CentenaryAnthology Web

Pastimes, Glories and Teachings of
His Divine Grace

r^la B. R. r^dhar Dev-Goswm^ Mahrj
C
entenary
A
nthology
Kanak, kmin^, and
pratih 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.
r^la B.R. r^dhar Dev-Goswm^ Mahrj
(Kanak, kmin^, pratih:
the desire for money, women and fame.)
All Glories to the Divine Master
and the Supreme Lord r^ Ka Chaitanya
Pastimes, Glories and Teachings of
r^la Bhakti Rakak r^dhar Dev-Goswm^ Mahrj
First compiled as an offering on the Occasion of
The Centenary of his Holy Advent
With an introduction by
His Divine Grace
r^la Bhakti Sundar Govinda Dev-Goswm^ Mahrj
Nabadwip, Sri Chaitanya Saraswat Math
C
entenary
A
nthology
All rights reserved by:
The Sevite-President-chryya
r^ Chaitanya Sraswat Mah, Kolerganj,
P.O. Nabadwip, Dist. Nadia, W.Bengal,
Pin 741302, India
with branches internationally. Website: http://scsmath.com
First printing (with Special Sri Gaudiya
Darshan Supplement): 1995
Second printing: 1996:
Abhijit Das,
ATN Printers,
3 Tiljala Road, Calcutta 700 039,
India
Compiled by:
Mahnanda dsa Bhakti Rajan
Published by:
Sri Rasabdhi Brahmachary,
Sri Chaitanya Saraswat Math, Kolerganj,
P.O. Nabadwip, Dist. Nadia,
W. Bengal, Pin 741302, India
Nabadwip (03472) 240752 & 240086
Calcutta (033) 2590 9175
CONTENTS
Foreword
The Exclusive Line of r^la Saraswat^ hkur v
by r^pd B.P. Janrdan Mahrj
Introduction
This Extremely Auspicious Day xiii
by r^la B.S. Govinda Dev-Goswm^
PART 1
Chapter 1 ika-Guru 1
Chapter 2 Transcendental History 13
Chapter 3 r^la Guru Mahrj Remembers 23
PART 2
Chapter 4 Hearing to See 47
Chapter 5 The Guide 56
Chapter 6 Specific Service 63
Chapter 7 The Willing and the Able 67
Chapter 8 A Wonderful Touch 72
Chapter 9 Faith and Harmony 77
Chapter 10 Focussed to Guru 84
Chapter 11 Unadulterated Purity 88
Chapter 12 Surrender, Service Dedication 93
Chapter 13 The Harmonizing Spirit 101
Chapter 14 HarmonyBeautys Necessity 111
Chapter 15 Ambition of Life 121
Chapter 16 Place of Solution:
r^ Nabadw^p Dhm 123
r^ Guru-Praasti 125
Appendix 131
Offered for the satisfaction of our Guardians:
Their Divine Graces
O Viupda r^ r^la Bhakti Sundar Govinda
Dev-Goswm^ Mahrj
and
Ananta-r^ Vibhita Paramahasa-kula-chumai
O Viupda r^ r^la Bhakti Rakak r^dhar
Dev-Goswm^ Mahrj
First offered on October 18th 1995, the occasion of
The Culmination of the Year Long Centenary Festival of
r^la Guru Mahrj:
r^ r^la Bhakti Rakak r^dhar Dev-Goswm^ Mahrj
With particular acknowledgement to:
r^la Bhakti Sundar Govinda Dev-Goswm^ Mahrj by whose causeless
grace the world today has the opportunity to be connected to the
service of r^la Guru Mahrjs lotus feet.
r^pd Bhakti nanda Sgar Mahrj for giving the inspiration
to produce this publication in its present form.
r^pd Bhakti Sudh^r Goswm^ Mahrj for his timely and
greatly appreciated presentation of r^la Guru Mahrj to the world.
As well as to the many devotees who have helped to make this and other
publications from the Mah possible, particularly:
r^pd Mdhavnanda Prabhu;
r^pd abdev Prabhu;
r^pd Premanidhi Prabhu,
and many others
O Viupd r^
r^la Bhakti Sundar Govinda Dev-Goswm^ Mahrj
Sevite and President-chryya of r^ Chaitanya Sraswat Mah
O Viupd r^
Founder & President-chryya of r^ Chaitanya Sraswat Mah
O Viupd r^
r^la Bhakti Siddhnta Saraswat^ hkur
The Founder of r^ Gau^ya Mah
O Viupd r^
with O Viupd r^
r^la Bhaktivednta Swm^ Mahrj
All glories to His Divine Grace, O Viupd Paramahasa
hkur r^la Bhakti Rakak r^dhar Dev-Goswm^ Mahrj,
the most illustrious follower of r^la Bhaktisiddhnta Saraswat^
hkur and who is ever giving the unlimited mercy of r^ Chaitanya
Mahprabhu 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
r^la Saraswat^ hkur
by His Holiness r^pd Bhakti Pvan Janrdan Mahrj
Formerly printed in the form of a
Centenary r^ Vysa-pj offering
r^la Guru Mahrjs conclusions embody the full siddhnta of the line
of r^la Rpa Goswm^, and his beautiful poetic style shines with the
most sublime Ujjvala-rasa revealed by r^ Gaurga to His true
followers.
r^ Chaitanya Mahprabhu has glorified the Brhma-Mdhva-
Gau^ya Sampradya. As an effulgent locket adorns a necklace, so
Mahprabhu appeared in the Sampradya began by Lord Brahm:
ka hoite chatur-mukha. There are of course four Sampradyas:
one was begun by Brahm, one by the Kumras, one by Lakm^ and
one by Lord iva. Their preceptorial lines are continuing, and their
followers present the conclusions of such stalwarts in their respec-
tive Sampradyas as Rmnuja, Madhvchryya, Viuswm^ and
Nimbarkchryya.
Still, in the words of r^la Guru Mahrj,
e-rpa roti brahm ambhu agochara,
gaura bhakta kp ptra mtra siddhi sra
The divine worship of Mahprabhu is beyond the vision of even
Lord Brahm or Lord iva. Only by receiving the mercy of a devotee
of Lord Gaurga can one attain such perfection. r^ Chaitanya
Mahprabhu appeared in the Brhma-Mdhva-Gau^ya Sampradya,
but what he came to give is beyond the vision of the preceptor of the
Sampradya, Lord Brahm himself. It is also beyond the purview of
Lord iva. Both are mahjans, and recognized devotees, still they
are unable to participate in the exclusive devotion given by
r^ Chaitanya Mahprabhu and known to His internal devotees such
as r^la Guru Mahrj. Rather they ever pray to have bestowed upon
them the mercy of Mahprabhus true followers so they may continue
the progressive development of their devotion.
r^ Chaitanya Mahprabhu is actually situated in His own internal
Sampradya, although apparently appearing within the Brhma-
Mdhva-Gau^ya Sampradya. Mdhavendra pur^-vara, iya-vara r^-
^wara. Who preceded Mahprabhu and showed the deep mahbhva
mood of separation of r^mat^ Rdhr^ was r^ Mdhavendra Pur^.
In the r^ Chaitanya-charitmta, r^la Kads Kavirj progres-
sively describes the deep mood of r^la Mdhavendra Pur^pd
expressed in the verse:
ayi d^na-dayrdra ntha he, mathur-ntha kadvalokyase
O my Lord! O most merciful master! O master of Mathur! When
shall I see You again? There it is noted that, Actually this verse
was spoken by r^mat^ Rdhr^ Herself, and by Her mercy only
was it manifest in the words of Mdhavendra Pur^. Only r^ Chaitanya
Mahprabhu has tasted the poetry of this verse. No fourth person is
capable of understanding it.
r^la Mdhavendra Pur^s effulgence of Ka-prema showed, in
the original sprout form, the glory of Mahprabhus Sampradya.
Although he was formally situated in the Brahm-Madhv-Gau^ya
Sampradya, prior to his appearance there was no one in that line
vi rla Guru Mahrjs Centenary Anthology
who displayed the deep Love of Godhead, the mood of Ka-prema
of Mdhavendra Pur^. His disciple was the most fortunate r^ wara
Pur^, who was accepted as the preceptor of r^ Chaitanya Mahprabhu.
When Mahprabhu visited the place of the appearance of Lord
Ka in Mathur, and was dancing before the Deity of r^ Keava, an
elderly brhmaa began to also dance in ecstatic love, Ka-prema,
along with the Lord. Later, Mahprabhu asked that brhmaa where
he had acquired such love. The elderly brhmaa replied that he had
a connection with r^la Mdhavendra Pur^, who had visited his house
and accepted him as a disciple. He also told Mahprabhu Himself:
kintu tomra prema dekhi mane anumni
mdhavendra-pur^ra sambandha dharajni.
ka-prem t h, y h t hra sambandha
th vin ei premra kh nhi gandha.
Upon seeing Your ecstatic love, I can just imagine that You must have
some relationship with Mdhavendra Pur^. This is my understanding.
This kind of ecstatic love can be experienced only by one who has a
relationship with Mdhavendra Pur^. Without him, even a scent of
such transcendental ecstatic love is impossible. Without a connection
with r^ Mdhavendra Pur^, such Love of Godhead is not possible.
r^la Guru Mahrj has always said that we are not worshippers of
form, but of substance. There is a qualitative presence that is expressed
in the r^ Chaitanya-charitmta. We are not interested in mere general
expressions like the Guru-parampar, but we are interested in the
living line of r^ Chaitanya Mahprabhus Sampradya which is mani-
fest in the hearts of the most qualified representatives of the Lord.
Just as r^ Chaitanya Mahprabhu is much more than the Yuga-avatr,
being the most sublime combination of Rasa-rj, r^ Ka, with
Mahbhva, r^mat^ Rdhr^, similarly there are personalities who
embody the presence of r^ Mdhavendra Pur^.
In more recent times, that most divine presence again revealed
itself in the person of r^la Bhaktivinod hkur. r^la Guru Mahrj
composed his beautiful r^mad Bhaktivinoda-viraha Daakam during
the time when r^la Bhaktisiddhnta Saraswat^ hkur was personally
The Exclusive Line of rla Saraswat hkur vii
present in this world. There, r^la Guru Mahrj reveals:
r^-gaurnumata svarpa-vidita rpgrajendta
rpdyai pariveita raghu-gaair svdita sevitam
j^vdyair abhirakita uka-iva-brahmdi-sammnita
r^-rdh-pada-sevanmtam aho tad dtum ô bhavn
That which is the Gracious Gift of r^ Gaurachandra, the deep,
internal purport of which is known by r^ Swarp Dmodar, that
which is adored by r^ Santan Goswm^, and distributed by the Rasa-
tattvchryyas headed by r^ Rpa Goswm^; that which is tasted
and enriched by r^ Raghunth Ds Goswm^ and followers, and
tenderly protected by r^ J^va Goswm^ and his associates; and that
which is venerated from afar by the great personalities like Mahdev,
lord of the gods, and Brahm, grandfather of the worldO wonder of
wonders, that ecstatic nectar of the exclusive service of the lotus feet
of r^ Rdhyou hold the perfect position to mercifully give even
that to us.
When r^la Guru Mahrj began to present his composition glori-
fying r^la Bhaktivinod hkur before r^la Bhaktisiddhnta Saraswat^
hkur, at first r^la Saraswat^ hkur listened in a very scrutinizing
way to the initial verses. But as r^la Guru Mahrj continued in his
presentation, r^la Bhaktisiddhnta Saraswat^ hkur became
immensely pleased and appreciative, and commented that he was
confident and satisfied that at least one of his followers was quali-
fied to continue and properly represent his siddhnta and the essence
of Mahprabhus line.
r^la Guru Mahrj has eternally glorified the quality of r^la
Bhaktisiddhnta Saraswat^ hkur in his many beautiful composi-
tions such as r^ r^ Prabhupda-padma Stavaka, which to this day
is sung in temples all over the world by the followers of r^la
Bhaktisiddhnta Saraswat^ Prabhupda. r^la Guru Mahrj has given
us this beautiful pram verse in glorification of his Spiritual Master
which r^la Guru Mahrj himself has explained:
nikhila-bhuvana-my-chinna-vicchinna-kartr^
vibudha-bahula-mgy-mukti-mohnta-dtr^
viii rla Guru Mahrjs Centenary Anthology
ithilita-vidhi-rgrdhya-rdhea-dhn^
vilasatu hdi nitya bhaktisiddhnta-v^
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 calcu-
lations 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 devo-
tional service, by the touch of divine love: crossing Vaikuha, he
has given us the worship of Rdh and Govinda.
Calculation, the rules and regulations, awe, reverence, all these
things are minimized, checked, slackened with the softness of
Vndvan 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
everythingthat 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 Nrya. 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 Rdh-Govinda as the highest attainment.
That was his history. The real existence of r^la Bhaktisiddhnta
Saraswat^ hkur Prabhupda is in bhaktisiddhnta-v^, his divine
teachings. May that bhaktisiddhnta-v^ dance eternally within the
core of your heart.
When r^la Bhaktisiddhnta Saraswat^ hkur was leaving this
world, he called for r^la Guru Mahrj. In a gathering of his disci-
ples he asked r^la Guru Mahrj to sing r^ Rpa Majar^-pada.
Previously, r^la Bhaktisiddhnta Saraswat^ hkur had examined
r^la Guru Mahrj, and was satisfied that he could represent the
essential line of r^ Gaurachandra, given by His true representative and
follower, r^la Rpa Goswm^. Now, r^la Bhaktisiddhnta Saraswat^
hkur gave the charge of that line to r^la Guru Mahrj in a way that
many senior godbrothers present described as a mystic transmis-
sion of responsibility.
The Exclusive Line of rla Saraswat hkur ix
After r^la Bhaktisiddhnta Saraswat^ Prabhupda departed from
this world, his disciples sought out the association of r^la Guru
Mahrj. It was not any formality which attracted them, any formal
delegation of responsibility assigned to r^la Guru Mahrj. It was
more intrinsic: they found in r^la Guru Mahrj that effulgent Ka-
prema which accompanies the highest realizations of the Rpnuga
line. It was this divine presence that attracted them, that made them
ardently desire his association.
Their attraction for the association of r^la Guru Mahrj was not
because of his rank or seniority; he was not the most senior Vaiava
present. At that time there were other godbrothers of r^la Guru
Mahrj, disciples of r^la Bhaktisiddhnta Saraswat^ hkur, that
were senior in the Mission to r^la Guru Mahrj; but they them-
selves came to associate with him. Prominent devotees accepted
sannys from him, and saw him as their Sannys-guru. Leading disci-
ples of r^la Bhaktisiddhnta Saraswat^ hkur felt inspired by r^la
Guru Mahrj and looked towards him for his approval and inspira-
tion in their own endeavours to preach and present the philosophy of
their Spiritual Master.
r^la Guru Mahrj has always presented the highest realizations
of the Gau^ya-Vaiava line, the true teachings of r^la Rpa
Goswm^. During the time that r^la Bhaktisiddhnta Saraswat^ hkur
was present, r^la Guru Mahrj was a prominent preacher. After
r^la Bhaktisiddhnta Saraswat^ hkur left this world, many came to
Nabadw^p to associate with r^la Guru Mahrj. When we look to
personalities like r^la Rpa Goswm^ or r^la Santan Goswm^, 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 inspira-
tion is derived from them alone, and the substance that they came to
give is non-different from r^ Chaitanya Mahprabhu and the internal
reasons for His descent.
r^la Bhakti Rakak r^dhar Dev-Goswm^ Mahrj gave so much
to those who actually can appreciate the real Sampradya of
r^ Chaitanya Mahprabhu and the line of r^la Rpa Goswm^.
x rla Guru Mahrjs Centenary Anthology
Without an appreciation for him it will not be possible for devotees
today to ever know what are the essential teachings of r^ Chaitanya
Mahprabhu or ever aspire to know what is Ka-prema, love
of Godhead.
For the last forty-two years of his life, r^la Guru Mahrj was
always in the association of his disciple and personal friend,
r^la Bhakti Sundar Govinda Dev-Goswm^ Mahrj, his confidant and
chosen successor. So intimately were r^la Guru Mahrj and
r^la Govinda Mahrj related that one could consider their two
personalities as one combined existence. For instance, if it be true
that r^la Guru Mahrj for reasons of his health, and to ultimately
percolate his high realizations, remained in his r^ Chaitanya Sraswat
Mah in Nabadw^p, he ultimately counted on the presence of r^la
Govinda Mahrj, 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 r^la Govinda
Mahrj, and we consider it to be synonymous with r^la Guru
Mahrjs desire to give the essential teachings of Mahprabhu to the
ever-expanding Gau^ya-Vaiava world, who so much need them.
Although superficially it may seem that r^la Guru Mahrj
remained apart in his Mah, actually it was not so. r^la Guru Mahrj
depended on r^la Govinda Mahrj to assist him in his mission, was
himself inspired by r^la Govinda Mahrj to share his beautiful real-
izations with the world, and ultimately entrusted everything to the
hands of his beloved disciple: his Teachings, his Deities, his
Realizations, his Mah, his Mission, his Life, Love and Inspiration.
r^la Guru Mahrj saw in r^la Govinda Mahrj the qualities of
one who could continue his mission and fully represent his deep real-
izations. r^la Govinda Mahrj is most qualified to give the essential
conclusions of Mahprabhus teachings and the conclusions of r^la
Guru Mahrj and the chryyas who represent the line of r^la Rpa
Goswm^. r^la Guru Mahrj dedicated so many years to prepare
r^la Govinda Mahrj for this great responsibility and considered
that by seating r^la Govinda Mahrj in his own chair that his
endeavour was now complete. Those who supposedly follow r^la
The Exclusive Line of rla Saraswat hkur xi
Guru Mahrj but cannot appreciate and honor his desire do him a great
disservice. When Vallabha Bhaa said he could not accept the authority
of r^dhar Swm^ (who had previously commented on the rimad-
Bhgavatam), r^ Chaitanya Mahprabhu concluded:
svm^ n mne yei jana veyra bhitare tre koriye gaana
A woman who does not follow her swm^ [husband] is no better
than a prostitute.
I offer my daavat-prams at the lotus feet of r^la Guru
Mahrj, r^la Govinda Mahrj, and their eternal associates and
followers. They are all capable of flooding this entire universe with
that Ka-prema that r^ Chaitanya Mahprabhu and his Prada
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.
C
entenar
y
ear
-
xii rla Guru Mahrjs Centenary Anthology
Introduction
This ExtremelyAuspicious Day
A r^ Vysa-pj address
by His Divine Grace r^la Bhakti Sundar
Govinda Dev-Goswm^ Mahrj,
(with final editing by the author)
r^la Guru Mahrj preached very successfully all over India. His
preaching satisfied r^la Bhaktisiddhnta Saraswat^ hkur. Everyone
had special respect for r^la Guru Mahrj and this was shown by
their actions. r^la Bhakti araga Goswm^ Mahrj took sannys
from r^la Guru Mahrj even though r^la Guru Mahrj was junior
to him (in the mission). r^la Bhakti Prajn Keava Mahrj was
also senior to r^la Guru Mahrj and he was a very exalted
brahmachr^ of the Sampradya, but he took sannys from r^la Guru
Mahrj. Such advanced, intelligent personalities knew the prospect
and conception of r^la Bhaktisiddhnta Saraswat^ hkur and his
Sampradya. Like these examples, many great devotees of r^la
Saraswat^ hkur wanted to take sannys from r^la Guru Mahrj,
but r^la Guru Mahrj did not give easily. They wanted to take, but
I saw that often they were afraid to ask him. In Vndvan in perhaps
the 1950s I saw two disciples of r^la Saraswat^ hkur who wanted
to take sannys from r^la Guru Mahrj, but they could not approach
him, and lastly they went to r^la Goswm^ Mahrj. r^la Goswm^
Mahrj then asked r^la Guru Mahrj, Mahrj, shall I give
sannys to them?
r^la Guru Mahrj had much respect for r^la Goswm^ Mahrj
and replied, Yes. Why are you asking me? But it is a fact that those
devotees could not ask it from r^la Guru Mahrj.
r r Guru-Gaurgau Jayata
Many wanted to take sannys from r^la Guru Mahrj but could
not come to him directly. That was the position of r^la Guru Mahrj.
There was a very dear disciple of r^la Saraswat^ hkur who
lived in the same room with r^la Saraswat^ hkur and received
much affection from himhis name was Mahnanda Brahmachr^. We
saw that lastly he came to r^la Guru Mahrj and said, Mahrj, I
want to take sannys from you. Please give me sannys. r^la Guru
Mahrj gave it very happily and his name became r^la Bhakti lok
Paramahasa Mahrj.
There were many other disciples of r^la Saraswat^ hkur,
including r^la Bhakti Dayita Mdhava Mahrj, who wanted to take
sannys from r^la Guru Mahrj.
Having some idea about their Sampradya going in the line of
r^ Rpnuga they all came to r^la Guru Mahrj. r^la Saraswat^
hkur expressed this through the highest song of our Sampradya,
r^ Rpa-majar^-pada. He wanted to hear that song from r^la Guru
Mahrj, 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 r^ Chaitanya
Mahprabhu as well as r^la Saraswat^ hkur we must come to r^la
r^dhar Dev-Goswm^ Mahrj. This was also the expression of all the
devotees of r^la Saraswat^ Goswm^ Prabhupda.
We saw that r^la Guru Mahrj would yearly go once or twice to
r^la Mdhava Mahrjs mah, and once or more to r^la Goswm^
Mahrjs mah. At that time there were strong party feelings amongst
many devotees, but many of r^la Guru Mahrjs Godbrothers from
other camps, including the secretaries and stalwarts from all parties,
came to see r^la Guru Mahrj.
Every year on the appearance day of r^la Goswm^ Mahrj, he
invited r^la Guru Mahrj to his mah. For his respect r^la Guru
Mahrj went there each year. However, one year r^la Guru Mahrj
couldnt go because he was showing very poor health. r^la Goswm^
Mahrjs expression was, This year r^la r^dhar Mahrj cannot
come. Every year he comes and blesses me with a further year of life,
xiv rla Guru Mahrjs Centenary Anthology
and by this blessing I am existing. Now I am thinking that next year
I shall not be able to accept the pj of my disciples. Such were the
exalted feelings of r^la Goswm^ Mahrj, and it happened that r^la
Goswm^ Mahrj disappeared that year and so was unable to attend
his own next Guru-pj day.
At the time when the Gau^ya Mah was divided, devotees would
generally not visit devotees of any other camp. But when r^la Guru
Mahrj would go to r^la Mdhava Mahrjs mah, even the general
secretary of the Gau^ya Mah would come and meet with r^la Guru
Mahrj. One day r^la Guru Mahrj asked r^pd Supati Rajan
Ng Prabhu, the general secretary of the Gau^ya Mah, Prabhu,
why do you come to see me every time I come here?
Supati Bbu replied in a very nice way: Your nature attracts us.
Your disinterested nature, strong common sense and deep intelli-
gencethese 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 Sampradya.
In the Scriptures it is said:
chryya m vijn^yn nvamanyeta karhichit
na marttya buddhysyeta sarvva-deva-mayo guru
(r^mad-Bhgavatam 11.17.27)
That kind of Guru we have got. His mercy, his association, his
associates association, his friends association, his Godbrothers
association we have got. In that way we can say we are very fortunate
that r^la Guru Mahrj 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 cryya M vijn^yt:
Bhagavn Himself in the form of the chryya appears in this mun-
dane world to bestow His mercy to the sincere seekers.
Nvamanyeta karhichit. Dont think anything about the Guru
except that he is non-different from Ka. Then again Ka says, Na
marttya buddhysyeta: dont consider him as a mundane man. He may
appear in the form of a mundane body but he is not mundane. You must
This Extremely Auspicious Day xv
consider him as Myself. Sarvva-deva-mayo guru: all the Devas are
living within his body. This kind of conception you must carry
otherwise you cannot worship him properly. Respectful obeisance is
necessary to the Guru. The fully surrendered soul will get full mercy
from his Guru.
Guru has many forms, and one who is a paramahasa sees
everyone as his Guru. We must try to consider the Mahnta-guru,
Chaittya-guru and ik-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 Ka. Sometimes, for one who is a very fortu-
nate soul, he will receive instruction from his Chaittya-guru. But
Ka represents Himself in the form of the Mahnta- and ik-
gurus for our direct guidance.
