the finite wants to know the Infinite, his labour is wasted there. Krishna says, “Whatever you get, try to use that in your duty to satisfy Me, anandam.” That is the real thing, the real taste.

There are four slokas in Srimad Bhagavatam condemning jnana. Another one is:

naiskarmyam apy achyuta-bhava-varjitam

na sobhate jnanam alam niranjanam

kutah punah sasvad abhadram isvare

na charpitam karma yad apy akaranam

(Srimad Bhagavatam 1.5.12)

Naiskarmam paramam siddhim. The idea that I shall have to labour to live is very dishonourable. If I have to live, I must labour; that is very dishonourable. So the ancient scholars searched for a position where we can live without labour, where without pain we can live easily. They started a campaign to discover or invent such a position. Sometimes naiskarma received much appreciation within the society. They want to be without labour troubles, and in this way the capitalists use computers and so many machines in place of so much man-labour. The man-labour has been so impertinent that the capitalists want to eliminate it.

The ancient scholars were sometimes very busy to discover a social position for all the souls whereby they can live without labour, without karma: naiskarma. They came to consider that self-satisfaction, atmaramata, could be achieved by complete withdrawal. To back up this conception they considered that Buddha and Sankar came to give relief by pointing out that there is a stage of samadhi such as we feel in a sound sleep. They described that if we can reach that plane of no labour we will still be able to live happily and we will find no trouble there.

Sukadeva Goswami agreed, “Yes, naiskarma is also found here.” But in Srimad Bhagavatam he gave a new form of naiskarma: “You say that work is painful, work is dissipating. You say that labour is wasting energy. But now I am going to give you an ideal of life where there is no dissipation. You will labour, but without dissipation of energy.”

How?

“Yatra jnana-viraga-bhakti-sahitam naiskarmyam aviskrtam—we have discovered, or invented, a new type of naiskarma: jnana-viraga-bhakti.”

Jnana and viraga took Buddha and Sankar to samadhi, but the Bhagavata school says, “No, no. You must not be captivated by that. It is not that at the cost of your own individual prospect you are to purchase naiskarma, the labourless life. In samadhi you will be nowhere, so it is suicide for whoever will purchase that kind of naiskarma in samadhi. But we are giving you painless labour, and that is the labour of love in raga-marga. In Srimad Bhagavatam the atma (soul) is ascertained as eternal, and in the eternal plane you can keep your own individuality, and you will labour. But the atma is above mortality, so there is no pain in such labour. At the same time you can retain your own identity and position, and have a better form of life.”

Our Srila Guru Maharaj used to give an example. If a cowshed catches on fire, the cows naturally become fearful and run out, and, because of that experience, those cows may sometimes become afraid to see red clouds in the sky at dawn or dusk. Our Guru Maharaj said that the Buddhist and Sankarite schools have the type of fear which the cows have upon seeing the red clouds. They think that after emancipation any energising in spiritual life also produces the pain of labour. But it is a labour of love, and that will give nourishing ecstasy, anandam. As much as you energise, that degree of anandam will come to you, and there is no dissipation of energy because it is the eternal plane; and you are also eternal. Everything being in the eternal plane, there is no dissipation of energy and you can retain your individual, pleasant, fruitful life. It is a life of fulfilment. It is a life of progress. You can have everything, but without the dissipation of energy which you are so afraid of in this mortal world. You can playfully live without any reaction which leads towards death.

jnana-viraga-bhakti-sahitam naiskarmyam aviskrtam

Service to the Lord is not labour. It is a giver, a sustainer. It does not deplete vitality, but it sustains more and more. It is life-giving. Pure service is life-giving, not life-taking; not vitality-killing, but vitality-supplying. It is opposite in the eternal plane, especially in the Goloka area where everything is a labour of love.