In which way can we understand? Kas tu Bhagavn svaya.
r^mad-Bhgavatam said:
ete cha-kal pusa, kas tu bhagavn svayam
indrri-vykula loka, mayanti yuge yuge
Ka is the Supreme Personality of Godhead, and if we try to
worship those who are really devoted to Ka, then our worship must
go directly to Ka. This is the proper channel. We cannot serve
Ka directly, but through Guru and Vaiava our service can go to
Ka. We cannot see Ka, but through a lens we can see Him, oth-
erwise not. There are so many planets in the sky and they exist both
by day and by night, but how many 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-parampar. It is coming down by the mercy of Ka, and
Ka 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.
ka yadi kp kare kona bhgyavne
guru-antarymi-rpe ikhya pane
(r^ Chaitanya-charitmta Madhya 22.47)
xvi rla Guru Mahrjs Centenary Anthology
It is depending upon fortune, and that fortune comes through the
service to Guru and the Vaiavas. When we get such transcendental
sukti, through that we get the connection of Guru. The Gurus posi-
tion is so high. r^la Guru Mahrj used the expression, heavier than
the Himalayas.
One who is fully dedicated to his Guru will get everything. Etat
sarvva gurau bhakty, puruo hy ajas 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 Gurus house, and the Guru would engage them. This occurred also
in the example of Ka and Sudm. 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. Ka 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 r^la Guru Mahrj, the bearer
of that high conception of Ka consciousnessMadhura-rasaon
this day appeared to bestow his mercy upon us. This is an extremely
auspicious day for us. He showed his appearance on the same day as
Nitynanda Prabhus son. Nitynanda Prabhus glories were chanted
by r^ Kads Kavirj Goswm^:
preme matta nitynanda kp-avatra
uttama, adhama, kichhu n kare vichra
ye ge paaye, tre karaye nistra
ataeva nistril mo-hena durchra
(r^ Chaitanya-charitmta di 5.208209)
This Extremely Auspicious Day xvii
(Because He is intoxicated by ecstatic love r^ Gaurga is an incar-
nation 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 Nitynanda 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. r^la Guru Mahrj said
many times that mercy is above justice. Justice searches qualifica-
tion, but mercy does not search for qualification, but only dedication.
The word dedication is very easy to say, but Ka showed in which
way the strength of dedication comes down into this mundane world.
Ka said,
sarvva-dharmmn parityajya, mm eka araa vraja
aha tv sarvva-ppebhyo, mokayiymi m ucha
(r^mad Bhagavad-g^t 18.66)
Dont 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 Ka.
Sarvva-dharmmn parityajya, Mm eka, I am the only person
who can give you relief from everything. What kind of mood of
dedication is required? Mm eka araa vraja: you will see only
the fully dedicated mood of Vraja-dhm.
Ka said there is nothing more necessary than this. This is final.
He then asked Arjjuna, Now have you settled your position? Arjjuna
replied: Yes. Whatever You say, I shall do that. Dedication.
Full dedication we can see in Vraja-dhm. Vivanth Chakravart^
hkur said:
rdhyo bhagavn brajea-tanayas-tad-dhma vndvana
ramy kchid-upsan vraja-vadh-vargea y kalpit
r^mad-bhgavata pramam-amala prem pumartho mahn
r^ chaitanya-mahprabhur-matam-ida tatrdaro na para
xviii rla Guru Mahrjs Centenary Anthology
(It is the conclusive opinion of Lord Chaitanya that r^ Ka, who
is Vrajendra-nandana, is the Supreme Personality of Godhead Himself,
the topmost worshipable Supreme; Vndvan-dhm which is an expan-
sion of Ka and is non-different from Him is the highest worshipable
abode; the Gop^s are the highest example of the worship of r^ Ka;
r^mad-Bhgavatam is the spotless evidence for knowing the Absolute
Truth; Ka-prema is the fifth and highest goal of life. These are
the teachings of r^ Chaitanya in a nutshell.)
Ka is the Supreme Personality of Godhead and our whole mood
of worship must go to Him. Like the Ganges going to the ocean, when
a devotee hears the glories of Ka, his mind also goes like the
Ganges to the ocean. Why? Because Ka lives in everyones heart.
But full dedication is necessary. The Gurus mercy is supreme every-
where. 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 Nmpardha. The third kind is gurvvavaj.
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 j gur hy avichra^y. 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 j gur hy
avichra^y.
There are many varieties of expressions in the Scriptures glori-
fying r^la Gurudev. That Gurudev appeared on this day near to
Nabadwip, showing his form in Hpniy. By his mercy we have
arranged there in a Temple the service of the Deity and r^la Guru
Mahrj for the remembrance of his appearance. We shall also go
there for a festival of his glorification.
Today is r^la Guru Mahrjs appearance day, and this is the
highest auspicious day for the conditioned souls. I am praying to r^la
Guru Mahrj. He is always merciful to us, no doubt, but more strength
is necessary to fight with the my, the illusion. If illusion will
manifest such as in the case of taking the form of Bibhâ, that is
This Extremely Auspicious Day xix
particularly dangerous. Such type of illusion is possible. Even
Hanumn himself was also charmed by the illusion of Mah^rva.
The story is that Rva was defeated in many ways by Rma-
chandra, then he called his son, Mah^rva, who was living down in
Ptla, the lower part of these worlds. Mah^rva had much power. He
could go anywhere and in anyway. He went to Rva and said, Father,
what happened? I see that Lak is massacred.
Rva replied, Rm and Lakma have destroyed everything,
but we cannot compete with them. They are destroying but we cannot
kill them. Mah^rva then said, This is a small matter. I shall arrange
it nicely.
Mah^rva had much power of illusion through the worship of the
goddess Kl^. He arranged to steel Rm and Lakma with the inten-
tion of taking them to his own country to kill them as an offering in
front of Mother Kl^.
Bibhâ was in the company of Rm and Lakma and he knew
of the illusory power of Mah^rva. When he heard Mah^rva had
come to Lak, Bibhâ made everyone conscious of Mah^rvas
danger, He can make illusion at any moment, so you must be careful.
Hanumn said, Yes, I shall make a big fort with my tail. Everyone
can stay there including Rm and Lakma. No one will be able to
enter within that fort, so Mah^rva will not be able to enter. I shall
stand guard at the gate, also Bibhâ can guard the wall of the fort,
so no problem will come.
They did this and Hanumn remained at the gate so none could
enter the tail-made fort. Bibhâ guarded the fort wall. It took him a
little time to walk all around the wall of the fortperhaps half an
hour. He would periodically come back to consult with Hanumn,
Has anyone come here?
One time Hanumn said, Yes, Janak Rja (the father of S^t)
came. He wanted to enter within the fort. I asked him to wait here
for Bibhâ and if he gives permission he may then enter. In this way
Mah^rva took on several forms such as Janak Rja, Daarath and
Kaualy with the desire of entering that fort. In each case Hanumn
asked them to wait but they went away.
xx rla Guru Mahrjs Centenary Anthology
Lastly Mah^rva took the form of Bibhâ. One time after
consulting with Hanumn, Bibhâ went away but within a short
time, perhaps ten minutes, he again came before Hanumn. This time
he was not the real Bibhâ, but Mah^rva. Hanumn commented,
Oh, you have toured the walls very quickly this time.
Bibhâ replied, No, actually I forgot that I wanted to give a
kavach to Rm and Lakma and it will be very nice for them, there-
fore I came back and didnt complete the tour of the wall.
Hanumn thought it was the real Bibhâ, so he said, Yes, you
can go inside. No problem.
Mah^rva went inside and made an illusion whereby everyone
went to sleep. He then took Rm and Lakma, made a hole, and
went to Ptla.
After some time the real Bibhâ came back. When Hanumn
saw him he challenged, Who are you? You went ten minutes ago
inside the fort, so who are you?
Then Bibhâ replied, Yes, I am Bibhâ, your friend.
No! Bibhâ already entered within the fort. You are not him!
Then Bibhâ struck his forehead and said, Oh, in my form
Mah^rva must have come and entered within the cave.
Hanumn didnt believe him and took his hand. Come with me,
we shall go inside. Within they saw a big hole and they saw that
Rm and Lakma had been stolen by Mah^rva.
So, if like taking the form of Bibhâ strong illusion will attack
us, we do not see any way except the protection of our preceptor and
protector, r^ 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 r^la Guru Mahrj 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 destina-
tion is so far from us; so may he mercifully bestow more and more
This Extremely Auspicious Day xxi
mercy upon us. This is my prayer on this day to r^la Guru Mahrj
and to his dear associates, and to all of you.
This year we have a special opportunity for the disciples of r^la
Guru Mahrj 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 suc-
cessful 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 r^la Guru
Mahrj properly. This is my earnest prayer this day.
C
entenar
y
ear
-
xxii rla Guru Mahrjs Centenary Anthology
Part 1
r^la Guru Mahrj
His Pastimes and Glories
Chapter 1 is from
The Guardian of Devotion
(printed 1985 & 1988)
presented by r^pd B.S. Goswm^ Mahrj.
Chapters 2 and 3 are from
r^la Guru Mahrj His Divine Pastimes
& Precepts in Brief (printed 1994)
presented by r^pd B.A. Sgar Mahrj.
Chapter One
ik Guru
Our relationship is very intimate
An excerpt from The Guardian of Devotion (Californian edition)
compiled by r^pd B. S. Goswm^ Mahrj
r^la A.C. Bhaktivednta Swm^ Prabhupd and r^la Bhakti Rakak
r^dhar Dev-Goswm^ Mahrj first met sometime in the year 1930
in Allahabad, India. In a taped conversation recorded in a 1973 meeting
at r^la r^dhar Mahrjs mah at Nabadw^p Dhma, r^la
Bhaktivednta Swm^ Mahrj recalls: So, we are very fortunate to
hear His Divine Grace, O Viupda Paramahasa-parivrjakcryya
Bhakti Rakak r^dhar Mahrj. 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 did not accept sannysa; he just left home, and as a vnaprastha,
in his white dress, he went to Allahabad.
[To r^la r^dhar Mahrj] Mahrj, 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 r^dhar Mahrj for several years.
Ka and Prabhupd liked him to prepare me.
r^dhar Mahrj lived in my house for many years, so naturally,
we had very intimate talks and he was my good adviser. I took his
advices, instructions, very seriously because from the very beginning
I know that he is a pure Vaiava, a pure devotee, and I wanted to asso-
ciate with him and tried to help him also. Our relationship is very inti-
mate. Herein, we find the history of a transcendental relationship
All Glories to r Guru and Gaurga
between these two pure devotees of the Lord. Addressing r^la r^dhar
Mahrj as His Divine Grace and O Viupdaforms of
address for one regarded as a spiritual masterr^la Bhaktivednta
Swm^ Mahrj has transcended the norms of social etiquette and
superficial formality. Intimately associating together for a concen-
trated period of over five years, often for five to seven hours daily, r^la
Bhaktivednta Swm^ Mahrj considered that Ka and Prabhupd
liked him to prepare me for his future expansive missionary activi-
ties in the Western world. While remembering their intimate talks,
specifically in regard to r^mad Bhagavad-g^t, r^la r^dhar Mahrj
recalls the depth in penetration of their discussions. Once while dis-
cussing the verse dadmi buddhi-yoga ta, yena mm upaynti te
[Bg.10.10 I give them the understanding by which they can come
to Me.] I submitted to him that here, upaynti is indicative of parak^ya
rasa [paramour relationship]. On this point he agreed with me, saying,
Yes, at this point there cannot be anything but the parak^ya rasa of
Vraja. The conclusion of Bhagavad-g^t must come to this.
Recognizing r^la r^dhar Mahrj as a pure Vaiava, a pure
devotee since the beginning of their relationship, r^la Bhaktivednta
Swm^ Mahrj 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 r^la Bhaktivednta Swm^ Mahrj tried to
help r^la r^dhar Mahrj in his preaching work is seen in his appre-
ciating r^la r^dhar Mahrjs uncanny ability for extracting the
essence of the Scriptures. He helped to finance the publication of
r^la r^dhar Mahrjs original Sanskrit-Bengali work entitled r^
r^ Prapanna-j^vanmtam: Life-Nectar of the Surrendered Souls.
The book, as well as containing original Sanskrit verses composed
by r^la r^dhar Mahrj, is a compilation of verses from various
Vaiava Scriptures such as r^mad-Bhgavatam, and includes excerpts
from the works of r^la Rpa Goswm^. It is divided according to
the six divisions of surrender.
Constantly associating, whether in Allahabad, Calcutta, or other
parts of India, r^la Bhaktivednta Swm^ Mahrj and r^la r^dhar
2 rla Guru Mahrjs Centenary Anthology
Mahrjs relationship continually developed. r^la Bhaktivednta
Swm^ Mahrj continues to recall their meeting: In my householder
life I had opened an office in Bombay for our business. The Bombay
Gau^ya Mah was established by r^dhar Mahrj and myself. We
made two parties for begging, collecting alms. r^dhar Mahrj,
myself, and Bhakti Sraga Goswm^ Mahrj. So, I took them to
my chemist friends and I collected about five hundred rupees. r^dhar
Mahrj would speak, I would introduce, and Goswm^ Mahrj
would canvass.
In the r^la Prabhupd-l^lmta, Satsvarpa dsa Goswm^ writes,
Abhay would often accompany r^dhar Mahrj and his assistants at
preaching programs, where he would play the mdaga. And when
r^dhar Mahrj fell ill, Abhay led the other devotees on preaching
engagements, performing k^rttana, playing mdaga, and giving lec-
tures on the Bhgavatam.
While still in Bombay, r^la Bhaktivednta Swm^ Mahrj and
r^la r^dhar Mahrj were the receiving party for a Gau^ya Mah
sannys^ upon his return from Europe. Although dismayed by his
changed appearance which was missing the tridaa of a Gau^ya
sannysi, the ikha of a Vaiava, as well as the traditional robes,
they still eagerly inquired in regard to the preaching field in the West.
The sannys^ remarked, They ask questions that cannot be answered.
Concerned, r^la Bhaktivednta Swm^ Mahrj inquired further as to
the nature of those questions. One after another r^la r^dhar Mahrj
answered them all. At last, the sannys^ was left dumbfounded and
r^la Bhaktivednta Swm^ Mahrj boldly declared, Today, Europe
has been defeated by Asia!
During the lifetime of r^la Bhaktisiddhnta Saraswat^ hkur,
r^la r^dhar Mahrj once composed a poem describing the onto-
logical positions of r^la Bhaktivinoda hkur and the line of disci-
plic succession stemming from r^ Chaitanya Mahprabhu. r^la
Bhaktisiddhnta Saraswat^ hkur was so pleased with the poems
ontological depth and its happy style that he remarked, Bhaktivinoda
hkur has written this through him. Now I am satisfied that although
I may go, at least one man remains behind who can represent my
ik Guru 3
conclusions. In further appreciation of r^la r^dhar Mahrjs
writings, r^la Bhaktisiddhnta Saraswat^ hkur informed the editors
of the Gau^ya Mahs periodicals, If you include articles written
by r^dhar Mahrj, the quality of your publications will be greatly
improved.
After the disappearance of r^la Bhaktisiddhnta Saraswat^ hkur,
the Gau^ya Mah gradually diverged. With full knowledge of the
events surrounding the disintegration of the Gau^ya Mah, r^la
Bhaktivednta Swm^ Mahrj told his disciples in the same 1973
conversation, Our relationship is very intimate. After the breakdown
of the Gau^ya Mah, I wanted to organize another organization,
making r^dhar Mahrj the head.
Reciprocating the appreciation, r^la r^dhar Mahrj advised the
leaders of the Gau^ya Sagha to confer the title Bhaktivednta
upon the then Abhay Charan. Later, his Sannys-guru, r^pd Bhakti
Prajna Keava Mahrj, one of the senior-most disciples of r^la
Bhaktisiddhnta Saraswat^ hkur, and the first sannys disciple of
r^la r^dhar Mahrj, gave sannysa to Abhay Charan, retaining the
title Bhaktivednta, and conferring the sannysa name Swm^.
Additionally, when r^la Bhaktivednta Swm^ Mahrj returned
to India in October of 1967, after his successful preaching initiative
in America, he stayed with r^la r^dhar Mahrj in Nabadw^p, and
observed his Vysa-pj celebration. At that time, r^la Bhaktivednta
Swm^ Mahrj wrote a letter to a disciple saying, Yesterday, we
have all come to Nabadw^p Dhma. This place is an establishment
of one of my Godbrothers. It is a very nice and extensive place, and
my Godbrother B.R. r^dhar Mahrj 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 brahmachar^s shall learn
how to celebrate the spiritual masters birthday. Shortly afterwards,
r^la Bhaktivednta Swm^ Mahrj asked r^la r^dhar Mahrj to be
the president of his newly formed societythe International Society
for Ka Consciousness.
During the Vysa-pj celebration, one of r^la Bhaktivednta
Swm^ Mahrjs disciples saw r^la Bhaktivednta Swm^ Mahrj
ik Guru 5
and r^la r^dhar Mahrj fully absorbed in a deep discussion in
Bengali. The disciple inquired from r^la Bhaktivednta Swm^
Mahrj what was the nature of their talk, and he replied, If I
were to tell you, you would faint. r^dhar Mahrj has very high
realizations.
That r^la Bhaktivednta Swm^ Mahrj continually regarded
r^la r^dhar Mahrj as his adviser throughout his life is clear in the
following letter written by him to one of r^la r^dhar Mahrjs dis-
ciples, r^pd Govinda Mahrj. Concerned about his failing health,
he had written r^la r^dhar Mahrj asking whether he should con-
tinue living in the United States or return to India to live his last days
in Vndvan. After receiving r^la r^dhar Mahrjs reply, he wrote,
What r^pd r^dhar Mahrj has directed, I take it on my head. He
is my always well-wisher. After the departure of Prabhupd 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 ones preaching contribution can be
judged according to the number of temples established, devotees con-
verted, and books published and distributed. r^la r^dhar Mahrj
travelled and preached extensively all over India, personally accom-
panying r^la Bhaktisiddhnta Saraswat^ hkur for many years.
Nearly fifty years
1
ago, he established the r^ Chaitanya Sraswat
Mah on the banks of the Ganges in Nabadw^p Dhma, 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
2
, and are being trans-
lated into other languages.
1
Since then the Mahs Golden Jubilee was gloriously celebrated in 1991.
2
By now, the culmination of r^la Guru Mahrjs Centenary year, his books are
available in: Gujurati, English, Dutch, German, Italian, Russian, Swedish,
Farsi, Malay, Tamil, Orian, Bengali, Hindi, Chinese, Spanish,
Portuguese, Czech and Hungarian
Throughout his life, r^la Bhaktivednta Swm^ Mahrj always
maintained the highest respect and confidence in r^la r^dhar Mahrj.
He considered that whenever it was not possible for his disciples to
proceed directly under his guidance, that they should take direction
from r^la r^dhar Mahrj. He once wrote in a letter to one of his stu-
dents, 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 ik-
guru. For spiritual advancement of life, we must go to someone who
is actually practicing spiritual life. So, if you are actually serious to
take instructions from a ik-guru, I can refer you to the one who is
the most highly competent of all my Godbrothers. This is B.R. r^dhar
Mahrj, whom I consider to be even my ik-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 r^dhar Mahrj. 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 r^dhar Mahrj. You can also make arrange-
ments for your other Godbrothers to go there in the future. So, live
peacefully with r^dhar Mahrj, and thereby you will be spiritually
enlightened.
In this passage, r^la Bhaktivednta Swm^ Mahrj describes
r^la r^dhar Mahrj as the most competent of all my Godbrothers,
someone competent to act as ik-guru, and in an astounding state-
ment he declares, I consider r^dhar Mahrj to be my ik-guru,
so what to speak of the benefit that you can have from his association!
What r^la Bhaktivednta Swm^ Mahrj means by ik-guru is
best explained in his own words. In his purports to the di-l^l of
Chaitanya-charitmta, he states: One should know the instructing
spiritual master to be the Personality of Ka. Kadsa Kavirja
Goswm^ states that there are two kinds of instructing spiritual mas-
ters. One is the liberated person fully absorbed in meditation in devo-
tional service and the other is he who invokes the disciples spiritual
consciousness by means of relevant instructions. There is no differ-
ence between the shelter-giving Supreme Lord and the initiating and
instructing spiritual masters. If one foolishly discriminates between
ik Guru 7
them, he commits an offence in the discharge of devotional service.
(r^ Chaitanya-charitmta. di, 1.47)
Although it may be said that r^la Bhaktivednta Swm^ Mahrj
encouraged his Godbrothers in general, no one anywhere can pro-
duce a similar statement of endorsement. The fact is that r^la
Bhaktivednta Swm^ Mahrj possessed the highest respect and
appreciation for r^la r^dhar Mahrj, and r^la r^dhar Mahrj is
unparalleled in his understanding and admiration of r^la Bhaktivednta
Swm^ Mahrj, as evinced in the following eulogy:
So our Swm^ Mahrj has done a miracle! hkur Bhaktivinoda
conceived and Bhaktisiddhnta Saraswat^ hkur began to translate
this conception into action. And we find that through Swm^ Mahrj,
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, r^la Bhaktivednta Swm^ Mahrj with great
humility, his voice choked with emotion, tearfully replied, So, by
Guru and Vaiava, whatever position I have got it is by Gurus
mercy and the blessings of the Vaiavas. Otherwise, how I may
have? So, I wish that r^dhar Mahrj may bestow his blessings as he
was doing always, and may Guru Mahrj 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 quali-
fied: chaiya vaiava sev, nitara payeche keba. [Without serving
an ideal Vaiava, who can be delivered from the clutches of my?]
And after the disappearance of r^la Bhaktivednta Swm^ Mahrj,
r^la r^dhar Mahrj declared, I consider him to be aktyvea-
avatra, 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
Ka and dependence, and how much he made himself empty of any
other desire than the order of his Gurudevaquite empty that Ka
came down to help him, and it is corroborated that Ka worked on
his behalf. In his poem, Prayer to the Lotus Feet of Ka, we find him
pleading with Ka, My dear Brother, Your good fortune will come
to You only when r^mat^ Rdhr^ becomes pleased with You.
Seeing his Gurudeva r^la Bhaktisiddhnta Saraswat^ as Rdhr^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 Ka in the service of his Guru. He had com-
pletely dedicated himself to the purpose, he was so earnest in his
prayer to Ka 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, aktyvea-
avatra, I cannot but take him to be so.
With such appreciation, there should be little doubt why r^la
Bhaktivednta Swm^ Mahrj had implicit faith in r^la r^dhar
Mahrj. He had even heard directly from r^la Bhaktisiddhnta
Saraswat^ hkur of the exceptional qualifications of r^la r^dhar
Mahrj. In their last known recorded meeting in 1977, just prior to
r^la Bhaktivednta Swm^ Mahrjs leaving this mortal world, we
find him imploring r^la r^dhar Mahrj to take up residence at his
temple in r^dhm Mypur.
The conversation that ensues is a transcript of their taped conver-
sation of March 1977.
r^la Bhaktivednta Swm^ Mahrj: I do not know for how long
I will be able to carry on. So, I came to see r^dhar Mahrj.
Devotee: If you all go away, then the world will become dark.
r^la r^dhar Mahrj: [to r^la Bhaktivednta Swm^ Mahrj] It
is so wonderful that the will of the Lord becomes manifest through
someone.
r^la Bhaktivednta Swm^ Mahrj: I want very much, Mahrj,
that you come and stay at Mypur. Because Prabhupd always desired
that you preach. He told me quite a few times, Why dont 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 dont you
come and stay at Mypur? r^la Prabhupd told me also, r^dhar
ik Guru 9
Mahrj is one of the finest preachers. I want to take you every-
where. At least at the place we have in Mypur, people are coming
from all over the world. Why dont 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 mah.
r^la r^dhar Mahrj: Yes, as long as I am alive to fulfil
Prabhupds desire.
r^la Bhaktivednta Swm^ Mahrj: 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 Mypur, then, all kinds of people will get to
hear from him.
r^la Bhaktivednta Swm^ Mahrj: Yes, thats right.
r^la r^dhar Mahrj: Yes, people from all kinds of cultural back-
grounds will come there.
r^la Bhaktivednta Swm^ Mahrj: Yes, and they are already
coming. And in that house I will make arrangements for an elevator
so that you wont have to go through the difficulty of walking up and
down the stairs. You wont even have to move a step yourself. Ill 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, Mahrj, 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 moneythe 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, r^la Bhaktivednta Swm^ Mahrj
prophetically refers to his imminent disappearance and reveals that it
is in this connection that he has come to see r^la r^dhar Mahrj. In
friendly jesting, they discuss r^la r^dhar Mahrjs reticence
regarding large-scale preaching work. Of himself, r^la r^dhar Mahrj
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 mahjanas, to
relish them and practice them and to discuss them in a small confi-
dential circle, that is the main goal of my life. In the Ninth Canto of
r^mad-Bhgavatam, r^la Bhaktivednta Swm^ Mahrj, quoting
Dhruva Mahrj, 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 men-
tality of a pure devotee who does not want anything material or spir-
itual from the Personality of Godhead. Our Ka consciousness
movement is therefore called kna-bhvanmta-sagha, the asso-
ciation of persons who are simply interested in thoughts of Ka.
r^la Bhaktivednta Swm^ Mahrj testifies to his having per-
sonally heard r^la Bhaktisiddhnta Saraswat^ hkur mark the high
qualifications of r^la r^dhar Mahrj, whom he had once requested
to go to the West. In this regard, r^la r^dhar Mahrj once remarked,
My Guru Mahrj wanted me to go to the West for preaching, but
I dont consider myself a fit person to preach in the West. Because,
you see, I cant 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 dont think that I am fit to preach in the West. Anyhow,
it was stopped, and Goswm^ Mahrj was sent to the West. When
r^la r^dhar Mahrj had been selected, one of his godbrothers came
to him and revealed the reason why r^la Bhaktisiddhnta Saraswat^
hkur had chosen him to preach in the West. This Godbrother
explained, Do you know why Prabhupd wanted you to be sent to the
West? He said, Because he cant be converted.
And just twenty-four hours before his departure from this mortal
world, r^la Bhaktisiddhnta Saraswat^ hkur called for his beloved
disciple r^la r^dhar Mahrj, and asked him to sing the song of
ik Guru 11
Narottama dsa hkur: r^-Rpa-Majar^-pada (the lotus feet of
Rpa Majar^ are my treasure). r^la r^dhar Mahrj recalls: So I did,
hesitatingly. My nature is always hesitating, pushing back. Then,
Kuja Babu asked me to stop. I was not a good singer, so as soon as
he suggested, I stopped. Then, Kuja Babu asked Pur^ Mahrj of
Kalna, You sing. So he began. Then, r^la Prabhupd was a little
disturbed. I dont like to hear the sweet tune of the song, he said.
Then, he stopped, and I had to begin again with r^ rpa majar^
pada, sei mora sapada. He wanted me to sing that song. That is the
fulfilment of life of everyone of us, to be rpnugafollowers of
r^ Rpa.
Senior godbrothers who witnessed this exchange have described it
as a mystic transmission in which r^la r^dhar Mahrj was given
admittance into the eternal entourage of r^ Rpa Majar^. r^la
r^dhar Mahrjs humble vision, however, is that he was posted as
the gatekeeper, the guardian of devotion (Bhakti-Rakak), to protect
the storehouse of conclusive truths about the full-fledged theistic con-
ception of r^ Ka, as given by r^ Chaitanya Mahprabhu.
Further expressing his appreciation for r^la r^dhar Mahrjs
high realizations in Ka consciousness, r^la Bhaktivednta Swm^
Mahrj says, I want to take you everywhere. At least at the place we
have in Mypur, people are coming from all over the world. Why
dont you stay there? Sometimes it is wondered why r^la r^dhar
Mahrj apparently did not take up r^la Bhaktivednta Swm^
Mahrjs offer. r^la r^dhar Mahrj 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, r^la Bhaktivednta Swm^ Mahrj refers to that plan-
etarium. r^la r^dhar Mahrj is very fond of Santana Goswm^s
most famous work, the Bhad-Bhgavatmtam, in which devotees,
devotional service, and Ka are described very scientifically. On
the basis of this transcendental literature, r^la r^dhar Mahrj had
contemplated an elaborate preaching exhibition, showing graphically,
with the use of dioramas depicting the varieties of material and spir-
itual planetary systems, how the ultimate spiritual destination is
Kas own abode, Goloka Vndvan. Due to insufficient funds,
r^la r^dhar Mahrj humbly submitted his idea to r^la Bhaktivednta
Swm^ Mahrj, who approved saying, It will be built under your
direction.
And just prior to his departure from this mortal world, r^la
Bhaktivednta Swm^ Mahrj advised his senior disciples that in his
absence, when the necessity arose to consult higher authority, that
they should consult r^la r^dhar Mahrj. In conclusion, we humbly
submit that the transcendental relationship between r^la Bhaktivednta
Swm^ Mahrj and r^la r^dhar Mahrj be viewed and respected
in terms of their eternal spiritual positions, and long-standing appre-
ciation and affection for one another.
Since the departure of His Divine Grace A.C. Bhaktivednta Swm^
Mahrj Prabhupd, the Guardian of Devotion, His Divine Grace
r^la Bhakti Rakak r^la r^dhar Dev-Goswm^ Mahrj, has repeat-
edly protected the teachings of the disciplic succession from perver-
sion and misrepresentation as he has done for more than half a cen-
tury, and has come to be recognized as a Jagad-guru or World
cryya.
C
entenar
y
ear
-
O^ Vi!@upd Paramaha^sa r( r(la Prabhupd Bhakti Siddhnta
Saraswat( Goswm( [18741937] was the illustrious Founder-President
of r( Chaitanya Ma$h with sixty-four branches all over India, known as
Gau#(ya Ma$hs. He also established preaching missions abroad. r(la
r(dhar Mahrj, during his college studies, was deeply attracted to the
Divine Life and Precepts of r( Chaitanyadev, and as a result he rst
made contact with r(la Prabhupd in the Gau#(ya Ma$h, and he fully
committed himself to the Mission in 1926. When r(la r(dhar Mahrj
left home and joined the Mission, his Gurudev, r(la Bhakti Siddhnta
Saraswat( Goswm( Prabhupd was overjoyed, and he quoted the
famous r( G(t loka in appreciation:
"I > I l
"F" 4 I4 l
yad yad charati re!$as tat tad evetaro jana%
sa yat pram@a^ 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
openhearted joy that such an extremely qualied person as r(la r(dhar
Mahrj had come forward to participate in the Mission of r(man
Mahprabhu.
Even before taking sannysa, r(la r(dhar Mahrj was a very exalted
and rm preacher in the Mission, and r(la Prabhupd was most
satised with him. In 1930, at the original Ul$ &g Gau#(ya Ma$h,
r(la Prabhupd Bhakti Siddhnta Saraswat( Goswm( ordained him in
Sannysa [monkhood], awarding him the Trida@#a-Sannysa title of
r(mad Bhakti Rak!ak r(dhar, meaning the Illustrious Guardian of
Devotion, because of his formidable scriptural command and natural,
deep spiritual insight. r(la r(dhar Mahrj travelled extensively
throughout the whole of India preaching uently in Bengali, Hindi,
Sanskrit, and English. His English carried an attractive sweetness and
eloquence of a unique character. He successfully spread Lord r(
Chaitanyadevs Message on mass levels such as various colleges and
universities, and he conducted public seminars and Sa&k(rttan Festivals.
II1/kj.tek6. iryA
All Glory to r( r( Guru-Gaur&ga
Chapter Two
Transcendental History
{A condensed excerpt from Srila Guru MaharajHis Divine Pastimes
& Precepts in Brief by r(pd Bhakti nanda Sgar Mahrj}
The blessed parents of His Divine Grace r(la Bhakti Rak!ak r(dhar
Dev-Goswm(, of highly respected Brhminical lineage, were r( r(
Upendra Chandra Deva Sharmm Bha$$chryya Vidyratna and
r(mat( Gaur( Bl Dev(. They named their illustrious son, our r(la
Guru Mahrj, r( Rmendra Chandra Deva Sharmm Bha$$chryya.
His blessed Appearance was at r(p$ Hpniy, District Burdwan,
West Bengal. During the presence of r(la Guru Mahrj in the world,
at that sacred place a beautiful Temple and Ashram, by the name of r(
Chaitanya Sraswat Ashram, was constructed by our benevolent Sevaite-
President-chryya of r( Chaitanya Sraswat Ma$h, His Divine Grace
r(la Bhakti Sundar Govinda Dev-Goswm( Mahrj.
From his noble and gracious father, r(la Guru Mahrjs exalted
line of forefathers [St-puru!a] are as follows: his fathers name, r(yukta
Upendra Chandra Deva Sharmm Bha$$chryya; his grandfathers
name, r(yukta Rm Gopl Deva Sharmm; his great grandfathers
name, r(yukta Rmdhan Deva Sharmm; his father was r(yukta Rj(va
Lochan Deva Sharmm; his father was r(yukta M~tyujay Deva
Sharmm; his father was r(yukta Dhanajay Deva Sharmm; and his
father was r(yukta Govinda Rm Deva Sharmm. The titl e
Bha$$chryya was peculiar to the line when they predominantly
performed and taught religious sacrices 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,
Transcendental History 15 14 rla Guru Mahrjs Centenary Anthology
including farming and landownership. Sanskrit scholarship was pre-
dominant all through. r(la Guru Mahrj was aware that r(yukta
Rmdhan was a particularly outstanding scholar. The illustrious family
line of r(la Guru Mahrj originates with the sage called Rajar!i Vtsya,
and is known as the Rajar!i Vtsya Gotra. r(la Guru Mahrjs mothers
family lineage was also Bha$$chryya Brhma@a. Her fathers name was
r(yukta Rdh Vallabha Bha$$chryya, from a place called Khaithan.
By the arrangement of the free will of fortune, the rst child of r(la
Guru Mahrjs parents did not live. r(la Guru Mahrj was the rst
son, then after His Divine Grace the second son was r(yukta Ma@(ndra
Chandra, after whom came the rst daughter r(yukt Jagadhtr( Dev(.
After her were two sons, r(yukta Satyendra Chandra, then r(yukta
Amarendra Chandra. The last two children were the daughters r(yukt
U! R@( Dev( and r(yukt Ram R@( Dev(. r(yukt Ram R@(
Dev( [Devy], a devout disciple of r(la Guru Mahrj. Also, r(yukt
Jagadhtr( Dev(, r(yukta Satyendra Chandra and r(yukta Amarendra
Chandra all accepted initiation from r(la Guru Mahrj.
Prior to the Appearance of r(la Guru Mahrj, his fathers elder
brothers wife [je$hi-m], r(mat( Kumud Kmin(, was one day visiting a
holy place of pilgrimage to have the daran of a particular Deity. She
dreamt that night that the Deity presented her with a beautiful baby.
The baby was effulgent and his head was without hair. She thought,
r(mat( Gaur( Dev( has no issue, so in the dream she gave the baby to
the hand of r(mat( Gaur( Dev(. After some days, r(la Guru Mahrj
appeared, and lor(mat( Kumud Kmin( saw that the newly-born
child was identical with the beautiful baby of her dream.
He stayed at his maternal uncles house for his primary education at
Khaithan Grm where he attended the local P$hl [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 lan-
guage. He attended the high school at Okars, about two miles walk
West from his home at Hpniy.
When r(la Guru Mahrj was a youth, r(mat( Gaur( Dev( would
cook many tasteful vegetable dishes for the family. But when r(la Guru
Mahrj ate, his mother wept. Guru Mahrj would only accept one
vegetablethe bitter Neem leaf prepared as a wet vegetable with rice.
Further, he would only eat what was given to him once. He wouldnt
accept anything a second timebecause in his heart he offered every-
thing to the Lord before eating.
As a young lad, he unfailingly bathed every day in the sacred Ganges
at Dmpl. Rising early before sunrise, he would walk there daily, three
miles and back. He would also pick some lotus owers from a natural
reservoir and offer them every day to the Ganges and Lord iva. Once
when walking to Jmpur with a lotus ower in his hand for offering to
the Deity Bu\arj [Lord iva], he had a sudden revelation of Viva-
R)pa, the Universal Form.
When studying at Baharampur college at District Mush(rabd, one
day r(la Guru Mahrj happened to meet an astrologer at the
Baharampur railway station. The astrologer requested r(la Guru
Mahrj to show him his hand, upon seeing which he remarked that [1]
r(la Guru Mahrj would be fully self-realized, [2] he would become a
famous preacher of Harikath 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 Yog( B(r r( Barad Majumdr. He was the
headmaster of the Llgol high school, seven stations down the line,
about a two-hour trainride from Baharampur. That school was founded
by a King by the name of Rj Yogendra Nrya@a Ro, in the name of
his father Rj Mahendra Nrya@a Ro. Yog( B(r Barad Majumdr
was accepted by the famous general of Bengal, Subhash Chandra Bose,
as his Guru.
At college r(la Guru Mahrj became indifferent to his books of
study, and would read only r( Chaitanya-Charitm~ta and r(
Chaitanya-Bhgavata. Yet, he passed his examinations, coming in the
rst 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 Gandhis non-cooperation movement
in 1921, staying for about two years. From childhood, however, despite
the fact that he was born in a renowned Smrtta-brhma@a family, his
natural mood of religious attraction was for the Sa&k(rttan [congrega-
tional chanting of the Holy Name] of r( Chaitanya Mahprabhu.
Transcendental History 15 14 rla Guru Mahrjs Centenary Anthology
including farming and landownership. Sanskrit scholarship was pre-
dominant all through. r(la Guru Mahrj was aware that r(yukta
Rmdhan was a particularly outstanding scholar. The illustrious family
line of r(la Guru Mahrj originates with the sage called Rajar!i Vtsya,
and is known as the Rajar!i Vtsya Gotra. r(la Guru Mahrjs mothers
family lineage was also Bha$$chryya Brhma@a. Her fathers name was
r(yukta Rdh Vallabha Bha$$chryya, from a place called Khaithan.
By the arrangement of the free will of fortune, the rst child of r(la
Guru Mahrjs parents did not live. r(la Guru Mahrj was the rst
son, then after His Divine Grace the second son was r(yukta Ma@(ndra
Chandra, after whom came the rst daughter r(yukt Jagadhtr( Dev(.
After her were two sons, r(yukta Satyendra Chandra, then r(yukta
Amarendra Chandra. The last two children were the daughters r(yukt
U! R@( Dev( and r(yukt Ram R@( Dev(. r(yukt Ram R@(
Dev( [Devy], a devout disciple of r(la Guru Mahrj. Also, r(yukt
Jagadhtr( Dev(, r(yukta Satyendra Chandra and r(yukta Amarendra
Chandra all accepted initiation from r(la Guru Mahrj.
Prior to the Appearance of r(la Guru Mahrj, his fathers elder
brothers wife [je$hi-m], r(mat( Kumud Kmin(, was one day visiting a
holy place of pilgrimage to have the daran of a particular Deity. She
dreamt that night that the Deity presented her with a beautiful baby.
The baby was effulgent and his head was without hair. She thought,
r(mat( Gaur( Dev( has no issue, so in the dream she gave the baby to
the hand of r(mat( Gaur( Dev(. After some days, r(la Guru Mahrj
appeared, and lor(mat( Kumud Kmin( saw that the newly-born
child was identical with the beautiful baby of her dream.
He stayed at his maternal uncles house for his primary education at
Khaithan Grm where he attended the local P$hl [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 lan-
guage. He attended the high school at Okars, about two miles walk
West from his home at Hpniy.
When r(la Guru Mahrj was a youth, r(mat( Gaur( Dev( would
cook many tasteful vegetable dishes for the family. But when r(la Guru
Mahrj ate, his mother wept. Guru Mahrj would only accept one
vegetablethe bitter Neem leaf prepared as a wet vegetable with rice.
Further, he would only eat what was given to him once. He wouldnt
accept anything a second timebecause in his heart he offered every-
thing to the Lord before eating.
As a young lad, he unfailingly bathed every day in the sacred Ganges
at Dmpl. Rising early before sunrise, he would walk there daily, three
miles and back. He would also pick some lotus owers from a natural
reservoir and offer them every day to the Ganges and Lord iva. Once
when walking to Jmpur with a lotus ower in his hand for offering to
the Deity Bu\arj [Lord iva], he had a sudden revelation of Viva-
R)pa, the Universal Form.
When studying at Baharampur college at District Mush(rabd, one
day r(la Guru Mahrj happened to meet an astrologer at the
Baharampur railway station. The astrologer requested r(la Guru
Mahrj to show him his hand, upon seeing which he remarked that [1]
r(la Guru Mahrj would be fully self-realized, [2] he would become a
famous preacher of Harikath 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 Yog( B(r r( Barad Majumdr. He was the
headmaster of the Llgol high school, seven stations down the line,
about a two-hour trainride from Baharampur. That school was founded
by a King by the name of Rj Yogendra Nrya@a Ro, in the name of
his father Rj Mahendra Nrya@a Ro. Yog( B(r Barad Majumdr
was accepted by the famous general of Bengal, Subhash Chandra Bose,
as his Guru.
At college r(la Guru Mahrj became indifferent to his books of
study, and would read only r( Chaitanya-Charitm~ta and r(
Chaitanya-Bhgavata. Yet, he passed his examinations, coming in the
rst 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 Gandhis non-cooperation movement
in 1921, staying for about two years. From childhood, however, despite
the fact that he was born in a renowned Smrtta-brhma@a family, his
natural mood of religious attraction was for the Sa&k(rttan [congrega-
tional chanting of the Holy Name] of r( Chaitanya Mahprabhu.
O^ Vi!@upd Paramaha^sa r( r(la Prabhupd Bhakti Siddhnta
Saraswat( Goswm( [18741937] was the illustrious Founder-President
of r( Chaitanya Ma$h with sixty-four branches all over India, known as
Gau#(ya Ma$hs. He also established preaching missions abroad. r(la
r(dhar Mahrj, during his college studies, was deeply attracted to the
Divine Life and Precepts of r( Chaitanyadev, and as a result he rst
made contact with r(la Prabhupd in the Gau#(ya Ma$h, and he fully
committed himself to the Mission in 1926. When r(la r(dhar Mahrj
left home and joined the Mission, his Gurudev, r(la Bhakti Siddhnta
Saraswat( Goswm( Prabhupd was overjoyed, and he quoted the
famous r( G(t loka in appreciation:
"I > I l
"F" 4 I4 l
yad yad charati re!$as tat tad evetaro jana%
sa yat pram@a^ 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
openhearted joy that such an extremely qualied person as r(la r(dhar
Mahrj had come forward to participate in the Mission of r(man
Mahprabhu.
Even before taking sannysa, r(la r(dhar Mahrj was a very exalted
and rm preacher in the Mission, and r(la Prabhupd was most
satised with him. In 1930, at the original Ul$ &g Gau#(ya Ma$h,
r(la Prabhupd Bhakti Siddhnta Saraswat( Goswm( ordained him in
Sannysa [monkhood], awarding him the Trida@#a-Sannysa title of
r(mad Bhakti Rak!ak r(dhar, meaning the Illustrious Guardian of
Devotion, because of his formidable scriptural command and natural,
deep spiritual insight. r(la r(dhar Mahrj travelled extensively
throughout the whole of India preaching uently in Bengali, Hindi,
Sanskrit, and English. His English carried an attractive sweetness and
eloquence of a unique character. He successfully spread Lord r(
Chaitanyadevs Message on mass levels such as various colleges and
universities, and he conducted public seminars and Sa&k(rttan Festivals.
II1/kj.tek6. iryA
Chapter Two
Transcendental History
{A condensed excerpt from Srila Guru MaharajHis Divine Pastimes
& Precepts in Brief by r(pd Bhakti nanda Sgar Mahrj}
The blessed parents of His Divine Grace r(la Bhakti Rak!ak r(dhar
Dev-Goswm(, of highly respected Brhminical lineage, were r( r(
Upendra Chandra Deva Sharmm Bha$$chryya Vidyratna and
r(mat( Gaur( Bl Dev(. They named their illustrious son, our r(la
Guru Mahrj, r( Rmendra Chandra Deva Sharmm Bha$$chryya.
His blessed Appearance was at r(p$ Hpniy, District Burdwan,
West Bengal. During the presence of r(la Guru Mahrj in the world,
at that sacred place a beautiful Temple and Ashram, by the name of r(
Chaitanya Sraswat Ashram, was constructed by our benevolent Sevaite-
President-chryya of r( Chaitanya Sraswat Ma$h, His Divine Grace
r(la Bhakti Sundar Govinda Dev-Goswm( Mahrj.
From his noble and gracious father, r(la Guru Mahrjs exalted
line of forefathers [St-puru!a] are as follows: his fathers name, r(yukta
Upendra Chandra Deva Sharmm Bha$$chryya; his grandfathers
name, r(yukta Rm Gopl Deva Sharmm; his great grandfathers
name, r(yukta Rmdhan Deva Sharmm; his father was r(yukta Rj(va
Lochan Deva Sharmm; his father was r(yukta M~tyujay Deva
Sharmm; his father was r(yukta Dhanajay Deva Sharmm; and his
father was r(yukta Govinda Rm Deva Sharmm. The titl e
Bha$$chryya was peculiar to the line when they predominantly
performed and taught religious sacrices 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,
Transcendental History 17
Indeed, the hearts of all beings, moving and still,
marvel in the Glory of r( Chaitanya Sraswat Ma$h
as they take shelter in the soothing, affectionate shade
of the victory flag that flies aloft
and sings wholeheartedly to the world the ever-expanding
renown of r( Chaitanya Sraswat Ma$h;
bearing that banner of all Transcendental Benedictions,
r( Chaitanya Sraswat Ma$h ever shines resplendent
in all its Divine Magnicence.
[Rendered into English by Trida@#i-bhik!u r( B.A. Sgar, from the Bengali
translation of His Divine Grace r(la Bhakti Sundar Govinda Dev-Goswm( Mahrj.]
r(la r(dhar Mahrj, after the departure of his Gurudev, naturally
became unanimously honoured as the most exalted Representative of
the Gau#(ya Succession; although he always, and openly so, considered
himself as junior. By their requests, he conferred the holy order of
sannysa upon many of his exalted, eminent Godbrothers, including
r(la Bhakti Sra&ga Goswm( Mahrj, r(la Bhakti Prajn Keshav
Mahrj, r(la Bhakti loka Paramaha^sa Mahrj and r(la Bhakti
Kamal Madhus)dan Mahrj, r(la Nrasi^ha Mahrj, r(la Bhgavat
Mahrj, r(la chryya Mahrj, etc.
During a circumambulation Festival at V~ndvan, r(la Bhakti
Sra&ga Goswm( Mahrj, the most senior preacher, and disciple of
r(la Bhakti Siddhnta Saraswat( Goswm( Prabhupd, personally wor-
shipped r(la r(dhar Mahrj with one hundred and eight lamps, and
incense, etc., on the occasion of r(la r(dhar Mahrjs Appearance
Day. r(la Goswm( Mahrj performed this function joined by many
of his disciples and other Godbrothers.
The Godbrother of His Divine Grace r(la r(dhar Mahrj, His
Divine Grace r( r(la A.C. Bhaktivednta Swm( Mahrj Prabhupd,
was, of course, the personality to inundate the Western world by cul-
tural and spiritual tidal waves. From 1965 to 1977, he single-handedly
transmitted the original Teachings of K!@a consciousness in a global
proportion. His Divine Grace r(la Swm( Mahrj Prabhupd was an
unprecedented, magnicent Divine Phenomenon in himself. Yet, we
Once when r(la Guru Mahrj went to Giri#i at Bihr, 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 ances-
tors were fools, and that we have now become civilised by the associa-
tion of the British. But today, Mahrj, 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 lthy garbage
On another occasion at Giri#i, at a conference, the president of the
conference, a learned scholar, one Mr. Bask, remarked after hearing
r(la Guru Mahrjs speech, We thought for so long now that
Vai!@ava-dharmma was a branch of Hindu religion. But today,
Mahrj, after what I have heard from you, with your sound argument
and Scriptural evidence, we know now that Vai!@ava-Dharmma is the
Original Religionthe Jaiva-Dharmma or Religion of all soulsand all
others are only the misconceived portion of the original.
In His Divine Grace r(la r(dhar Mahrjs own words: This must
be deeply studied and considered by the learned section. The Vai!@ava-
Dharmma that Mahprabhu gave is the original Vaidika-Dharmma.
What r(la Rmnujchryya and r(la Madhvchryya gave has com-
pletely merged into the Line of Mahprabhu. And what Lord a&kar,
Lord Buddha, and Rmkrishna Mission have given is all hodgepodge.
One who can properly catch the gist of this is benetted in the extreme.
Sambandha-jna is a great thing; then there is Abhidheya and
Prayojana. These are the essential three stages of the whole theology.
Once in Bombay, r(la Guru Mahrj gave a lecture at the
Theosophical Society. The subject of his talk was The Superexcellence
of the Teachings of r( Chaitanya. The president, in his introductory
lecture, spoke the age-old dogma that all religions are one and the same.
When r(la Guru Mahrj took the stand to speak, he said:
It is a very regrettable that I must rst, 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
Superexcellence of the Teachings of r( 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 rst
point out the presidents gulf of difference in his opinion with me.