Without labour the residents of Goloka will think themselves to be fasting, and when engaged in labour they will think themselves to be well fed. Service is nourishing. Service is not depleting; it is not killing. Therefore our attempt should not be so much for knowledge, for trying to know everything, but it should be directed towards how we can utilise ourselves in the highest function—service.

naiskarmyam apy achyuta-bhava-varjitam

na sobhate jnanam alam niranjanam

kutah punah sasvad abhadram isvare

na charpitam karma yad apy akaranam

(Srimad Bhagavatam 1.5.12)

Naiskarma is much renowned and appreciated by many scholars, but that naiskarma, to say nothing of the proposal of the elevationists in the mundane world, has no place at all in the Bhagavata school. Even naiskarma, which has so much respect from the higher leaders such as Buddha and Sankar, is discarded—scornfully thrown out.

Service, service, service. Don’t be afraid that service is depleting energy. Service is life-giving. It is feeding you properly. Service!

Die to live. You must have such courage to die for Krishna and you will see everything come in glorious colour. So, engage in service; that is the main thing. To try to know Him is futile. You cannot make Him an object of your knowledge. He is Adhoksaja.

Why is there a difference between what Sanatan Goswami and Rupa Goswami gave? They are one and the same, so why is there a difference in what they presented? Our Guru Maharaj said, “It is adhoksaja. Do not try to bring everything within your understanding, for that will be Maya.” It is to be revered by us. It is unknown and unknowable. And faith will help you to ‘die’ for living.

• • •

Chapter Five

The Greatest Benediction

Satyam priya-hitam cha yat. Speak the truth. Tell the truth, not lies, while at the same time be mindful not to be eager to give delivery to unpleasant truth. That does not mean you will speak lies because it is pleasing. We are to speak the truth but with the condition that it must be pleasing, otherwise we should not say anything unnecessarily. Priya means tasteful, pleasing. Truth may not necessarily be pleasing, so where does the element ‘pleasing’ have its standing? It is above truth. It is of the mercy character. Truth is something like justice, but ‘pleasingness’ is in the category of mercy—above justice. It is possible that there is something more than truth. Sympathy, mercy, grace, love, charm, and beauty are above naked truth. Without these qualities truth will be just law, untasteful, and ultimately that will come to the nondifferentiated Brahma conception.

Lila means beautiful, life-giving, loving Pastimes. Without love, lila is useless, and that is Maya. If we can have the conception of mercy above justice, we can have some positive conception of the ultimate reality. We will understand just how great a well-wisher He is. We are sinners, for whom Nityananda Prabhu approaches from door to door and appeals to His utmost, “Please accept the Truth. Truth is beautiful because of mercy.”

We may not deserve, but there is hope because there is a land of mercy. Crossing what we deserve, such things may come to us. This is so greatly hopeful to the needy. This is prema. Although Nityananda Prabhu was opposed and maltreated by Jagai and Madhai, He nonetheless distributed mercy to them. So of what magnitude is mercy! Nityananda Prabhu approached them for their own welfare but they opposed and injured Him. Still He persisted. So how hopeful is the existence of mercy! It is above truth. This is what is Love Divine. This is what is sundaram. This is what is charm, fascination and attraction from the Absolute Realm. It is continuous and automatic, and this is the prime thing at the root of everything. Goodwill. Goodwill is at the basis of everything.

Mercy and grace are present in different forms.

Before taking sannyas Mahaprabhu drew together all His near and dear and spoke with them. During wartime there is a state of emergency, and similarly Mahaprabhu’s advice came with the mood of urgency: “Always think of Krishna. Whether you are eating, sleeping, or awake; day and night always think of Krishna. You are in danger. You are in a situation of emergency where at any moment death can take you away from your present position. So consider it as an emergency and go on with cultivating Krishna consciousness, Krishnanusilana. By hook or by crook try to stay afloat upon this Krishna consciousness—continuous Krishna consciousness.”

It is not just a case of going to church once a week, or praying five times a day, or thinking of God at least three times in a day, but you are to remember and serve Krishna always.

When Mahaprabhu went on His preaching tour to South India, He similarly instructed:

yare dekha, tare kaha ‘krsna’-upadesa

amara ajnaya guru hana tara’ ei desa

(Sri Chaitanya-charitamrta, Madhya 7.128)

“Whoever you meet, speak to them about Krishna. This is My request and order to you all. Save the many suffering souls because they are in danger. Help them because they are drowning in ignorance and illusion. Try as much as you can to rescue them from this drowning position. Rescue the drowning. Take the risk, jump into the ocean and bring out those who are drowning in ignorance and illusion. Try to drag them from darkness to light.”