Sambandha, Abhidheya and Prayojanarst we shall make these
three divisions. Sambandha [relationship] will mean to rst separate all
other religious conceptions except for the Vai!@ava-Dharmma as given
by r( Chaitanya MahprabhuK!@a conception, the others all being
concerned only with Brahma conception, Paramtm conception, etc.
Abhidheya is the means to the end; that we can hear from r(man
Mahprabhu to be jna-uny Bhakti [Devotion unalloyed by intel-
lect], uddha-Bhakti [Pure Devotion], in sdhu-sa&ga [association of the
true devotee]. And Prayojana or the goal is Prema; but not mukti [libera-
tion]. Dharmma-artha-kma-mok!a [religiosity, economy, material
desire and liberation]these are not the goal. Only Prema-Sev, Loving
Service to K!@a is the supreme goal.
Seeing r(la r(dhar Mahrjs sensitive, rich Sanskrit Writings, his
Gurudev referred to him as a t person to continue my Spiritual
Succession. Seeing his keen scriptural insight, his Gurudev also adorned
him with the accolade stra-nipu@a r(dhar Mahrj or Scriptural
Genius r(dhar Mahrj. On another occasion his Gurudev also
referred to him as nivedittm or a pure soul fully surrendered unto
the Supreme Lord.
Just prior to departing this world he was fully satised to hear ri
R)pa-majar(padahis most beloved Song of the deepest Divine Ser-
vicefrom the lips of r(la r(dhar Mahrj. r(la Bhakti Siddhnta
Saraswat( Goswm( Prabhupd, by virtue of this action, clearly illus-
trated that r(la r(dhar Mahrj is his Chief Successor Preceptor and
Representative of r(la R)pa Goswm( Prabhupd, who is the Foremost
Preceptorial Apostle of r( Chaitanyadev.
After the departure of r(la Bhakti Siddhnta Saraswat( Goswm(
Prabhupd, r(la r(dhar Mahrj founded the r( Chaitanya Sraswat
Ma$h in 1941. At that time, it was no more than a thatched hut on the
banks of the holy river Ganges. At that time, r(la r(dhar Mahrj
composed this beautiful Sanskrit verse. The verse is a mysterious predic-
tion, telling of the universal renown the r( Chaitanya Sraswat Ma$h
was to know in the future:
>lIB 44PlF4B3;I44I! 4>l
< P l4 l4-4-I94l7ll l
44 >lIlPlF4B4-4l llHl H4
-4 9l- >lI4 4B4 lllHl4lHl ~
r(mach-chaitanya-sraswata-ma$havara udg(ta-k(rttir jaya-r(^
bibhrat sa^bhti ga&g-ta$a-nika$a-navadv(pa-koldri-rje
yatra r(-gaura-sraswata-mata-nirat gaura-gth g~@anti
nitya^ r)pnuga r(-k~tamati-guru-gaur&ga-rdh-jit
In the Holy Abode of Transcendental Touchstone
r( Nabadwip Dhmthe selfsame r( Vndvan,
in the land of Koladwip, whose inner identity
is the King of mountains r( Govarddhan,
near the charming shores of the Holy River Bhg(rath(
who delivers all the fallen souls
stands that grand and glorious King of all Temples
r( Chaitanya Sraswat Ma$h.
In that beautiful retreat, the surrendered devotees
whose lives are the Message of r( Gaura,
are eternally absorbed in the Loving Service
of the Divine Master, the Golden Lord Gaur&ga
and the Loving Lord r( Govindasundar
with His Consort r(mat( Gndharvv,
accompanied by all Their Beloved Associates.
With hearts always lled with good hope
to attain the Grace of the Lord,
following faithfully in the Line
of r( r( R)pa and Raghunth
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
r( r( Gaur&gasundar.
stages of soil. So, in order to have your attention, I am bound to rst
point out the presidents gulf of difference in his opinion with me.
Sambandha, Abhidheya and Prayojanarst we shall make these
three divisions. Sambandha [relationship] will mean to rst separate all
other religious conceptions except for the Vai!@ava-Dharmma as given
by r( Chaitanya MahprabhuK!@a conception, the others all being
concerned only with Brahma conception, Paramtm conception, etc.
Abhidheya is the means to the end; that we can hear from r(man
Mahprabhu to be jna-uny Bhakti [Devotion unalloyed by intel-
lect], uddha-Bhakti [Pure Devotion], in sdhu-sa&ga [association of the
true devotee]. And Prayojana or the goal is Prema; but not mukti [libera-
tion]. Dharmma-artha-kma-mok!a [religiosity, economy, material
desire and liberation]these are not the goal. Only Prema-Sev, Loving
Service to K!@a is the supreme goal.
Seeing r(la r(dhar Mahrjs sensitive, rich Sanskrit Writings, his
Gurudev referred to him as a t person to continue my Spiritual
Succession. Seeing his keen scriptural insight, his Gurudev also adorned
him with the accolade stra-nipu@a r(dhar Mahrj or Scriptural
Genius r(dhar Mahrj. On another occasion his Gurudev also
referred to him as nivedittm or a pure soul fully surrendered unto
the Supreme Lord.
Just prior to departing this world he was fully satised to hear ri
R)pa-majar(padahis most beloved Song of the deepest Divine Ser-
vicefrom the lips of r(la r(dhar Mahrj. r(la Bhakti Siddhnta
Saraswat( Goswm( Prabhupd, by virtue of this action, clearly illus-
trated that r(la r(dhar Mahrj is his Chief Successor Preceptor and
Representative of r(la R)pa Goswm( Prabhupd, who is the Foremost
Preceptorial Apostle of r( Chaitanyadev.
After the departure of r(la Bhakti Siddhnta Saraswat( Goswm(
Prabhupd, r(la r(dhar Mahrj founded the r( Chaitanya Sraswat
Ma$h in 1941. At that time, it was no more than a thatched hut on the
banks of the holy river Ganges. At that time, r(la r(dhar Mahrj
composed this beautiful Sanskrit verse. The verse is a mysterious predic-
tion, telling of the universal renown the r( Chaitanya Sraswat Ma$h
was to know in the future:
>lIB 44PlF4B3;I44I! 4>l
< P l4 l4-4-I94l7ll l
44 >lIlPlF4B4-4l llHl H4
-4 9l- >lI4 4B4 lllHl4lHl ~
r(mach-chaitanya-sraswata-ma$havara udg(ta-k(rttir jaya-r(^
bibhrat sa^bhti ga&g-ta$a-nika$a-navadv(pa-koldri-rje
yatra r(-gaura-sraswata-mata-nirat gaura-gth g~@anti
nitya^ r)pnuga r(-k~tamati-guru-gaur&ga-rdh-jit
In the Holy Abode of Transcendental Touchstone
r( Nabadwip Dhmthe selfsame r( Vndvan,
in the land of Koladwip, whose inner identity
is the King of mountains r( Govarddhan,
near the charming shores of the Holy River Bhg(rath(
who delivers all the fallen souls
stands that grand and glorious King of all Temples
r( Chaitanya Sraswat Ma$h.
In that beautiful retreat, the surrendered devotees
whose lives are the Message of r( Gaura,
are eternally absorbed in the Loving Service
of the Divine Master, the Golden Lord Gaur&ga
and the Loving Lord r( Govindasundar
with His Consort r(mat( Gndharvv,
accompanied by all Their Beloved Associates.
With hearts always lled with good hope
to attain the Grace of the Lord,
following faithfully in the Line
of r( r( R)pa and Raghunth
the Storekeepers of the Unlimited Treasure
of Pure, Sweet Love Divine,
those surrendered souls ever sing the unending Glories
of the Transcendental Name and Qualities
of the Most Magnanimous, Original Supreme Lord
r( r( Gaur&gasundar.
Indeed, the hearts of all beings, moving and still,
marvel in the Glory of r( Chaitanya Sraswat Ma$h
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 r( Chaitanya Sraswat Ma$h;
bearing that banner of all Transcendental Benedictions,
r( Chaitanya Sraswat Ma$h ever shines resplendent
in all its Divine Magnicence.
[Rendered into English by Trida@#i-bhik!u r( B.A. Sgar, from the Bengali
translation of His Divine Grace r(la Bhakti Sundar Govinda Dev-Goswm( Mahrj.]
r(la r(dhar Mahrj, after the departure of his Gurudev, naturally
became unanimously honoured as the most exalted Representative of
the Gau#(ya Succession; although he always, and openly so, considered
himself as junior. By their requests, he conferred the holy order of
sannysa upon many of his exalted, eminent Godbrothers, including
r(la Bhakti Sra&ga Goswm( Mahrj, r(la Bhakti Prajn Keshav
Mahrj, r(la Bhakti loka Paramaha^sa Mahrj and r(la Bhakti
Kamal Madhus)dan Mahrj, r(la Nrasi^ha Mahrj, r(la Bhgavat
Mahrj, r(la chryya Mahrj, etc.
During a circumambulation Festival at V~ndvan, r(la Bhakti
Sra&ga Goswm( Mahrj, the most senior preacher, and disciple of
r(la Bhakti Siddhnta Saraswat( Goswm( Prabhupd, personally wor-
shipped r(la r(dhar Mahrj with one hundred and eight lamps, and
incense, etc., on the occasion of r(la r(dhar Mahrjs Appearance
Day. r(la Goswm( Mahrj performed this function joined by many
of his disciples and other Godbrothers.
The Godbrother of His Divine Grace r(la r(dhar Mahrj, His
Divine Grace r( r(la A.C. Bhaktivednta Swm( Mahrj Prabhupd,
was, of course, the personality to inundate the Western world by cul-
tural and spiritual tidal waves. From 1965 to 1977, he single-handedly
transmitted the original Teachings of K!@a consciousness in a global
proportion. His Divine Grace r(la Swm( Mahrj Prabhupd was an
unprecedented, magnicent Divine Phenomenon in himself. Yet, we
Once when r(la Guru Mahrj went to Giri#i at Bihr, 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 ances-
tors were fools, and that we have now become civilised by the associa-
tion of the British. But today, Mahrj, 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 lthy garbage
On another occasion at Giri#i, at a conference, the president of the
conference, a learned scholar, one Mr. Bask, remarked after hearing
r(la Guru Mahrjs speech, We thought for so long now that
Vai!@ava-dharmma was a branch of Hindu religion. But today,
Mahrj, after what I have heard from you, with your sound argument
and Scriptural evidence, we know now that Vai!@ava-Dharmma is the
Original Religionthe Jaiva-Dharmma or Religion of all soulsand all
others are only the misconceived portion of the original.
In His Divine Grace r(la r(dhar Mahrjs own words: This must
be deeply studied and considered by the learned section. The Vai!@ava-
Dharmma that Mahprabhu gave is the original Vaidika-Dharmma.
What r(la Rmnujchryya and r(la Madhvchryya gave has com-
pletely merged into the Line of Mahprabhu. And what Lord a&kar,
Lord Buddha, and Rmkrishna Mission have given is all hodgepodge.
One who can properly catch the gist of this is benetted in the extreme.
Sambandha-jna is a great thing; then there is Abhidheya and
Prayojana. These are the essential three stages of the whole theology.
Once in Bombay, r(la Guru Mahrj gave a lecture at the
Theosophical Society. The subject of his talk was The Superexcellence
of the Teachings of r( Chaitanya. The president, in his introductory
lecture, spoke the age-old dogma that all religions are one and the same.
When r(la Guru Mahrj took the stand to speak, he said:
It is a very regrettable that I must rst, 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
Superexcellence of the Teachings of r( Chaitanya. Therefore, I am
bound to show the subject of my delivery by surpassing all the lower
heard from him personally, and history has recorded it, that he had only
about ten days of association with his Gurudev, r(la Bhakti Siddhnta
Saraswat( Goswm( Prabhupd. But he had long and intimate associa-
tion from his time of initiation all through, with the most intimate of all
his Godbrothers, r(la r(dhar Mahrj.
Later, when r(la Guru Mahrj was over 80, thousands of persons
from all over the world took the pilgrimage to r( Chaitanya Sraswat
Ma$h, 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, chryyadev r( r(la Bhakti Sundar Govinda Dev-Goswm(
Mahrj. It is indeed the greatest fortune for the world that [at the time
of this printing] r(la Govinda Mahrj, since 1992, has now completed
his fth World Tour, preaching the Religion of humility, selessness,
and tolerance. It is the fulllment of the hearts desire of our beloved
Master r(la Guru Mahrj.
As I mentioned in the beginning, the Ocean of the Pastimes of r(la
Guru Mahrj 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 triedin my own random wayto 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
r(la Guru Mahrj cannot but attain the Supreme Wealth of life
itselfLove for the Supreme Lord r( K!@a.
Before closing this chapter, two other incidences suddenly come to
mind.
After the disappearance of r(la Bhakti Siddhnta Saraswat(
Prabhupd, there were major struggles. They were always resolved and
harmonised by r(la Guru Mahrj. r(la Guru Mahrj was loved by
all. Once during that period, a very learned devotee personality who was
considered an adversary of r(la Guru Mahrj, came to visit him. In
fact, he had a habit of visiting r(la Guru Mahrj quite often.
That day, r(la Guru Mahrj asked him,
I had a very good memory, especially in Sanskrit. I was taught a loka
in praise of Lord ivaF"I I I4+ , and I could chant that
by memory. When I was one year eight months, my grandfather died,
but I cant remember him. My earliest recollection is an earthquake. I was
born in 1302, Mohammedan era, and 1304 in the month of Vaikh
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 onthis is my earliest recollection.
Then, my rst 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 ve and I was engaged in studying
writing, and I was given to my maternal uncles house. Many things
before that I can remember as well. And when I was in my maternal
uncles house, for three years for early education in a primary school, I
got some help from one of my aunts who taught me Rmya@a and
Mahbhrata. That helped me a great deal. Already I had some afnity
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 sectionVeda, Upani!ad, etc., faith in Godall these things.
At nine years I was admitted into high school [intermediate accord-
ing to the current system in India]. As a student, there in the debating
club I always sided with the ancient stric 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
dont think they could defeat me. Then I got my sacred thread in the
family tradition when I was fourteen years. 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 matricu-
II1/kj.tek6. iryA
Chapter Three
r(la Guru Mahrj Remembers
[From a recorded conversation with His Divine Grace]
{Edited by r(pd Bhakti nanda Sgar Mahrj}
I was born at midnight, Saturday 10th October, 1895. Navam( tithi
[lunar day] under the same sign as Lord Rmchandra. K!@a-pak!a
[dark moon fortnight]. r(man Mahprabhu was also born on a
Saturday. I was the second child. The rst was a daughter, but she died
early, so Rm 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 Rm Kavach.
There were two thatched rooms, one of which was the maternity
room. Because the rst child had been lost, after I was born and my
mother was still conned 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 rst 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 shoul-
der of my father, there was going in the distance one Sa&k(rttan party;
crying, I asked him to take me there. Anyway, to console me he took me
there for some time and then came back.
You are supposed to be a member of the oppositionist party to me.
Why are you always coming here to see me?
That devotee personality immediately replied, Because of your
disinterested nature, super intelligence, and strong common sense.
r(la K!@ads Bbj( Mahrj often visited r(la Guru Mahrjs
birthplace r( Hpniy. He would ask the villagers, did r(dhar Mahrj
study at school here? Did he bathe in this pond here? and so on, and so
on. One day r(la Guru Mahrj asked him, You are my Godbrother;
why are you so often visiting my birthplace? What is the reason?
r(la Bbj( Mahrj replied, Because your writings are non-differ-
ent from the writings of r(la R)pa Goswm(. So Im going there to
take the dust of the land of your Pastimes on my head.
C
entenar
year
-
II1/kj.tek6. iryA
Chapter Three
r(la Guru Mahrj Remembers
[From a recorded conversation with His Divine Grace]
{Edited by r(pd Bhakti nanda Sgar Mahrj}
I was born at midnight, Saturday 10th October, 1895. Navam( tithi
[lunar day] under the same sign as Lord Rmchandra. K!@a-pak!a
[dark moon fortnight]. r(man Mahprabhu was also born on a
Saturday. I was the second child. The rst was a daughter, but she died
early, so Rm 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 Rm Kavach.
There were two thatched rooms, one of which was the maternity
room. Because the rst child had been lost, after I was born and my
mother was still conned 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 rst 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 shoul-
der of my father, there was going in the distance one Sa&k(rttan party;
crying, I asked him to take me there. Anyway, to console me he took me
there for some time and then came back.
You are supposed to be a member of the oppositionist party to me.
Why are you always coming here to see me?
That devotee personality immediately replied, Because of your
disinterested nature, super intelligence, and strong common sense.
r(la K!@ads Bbj( Mahrj often visited r(la Guru Mahrjs
birthplace r( Hpniy. He would ask the villagers, did r(dhar Mahrj
study at school here? Did he bathe in this pond here? and so on, and so
on. One day r(la Guru Mahrj asked him, You are my Godbrother;
why are you so often visiting my birthplace? What is the reason?
r(la Bbj( Mahrj replied, Because your writings are non-differ-
ent from the writings of r(la R)pa Goswm(. So Im going there to
take the dust of the land of your Pastimes on my head.
C
entenar
year
-
heard from him personally, and history has recorded it, that he had only
about ten days of association with his Gurudev, r(la Bhakti Siddhnta
Saraswat( Goswm( Prabhupd. But he had long and intimate associa-
tion from his time of initiation all through, with the most intimate of all
his Godbrothers, r(la r(dhar Mahrj.
Later, when r(la Guru Mahrj was over 80, thousands of persons
from all over the world took the pilgrimage to r( Chaitanya Sraswat
Ma$h, 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, chryyadev r( r(la Bhakti Sundar Govinda Dev-Goswm(
Mahrj. It is indeed the greatest fortune for the world that [at the time
of this printing] r(la Govinda Mahrj, since 1992, has now completed
his fth World Tour, preaching the Religion of humility, selessness,
and tolerance. It is the fulllment of the hearts desire of our beloved
Master r(la Guru Mahrj.
As I mentioned in the beginning, the Ocean of the Pastimes of r(la
Guru Mahrj 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 triedin my own random wayto 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
r(la Guru Mahrj cannot but attain the Supreme Wealth of life
itselfLove for the Supreme Lord r( K!@a.
Before closing this chapter, two other incidences suddenly come to
mind.
After the disappearance of r(la Bhakti Siddhnta Saraswat(
Prabhupd, there were major struggles. They were always resolved and
harmonised by r(la Guru Mahrj. r(la Guru Mahrj was loved by
all. Once during that period, a very learned devotee personality who was
considered an adversary of r(la Guru Mahrj, came to visit him. In
fact, he had a habit of visiting r(la Guru Mahrj quite often.
That day, r(la Guru Mahrj asked him,
I had a very good memory, especially in Sanskrit. I was taught a loka
in praise of Lord ivaF"I I I4+ , and I could chant that
by memory. When I was one year eight months, my grandfather died,
but I cant remember him. My earliest recollection is an earthquake. I was
born in 1302, Mohammedan era, and 1304 in the month of Vaikh
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 onthis is my earliest recollection.
Then, my rst 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 ve and I was engaged in studying
writing, and I was given to my maternal uncles house. Many things
before that I can remember as well. And when I was in my maternal
uncles house, for three years for early education in a primary school, I
got some help from one of my aunts who taught me Rmya@a and
Mahbhrata. That helped me a great deal. Already I had some afnity
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 sectionVeda, Upani!ad, etc., faith in Godall these things.
At nine years I was admitted into high school [intermediate accord-
ing to the current system in India]. As a student, there in the debating
club I always sided with the ancient stric 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
dont think they could defeat me. Then I got my sacred thread in the
family tradition when I was fourteen years. 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 matricu-
rla Guru Mahrj Remembers 25
Chaitanyadev has created a chaotic society. Pests that cannot keep their
own stand in the social positionit is they who gather to follow
Chaitanyadev. Those who have lost their social position become Vai!@avas
and they say that they are followers of Chaitanya. In my fathers 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 intellectu-
ally, 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 wont use any umbrella or shoes. I made some
extreme additionI 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
awayhe 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 couldnt commit myself before him. So I felt pressured
Whether you marry or not dont disturb me in this time of my death.
Say that you will do it. Anyhow, the expression came from me, I shall
try to fulll your request. In this way, in a modied 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 move-
ment, because there was some sort of promise that within one year I
shall give svarj [independence] to you.
I wanted to become a sannys(, but the countrymen want one year,
so I thought I must sacrice this for them. I left law college and worked
for some time posted as a secretary of the movement here in Kln.
lated from the local High School when I was fteen years of age. I could
write Sanskrit verse before that.
I like sacrice in life. The magnanimous side. I had afnity for Lord
Rmchandra, for the model Pastimes, but not so much Lord K!@a,
because of His Vndvan L(l. I could not accommodate why God
should be a liar and a girl-hunter. I could not accommodate this.
Though I saw Rdh-Govinda M)rttis [Deities]They seemed to be
very, very charming. I found some mystic background there, but on the
surface, I had more liking for Rmchandra than K!@a.
My attraction to K!@a rst came through Bhagavad-G(t, and then
through Mahprabhu. I liked Rmchandra for His magnanimity. I was
mainly attracted by the self-giving ideal. So I liked Rdhr@( very
much, I liked Mahprabhu very much, but my attraction to K!@a was
less. My attraction to K!@a came through Mahprabhu and through
Rdhr@(from Their side. When I was nine or ten or so, there was a
temple where Rdh-K!@a Deities were installed in Jagadnanda Pur,
near K$w. Every year in Krttik month my father used to read
r(mad-Bhgavatam 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 Mush(rabd] for
college study at the Krishnanth College. There, with the company of
one of my cousins, my maternal uncles son, I came into connection
with the East Bengal people, who were renowned, we had heard, for
their boldness and sacricing nature. I took residence in the same hostel
as them.
Somehow, I had passed matriculation second division, [r(la Guru
Mahrj had suffered a very dangerous bout of maleria for a whole year
at that time. Ed.] but I passed I.A. [Intermediate Arts] in the rst
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 rst 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 p)j, 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 rst-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 sandhy-vandan [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 sidessocial 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 Gyattr(
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 under-
stand the revealed truthwithout consulting any dictionary or gram-
mar; I had heard that Gyattr( is conscious, spiritual, not dead words.
So, if I go on with japam Gyattr( 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 Gyattr( 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 r( Suresh Bha$$chryyahe
came from a Brhma@a family of Faridpur. The founder of the Bhrat-
sevshram, r( Pra@avnanda, was from his village. r(pd Madhus)dan
Mahrj also comes from the same villageBjepratp-pur in the dis-
trict 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 gentle-
man? What is this
He said, Yes, I have committed a wrong; I shouldnt have spoken in
this way before you. But really it is like that. That gentlemanhe 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 atmos-
phere, 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 herethis is a point in the innite. I am an uncertain
point in the whole of the innite. 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 nal 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 couldnt concen-
trate on any book of study. They said, If you cant do so, we shall read
and you try to hear. At that time, my friend gave me some literature on
Mahprabhus Life and Teachings, and I devoured it like nectar. I
found some position thereit is not that I am nowhere. Here is the
supportthe 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 what-
ever 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 mothers family there
was some recognition of r( Chaitanyadev, but my paternal family were
orthodox smrttas. They hated the followers of Chaitanyadev.
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 p)j, 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 rst-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 sandhy-vandan [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 sidessocial 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 Gyattr(
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 under-
stand the revealed truthwithout consulting any dictionary or gram-
mar; I had heard that Gyattr( is conscious, spiritual, not dead words.
So, if I go on with japam Gyattr( 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 Gyattr( 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 r( Suresh Bha$$chryyahe
came from a Brhma@a family of Faridpur. The founder of the Bhrat-
sevshram, r( Pra@avnanda, was from his village. r(pd Madhus)dan
Mahrj also comes from the same villageBjepratp-pur in the dis-
trict 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 gentle-
man? What is this
He said, Yes, I have committed a wrong; I shouldnt have spoken in
this way before you. But really it is like that. That gentlemanhe 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 atmos-
phere, 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 herethis is a point in the innite. I am an uncertain
point in the whole of the innite. 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 nal 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 couldnt concen-
trate on any book of study. They said, If you cant do so, we shall read
and you try to hear. At that time, my friend gave me some literature on
Mahprabhus Life and Teachings, and I devoured it like nectar. I
found some position thereit is not that I am nowhere. Here is the
supportthe 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 what-
ever 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 mothers family there
was some recognition of r( Chaitanyadev, but my paternal family were
orthodox smrttas. They hated the followers of Chaitanyadev.
Chaitanyadev has created a chaotic society. Pests that cannot keep their
own stand in the social positionit is they who gather to follow
Chaitanyadev. Those who have lost their social position become Vai!@avas
and they say that they are followers of Chaitanya. In my fathers 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 intellectu-
ally, 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 wont use any umbrella or shoes. I made some
extreme additionI 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
awayhe 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 couldnt commit myself before him. So I felt pressured
Whether you marry or not dont disturb me in this time of my death.
Say that you will do it. Anyhow, the expression came from me, I shall
try to fulll your request. In this way, in a modied 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 move-
ment, because there was some sort of promise that within one year I
shall give svarj [independence] to you.
I wanted to become a sannys(, but the countrymen want one year,
so I thought I must sacrice this for them. I left law college and worked
for some time posted as a secretary of the movement here in Kln.
lated from the local High School when I was fteen years of age. I could
write Sanskrit verse before that.
I like sacrice in life. The magnanimous side. I had afnity for Lord
Rmchandra, for the model Pastimes, but not so much Lord K!@a,
because of His Vndvan L(l. I could not accommodate why God
should be a liar and a girl-hunter. I could not accommodate this.
Though I saw Rdh-Govinda M)rttis [Deities]They seemed to be
very, very charming. I found some mystic background there, but on the
surface, I had more liking for Rmchandra than K!@a.
My attraction to K!@a rst came through Bhagavad-G(t, and then
through Mahprabhu. I liked Rmchandra for His magnanimity. I was
mainly attracted by the self-giving ideal. So I liked Rdhr@( very
much, I liked Mahprabhu very much, but my attraction to K!@a was
less. My attraction to K!@a came through Mahprabhu and through
Rdhr@(from Their side. When I was nine or ten or so, there was a
temple where Rdh-K!@a Deities were installed in Jagadnanda Pur,
near K$w. Every year in Krttik month my father used to read
r(mad-Bhgavatam 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 Mush(rabd] for
college study at the Krishnanth College. There, with the company of
one of my cousins, my maternal uncles son, I came into connection
with the East Bengal people, who were renowned, we had heard, for
their boldness and sacricing nature. I took residence in the same hostel
as them.
Somehow, I had passed matriculation second division, [r(la Guru
Mahrj had suffered a very dangerous bout of maleria for a whole year
at that time. Ed.] but I passed I.A. [Intermediate Arts] in the rst
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 rst 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
He again came to me, and said, Guru Mahrj said, have you got
something to ask?
No, I have nothing to ask.
He again returned to Guru Mahrj. He says he has nothing to ask.
Then again Guru Mahrj 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. aenfet
xsmy , Nothing else but that.
Perhaps that touched Guru Mahrj. 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 Gau#a-ma@#al.
They had one booklet printed then and the attending person said,
Guru Mahrj 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 rst talk
with Guru Mahrj.
The following year I was invited to r(man Mahprabhu s
Appearance Ceremony at Mypur. At that time I was visiting the Ma$h
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 Haridwr, and
the Gau#(ya Ma$h people were also inviting me to Mypur. I was in a
dilemma.
What to do? It was my mothers calland maybe the last. She might
not live, her health was not good. This was the call. And I thought, I
want to take this side in my life, so this side must be given preference.
That is, I avoided the call of my mother to see her, and I went to the
Gau#(ya Ma$h instead.
In this way, 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 ofce superintendent I got
some vocation and I put up in Calcutta. I attended the ofce there.
My attraction stays always towards Mahprabhu. In the meantime
I wandered here and there searching for a sdhu from whom to take ini-
tiation. But I couldnt select anyone to my taste or satisfaction.
One day, I was returning from the ofce and I found a placard in
Chittaranjan Avenue: Gau#(ya Ma$h Mahotsav [Grand Festival] for one
month. The address was given, near the Pareshnth Temple. I found this
red-coloured placard. I thought, Gau#(ya Ma$h must be Mahprabhus
followers, let us go and see what is there. When I was a law student,
through Suresh Bha$$chryya I knew the founder of Bhrat-Sevshram,
r( Pra@avnanda, and he tried his best to take me into his mission; but
I atly refused.
My head is sold to Mahprabhu, Gaur&ga, so I cant go anywhere
else.
He said, I also have great reverence for Mahprabhu Chaitanyadev,
but I think the rst stage must be Buddhistic abnegation or vairgya and
indifference [to the world]. Second, a&kars Vednta or jna. And the
last and highest will be Chaitanyas Prema. Otherwise people will mis-
understand that Prema for lust.
I replied, Yes, what you say is alrightthat r( Chaitanyadevs
Prema-dharmma is the highest, above the Buddhistic and a&karite con-
ceptions of theism. But Chaitanyadev has not told us, Go to the
Buddhists and practice vairgya, and then go to a&kar and have knowl-
edge of the Vednta, and then come to Me. He has told that wherever
you are, take the association of a sdhu 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, Haranth. I went to
search for him but could not nd him. But this was when I found that
placard and went to Gau#(ya Ma$h. There I found only one gentleman
manning the outside hall, and the rest had all gone on procession of
Nagar-sa&k(rttan [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 repre-
senting the Ma$h had deeper and more sound knowledge than I. Then,
the party came back from Nagar-sa&k(rttan and I found Guru Mahrj
in front with his da@#a [mendicants staff]. As soon as he reached in
front of the Ma$h some disciple came and took the da@#a from him and
gradually he was received there.
At rst sight I found Guru Mahrjs attitude was that of complete
indifference to the ordinary world. He does not care for anyone, he is
self-sufcient. I got that sort of impression from his rst sight. Then I
began visiting. Gradually I came to realize that I wanted to stay in such
company.
Unfortunately I had been unable to nd it before, but now the
thought came to me, whats to stop me coming and staying here? I cast
my glance homewardfather gone, mother living, three younger broth-
ersthey wont be much affected. But my wife will be affected. I dont
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 Mahprabhu. 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 Haridwr at the time
of the Kumbha Mel. She died there. One of my brothers, Satyen, was
attending her with other pilgrims and sisters, etc.
I was free. I was visiting the Ma$h. 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 Mahrj stayed. I
would go in front of his room and sit there to hear, because I was think-
ing I shall join here. Then one day, it so occurred that K(rtannanda
Prabhu, one brahmachr(, stopped me when I was making an attempt to
go upstairs.
Where are you going?
Im going to Guru Mahrj. I like it very much [to hear and
associate].
No, never. You must stay here in the waiting room, and when you
nd 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 sdhus? Why should there be any difference outwardly and
inwardly? So I need not come here again
But at that very moment the position of ukadev appeared in my
mind. I had read in Mahbhrata that r(la Vysadev sent r(la ukadev
Goswm( to Rajar!i Janak to nish his education or sdhana. r(la
ukadev 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 any-
thing 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 Mahrj was strolling on the roof just after hav-
ing 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 Mahrj asked,
mu mwef b#b"Has he something to say?
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 Mahrj said, He has something to ask?
Nagar-sa&k(rttan [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 repre-
senting the Ma$h had deeper and more sound knowledge than I. Then,
the party came back from Nagar-sa&k(rttan and I found Guru Mahrj
in front with his da@#a [mendicants staff]. As soon as he reached in
front of the Ma$h some disciple came and took the da@#a from him and
gradually he was received there.
At rst sight I found Guru Mahrjs attitude was that of complete
indifference to the ordinary world. He does not care for anyone, he is
self-sufcient. I got that sort of impression from his rst sight. Then I
began visiting. Gradually I came to realize that I wanted to stay in such
company.
Unfortunately I had been unable to nd it before, but now the
thought came to me, whats to stop me coming and staying here? I cast
my glance homewardfather gone, mother living, three younger broth-
ersthey wont be much affected. But my wife will be affected. I dont
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 Mahprabhu. 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 Haridwr at the time
of the Kumbha Mel. She died there. One of my brothers, Satyen, was
attending her with other pilgrims and sisters, etc.
I was free. I was visiting the Ma$h. 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 Mahrj stayed. I
would go in front of his room and sit there to hear, because I was think-
ing I shall join here. Then one day, it so occurred that K(rtannanda
Prabhu, one brahmachr(, stopped me when I was making an attempt to
go upstairs.
Where are you going?
Im going to Guru Mahrj. I like it very much [to hear and
associate].
No, never. You must stay here in the waiting room, and when you
nd 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 sdhus? Why should there be any difference outwardly and
inwardly? So I need not come here again
But at that very moment the position of ukadev appeared in my
mind. I had read in Mahbhrata that r(la Vysadev sent r(la ukadev
Goswm( to Rajar!i Janak to nish his education or sdhana. r(la
ukadev 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 any-
thing 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 Mahrj was strolling on the roof just after hav-
ing 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 Mahrj asked,
mu mwef b#b"Has he something to say?
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 Mahrj said, He has something to ask?
He again came to me, and said, Guru Mahrj said, have you got
something to ask?
No, I have nothing to ask.
He again returned to Guru Mahrj. He says he has nothing to ask.
Then again Guru Mahrj 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. aenfet
xsmy , Nothing else but that.
Perhaps that touched Guru Mahrj. 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 Gau#a-ma@#al.
They had one booklet printed then and the attending person said,
Guru Mahrj 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 rst talk
with Guru Mahrj.
The following year I was invited to r(man Mahprabhu s
Appearance Ceremony at Mypur. At that time I was visiting the Ma$h
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 Haridwr, and
the Gau#(ya Ma$h people were also inviting me to Mypur. I was in a
dilemma.
What to do? It was my mothers calland 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
Gau#(ya Ma$h instead.
In this way, 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 ofce superintendent I got
some vocation and I put up in Calcutta. I attended the ofce there.
My attraction stays always towards Mahprabhu. In the meantime
I wandered here and there searching for a sdhu from whom to take ini-
tiation. But I couldnt select anyone to my taste or satisfaction.
One day, I was returning from the ofce and I found a placard in
Chittaranjan Avenue: Gau#(ya Ma$h Mahotsav [Grand Festival] for one
month. The address was given, near the Pareshnth Temple. I found this
red-coloured placard. I thought, Gau#(ya Ma$h must be Mahprabhus
followers, let us go and see what is there. When I was a law student,
through Suresh Bha$$chryya I knew the founder of Bhrat-Sevshram,
r( Pra@avnanda, and he tried his best to take me into his mission; but
I atly refused.
My head is sold to Mahprabhu, Gaur&ga, so I cant go anywhere
else.
He said, I also have great reverence for Mahprabhu Chaitanyadev,
but I think the rst stage must be Buddhistic abnegation or vairgya and
indifference [to the world]. Second, a&kars Vednta or jna. And the
last and highest will be Chaitanyas Prema. Otherwise people will mis-
understand that Prema for lust.
I replied, Yes, what you say is alrightthat r( Chaitanyadevs
Prema-dharmma is the highest, above the Buddhistic and a&karite con-
ceptions of theism. But Chaitanyadev has not told us, Go to the
Buddhists and practice vairgya, and then go to a&kar and have knowl-
edge of the Vednta, and then come to Me. He has told that wherever
you are, take the association of a sdhu 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, Haranth. I went to
search for him but could not nd him. But this was when I found that
placard and went to Gau#(ya Ma$h. There I found only one gentleman
manning the outside hall, and the rest had all gone on procession of
Mahrj went to England for preaching, and I was in charge of Madras
ma$h. The temple was constructed almost in my time. Later, Bombay
ma$h was opened, and I was again taken there. I lived there for some
time, and later was taken with the general party with Prabhupd. Staying
most of the time with Prabhupd, we preached in different places of
Bengal. At 5.30 a.m. on 1st January, 1937, Prabhupd left the world.
Before this, Prabhupd had wanted me to go for preaching to
London, but I said, I am not t for thisI cant follow their accent,
and I dont have the tendency to mix with them very closely. So you
will spend money to send me, but I wont be able to show any satisfac-
tory result. Of course, if you order me I must go, but I am just inform-
ing you what I am. Then he sent r(yukta A.B. Goswm( Prabhu [later
r(pd Bhakti Sra&ga Goswm( Mahrj] instead of me.
When Prabhupd become ill, I attended his sickbed. Just one day
before his departure he called for me, and he asked me to chant r(
R)pa-majar(pada. At that time I was not accustomed to leading the
k(rttan. I was hesitatingr(yukta Kuja Bbu, later r(pd Bhakti
Vils T(rtha Mahrj, asked one Brahmachr( Prabhu, You go on
singing. Then he began singing, but Prabhupd felt dissatisfaction. He
said, I dont want to hear the tone or sweet sound. Then that
Brahmachr( Prabhu stopped and I had to sing r( R)pa-majar(pada.
And the others said, Prabhupd has hereby given you admission to the
Rasa-sev section.
About one year before this, I composed a Sanskrit poem about r(la
Bhaktivinoda hkur, and r(la Prabhupd was very happy with this.
When I rst read it to him, he remarked, A very happy style. Next, I
heard, he said to r(pd rauti Mahrj, This poem is so ne, it is not
written by himit is written by r(la Bhaktivinoda hkur himself,
and has come out through him. It is so appreciable. Once, he said to
r(yukta Aprk~ta Prabhu, Im satised that what I came to say will
remain after meI nd in this loka [verse] the siddhnta [perfect theo-
logical conclusion]:
>ll +II +
+ +I I ' " I Il
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 dont 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 societythis Aurobindo, this Gandhi,
this Ramkrishna, the [imitationist] Goswminsthey summarily reject
them all. But Mahprabhu, Bhgavatam, G(tthey 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 Mahrj
comes from a Kyastha family, that is considered )dra, and I come
from a brhma@a pa@#its family of great honour in the society.
Ostensibly, any brhma@a should have been suitable; in this way some
sort of objection was felt in me. Then, when I went to Mypur I again
saw many things that touched me.
r(la Prabhupd was delivering a lecture to so many gentlemen who
had come from K!@anagareducated persons. In another place the
elderly r(pd Bhakti Prad(p T(rtha Mahrj was giving a lecture.
Somewhere else r(pd Bhakti Svar)pa Parvvat Mahrj was found writ-
ing 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 Mahrj was sitting in a can-
vas 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,
aenfet aehekw bBf wotkbf f ,Dont cheat me, you people.
I was alert. What? Where was the question of cheating him? Why cheat-
ing? 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 understand-
ing that you will engage yourselves in the Service of K!@a, 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 K!@a, but. . . disappointed. . . Then he continued,
You may say Oh, I have got some important business and after nish-
ing this I shall come and join you as soon as possible but no, no If you
tell me there is just a little re and after extinguishing the re you will
return, then I say that is also not necessary. If re 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 K!@a. All your necessities
and hankering will be satised in the service of the Holy Lotus Feet of
K!@a, 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 K!@a-bhajanaso 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 sannys( without completing my rddha
ceremony [last rites]; then who will do my rddha ceremony? So when
she passed, I went home and completed her rddha and after nishing
that I came, in the last part of April, to join the ma$h. At rst, I said that
my two younger brothers would nish their studies and take to their
vocations, and then I would come away [from the family and join].
But r(pd Bhrat( Mahrj and others said that I had a great
opportunity.
They pressed, No, no K!@a has taken your wife, and K!@a 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 ma$h.
I stayed at the Calcutta ma$h 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 k(rttan and preach. So, I was next sent on a preaching tour.
The rst stop was at the Dumurkond ma$h [in Bengal] and from
there to Benares, then to V~ndvan. There, there was nagar-k(rttan for
some time, then I was taken to Delhi where there was door-to-door col-
lection for some time. Then Kuruk!etra ma$h was established and I was
made ma$h commander there, and then I was alone. A small village-
town and the place of Kuruk!etra. That is a solitary place except for
during the solar eclipse when there is a great rush of hundreds of thou-
sands of people. Doing collection, I passed about two or three years
there. Then the Delhi ma$h 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 ma$h
celebration for one month. So when I came back here I was taken by
r(pd Bhakti H~day Bon Mahrj and r( Hayagr(va Prabhu [later
r(pd Bhakti Dayita Mdhav Mahrj] in a party towards Madras side,
installing the footprints of Mahprabhu. Then again upon returning,
the Bagh Bazaar Ma$h was opened, and from the original rented house
in Ul$ &g the Deities were moved in procession in a chariot to
Bagh Bazaar Ma$h, and a one-month festival was held there. After that
Prabhupd went on that year establishing and installing those
Pda-p($ha [footprints of Mahprabhu] up to Ma&galgiri, near Bejoyd,
Kobhur, and so on.
Then he went to Madras and declared the opening of Madras
Gau#(ya Ma$h and put us there. We rented a house. r(pd Bon
Mahrj was the leader, and the senior sannys(. In the meantime I was
given sannysa, recommended by r(pd Bon Mahrj. He said about
me, He can preach well; hes a good preacher rather than a canvasser.
I had a B>A>, and I was known as r( Rmendrasundar Bha$$chryya,
B>A> My duty was to approach the people and introduce the sannysins,
and more or less I had the work of a canvasser. But r(pd Bon Mahrj
said, Hes not a good canvasser but a good preacher. He can speak
Hari-kath very well. Then I was given sannysa in October, 1930, and
after installing footprints of Mahprabhu one by one in various places,
Prabhupd opened the ma$h in Madras [as abovementioned], and we
were left there and began preaching for three years or so.
Then there was V~ndvan parikram, circumambulation of the
whole of V~ndvan. We joined that programme, and then r(pd Bon
You may say Oh, I have got some important business and after nish-
ing this I shall come and join you as soon as possible but no, no If you
tell me there is just a little re and after extinguishing the re you will
return, then I say that is also not necessary. If re 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 K!@a. All your necessities
and hankering will be satised in the service of the Holy Lotus Feet of
K!@a, 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 K!@a-bhajanaso 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 sannys( without completing my rddha
ceremony [last rites]; then who will do my rddha ceremony? So when
she passed, I went home and completed her rddha and after nishing
that I came, in the last part of April, to join the ma$h. At rst, I said that
my two younger brothers would nish their studies and take to their
vocations, and then I would come away [from the family and join].
But r(pd Bhrat( Mahrj and others said that I had a great
opportunity.
They pressed, No, no K!@a has taken your wife, and K!@a 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 ma$h.
I stayed at the Calcutta ma$h 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 k(rttan and preach. So, I was next sent on a preaching tour.
The rst stop was at the Dumurkond ma$h [in Bengal] and from
there to Benares, then to V~ndvan. There, there was nagar-k(rttan for
some time, then I was taken to Delhi where there was door-to-door col-
lection for some time. Then Kuruk!etra ma$h was established and I was
made ma$h commander there, and then I was alone. A small village-
town and the place of Kuruk!etra. That is a solitary place except for
during the solar eclipse when there is a great rush of hundreds of thou-
sands of people. Doing collection, I passed about two or three years
there. Then the Delhi ma$h 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 ma$h
celebration for one month. So when I came back here I was taken by
r(pd Bhakti H~day Bon Mahrj and r( Hayagr(va Prabhu [later
r(pd Bhakti Dayita Mdhav Mahrj] in a party towards Madras side,
installing the footprints of Mahprabhu. Then again upon returning,
the Bagh Bazaar Ma$h was opened, and from the original rented house
in Ul$ &g the Deities were moved in procession in a chariot to
Bagh Bazaar Ma$h, and a one-month festival was held there. After that
Prabhupd went on that year establishing and installing those
Pda-p($ha [footprints of Mahprabhu] up to Ma&galgiri, near Bejoyd,
Kobhur, and so on.
Then he went to Madras and declared the opening of Madras
Gau#(ya Ma$h and put us there. We rented a house. r(pd Bon
Mahrj was the leader, and the senior sannys(. In the meantime I was
given sannysa, recommended by r(pd Bon Mahrj. He said about
me, He can preach well; hes a good preacher rather than a canvasser.
I had a B>A>, and I was known as r( Rmendrasundar Bha$$chryya,
B>A> My duty was to approach the people and introduce the sannysins,
and more or less I had the work of a canvasser. But r(pd Bon Mahrj
said, Hes not a good canvasser but a good preacher. He can speak
Hari-kath very well. Then I was given sannysa in October, 1930, and
after installing footprints of Mahprabhu one by one in various places,
Prabhupd opened the ma$h in Madras [as abovementioned], and we
were left there and began preaching for three years or so.
Then there was V~ndvan parikram, circumambulation of the
whole of V~ndvan. We joined that programme, and then r(pd Bon
Mahrj went to England for preaching, and I was in charge of Madras
ma$h. The temple was constructed almost in my time. Later, Bombay
ma$h was opened, and I was again taken there. I lived there for some
time, and later was taken with the general party with Prabhupd. Staying
most of the time with Prabhupd, we preached in different places of
Bengal. At 5.30 a.m. on 1st January, 1937, Prabhupd left the world.
Before this, Prabhupd had wanted me to go for preaching to
London, but I said, I am not t for thisI cant follow their accent,
and I dont have the tendency to mix with them very closely. So you
will spend money to send me, but I wont be able to show any satisfac-
tory result. Of course, if you order me I must go, but I am just inform-
ing you what I am. Then he sent r(yukta A.B. Goswm( Prabhu [later
r(pd Bhakti Sra&ga Goswm( Mahrj] instead of me.
When Prabhupd become ill, I attended his sickbed. Just one day
before his departure he called for me, and he asked me to chant r(
R)pa-majar(pada. At that time I was not accustomed to leading the
k(rttan. I was hesitatingr(yukta Kuja Bbu, later r(pd Bhakti
Vils T(rtha Mahrj, asked one Brahmachr( Prabhu, You go on
singing. Then he began singing, but Prabhupd felt dissatisfaction. He
said, I dont want to hear the tone or sweet sound. Then that
Brahmachr( Prabhu stopped and I had to sing r( R)pa-majar(pada.
And the others said, Prabhupd has hereby given you admission to the
Rasa-sev section.
About one year before this, I composed a Sanskrit poem about r(la
Bhaktivinoda hkur, and r(la Prabhupd was very happy with this.
When I rst read it to him, he remarked, A very happy style. Next, I
heard, he said to r(pd rauti Mahrj, This poem is so ne, it is not
written by himit is written by r(la Bhaktivinoda hkur himself,
and has come out through him. It is so appreciable. Once, he said to
r(yukta Aprk~ta Prabhu, Im satised that what I came to say will
remain after meI nd in this loka [verse] the siddhnta [perfect theo-
logical conclusion]:
>ll +II +
+ +I I ' " I Il
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 dont 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 societythis Aurobindo, this Gandhi,
this Ramkrishna, the [imitationist] Goswminsthey summarily reject
them all. But Mahprabhu, Bhgavatam, G(tthey 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 Mahrj
comes from a Kyastha family, that is considered )dra, and I come
from a brhma@a pa@#its family of great honour in the society.
Ostensibly, any brhma@a should have been suitable; in this way some
sort of objection was felt in me. Then, when I went to Mypur I again
saw many things that touched me.
r(la Prabhupd was delivering a lecture to so many gentlemen who
had come from K!@anagareducated persons. In another place the
elderly r(pd Bhakti Prad(p T(rtha Mahrj was giving a lecture.
Somewhere else r(pd Bhakti Svar)pa Parvvat Mahrj was found writ-
ing 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 Mahrj was sitting in a can-
vas 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,
aenfet aehekw bBf wotkbf f ,Dont cheat me, you people.
I was alert. What? Where was the question of cheating him? Why cheat-
ing? 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 understand-
ing that you will engage yourselves in the Service of K!@a, 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 K!@a, but. . . disappointed. . . Then he continued,
vikr(\ita^ vraja-vadh)bhir ida^ cha vi!@o%
raddhnvito nu~@uyd atha var@ayed ya%
bhakti^ par^ bhagavati pratilabhya kma^
h~d-rogam v apahinoty achire@a dh(ra%
I said to him, You want to help the divs(s, 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 Bhgavatam by ukadev
Goswm(, kma^ h~d-rogam.
I want this, I want that, I want thousands, I want millionsthat 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 nished a
whole forest, but hunger is not nished. So hunger can never be
nished 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
Bhgavatam ukadev Goswm( has given the medicine for this.
Vikr(\itam. . . when you can accommodate the Absolute to have His
full, unrestricted play, and use His ownership with everything, every
atom in the creationif you can accommodate such a conception of the
Absolute with the environment, then you can get out of this heart-dis-
ease. Theres no other way.