If there is a fire and intimation is received by the fire brigade, it will be mockery if they refer it to the headquarters, wait for an order from there, and only then go to extinguish the fire. Mahaprabhu said, “Amara ajnaya guru hana tara’ ei desa: I am distributing the relief work for all who are drowning in the ocean of Maya. Go on with this relief work.”

While in the Madras branch of the Gaudiya Math I went to see the Education Minister for a recommendation letter to help our preaching in the area under his jurisdiction. He said to me, “Swamiji, they are all Tamil speaking. They do not know English or your Bengali or Sanskrit, therefore first you learn Tamil and then you can go there to preach.”

I replied, “Suppose I am going along the road in the Tamil countryside and I find a boy drowning in a pond, should I go to learn Tamil and then communicate with the people? Or should I try my best by means of gestures and postures to alert the people to rescue that drowning boy?”

The education minister said, “You are so extreme?”

“Yes. We see such urgency. It is an emergency that somehow Krishna consciousness must be injected through some mediator, whether he be English-speaking, Hindi-speaking or whatever. Some impression must be given everywhere.”

Mahaprabhu issued an order, “Yare dekha, tare kaha ‘krsna’-upadesa. It is an emergency. Whoever you find, talk about Krishna. Don’t wait for any certificate from the authority. I am issuing a general certificate, a letter of authority to you all.”

• • •

Epilogue

Holiest Engagement

“At least you are My intimate friend, so I won’t deceive you. You can believe Me. I promise.” How shamelessly Krishna expressed Himself! He has come so intensely to plead for Himself, for our benefit. A record is kept in Srimad Bhagavad-gita for our guidance.

Even more than that, Krishna Himself came as Mahaprabhu in order to preach for Himself. He came as His own canvasser with a group and brought Srimati Radharani along with Him: “If necessary I shall show how charming a position you can have in Devotional Service. I shall show you how service can be so beautiful and dignified. Come along with Me.”

Baladev came as Nityananda to canvass. Krishna and Balaram came to canvass for Themselves as Mahaprabhu and Nityananda. Vrindavan came to canvass for itself as Nabadwip.

We are more indebted to the canvasser than the actual party. We are connected more intimately and we are thankful to the canvasser first, especially when the Lord Himself has come to canvass. How beautiful, how magnanimous, how sacrificing! What sort of Love Divine is found there!

We came to seek something good, and Mahaprabhu proposed the direction. I became somewhat charmed there, and felt, “Yes, this is very charming, very beautiful, and very capturing.” Then I searched for one who could distribute such things of satisfaction to my inner heart, and somehow I found my Master. He is canvassing exclusively for Mahaprabhu, and very strongly—surcharged with infinite energy to work on account of Sri Gauranga. With such intensity was that great dynamo! Then I accepted him and tried to offer myself to be taken within his shelter. I led my life following his order as much as I could, and now also I find that I am still under his shelter and doing some sort of duty as asked and ordered by him. In this way I am passing my days trying to have the core of his advice from the different scriptures such as the Srimad Bhagavad-gita and Srimad Bhagavatam, and trying to find the culmination of what Mahaprabhu and our Gurudev expressed. With deeper and deeper thinking, I gradually received some satisfaction. If I were to not say that I am getting satisfaction then I would be doing some injustice to Gurudev and his associates. No other ideas or proposals can draw my attention. Rather, I am gaining firmer faith day by day in the teachings of Mahaprabhu, Vyasadev, the Vraja-lila, etc. Though Their Nature is infinite, I find Their position is becoming stronger within me, and I must be satisfied with what little I can get. At the same time I feel in my good faith that this sort of life must be extended to others also. Thus I am passing my days.