The man was impressed. Tears fell from his eyes. Swm(j(, 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 deal-
ing; dealing with the plain truth. Not any coaxing or indirect way,
attering, 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 fas-
cination to them. This is the cause for preachingyou must appreciate
such cause. I have got appreciation in this line, and I dont think that I
l I-I 4-I- I-I
>l+ I lI -l
r(-gaurnumata^ svar)pa-vidita^ r)pgrajend~ta^
r)pdyai% pariveita^ raghuga@air svdita^ sevitam
j(vdyair abhirak!ita^ uka-iva-brahmdi sammnita^
r(-rdh-pada-sevanm~tam-aho tad dtum (o bhavn
That which is the Gracious Gift of r( Gaurachandra, the deep, inter-
nal puport of which is known by r( Svar)p Dmodar, that which is
adored by r( Santan Goswm(, and distributed by the Rasa-
tattvchryyas headed by r( R)pa Goswm(; that which is tasted and
enriched by r( Raghunth Ds Goswm( and followers, and tenderly
protected by r( J(va Goswm( and his company; and that which is ven-
erated from afar by the great personages like Mahdev, lord of the gods,
and Brahm, grandfather of the worldaho marvel of marvels, that
ecstatic nectar of the Exclusive Service of the Lotus Feet of r( Rdh
you hold the perfect position to mercifully give even that to us.
Before this also, I wrote an article for the spiritual newspaper Nadiy
Praksh, and Prabhupd remarked to r(pd rama@ Mahrj, 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 desir-
able to be published. Anyhow, he appreciated my understanding and
realization. There are many other instances.
Myself {Trida@#i-bhik!u r( B.A. Sgar}: I heard that r(la Prabhupd
praised you as stra-nipu@a.
r(la r(dhar Mahrj: Oh. In Madras, in the Gau#(ya, Gau#(ya
Ma$hs leading weekly paper, there was published one siddhnta. The
birthday of r(mat( Vi!@upriy Dev( and the birthday of our Guru
Mahrj were mistakenly transposed. Both are pacham( [fth lunar
day]. r(mat( Vi!@upriy Dev(s is on pacham( of the bright moon fort-
night, and Prabhupds is on pacham( of the dark moon fortnight. But
they were transposedPrabhupd to the bright fth and r(mat(
Vi!@upriy Dev( to the dark fth. I read it carefully, and I thought the
basis of the philosophising was wrong. Why has K!@a-akti come on the
bright moon, and Gaura-akti on the dark moon? I found it should be
just the opposite.
I showed it to r(pd Bon Mahrj, 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 or error be possible from them? Have they no rauta-connection? All
concoction So it was detected, and an amendment was published in a
later issue.
When Prabhupd was there, the books Ray Ramnanda, Relative
Worlds and Brahma-sa^hit were published. It was mentioned that
when Mahprabhu went to V~ndvan He met r( R)pa and r( Santan
Goswmins on the way. But I knew it clearly that He met them when
returning from V~ndvan, so I objected. Anyway, I didnt take it to
Prabhupds notice, but it must have come to his notice that r(dhar
Mahrj detected all these things. On the occasion of his Vysa-P)j,
Prabhupd delivered a written address, and there he mentioned before
my name, stra-nipu@a r(dhar Mahrjhe has very deep knowl-
edge in the Scriptures; that was his consideration.
Myself: And about discovering the place of r( Rmnanda Ry?
r(la r(dhar Mahrj: Yes, when I was called from Uttar Pradesh to
join the Madras party, before that my name was r( Rmendrasundar
Bha$$chryya. But now he converted my name into r( Rmnanda
Ds, and with this name he sent me with a group to nd out the place
of the conversation between r(man Mahprabhu and r( Rmnanda
Ry, and to install the Pda-p($ha [footprints of Mahprabhu] there.
At that time I delivered a short lecture in Rjmhendry about that
conversation of r(man Mahprabhu and r( Rmnanda Ry at
Kobhur, and I heard from r(pd K!@ads Bbj( Mahrj that r(pd
Bon Mahrj was of the opinion that this speech was extremely appre-
ciable, and that it contained the most precious Teachings. Hare K!@a.
Myself: That Temple where you installed the Pda-p($h is still existing
today?
r(la r(dhar Mahrj: Yes. During our time the Deities were installed
by Prabhupd, but there was only that Pda-p($h mandir. A separate
mandir was established after Prabhupd, perhaps by r(pd Bhakti Vils
T(rtha Mahrj.
Later, myself as a sannys( and r( Hyagr(va Prabhu as a white-clad
brahmachr(, who was later r(pd Mdhava Mahrj, worked together.
Also, I collected funds from the Rj 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 Dewn [government ofcial] of Jeipur. Because that
is an divs( [indigenous peoples] area, a special sort of rule was intro-
duced there by the British. The Dewn is more powerful than the King.
We came from Madras with some recommendation from the
ofciating Chief Justice, Mr. Rameshan, to meet the Rj of Jeipur.
Then, the Rj promised to pay the cost of the Madras Temple, but he
kept requesting us, Approach the Dewn, 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 Dewn.
But when I met the Dewn, it was just the opposite. The Dewn
said, Oh, Im 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-cladif 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 loka of r(mad-Bhgavatam:
I7lI7 I-I I'"I
>II " " " " l
- + -I FI" 4
;I+II"I " l l
bright moon, and Gaura-akti on the dark moon? I found it should be
just the opposite.
I showed it to r(pd Bon Mahrj, 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 or error be possible from them? Have they no rauta-connection? All
concoction So it was detected, and an amendment was published in a
later issue.
When Prabhupd was there, the books Ray Ramnanda, Relative
Worlds and Brahma-sa^hit were published. It was mentioned that
when Mahprabhu went to V~ndvan He met r( R)pa and r( Santan
Goswmins on the way. But I knew it clearly that He met them when
returning from V~ndvan, so I objected. Anyway, I didnt take it to
Prabhupds notice, but it must have come to his notice that r(dhar
Mahrj detected all these things. On the occasion of his Vysa-P)j,
Prabhupd delivered a written address, and there he mentioned before
my name, stra-nipu@a r(dhar Mahrjhe has very deep knowl-
edge in the Scriptures; that was his consideration.
Myself: And about discovering the place of r( Rmnanda Ry?
r(la r(dhar Mahrj: Yes, when I was called from Uttar Pradesh to
join the Madras party, before that my name was r( Rmendrasundar
Bha$$chryya. But now he converted my name into r( Rmnanda
Ds, and with this name he sent me with a group to nd out the place
of the conversation between r(man Mahprabhu and r( Rmnanda
Ry, and to install the Pda-p($ha [footprints of Mahprabhu] there.
At that time I delivered a short lecture in Rjmhendry about that
conversation of r(man Mahprabhu and r( Rmnanda Ry at
Kobhur, and I heard from r(pd K!@ads Bbj( Mahrj that r(pd
Bon Mahrj was of the opinion that this speech was extremely appre-
ciable, and that it contained the most precious Teachings. Hare K!@a.
Myself: That Temple where you installed the Pda-p($h is still existing
today?
r(la r(dhar Mahrj: Yes. During our time the Deities were installed
by Prabhupd, but there was only that Pda-p($h mandir. A separate
mandir was established after Prabhupd, perhaps by r(pd Bhakti Vils
T(rtha Mahrj.
Later, myself as a sannys( and r( Hyagr(va Prabhu as a white-clad
brahmachr(, who was later r(pd Mdhava Mahrj, worked together.
Also, I collected funds from the Rj 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 Dewn [government ofcial] of Jeipur. Because that
is an divs( [indigenous peoples] area, a special sort of rule was intro-
duced there by the British. The Dewn is more powerful than the King.
We came from Madras with some recommendation from the
ofciating Chief Justice, Mr. Rameshan, to meet the Rj of Jeipur.
Then, the Rj promised to pay the cost of the Madras Temple, but he
kept requesting us, Approach the Dewn, 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 Dewn.
But when I met the Dewn, it was just the opposite. The Dewn
said, Oh, Im 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-cladif 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 loka of r(mad-Bhgavatam:
I7lI7 I-I I'"I
>II " " " " l
- + -I FI" 4
;I+II"I " l l
vikr(\ita^ vraja-vadh)bhir ida^ cha vi!@o%
raddhnvito nu~@uyd atha var@ayed ya%
bhakti^ par^ bhagavati pratilabhya kma^
h~d-rogam v apahinoty achire@a dh(ra%
I said to him, You want to help the divs(s, 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 Bhgavatam by ukadev
Goswm(, kma^ h~d-rogam.
I want this, I want that, I want thousands, I want millionsthat 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 nished a
whole forest, but hunger is not nished. So hunger can never be
nished 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
Bhgavatam ukadev Goswm( has given the medicine for this.
Vikr(\itam. . . when you can accommodate the Absolute to have His
full, unrestricted play, and use His ownership with everything, every
atom in the creationif you can accommodate such a conception of the
Absolute with the environment, then you can get out of this heart-dis-
ease. Theres no other way.
The man was impressed. Tears fell from his eyes. Swm(j(, 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 deal-
ing; dealing with the plain truth. Not any coaxing or indirect way,
attering, 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 fas-
cination to them. This is the cause for preachingyou must appreciate
such cause. I have got appreciation in this line, and I dont think that I
l I-I 4-I- I-I
>l+ I lI -l
r(-gaurnumata^ svar)pa-vidita^ r)pgrajend~ta^
r)pdyai% pariveita^ raghuga@air svdita^ sevitam
j(vdyair abhirak!ita^ uka-iva-brahmdi sammnita^
r(-rdh-pada-sevanm~tam-aho tad dtum (o bhavn
That which is the Gracious Gift of r( Gaurachandra, the deep, inter-
nal puport of which is known by r( Svar)p Dmodar, that which is
adored by r( Santan Goswm(, and distributed by the Rasa-
tattvchryyas headed by r( R)pa Goswm(; that which is tasted and
enriched by r( Raghunth Ds Goswm( and followers, and tenderly
protected by r( J(va Goswm( and his company; and that which is ven-
erated from afar by the great personages like Mahdev, lord of the gods,
and Brahm, grandfather of the worldaho marvel of marvels, that
ecstatic nectar of the Exclusive Service of the Lotus Feet of r( Rdh
you hold the perfect position to mercifully give even that to us.
Before this also, I wrote an article for the spiritual newspaper Nadiy
Praksh, and Prabhupd remarked to r(pd rama@ Mahrj, 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 desir-
able to be published. Anyhow, he appreciated my understanding and
realization. There are many other instances.
Myself {Trida@#i-bhik!u r( B.A. Sgar}: I heard that r(la Prabhupd
praised you as stra-nipu@a.
r(la r(dhar Mahrj: Oh. In Madras, in the Gau#(ya, Gau#(ya
Ma$hs leading weekly paper, there was published one siddhnta. The
birthday of r(mat( Vi!@upriy Dev( and the birthday of our Guru
Mahrj were mistakenly transposed. Both are pacham( [fth lunar
day]. r(mat( Vi!@upriy Dev(s is on pacham( of the bright moon fort-
night, and Prabhupds is on pacham( of the dark moon fortnight. But
they were transposedPrabhupd to the bright fth and r(mat(
Vi!@upriy Dev( to the dark fth. I read it carefully, and I thought the
basis of the philosophising was wrong. Why has K!@a-akti come on the
did wrong. Every moment I think Im justied to accept this principle
and to march on, in this line.
After the disappearance of Guru Mahrj there were trustees
appointed by him and he said to make a governing body.... But unfor-
tunately 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 wouldnt be to try to ght again amongst
one another to purify the mission. That was my mentality. Others, stal-
warts, could not tolerate the discrepancies and they were ghting.
I was somewhat still associated when there was a case, and some stal-
wart Godbrothers were jailed and the case went on. I couldnt leave like
a coward, but after perhaps a year the case was nished, they were
released, and I went to V~ndvan leaving the association of the Ma$h. I
dont care for such ghting.
They tried their best to keep me with them but I said it was not pos-
sible for me to remain in the association of [what was now becoming ]
quarrelling elements. I stayed there at Govarddhan for a month, and
completing the rjj vrata there, I took Govarddhan il and came here
and hired a house for two rupees per month. When I returned from
V~ndvan I met my previous brother [my brother from my family],
Ma@i Bbu. He was in the service of the railway. I asked him to give me
ten rupees per month for a few months. He agreed and did so for two or
three months, and with that I came here. Gradually the others tried to
nd out where I was. Finally they found me out and they began to visit
me now and then. Whenever they came they would bring some gift or so.
r(yukta akh( Chara@ Ry secured this plot [where r( Chaitanya
Sraswat Ma$h stands today]. He purchased it with his own money.
Here I began my heart-service in a cottage. 1942 on Rathaytr Day I
entered that cottage with Govarddhan il. Before that I lived for some
time with r(pd Keav Mahrj in that rented house, and sometimes in
Midnapore Ma$h with high people like r(pd Yyvar Mahrj, r(pd
Mdhav Mahrj 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 r(pd Govinda Mahrj, as a
boy, r( Gaurendu Brahmachr(, and others came.
r(pd K!@ads Bbaj( said to me, You please give attention to this
r( Gaurendu Brahmachr(; hes very intelligent and qualied. I tried
to give a little more attention to Gaurendu Brahmachr(, 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 con-
structed 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 Sannysins and so many others. I came to live
alone. That does not mean that you both will guide me. I cant accept
this. They began to revolt and disturb. There was a compromise.
r(pd Goswm( Mahrj and r(pd Mdhav Mahrj came. There
was about ve 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. r(pd Goswm( Mahrj came to my help; he gave a
loan of four thousand, and r(pd Yyvar Mahrj 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. Im almost always sitting here,
and I very rarely go out in the previous style. r(pd Mdhav Mahrj
was always very affectionately accusing me, You are denying the edu-
cated section of the people. Sitting here idle, you are denying the
people. You have quality and capacity to preach Mahprabhus
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-p)r@im celebrations he used to visit me, and he
would charge me And also, every year for his Calcutta Ma$h celebration
I used to go and deliver lectures there. In this way, days have passed.
I rst came to meet r(pd A.C. Bhaktivednta Swm( Mahrj in
Allahabad when I was white-clad [before sannysa]. 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 Krttik Bose
Laboratories. He was taken to the Ma$h. Prabhupd was not there then.
1933 or so after Vraja-ma@#al parikram Prabhupd came back to
Allahabad for laying the foundation stone, and at that time he met
Prabhupd on a few visits and took initiation. You are already familiar with
my relationship with him.
C
entenar
year
-
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 r(pd Govinda Mahrj, as a
boy, r( Gaurendu Brahmachr(, and others came.
r(pd K!@ads Bbaj( said to me, You please give attention to this
r( Gaurendu Brahmachr(; hes very intelligent and qualied. I tried
to give a little more attention to Gaurendu Brahmachr(, 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 con-
structed 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 Sannysins and so many others. I came to live
alone. That does not mean that you both will guide me. I cant accept
this. They began to revolt and disturb. There was a compromise.
r(pd Goswm( Mahrj and r(pd Mdhav Mahrj came. There
was about ve 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. r(pd Goswm( Mahrj came to my help; he gave a
loan of four thousand, and r(pd Yyvar Mahrj 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. Im almost always sitting here,
and I very rarely go out in the previous style. r(pd Mdhav Mahrj
was always very affectionately accusing me, You are denying the edu-
cated section of the people. Sitting here idle, you are denying the
people. You have quality and capacity to preach Mahprabhus
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-p)r@im celebrations he used to visit me, and he
would charge me And also, every year for his Calcutta Ma$h celebration
I used to go and deliver lectures there. In this way, days have passed.
I rst came to meet r(pd A.C. Bhaktivednta Swm( Mahrj in
Allahabad when I was white-clad [before sannysa]. 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 Krttik Bose
Laboratories. He was taken to the Ma$h. Prabhupd was not there then.
1933 or so after Vraja-ma@#al parikram Prabhupd came back to
Allahabad for laying the foundation stone, and at that time he met
Prabhupd on a few visits and took initiation. You are already familiar with
my relationship with him.
C
entenar
year
-
Part 2
r^la Guru Mahrj
His Holy Teachings
Informal discources by
His Divine Grace
Selected from
Mah periodicals and other
limited-circulation publications.
Chapters 13 & 14 are from
Absolute Harmony (printed 1991)
edited by Prabhu Madhura Ka.
Chapter Four
Hearing to See
By r^la Bhakti Rakak r^dhar Dev-Goswm^ Mahrj
Man proposes and God disposes. Proposal is directed upwards, and
disposal comes down. The waves of suggestion and acceptance are all
the Lords l^l.
naiva tasya ktenrtho, nkteneha kacana
na csya sarvva-bhteu, kacid artha-vyapraya
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 Brahm down to the world of immo-
bile 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.
te rtha yat prat^yeta, na prat^yeta ctmani
tad vidyd tmano my, yathbhso yath tama
r^mad-Bhgavatam asks, What is the conception of my? te
rtha yat prat^yetawhat seems to us to be the right reading of the
environment, is actually not so. Artheu abhijathe meaning and
purpose of every incident is known to Ka. Many events are har-
monised together and are for the purpose of serving Him. But when
there is localised interest there is a clash. Imperial and universal inter-
ests clash with provincial and local interests. Artheu abhija. 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. Artheu abhija svara. He is not responsible
to anything or anyone.
The universal meaning of every event and incident, even the move-
ment of a piece of straw, is all-purposeful and all-meaningful to the
Absolute. It all contributes to the absolute satisfaction of Ka. That
is the meaning of the phrase, te rtha yat prat^yeta.
Artheu abhija. 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 Ka. But that
reading is not possible by the superficial j^vas. The j^vas cannot read
or conceive the real meaning of everything. The j^va will have a dif-
ferent reading of the circumstances, but that will be superficial, and
that is my. We may interpret in our own way the reason for an
earthquake, or a storm, or anything, but that reading is from our local
interestthe real meaning is hidden. This is my, 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!
Give up your local interest and identify yourself with the current
of that plane of universal interest.
Without knowing the real meaning, what we feel and read is the
wrong reading of the environmentit is my. We miss the universal
purpose, and from local interest we read, Oh, this is for this pur-
pose, this is for that purpose. But this is local interest. What we con-
ceive, feel, trust and believe, is not in consonance with the universal
reading: it is my. Even our belief is within the realm of my. Our
conceptions will have no standing in the interest of the Absolute.
Hearing to See 49
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 Ka and we
become one with that interest.
That feeling, that conception, is known as my, what is not. It
is apparent, but not real. What is not real, that is my. Even what I
think to be real, is not so. M-ym means no, and y means what
what is not. Apparently it seems to be, but the fact is, it is not so:
that is my. 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 stand-point
of our own selfish interest. In this way we ignore the infinite repre-
sentation, position, duty, and service. This is my.
Yathbhso yath tamalight and darkness both exist. The
absence of truth is not truth: it is tama, darkness, ignorance, mistake,
and error.
aham evsam evgre, nnyad yat sad-asat param
pacd aha yad etac ca, yo vaiyeta so smy aham
yath mahnti bhtni, bhteccvacev anu
praviny apravini, tath teu na tev aham
etvad eva jijsya, tattva-jijsuntmana
anvaya-vyatirekbhy, yat syt sarvatra sarvad
The ontological base of the whole r^mad-Bhgavatam is con-
tained within these four lokas
. The Lord is present everywhere in a

direct or indirect way.

See Appendix for translation.
One in the uttama-adhikra (highest) stage makes no attempt to
preach. Distribution of propaganda is for those in the madhyam-
adhikra (middle) stage. It is there to take everyone from the narrow
conception to the bright conceptionfrom the improper to the proper
conception, sambandha-jnaand they will carry out their activi-
ties accordingly.
siddhnta baliy citte n kara alasa
ih haite ka lge sudha mnasa
(r^ Chaitanya-charitmta, di 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 tightthat sort of
hearing wont do!
There is a saying amongst the sahajiy section: Gurudeva asked
for a glass of water, but I am engaged in Harinma. No, Gurudeva,
Im engaged in Harinma. This is self-deception.
Especially in the beginning, the importance will be the consider-
ation 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 k^rttan, and that can come within me and improve the
quality of my bhajan. Sdhu-saga and Nma-k^rttan are important.
Nma-k^rttan has been recommended, but not without the associa-
tion of the sdhu. That sdhu will be the higher, superior quality
devotee, and sdhu-saga means serving him. Saga does not mean
just bodily association but saga is possible only through the serving
attitudenot by opposite dealing or idlely sitting. Saga means sat-
saga.
dadti pratighnti, guhyam khyti pcchati
bhukte bhojayate caiva, a-vidha pr^ti-lakaam
(Upademtam 4)
Hearing to See 51
These are the six kinds of association
with a sdhu. Higher asso-

ciation is only possible with a serving attitude, otherwise there is no
saga. 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 sdhu-saga
sdhu-sevis of most importance.
The Gau^ya Mah stresses the importance of sdhu-sagaserving
the sdhu. 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 sannysa Godbrother who, leaving
the order and engagement of his Gurudeva, went to the holy place of
Badar^k ram, and our Guru Mahrj punished him for that. So, we
can see that without the order from above, even going to the holy
places may be punishable.
Without sdhu-saga we cannot connect with the higher level.
Therefore even chanting the Name may not be Vaikuha-nma.
ata r^-ka-nmdi, na bhaved grhyam indriyai
sevonmukhe hi jihvdau, svayam eva sphuraty ada
(r^ Bhakti-rasmta-sindhu 1.2.234)
So the universal necessity is to learn and acquire a serving attitude, and
if that is applied to Nma-bhajan, or any bhajan, that will be of great
help to you.
Jihva means the tongue, and nmdi means the nma, rpa, gua
and l^l. On the tongue the Lords name (nma) will appear; within
the eye, His form (rpa); within the mind, His qualities (gua); and
in the heart, His pastimes (l^l): all these will come down to you, and
everything about you will connect with that Vaikuha-tattva.
So it is not just a question of increasing the quantity, but the quality
must be present. To be real bhakti, sevonmukha and sev presuppose

Offering gifts in charity; accepting gifts in charity; revealing ones mind in con-
fidence; enquiring confidentially; accepting prasd; and, offering prasd.
surrender, and all this presupposes sdhu-saga. It all originates from
the association of a sdhu. 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
sdhu and stra. Sdhu and stra are our two friends everywhere.
My Guru Mahrj, r^la Bhakti Siddhnta Saraswat^ Prabhupd, one
day explained what is a sdhu, and what is karmma. He then pro-
ceeded to explain that if a sdhu 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 karmma.
The sdhu is free. To thrust upon him his previous desire will be
karmma. At every moment he is free, so to follow his past will, will
be karmma. 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 wont do for the soldiers to object by
saying, No! You have already ordered us to go in this direction.
Similarly the sdhu 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 Mahrj, I need to know my programme of what to do at least
one week in advance. But r^la Prabhupd 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.
Hearing to See 53
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 Vndvan I had a desire to meet with one sdhu who
was the most famous and respected siddha-bbj^ of that place. I had
the chance to stay with him for a few days but my r^la Prabhupd,
after circumambulating Vraja Maal, told me he was a kaniha-
adhikr^. He explained that this bbj^ was only copying as a stu-
dent what are accepted as the practices of a sdhu. He was following
the stereotyped direction. He was chanting the Lords Names, doing
mdhukar^, fasting, reading r^mad-Bhgavatam, 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 kaniha-adhikr^ 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 bbj^ 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 any-
thing to me and he could not tell that I was from the Gau^ya Mah.
I tried my best to read him.
On one occasion that I saw him, it was the holy Nsiha-caturda^
day, and a reading from r^mad-Bhgavatam 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 some-
times as if I was noticing Guru Mahrj indicating to me that bbj^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 Mahrj
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 Mahrj has come down
with something positive to give to the world. He has some order and
plan: Go and do this!
But that bbj^ was trying his best to follow what has been rec-
ommended in the Scriptures. We can read about Rpa, Santan, 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 kaniha-adhikr^. But the desired end and
living result will come by working under the direction of Gurudeva
and sdhu who are already members of that plane. And that is not the-
oretical, but practical. The difference is there in the practical necessity.
In this way I had also come to the conclusion, later to be con-
firmed by r^la Guru Mahrj, that this bbj^ was a kaniha-adhikr^.
Soldiers are sometimes ordered to do ordinary thingsnot 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 circum-
stances.
Of course the position of the Generalof the Gurudevais all-
important: he must be real, not a sham or imitation. If the sdhu 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
Hearing to See 55
practical connection. So, under the guidance of a real cryya, what-
ever we dowhether it be cooking, looking after the cows, personal
service, or so many other dutiesthat will have more value than my
independent reading of r^mad-Bhgavatam. That is possible because
the cryya 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.
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Chapter Five
The Guide
Questioner: I wanted to enquire as to how to recognise Guru, stra,
and sdhu.
r^la Guru Mahrj (r^la r^dhar Dev-Goswm^ Mahrj): We
receive confirmation from our hearts 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 sdhu, 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 kalya-kt kacid, durgati tta gacchati
One who sincerely wants real good can never be deceived. When
one is a real seeker of the truth, he can never be deceived. Ka 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.
The Guide 57
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 will 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 sinceritysincere hankering after the truthis needed if we are
to go further. And that is made of suktithe 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 ravaa-da and varaa-da?
r^la Guru Mahrj: ravaa-da is when one is satisfied by first
hearing the philosophy, teachings, etc., during probationary life. When
one is satisfied with ravaa he then comes to accept a guide, a Guru
and that is the stage of varaa-da. He has the mood, Now I am pre-
pared to take formal admission in this line, and accept you as my
leader. Now whatever you say, I must obey. That is varaa-da.
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 varaa-da begins sdhana-da. Sdhana-da 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 prpana-da. Only after being thus established is one
able to also distribute such things to others, and that stage is called
pana-da. Without being established in prpana-da, only with the
help of someone who is established there can we go to preach.
Questioner: Are there five stages?
r^la Guru Mahrj: ravaa, varaa, and sdhana are within this
camp. Then comes prpanathe tangible feeling, the position of
oneself experiencing the thingattainment. 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 otherspana.
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?
r^la Guru Mahrj: The external GuruMahnta-gurunot 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 Mahnta-guru. With the help of the Chaitya-guru we
come to the Mahnta-guru. The Chaitya-guru helps us in a raw way,
in a general way which is not very systematic and clear.
Coming to Mahnta-guru we feel, Yes, with the help of my
Chaitya-guru my internal hankering has been satisfied. Then with the
help of our Mahnta-guru we come to find that clear direction in our
Chaitya-guru. They are helping one another. By the help of the
Mahnta-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 yog^s, jn^s, karm^s and so many other dif-
ferent sections. The Chaitya-guru will give us more adherence to the
Mahnta-guru, and in this way they each help the other.
After receiving help from the Chaitya-guru we come to Mahnta-
guru, but sometimes it may also happen that after accepting Mahnta-
guru, the Chaitya-guru again becomes covered. The Mahnta-guru will
then take the disciple and help him cleanse the dirt that has covered
his Chaitya-guru. The Chaitya-guru may become buried by some
anartha, or some Vaiava-apardha but the Mahnta-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.
The Guide 59
If the Mahnta-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 con-
nection 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.
Dont disturb yourself with these little, tiny, filthy things. Dont
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 everyones heart there will be a
battle because we are sdhakas not siddhaswe 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
liveit 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, does not mean that my own health must also deteriorate.
Another example is that in a school, all may not pass the exami-
nations. 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?
r^la Guru Mahrj: 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 sdhu can give assistance in several ways, but the
cryya, holding a big position, should have sanction from above.
And that is prpana-da.
Questioner: Who will decide whether the patient is qualified to be a
doctor?
r^la Guru Mahrj: 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,
The Guide 61
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:
yre dekha, tre kaha ka-upadea
mra jya guru ha tra ei dea
(r^ Chaitanya-charitmta, Madhya 7.128)
r^ Chaitanya Mahprabhu instructed, Whoever you meet, try to
rescue them by talking to them about Ka. 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 dont 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, kmin^, and pratih 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 mi, kene mya jre tpa-traya
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 preacherand found
very intensely in an cryya.
Questioner: Someone may have a sincere urge, but he may not be
completely aware of the danger, and he himself may become infected.
r^la Guru Mahrj: 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, hell be lost. When he
goes to cure a patient, if he will 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 wont 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 Mahprabhus 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 sol-
diers 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.
nehbhikrama-no sti, pratyavyo na vidyate
svalpam apy asya dharmasya, tryate mahato bhayt
Whatever has been acquired is eternalit cannot be destroyed.
kaunteya pratijn^hi, na me bhakta praayati
The assurance is given by Ka: 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.
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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?
r^la Guru Mahrj: 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 Ka, the Absolute,
has a particular systeman organic wholeand He has His potencies
of different varieties. According to the disciples 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 dsya-rasa, sakhya-rasa, vtsalya-rasa, or
madhura-rasa. The government grants the service. He will face some
examination, some test, and hell 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 fit-
ness 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 Ka Himself, and then he will be seen
in a further way. Rdhr^ and Yaod are heading their particular
sections, and in madhura-rasa the parampar comes via Rpa Majari
to our Gurudeva.
There is onenessunitybut 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.
r^la Guru Mahrj: cryya m vijn^yt (r^mad-Bhgavatam
11.17.27)In the beginning stage we are told that the cryya, the
Guru, is Ka. Then Raghunth Ds Goswm^, the cryya of pray-
ojanathe ultimate goal, says that the cryyas position is not
that of God Himself, but it is that of His most favouritemukunda-
prehatve . Ultimately we find that Kas dearmost is in the depart-
ment of His potency, and that is Guru.
We have to harmonise between these two approaches.
skd-dharitvena kintu prabhor ya priya eva tasya
(r^ r^ Gurvaaka 7)
In the beginning it is mentioned in the stra that Brahma means
the Absolute as a whole, but by clearer vision we see that there are
Nryaa, Vsudeva, Rmacandra and so many Forms of the Lord.
And by even clearer estimation we will find Ka to be within.
One time when Ka was in a conference with Lord Balarma
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 Devari
Nrada 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 posi-
Specific Service 65
tion. And there, not with the whole, you will find that the desired end
of your life has been fulfilled.
Similarly, when you approach Ka from afar, He is sat, cid,
nandaHe 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 whole-
sale BhagavnKaand this helps us to make progress towards
Him. Then the more we gain, the more the big hazy vision is elimi-
nated 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 rasasnta, dsya, sakhya, vtsalya, mad-
hurayou shall gain admission in a particular section of service
according to your capacity. In each rasa there are also so many sub-
sections 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 cryyas, even in the Gau^ya 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 Gau^ya Mission but it is a huge thing, with so
many departments, so many mahs, 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 par-
ticular 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 Mahrj. 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.
r^la Guru Mahrj: What query can you still have?! You will be
placed according to your fitness and necessity. Necessity is of dif-
ferent types, and according to your fitness you will be given a particular
duty. What difficulty is there in understanding this? Proper adjust-
ment means that you are approaching the infinite, but you cannot
swallow the infinite within you. You are detached, you are infinites-
imal, 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.
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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?
r^la Guru Mahrj: When I joined newly I was sent with a par-
ticular sannys^ to Benares. I appreciated his explanation of the
Scriptures such as r^mad-Bhgavatam. 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 wont be sanctioned by the authorities, because in that way
I would become increasingly glorified: I would gain more pratih.
Presently I wrote in a letter to my Guru Mahrj: This Mahrj
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 sec-
tions, so I feel we should have our own centre here. I pray that you
may encourage this sannys^ 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 Bhgavatam and
enrich yourself by that. No mention was made about the point I had
made. After some time our r^la Prabhupd went to Benares for some
other purpose, and perhaps when I was alone he suddenly said to
me, What will be the effect of karmma-ka? Karmma-ka is to
use our energy for our own satisfaction, and not meant for the satis-
faction of Ka. What is the necessity of connecting something
according to our whim? Only we shall do what Ka will desire,
and that will be service. He gave an example: Suppose a Vaiava
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
dont want flowers, bring me water. If even at that time I press him,
Oh, already you have ordered me to bring flowers, please accept
these, it will be karmma-ka. It will be thrusting my will upon him,
it will not be service. Because he is independent he may order some-
thingand 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 brhmaas can give a curse such as one that will
cause full forgetfulnessand they can withdraw it too.
Kara went to Parasurma disguised as a brhmaa. Then
Parasurma taught him everything about weapons. One day
Parasurma went to sleep putting his head on the thigh of Kara.
Indra, in the form of a worm, then pierced through the thigh of Kara
and bit into the head of Parasurma. Parasurma started, What is
this? Blood flowed and smeared over his body. Parasurma then
confronted Kara, You are not a brhmaa! A brhmaa cannot
tolerate like this, therefore you must be a katriya. 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 some-
times 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 nec-
essary for the good, they may retract that and guide by ordinance.
Similarly the Scriptures are something like that. The stras are
written by the Mahtms who give instructions through the medium
of so many symbols in the form of letters of the alphabet. That has
The Willing and the Able 69
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 connectioni.e. if consent
is thereit will work. Our Guru Mahrj gave Harinm 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.
may tatam ida sarvva, jagad avyakta-mrttin
mat-sthni sarvva-bhtni, na cha tev avasthita
Everything is in Me, and I am nowhere: nothing is in Me. Acintya-
bhedbheda-tattva. He can withdraw, and also He can pervade through
everything. It is His will. Many people may read the stra, 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 con-
nection with Him. He will be barred.
Durvs cursed akuntal: 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 wont be able to remember a single thing about
you.
Then three friends of akuntal came and petitioned, Oh, i, be
propitiated by us, please withdraw your curse. As a result, he mod-
ified it so that if any reminding token be 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 every-
thing 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 stras for
us to read. However, our attention must be qualified to read such
Scriptures. Mere reading is intellectualism and that wont do. We
are to read in a proper waypraiptena paripranena sevay (with
humility to the Guru who knows the truth, relevant inquiry to him and
service to him), and jho bhgavat pada vaiaver sthne. 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 stra as akarchryya 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.
Mahprabhu said of him, akarchryya has not accepted the
teaching of the Vedas as it is. He modified the teachings of the Vedas
by his own intellectual experience, therefore in his writings is not
found their real purpose. This was the charge against akarchryya
by Mahprabhu.
Rpa Goswm^ and Santan Goswm^ did not only write what
Mahprabhu taught directly to them, but, by the blessings of
Mahprabhu 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
to 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 you are
in need. That was expressed by Mahprabhu to both Rpa and Santan.
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
The Willing and the Able 71
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, gen-
eration after generation.
Many disciples may hear from one Guru, but according to the var-
iegatedness 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. Ka in r^mad Bhagavad-g^t says,
ima vivasvate yoga, proktavn aham avyayam
vivasvn manave prha, manur ikvkave brav^t
eva parampar-prptam, ima rjarayo vidu
sa kleneha mahat, yogo naa parantapa
sa evya may te dya, yoga prokta purtana
(r^mad Bhagavad-g^t 4.1-3)
I first gave this instruction of karmma-yoga to Vivasvn, then from
him to Manu who gave it to his son Ikvku. 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 tm, and Virochan
thought like a demon that so means this body. So hamI am
that. But who is that? Within the same class some thought it to refer
to the soul, but some thought it referred to the body, thus they evolved
their varying conceptions according to their local prejudices.
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Chapter Eight
A Wonderful Touch
It cannot be denied that a kind of energy is necessary to maintain
ones 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 accommo-
dating. We are to become more and more accommodating, earnest
and eager.
sva-dharmme nidhana reya, para-dharmmo bhayvaha
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-dharmme nidhana reyaEven at the cost of
your life try to firmly maintain your position, does not mean you are
not to go ahead.
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 maintainand improveour present position.
A Wonderful Touch 73
Devotee: In the spiritual world does everyone hold the position of a
Guru for those who enter?
r^la Guru Mahrj: 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 tres-
passer. 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.
vaikuhera pthivy di sakala cinmaya.
(r^ Chaitanya-charitmta, di 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-sub-
jective domain. The attitude of all the newly recruited persons there
should be: I am not of subjective character, I am of marginal potency,
taastha, 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 per-
mission 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 Vaikuha 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 lapsvarpa-
aktiand 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 taastha, 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 Ka consciousness school we must have this primary knowl-
edge. We are having the chance to enter where? In a revered land,
Gods 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 mothers 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 devo-
tees leaving the Gau^ya missions?
r^la Guru Mahrj: 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
Mahrjs day. It is recorded that the highest test comes when a j^va
is passing out from the clutches of my, illusion. At that time the
personification of my, Mydev^, 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. Dont 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.
Pabaddha bhavet j^va, pamukta sadivawhat 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 with sweet proposals and offer-
ings to keep us within its jurisdiction. 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!
sada ceate svasy, prakter jnavn api
prakti ynti bhtni, nigraha ki kariyati
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
A Wonderful Touch 75
of our past activitiesour acquired previous tendencies? The key
is here:
indriyasyendriyasyrthe, rga-dveau vyavasthitau (Bg. 3.34)
Each sense has its corresponding external attractive objects. If you
can stop the tendencies just as they are beginning, you can be suc-
cessful. 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.
prakti ynti bhtni, nigraha ki kariyati (Bg. 3.33)
However wise you may be, you will be helpless because my 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,
Dont 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:
indriyi pary hur indriyebhya para mana
manasas tu par buddhir buddher ya paratas tu sa
eva buddhe para buddhv sastabhytmnam tman
jahi atru mah-bho kma-rpa dursadam
(r^mad Bhagavad-g^t 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 con-
sider, concentrate and understand the efficacy, fineness and impor-
tance of the faculty of judgement within you. Surpassing that, you are
required to go higher and search for the cause from which the intelli-
gence comesits 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 wonderfulall dealings and experience.
caryavat payati kacid enam
caryavad vadati tathaiva cnya
caryavac cainam anya oti
rutvpy ena veda na caiva kacit
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
wont have any real influence upon you. Such is the realisation of the
tm, what to speak of Paramtm: that is more and more laudable
and desirable.
Eva buddhe para is the tm. 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 selfjahi atru
mah-bho, kma-rpa dursadamthen all the charm for mate-
rial pleasure, both gross and subtle, will bid you adieu for ever.
Simplicity is the first qualification. If you are really simple, or sin-
cere, then automatically you cannot but come under the divine feet
of Mahprabhu, r^ Chaitanyadev. It is so plain and so un-artificial.
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.
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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 ani-
mosity, but in the God-centred plane there is apparent competition but
inner friendship because the flow of God-service is common to everyone.
Ka consciousness is the most accommodating. We are to con-
sider 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 incon-
ceivable, but above justice is the plane of mercy and affection, and
that is Ka consciousness. It even goes over what is our due, there-
fore 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 raddh, with that we may be taken innot only taken in
but we shall find all home-comfort there and full freedom. The fullest
freedom is in Ka 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 Vndvan. Why?
Because it is a transaction of natural faith and love, affection, etc.
It is inconceivable,
acintya khalu ye bhv na ts tarkea yojayet
The Upaniads say, Dont venture to test that plane with your reason.
It is beyond the capacity of your thinking, it has different laws, so
dont 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 discour-
aged: 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 Vaikuha
we find that the four Kumras were going to visit Nryaa, but Jaya and
Vijaya appealed to them not to go at that time. The four Kumras
were infuriated and threw a curse upon Jaya and Vijaya. We sometimes
find this apparently undesirable clash between the devotees, though ulti-
mately it is all for some higher purpose for the Lords satisfaction.
Clashes can even be seen in Ka-l^l. Of course, in Vndvan
competition is of the highest type and we are to understand that it is
necessary. It is planned by Yogamy to enhance the satisfaction of
Ka. Different plans are designed by Yogamy, and the apparent
clash is designed purposely in order to produce a peculiar satisfac-
tion in Ka. Such things are found even within the various groups
including that of r^mat^ Rdhr^. In Kas Vndvan pastimes
we even find so many asuras set against His l^l, but those demons have
a contributionin a negative wayin 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 groupgroups within a
groupbut what is found we shall try to take as part of l^l. The cri-
terion of l^l is that it happens for the satisfaction of the Centre.
We also find clashes, even severely, within the l^l of the most
magnanimous incarnation of the Lord, r^man Mahprabhu. Adwaita
Prabhu and r^vsa Pait presented themselves as members of the aris-
tocratic class, but Nitynanda Prabhu and Harids hkur represented
just the opposite: the common mass. It is recorded in r^ Chaitanya
Bhgavat that one day soon after the miscreants Jagi and Mdhi
Faith and Harmony 79
had been converted and included in the sak^rttan, Adwaita chryya
revolted: You are taking in the ordinary people of the lower section.
This makes it difficult for persons of dignified position like myself
and r^vsa Pait to remain here in this clan of sak^rttan. When
Mahprabhu 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. Nitynanda
Prabhu and Harids hkur quickly followed the Lord and they also
jumped in. Nitynanda took the Lord by His shoulders and Harids by
His feet and they pulled Him out from the waters of the Ganges.
Mahprabhu said, All right, but I shall go and stay with Nandan
chryya. Nandan chryya was a devotee whose home was on the
banks of the Ganges a short way from the town of Nabadwip.
Mahprabhu hid Himself there and instructed, Dont disclose to
Adwaita chryya that I am here.
Then Adwaita chryya 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 Mahprabhu so
much so that He fled and jumped into the Ganges. Adwaita chryya
then fasted. He mourned, What have I done?
After two days, news of Adwaita chryyas resolve to fast till
death reached Mahprabhu. Then Mahprabhus heart melted again and
He approached Adwaita chryya. chryya, 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 Kings order, he also may be hanged by the order of the
King. The Absolute is such, please dont mind. Now get up and take
Prasdam.
In this way Adwaita chryya was pacified. Furthermore we hear
that sometimes Mahprabhu showed him honour due to his age.
Adwaita chryya was very senior in age, he may even have been
more senior than Mahprabhus father, however he always consid-
ered that Mahprabhu was not a man, therefore he constantly tried to
show respect to Him. But Mahprabhu 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 Adwaita chryya who
became distressed.
Then Adwaita Prabhu thought, I have to make a plan so I can
receive His punishment. So he went to his ntipur house and began
to preach jna-mrga showing that mukti is the highest end, and
bhakti is lower. The principle of bhakti admits that God is fully inde-
pendent, 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 samdhi, therefore mukti is our real end and friend. We
should take to that. In this way Adwaita chryya began to preach in
the ntipur camp.
The news reached Mahprabhu: Adwaita chryya used to preach
for Your camp but now he preaches against Your principle. Then
one day Nitynanda Prabhu and Mahprabhu went to ntipur, and what
a scene! Mahprabhu began to give a good beating to the old chryya,
Why have you invited Me and brought Me down here? By your invi-
tation and attraction I have come down but now you are going against
Me. What is your reason? Mahprabhu began to slap him.
Harids hkur shuddered, What is this? I am seeing inconceiv-
able things. Nitynanda Prabhu stood there and found Himself to be
relishing something, and wondering what more things would come
out. S^t hkur^, Adwaitas wife, protested, No, no. Dont beat that
old man so hard. He will be finished! Stop your beating.
But Adwaita chryya 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 chryya came out smiling and everything was paci-
fied, rather Mahprabhu was a little indisposed. Sometimes we see
such things also within the devotee section. Such things are there!
In Dvrak also we find clashes. We find in Dvrak that there
was much dispute about a gem. The father of Satyabhm, Satrjit,
gained that gem by worshipping the sun-god. It was known as the
Syamantaka Jewel, but it was presently taken away by one after another.
Prasena, the younger brother of Satrjit, 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 Jmbavn, Rmachandras
servant, fought with the lion, killed him and took away the gem.
Anyhow a rumour began that Ka had somehow captured the
gem, and that it was all His diplomacy. Because of this, Ka 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 Ka reached a hole in the
earth. He entered there, and that is a story in itself. Anyhow, when
Rmachandras servant, Jmbavn, finally understood the situation
after fighting for 15 days or so, he came out and offered the gemand
his daughter, Jmbavat^to Ka.
Then again the gem was lost. The suspect was atadhanv. It was
suspected that by some means atadhanv had captured it, although it
was not the case. On hearing the rumour atadhanv 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, Ka and Balarma followed him. Ka ran
fastest, captured atadhanv and killed him. Searching him He found
no gem and so became puzzled. By this time Balarma had caught up
with Him and Ka told him, I have killed atadhanv in vain. No
gem is found here.
Balarma then exclaimed, Oh, You are deceiving me. You have
become so unfaithful. All right, You go back, I am going to Jarsandha,
the enemy camp. There he began to train Duryodhan. Such l^ls do
take place and are to be traced in r^mad-Bhgavatam.
When explaining all these things, our r^la Guru Mahrj 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 inci-
dents and will be hopelessly attracted by the sweetness of the l^l of
Ka. They will be given entrance there.
Purposely these hindrances are posted along the way so that ordi-
nary people may not enter. Ka-l^l 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 l^l 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 quar-
rels 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 pro-
duce so many thorns on the stem? So, there is thesis, antithesis and syn-
thesis. 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 l^l, 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-l^l may be neces-
sary to give variety to Kas pastimes. We have to properly adjust
many things when considering Kas l^l.
I was astonished to find in r^mad-Bhgavatam that when Ka was
about to enter Dvrak after a long absence, a procession party from
the town came to receive Him. It is described in r^mad-Bhgavatam
that included in the procession were prostitutes dancing. I thought,
What is this? In Dvrak there are prostitutes? I was shocked, rather,
to find this. How can Dvrak 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 realmand 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 every-
thing 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.
Draupad^ had five husbands, but if we take her name then we will
be purified:
ahaly-draupad^-kunt^-tr-mandodar^ yath
pacakany smaret nitya mahptaka nanam
All these five ladies had more than one husband, but they were
gained by circumstance. The scholars may make you feel cautious,
but dont think in that way: if you take their name 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 eval-
uation. You are to understand and follow the basis, the very founda-
tion. Sacrifice can make anything pure. You are to understand the
very fundamental things of existence. The degree of purity or impu-
rity does not depend on form, but substance. We are to draw our atten-
tion towards that. We are to try to understand the substance, and not
so much the form.
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Chapter Ten
Focussed to Guru
In r^mad-Bhgavatam Nrada Muni gives the following advice as a
general recommendation as to how to get free from unwanted desires,
kma:
asakalpj jayet kma, krodha kma-vivarjant
arthnarthekay lobha, bhaya tattvvamarant
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 kma, 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 clearfree 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.
Arthnarthekay lobhaand lobha, greed, can be conquered
just by seeing the reactions of money. If we collect energy from out-
side, that money comes with the sin and mentality of the man from
whom we collected it. It is contaminated with their particular men-
tality. If we have this conception we may not have greed for any
energy that comes under our command.
Bhaya tattvvamarantwe apprehend so many good and bad
thingswe fear. In order to conquer fear we are to cultivate under-
standing of the real nature of this plane: it all runs by the Lords will
Focussed to Guru 85
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 pre-
sent and free from any future plans.
All these advices are expressed, but in the end it is given:
etat sarvva gurau bhakty, puruo hy ajas jayet
There is only one thing by which we can conquer all these abnor-
malities. 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 unneces-
sary. We are only to concentrate on one point. The representation of
the Supreme is therethe Guruand what is wanted by him, we shall
do that. Everything is focussed to that one point without seeing any-
thing else.
Exclusive focus is illustrated in the example of Drochryya
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 Drochryya asked,
What do you see? The first replied, The bird, the tree, etc.
Dissatisfied, Drochryya said, Stand aside.
But when it came to the turn of Arjjuna, 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 Drochryya satisfied.
In this way all should be concentrated to one point, I have con-
nection 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 sarvva gurau bhakty, puruo hy ajas jayet
In that way there will be no anger, no lustnothing. If one can do
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 par bhaktir, yath deve tath gurau
tasyaite kathit hy arth, prakante mahtmana
(etsvatara Upaniad 6.23)
A person who serves Guru and Ka 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 apriori method of studying the Vedas.
cryyavn puruo vedathe meaning of the Upaniads can be
understood only by those who have their Guru. Not everyone can
understand the real meaning of the Upaniads, but only those who
are at the disposal of a real Guru can have access there. By intellec-
tualism 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 false-
hood at the root. Acintya-bhedbheda. The Centre is such that every-
thing 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 every-
thing, but ultimately it is all His sweet will. Neglecting that, they
simply research, research, research, but if His will is withdrawn, every-
thing will be falsified.
Focussed to Guru 87
We do not want the apparently deep knowledge of the researchers.
We have no concern with what is actually this partial, infinitesimal, sur-
face knowledge which is so attractive to those floating, giving and
taking, in that section. It is all false and black-marketeering. Everyones
money is black and they are transacting with that. In this society false
notes are being circulated as real currency.
Acintya-bhedbheda. Everything is His will, and it is the greatest
adventure to search for Ka, to search for the root of the whole infi-
nite. 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
couragespiritual courageis necessary. We are to have souls
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, raddh, 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.
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Chapter Eleven
Unadulterated Purity
Question: Mahrj, what is the meaning of chastity for the proper
disciple?
r^la r^dhar Mahrj: 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 Ka 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 Ka consciousness of Godhead. Other forms of chastity are
all relative. No knowledge separate from Ka consciousness
is chaste. In Ka consciousness also we may not think that by begin-
ning, by getting the touch of Ka consciousness we have acquired
the whole thing. When we get the pure conception of Ka
consciousness the hazy conceptions will vanish. There are also different
stages of realisation in pure Ka 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 Ka consciousness. Ka con-
sciousness 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 Ka consciousness. We will say that one is
chaste due to his own sincere progress, not due to adherence to the
figure, the formal conception.
vyso vetti na vetti v
Such a strong expression is also there, vyso vetti na vetti v. All
rights reserved. Ka consciousness is unlimited. Still there is the
Unadulterated Purity 89
possibility of conceiving its purity in its unadulterated form, and the
chryyas 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 r^la Bhaktisiddhnta
Saraswat^ hkur Prabhupds advices and words, but only partly.