By distributing Mahaprabhu’s message we are not going out to do anything bad, but according to our conception we are trying to do the holiest thing. Our purpose is of the holiest type ever possible to conceive, so we must go forward with this programme to do good for others, the best for others, and at the same time to get it for ourselves. There can be no engagement more holy than this in the world. It is the holiest engagement and has the blessings of the Lords Nityananda and Sri Gauranga. It is duty to Them. It is Their department.

Preaching is the special department of Sri Gauranga and Nityananda Prabhu. Nabadwip Dham is the place of Their blessings. Our prayer to Them is that, absolving us of all offences, They may utilise us. Here in Koladwip, Nabadwip, at the place of forgiveness of all offences, aparadha-bhanjan-pat, we are praying that They may forgive us for all our previous offences and engage us in Their service to spread Krishna consciousness together with Gauranga consciousness.

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

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

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

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

“At this supremely enchanting divine ashram, materially 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, 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 that is 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.”

Appendix I

Sri Rupa Manjari Pada

Composed by Srila Narottam Thakur, with commentary by Srila Guru Maharaj (Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj)

sri-rupa-manjari-pada, sei mora sampada,

sei mora bhajana-pujana

sei mora prana-dhana, sei mora abharana,

sei mora jivanera jivana

sei mora rasa-nidhi, sei mora vanchha-siddhi,

sei mora vedera dharama

sei vrata, sei tapa, sei mora mantra-japa,

sei mora dharama-karama

anukula ha’be viddhi, se-pade ha’be siddhi,

nirakhiba e dui nayane

se rupa-madhuri-rasi, prana-kuvalaya-sasi,

praphullita habe nisi-dine

tava adarsana-ahi, garale jarala dehi,

chira-dina tapita jivana

ha ha rupa kara daya, deha more pada-chhaya,

narottama laila sarana

Sri-rupa-manjari-pada, sei mora sampada, sei mora bhajana-pujana—my everything is Sri Rupa Goswami’s Holy Feet. We are to discuss so many classifications and positions of rasa: santa, dasya, sakhya, vatsalya, madhura. And in madhura-rasa Srimati Radharani’s camp is special. Then again there are so many gradations of sakhis. There is also the class of the manjaris, the younger girls, who have more freedom to approach. When Radha and Govinda are in union in a private environment, the manjaris can still approach; they have such freedom to visit Them. If any materials of service are necessary, the sakhis send the manjaris to that place. The sakhis do not approach there. In that way the manjaris enjoy the best confidence. The most secret service of Both can be supplied through the manjaris. In the highest position they have free entrance, and their leader is Rupa Manjari. She is understood to be the leader of the whole group of younger girls, the manjaris, therefore in Madhura-bhajan, she is all-in-all. This has been taught to us by Srila Narottam Thakur. For us—and the younger batch—she is our highest resort.

Sei mora sampada—my wealth is there in her feet. Sei mora bhajana-pujana—my worship and service is also in her. Sei mora prana-dhana, sei mora abharana—the very wealth and gist of my life is there; and the ornaments of my life, if there may be any, are within her Grace. Sei mora jivanera jivana—indeed, the very life of my life, if there is anything, that is also her. I am for her pleasure.

Sei mora rasa-nidhi—if there is anything, the source of any and all desirable ecstasy is only to be found there. The mine, source, and fountainhead of all rasa is there in her feet. Sei mora vanchha-siddhi—and if I am to expect any other fulfilment in life, that is also there in her feet. Sei mora vedera dharama—if any duty is recommended by the Vedas for me, I would like such duty to be at her feet.

Sei vrata, sei tapa—if at all there is any desired fruit from any penance or observance of vows, that is also to be found there. Sei mora mantra-japa—and the continuous repetition of japa all ends there. All things have only one end in my case: they all meet in different phases in the feet of Rupa Manjari. If she is satisfied then the variegated nature of my devotional practices are satisfied. Sei mora dharama-karama—and any of my conceptions of duty or activity of any phases or form all have one end and meet in one point: the holy feet of Rupa Manjari.

Anukula ha’be viddhi, se-pade ha’be siddhi—I only pray to the Controller who is at the root of all these arrangements of affairs in this world, “Please connect me there. O Absolute Manager, may you grant my prayer that all my tendencies may go to attain her favour.” Nirakhiba e dui nayane—and my vision of her will be so very intense and concrete as though I am seeing with these very eyes. It will not be vague, abstract, or imagination, but it will be the most concrete realisation by the grace of the Absolute Manager.

Se rupa-madhuri-rasi, prana-kuvalaya-sasi—what sort of high-class beauty is there in her holy feet! I want to jump. Let my heart be a lotus.

There are two classes of lotus: the white lotus came from the sun and the red from the moon. The kuvalaya is a mixture of the two. The lustre of her body will feed me day and night as the life of my life which is compared to a kuvalaya. The kuvalaya is fed and nourished by the lustre of the moon, and her holy feet are the moon, and my very vitality is likened to the lotus. May the lustre of her beauty maintain and nourish my heart of hearts. Praphullita habe nisi-dine—and the lotus of my heart will grow by that ray, and dance.

Tava adarsana-ahi—this is my prayer, but what is my present condition? My present condition is in the negative side, my mistress. My present position is such that without having a sight of you, your grace, my heart will burn into ashes. That is my present position. Garale jarala dehi—this is just like the poison of a cobra which produces pain within my heart. I have been bitten by a snake, and what is that snake? It is the snake of your separation. I am not getting any direct contact with you, Your Grace. The serpent’s poison has captured my heart and I am going to die. Chira-dina tapita jivana—and this is not a sudden thing, but from the beginning I have been suffering this sort of pain of separation from such a beautiful and hopeful life of fulfilment.

Ha ha rupa kara daya, deha more pada-chaya, narottama laila sarana—but I have now reached the extreme position and for the last time I am begging for your favour, otherwise I am going to be finished.

This was composed by Narottam Thakur in praise of Srila Rupa Goswami. In this way he has given us light of the higher quarter of bhajan life. Our sampradaya is named as the Rupanuga-sampradaya, and our Guru-parampara and all these things are adjusted according to that. He wrote many songs and they are of very substantive firmament, very ecstatic, and of deep faith.

• • •

Appendix II

The Author and His Mission

Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj is a veteran ascetic preceptor of the original traditional saintly succession ordained by Sri Chaitanya Mahaprabhu, and he is the Founder Acharya of the holy temple of pure devotion in Nabadwip, West Bengal, India, known as the Sri Chaitanya Saraswat Math. Established by Srila Sridhar Maharaj in 1941, this sacred place of worship has become the gem of pilgrimage for devotees the world over who are true aspirants for gaining entry into the divine land of surrender unto the Absolute Good. His spiritual representation is hailed throughout the annals of spiritual India, not only for his encyclopaedic command of the revealed Scriptures, but for his undisputed acumen as a bona fide commentator of the archives of scriptural treasures which were revealed by the venerable saintly preceptors of the East. He is an unprecedented oracle who draws out the inner meaning and substance of the Scriptures in an ever-progressive, expanding, dynamic and living conception.

In 1985, three years prior to his departure from this mortal world, Srila Sridhar Maharaj fulfilled a personal heart’s desire he had cherished for over thirty years: he conferred the holy order of sannyas upon his most beloved, confidential and most senior associate-servitor, Srila Bhakti Sundar Govinda Dev-Goswami Maharaj. Srila Sridhar Maharaj, ever renowned for his keen intellect and spiritual foresight, could envisage the grave necessities of his Mission in the future. He therefore named Srila B.S. Govinda Maharaj as his successor Acharya-President for his own Math, Sri Chaitanya Saraswat Math, and its affiliated branches.

The Elixir of Nectar which has been carried around the world from Sri Chaitanya Saraswat Math is still flowing by the mercy of Sri Guru and Gauranga represented in the person of Srila Govinda Maharaj, and through him it has become doubly sweet.

Srila Guru Maharaj—acclaimed by one and all as the ‘Maker of Gurus’—has presented to us his most precious gem in the personage of Srila Bhakti Sundar Govinda Dev-Goswami Maharaj. In Srila Guru Maharaj’s own words, we say, “May we thank our lucky stars!”

• • •

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.)