One day a senior man and sannys^, repeated something r^la
Prabhupd had said. Although it related to a particular time and place,
he wanted to utilise that in a universal way. I gave some objection:
Mahrj, r^la Prabhupd 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 r^ 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. The object of
attainment for the kaniha-adhikr^, a madhyama-adhikr^ may with-
draw from 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 real-
isation. One can understand to a certain extent, another can under-
stand 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 stereo-
typed rules. It is a living thing.
Ka is there. He says that He has not finished Himself in His
own stras. What I have given in the stras, you must do that, but
one who crosses that to come to Me is My higher servitor. So, Ka
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 pur-
chasing 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.
jjaiva gun don,
maydin api dvakn
dharmman satyajya ya
sarvvn my bhajet sa ca sattama
So, directions are of different classes. And Ka 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 un-possessed of the mal-possession. 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. reyah sva-dharmme.... Progress
means to deal with these two difficulties, to stick to ones former
position, and beyond that, to make progressadvance. 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 men-
tality, 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 Bhad-Bhgavatmtam, r^la Santana Goswm^ has
given sambandha-jna, the knowledge of the relationship between
Unadulterated Purity 91
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 Ka con-
sciousness we must understand sambandha-jna.
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 Kaguru-bhog^, ka-bhogând create
some facilities for their own personal exploitation. That is also pos-
sible. A real student, a bonafide student, must be alert on all sides
whether non-Ka is coming in disguise. We must try to recognise
that and save ourselves. If we are sincere no one can disturb us.
Vibhân said: We must be very careful about the my-tactics of
the opposing party. Hanumn was keeping Rma and Lakma in a
room made of his tail, and Vibhân warned Hanumn: Be very
careful! Mah^rvana will come and try to deceive you in disguise.
Then at last Mah^rvana came in the garb of Vibhân himself and
took them away.
There is a good possibility that my 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
friendsthat 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 dont want to take the responsibility. Mahprabhu and Ka
also do not take the responsibility. Even though Ka can control
everything, He also says: You are free.
In the r^mad Bhagavad-g^t Ka instructs: I have said what I
had to say. Now, Arjjuna, you decide what you want to do. Vimyaitad
aeena. Think it over exhaustively. Think it over to the best of your
ability and then decide what step you are going to accept.
Jaya O Viupda Paramahasa-parivrjakcryya-varyya Aot-
tara-ata-r^ r^mad Bhakti Rakak r^dhar Dev-Goswm^ Mahrj,
k^ jaya!
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Chapter Twelve
Surrender, Service, Dedication
all done through raddh
In Ka consciousness the quality of wholesale dedication is neces-
sary. It is indispensable. Partial dedication will not do; in connection
with Ka the demand is wholesale, and nothing less will do. He is
an autocrat. The demand from the autocrat is categorically different.
Ka 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 lovebut His demand is such.
Self-giving is the symptom of raddh, faith. Without self-giving,
intellectualism will have no value. Reading Scriptures will have no
value, and also the physical association of the sdhu will have
no value if there is no raddh. Many living entities including bugs
and mosquitos have physical association with the sdhus, but asso-
ciation through dedication is necessary. Sraddh is all-important.
To have raddh means to have the mood that if we dedicate every-
thing to Ka, we will get everything. We will achieve whatever is
necessary: wholesale fulfilment. The path of that is dedication, raddh,
and sev, service, and therefore our Guru Mahrj laid much emphasis
on service. We were not allowed so much to read even r^mad-
Bhgavatam or the books by the Six Goswm^s, 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
raddh, and service, so much so that if a sdhu or Guru asks, Read
this book, then it will be service; but if I read a book to enhance my
knowledge, it may be jna but not service. We can only have real
progress through sevonmukhe hi jihvdau, otherwise everything may
be imitation. If we do not approach with the spirit of service, every-
thing may be imitation, and we wont come in contact with reality. This
is the most important point, and it is the speciality of the Gau^ya
Mah, our cryyas, our Gurudevas, and also of Mahprabhu and
Rpa Goswm^.
Surrender, service, and dedication: this is the key to deal with the
infiniteVaikuha. 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 Mahbhrata. Ka fore-
told that when the rajasuya yaja of Mahrj Yudhihir would be
finished, a particular bell there would ring automatically. In that way
everyone would know that the yaj was completed. The sacrifice
was held and everything was finished, but the bell did not ring. Bh^ma
asked Ka, You said that the bell would ring automatically.
Everything has now been finished but it is not ringing. Why not?
Ka replied, No. One thing is still remaining.
What is that?
Vaiava-sev, the service of a Vaiava.
Bh^ma was surprised: What do You say? So many munis, is,
Nrada, Vysadeva, and even You Yourself, are all satisfied with
having been well-fed, yet You say that Vaiava-sev has not been
done?
Yes.
So where is that Vaiava?
Ka then indicated, Go to the outskirts of town, and there you
will find a particular Vaiava 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.
Surrender, Service, Dedication 95
Hearing this, the Pavas 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 impor-
tant 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 yaja. What to do?
He could not avoid their order. Draupad^ had to cook, so she prepared
various palatable dishes. She thought, Vaiava-sev has not been
done. So many is, munis, and even Lord Ka has been fed, but
Vaiava-sev has not been done! So with all her skill she cooked
foods of various types, and the man was fedbut the bell did not ring.
Bh^ma asked, What is the matter? He has finished eating but the
bell has not rung.
Ka said, There must have been some offence against Vaiava-
sev, 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 Pavas then asked one another if any of them had thought
any evil about him. At last Draupad^ 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 prepara-
tions together and then ate that. He does not know how to eat because
he comes from a very low classthis is what I had in my mind.
Ka explained, There is some contempt for the Vaiava, 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 Pavas went and brought him back. This time all of them
waited with great respect as he took prasdam, and the bell rang with
every morsel.
This example has been shown to us. Those who are niskincana
do not want anythingno name, no fame, or anything of the kind.
They are naturally satisfied with whatever comes, and they are whole-
sale dedicated to the Lord. Such devotion can be found anywhere
without any show of grandeur. No worldly grandeur is necessary;
just richness of the heartno knowledge, no education, no honour
of a high birth, no power, and no gorgeousness. Ka 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, aragati, surrender: that
is the necessity, not valour or learning.
api cet sudurcro, bhajate mm ananya-bhk
sdhur eva sa mantavya, samyag vyavasito hi sa
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. Ka consciousness is self-suf-
ficient. 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 brhmaa Vaiava named Vsudeva Vipra in
Kurmma-ketra just south of Pur^. 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 darana.
Mahprabhu went to that district, but by the time Vsudeva arrived
there, Mahprabhu had already left. Vsudeva was greatly disap-
pointed and fell to the floor, crying, What misfortune! I could not have
His darana, not even a glimpse of the Lord, and He has now left. I
am too unqualified to meet Him.
Mahprabhu 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 Vsudeva Vipra.
The devotees feel themselves to be the poorest of the poor, the
humblest of the humbleatma doinya. Tnd api sun^cena, taror api
sahiun: they feel themselves to be lower than a blade of grass.
r^la Bhaktivinod hkur has written that in general, the mea-
surement of a Vaiava is according to his degree of humilityhis
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 math-
ematical 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 what-
soever, and therefore he will possess natural humilityand 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 Ka 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? Sraddh
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 necessarylaulyam 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 necessitynothing 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 ekalambut
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 dont have. Laulyam arta mulyam ekalam. The only price
is to really want it. Dont misuse it. Understand the value of it, want
it, and you will have it.
Sraddh 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 Ka consciousness.
It will satisfy our innermost demand. This is the justification of the
saying sarvva-dharmmn parityajya, mm eka araa 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. Sarvva-dharmmnall conceptions of duty
are to be given up, andmm ekaonly 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 vanishaha
tv sarvva-ppebhyo. Mokayiymi m ucano 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 wont have to repent for any loss. This call is clear, bold,
straight, and direct, and it is the conclusion of r^mad Bhagavad-g^t
where so many phases of duty have been dealt with that almost all have
been covered.
Mahprabhu said,
yre dekha, tre kaha ka-upadea
mra jya guru ha tra ei dea
If you want to do anything good to the world, talk about Ka. Try
to distribute HimHe who can compensate for all other alternatives.
Only try to distribute that central, absolute thing to help the people and
the environment, and dont have any other sort of duty. Only try to
distribute this teaching of sarvva-dharmmn parityajya, mm eka
araa 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 Ka-
k^rttan: talk about Ka, distribute Him. Everyone is hard-hearted or
heartless, so go out and distribute heart to everyone. Distribute every-
where the heart of the heart; the real sweet heartdistribute it to
everyone. This is the most holy campaign and engagement, so what
more can we invest?
Mahprabhu said, yre dekha, tre kaha ka-upadea:
Understand that I order you to do this, therefore the dirt of any ego
that you have become a Guru and are distributing Ka consciousness
will not touch you. Keeping on your head that this is My order, go on
with this distribution of Ka consciousness. There is no other sub-
ject of discussion. Whoever you meet, talk to them only about Ka;
talk about their heart of hearts.
Everywhere the key is in the spirit of surrender, service, and ded-
icationsevonmukhe hi jihvdau.
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Chapter Thirteen
The Harmonizing Spirit
From Absolute Harmony transcribed and published by
Prabhu Madhura Ka as an illustrated limited edition (Australia 1991)
Disciple: The more intense dedication becomes, the more disap-
pointed I become. How is this possible?
r^la Bhakti Rakak r^dhar Dev-Goswm^ Mahrj (r^la Guru
Mahrj): You will find in Hegels 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 elim-
inated. The pure gold will then manifest with its dazzling colour. Of
course the soul does not die, but those alloyed thingsthe mind, body
and so many other false aspirationswill 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, Mahrj, there would be no
breakups and factions as are found in so many religions and sects.
r^la Guru Mahrj: But everyone is not normal. There are differ-
ences. And those engaged in the abnormal cannot follow the perfect
course. Everyone has some imperfection and defect.
The Lords l^l are 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, Vndvan. So competition
and fighting to satisfy the Lords 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 dif-
ferences, but we should try to find the common interest.
Disciple: But if we neglect r^ Chaitanya Mahprabhus 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.
r^la Guru Mahrj: 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 Ka 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
sddhana-bhakti.
Disciple: So where are the doctors, Mahrj?
r^la Guru Mahrj: 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; fur-
thermore 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 everywherethis 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.
aha tv sarvva-ppebhyo, mokayiymi m uca
The Harmonizing Spirit 103
Lord Ka 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 karmma 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 karmmathe fruit of our own actionthat 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 karmma 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 karmmaour previous
actionsand no one else is to be blamed. This is the advice of r^mad-
Bhgavatam 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.
r^la Guru Mahrj: 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.
r^la Guru Mahrj: Previously when Einstein came and spoke out
against Newton, he was insulted, but later the community recognized,
Oh, Einstein is above Newton.
So dont 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 variagated 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 pre-
sent, 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 Bhagavn r^ Chaitanya Mahprabhu came
and manifest the fifth dimension which was above and beyond all
previous conceptions but still accommodating them all. Prior to that
the fourth dimensionVaikuhawas given by Rmnuja; the third
dimension was given by akarcryya 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
akarcryya said, The subtle body is only a reflection of a fur-
ther thing, Brahman, which is itself true and eternal; and this world is
also a reflection of that. With the dissolution of that reflection, the indi-
vidual 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.
akarcryya 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 positiona deep slumberand 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.
Rmnuja said, But there is another world on the opposite side!
This material world is the world of exploitation, and beyond that is
liberationBrahma-nirvvabut on the other side of that is the
positive plane which is purely subjective and is full of dedication:
that is the fourth dimension, Vaikuha, the land of Viu.
Then r^ Chaitanya Mahprabhu gave the additional conception,
explaining, Calculative dedication in Vaikuha is one thing but
spontaneous dedication to Ka 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.
akarcryya said, All is one, there is no variety. But
Mahprabhu 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 Ka is nectar and exploitation of this material
energy is poison, and what the followers of akara and Buddha want
is the middle position where everything is harmonized into deaththe
plane of cessation of difference. That is Brahma-nirvva, 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 ded-
ication, 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
myvd^s (impersonalists) cannot find any harmony in difference
but they can only find harmony in the conception of non-differenti-
ated Brahman consciousness. They cannot keep up the beautiful har-
mony in variety held by the Vaiavas; rather they consider that every-
thing 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. Mahprabhu 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 your-
self 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.
r^la r^dhar Mahrj: 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 wayhe
penetrated Judas. Judas thought to himself, I am caught, I shall be
responsible for Jesus Christs demise, but still Jesuss 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 great-
ness 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 Gethsemene 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!
Judass energy was drunk, his spirit was drawn. Just like in jujitsu,
when someone attacks the opposition with great force, if the opposi-
tion suddenly withdraws, it causes the attacking person to fall on his
faceJudas 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 Ka. Whether it is direct or indirectand
although it seems to be indirect at present, a deeper vision will reveal
that it is coming towards direct service.
Jagi and Mdhi came at first to physically beat Nitynanda
Prabhu. Yet later they became submissive. They ended up singing
the Holy Names of Nitynanda and Gaurga, 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 nega-
tive 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.
My 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 Gods
greatness. He is apparently negative but Satans contribution makes
God so magnanimous. If Satan did not exist then how could we under-
stand the goodness and greatness of God? Everywhere there is the
Grace of God.
Mahdev, Lord iva, 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 unfor-
tunate 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, iva is a devotee but sometimes
he gives opposition to Ka or Viu. He encourages the demoniac
powers against the Lord. In an indirect way He fights against Ka
with his followers the bhtas (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. Dont 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 everywhereeager
to help mecoming in the guise of an apparently unfavourable envi-
ronment according to the vision of my present experience. That is
the necessary medicine for my disease, the medicine to cure my mad-
ness. 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 keythe
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 rightnot othersand real peace you will find. And
never try to enjoy the result of your actions. This is the key to a suc-
cessful 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 is real. So both sides must have some
recognition. Harmony between them is truth proper. This is the con-
ception of Mahprabhu. There is polarity and also there is unity and
harmony, and that is all-important. Dislocation is unhealthy. Proper
adjustment is necessary. My 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?
r^la Guru Mahrj: 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.
r^la Guru Mahrj: 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, dedica-
tion in its highest degree, will be of such a nature that it can accom-
modate 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 concep-
tion 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 dif-
ferent strata of sound but they are all tuned to one. Plurality is con-
nected 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 harmo-
nizes the many leaves.
Disciple: In the Absolute sense does discord bring harmony?
r^la Guru Mahrj: In the highest Absolute there is room to accom-
modate 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 every-
thing. In Him the enemy is not an enemy! The Centre is everywhere,
there is no circumference. In that plane only God can be traced every-
where and He cannot be our enemy.
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Chapter Forteen
Harmony
Beautys Necessity
From Absolute Harmony transcribed and published by
Prabhu Madhura Ka as an illustrated limited edition (Australia 1991)
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 akarcryya 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 Mahprabhu explained,
What akarcryya gave is not proper acceptance of the revealed
truth, but both variety and oneness must be recognized.
In the Upaniads it is said, There is no variegatedness. And
akarcryya says, There is no plurality but only oneness: Brahman.
But Mahprabhu says, No! Variety also exists, otherwise there would
be no necessity of saying anything whatsoever, as all would unani-
mously agree. Rather, there is One who is the Master and all else are
subordinate; and they are active in a systemthe 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
mymisunderstanding and misconceptiondoes 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 cid-
vilsa: 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 acintya bhedb-
heda-tattva, and this is the all-accommodating conclusion of r^
Chaitanya Mahprabhu. Still akarcryya 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 dis-
appointment 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 har-
monyno fearand 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 sdhus who have not deviated from
God consciousness. With their help we have to appeal to the all-con-
trolling 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 harmonizer
and that is true God consciousness.
Kas two mothers, Yaod and Devak^, do not have an open
relationship with each other. Kas foster mother, Yaod, is always
HarmonyBeautys Necessity 113
afraid that Devak^ and her husband, Vasudeva, may come to claim
Ka as their child. How can it be that this happens? Similarly the
members of Rdhr^s camp consider Chandrval^s camp to be an
anti-party to the main group of servitors. But the indirect section is
always a necessary part of the Lords Pastimes. Chandrval^ has more
intellect, whereas Rdhr^ 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
Ka began to play with His friends, the cowherd boys, there were
two parties: one side with Ka and the other with His brother,
Balarma. The cowherd boys were divided into two sections to rep-
resent opposite sides, and then they began to playfully fight. The pun-
ishment 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.
Balarma is very strong while on the opposing party r^dm is also
very strong. In fact r^dma came into Kas party because Ka
is not as strong as Balarma. In this way their playing began. When
the two parties fought, Balarma generally wouldnt 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 Pralambsura and Vyomsura
mixed with the play of the cowherd boys seeking an opportunity to take
a boy on their shoulders and abduct him. One day Pralambsura car-
ried Balarma into the depths of the jungle. But when Balarma 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 con-
ception of truth runs in order to not only remove all difficulties
personified as demonsbut to positively fill up the whole heart with
sweet nectar. And the sweetest nectar is personified in Ka.
On another occasion Ka was considering the case of another
miscreant, iupla, and how he could be removed. For this purpose
He convened a meeting between Himself, Balarma, and Uddhava, but
Balarma opposed everything Ka said. Whenever Ka wanted a
policy to be adopted, Balarma 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 dont understand. All the while Uddhava, who by nature
is not partial to violence, tried to pacify Balarma. The example of
enhancement of the beauty of the Lords Pastimes by discord and
opposition is represented very cleverly in this story, in an ornamental
way.
Mualadhara, a name of Balarma meaning the wielder of the
club-like weapon, gives us a hint that He doesnt delight in the finer
mental level of intellect and politics. He likes to solve everything
with the strike of His club. So in Balarma we find less intelligence,
but stronger force. Still the greatest, most suble opposing forces can
only be harmonized by Ka. Harmony means to control opposite
forces.
Lord Rmachandra expressed, There is no greater friend than a
brother to be found anywhere, while His own brother, Lakmaa,
instead stressed the opposite angle of vision: The brother is the worst
type of enemy because when he emerges from the mothers womb
the elder brother can no longer suck her breast. Indeed the elder
brother is not only deprived of his mothers milk but he is also dis-
possessed of his mothers 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.
r^la Guru Mahrj: You have so many differences such as your hair,
eyes, etc.!
Disciple: These are material differences.
r^la Guru Mahrj: 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 Ka at Pukarat^rtha the whole of the Yadu dynas-
ties 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? Ka was a sightseer!He simply watched.
How can you adjust to that? Can you understand that fighting is life?
All the Pavas including Arjjuna were submissive to King
Yudhihira, but still they sometimes revolted against him.
Peace such as in the deep slumber of Brahma-nirvva 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 Mahprabhus unity, to see full
harmony.
r^la Guru Mahrj: 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 togethera
dead unity.
Viu does not represent just one feature but He represents infinite
features which accommodate infinite possibilities. Ka is akhila
rasmta-mrtti (the emporium of all nectarean rasas). Different
groups of His servitors have so many diverse elements. Even Rdhr^
and Chandrval^ compete with each other. They each head separate
camps which fight in competition to satisfy Him. We have to under-
stand 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 under-
lying meaning behind it? What are the differences between Ka
and Balarma? Balarma sometimes sides with Duryyodhana and
Ka sides with the Pavas, yet Ka and Balarma 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 Gau^ya Mah for Chaitanya
Mahprabhus gift of Love.
r^la Guru Mahrj: Yes, this is true. And love means that there is
classification amongst brothers. Rpa Goswm^ gave the explanation
aher iva gati prema svabhva-kuil bhavet
Just as a serpent moves in a crooked way, similarly is the nature of
Loves progress. 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 Ka, it has been
designed in this way by the Lords Divine Power, Yogamy, in order
to prevent any staleness or sterility from entering the Pastimes. So
try to adjust to this. Dont 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. Ka represents beauty, and His
harmonizing capacity supersedes everything. There is nothing He
cannot harmonize, 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.
Chandrval^ is in opposition to r^mat^ Rdhr^ yet by Yogamy
their competition produces more satisfaction for Ka. Everything is
for Him. Through akhila-rasmta-mrtti all possible types of ecstasy
are harmonized, nothing is neglected. Justification of all existence is
found there. That diversity and unity is all to satisfy His purpose.
Rdhr^ Herself said, The other Gop^s do not know it, but I have
no objection if they come forward, for My only concern is for Kas
satisfaction. My concentration is always there, but the standard of
their service isnt so exclusive as to give full satisfaction to Him prop-
erly. That is my objection. They rush forward to serve Ka but they
do not know how to fully satisfy Him, otherwise I would allow them
to. In this way Rdhr^s statement justified Her feeling. This
statement of Rdhr^, where She does not consider Her devotion to
be commonplace in the company of those exclusive servitors com-
peting for Kas affectionthat is Her special beauty.
Her degree and intensity of endeavour to satisfy Ka is above all
others. Ka represents the whole play, He is the Centre and the
source of everyones love. But certain servitors like Lalit and Vikh
are directly serving Rdhr^; while there are also those in
Chandrval^s camp who are serving her in opposition to Rdhr^.
That anti-party group is essential, just as the opposition party is nec-
essary in a democratic parliament.
What is the purpose of this world? That is known only to Him.
The first verse of r^mad-Bhgavatam states that He alone is fully
aware of the purpose of His activity. He is the Absolute Autocrat, He
doesnt have to explain Himself to anyone. Everything is for Him.
Also, in some way He is for us.
aha bhakta-pardh^no, hy asvatantra iva dvija
sdhubhir grasta-hdayo, bhaktair bhakta-jana-priya
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 servitorboth 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 sub-
ject cannot exist. There must be some thinker and then recognition of
a particular thing.
Disciple: Rdhr^ sends Her different associates to canvas on Her
behalf. Does Chandrval^ also have her associates canvassing for her?
r^la Guru Mahrj: Yes, there is a clash between Rdhr^s fol-
lowers like Lalit and Vikh and the followers of Chandrval^ such
as Saiby and Padm. r^la Bhaktivinod hkur has written, As the
attendant of Rdhr^s camp, I do not like to see that area in
Vndvan where the camp of Chandrval^ is, because Padms interest
is always to take Ka from Rdhr^s special place to Chandrval^s
camp and if Ka 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 Rdhr^ do we find
in Lalitdev^? If a drop of perspiration is found on the feet of Rdh
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 ones beloved. This is the inner feeling.
Waves of such nature come from within one who comes in connec-
tion with that Vndvan proper.
In Goloka Vndvan, the abode of r^ Ka, there are so many par-
ties. 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 sac-
rifice the devotee has for their Lord. The life of a devotee is a life of
endless sacrifice.
The Gop^s of Vndvan are perfectly self-forgetful of their own
interest and well-being; they are cent-percent 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 Ka states, If you give yourself
wholesale to Me then I will give Myself wholesale to you.
r^la Rpa Goswm^ has given us an example of the gradation of
service: When Ka is at the summit of Govarddhan Hill and He
sees Balarm and His sakhya friends playing in the pasturing ground
below, He also sees Yaod with all her helpers busily preparing His
meal. All the dsya servitors are seen to be engaged in some arrange-
ment under the direction of Yaod. Chandrval^, with her group, is
approaching a particular meeting place; while His beloved r^mat^
Rdhr^ is coming with Her friends to an appointed place to be
united with Ka. All the different groups represented together around
Govarddhan are assembling therenta, dsya, sakhya, vtsalya,
and mdhuraall 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 r^mat^ Rdhr^ and Her group.
Even Lakm^dev^the Goddess of Fortune and wife of Lord
Viuwanted to participate in the Rsa-l^l of those simple cowherd
girls of Vndvan, the Gop^s, but She could not enter, for that market
that place of the Rsa-l^l Pastimeis so very exclusive. Although she
has all the wealth and grandeur of Lord r^ Viu in Vaikuha, still,
unsatisfied, She is running to join in that great dance in which Ka
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 Ka consciousness.
The earth itself feels the charming union with Ka by the divine
touch of His Feet. The birds, insects, His friendseverything in the
environmentsing in His sweet play. Only unconditional exclusive
Divine Love can enter there. So much so, the attraction of Ka has
captured the hearts of everyone there wholesale. Gods grace is of
such charming, intense nature that there is no way out but to serve the
sweetnessnot by fear, nor by hope, nor by the sense of duty, but all
are helplessly attracted to sweet Ka. 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.
r^mat^ Rdhr^ 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, Oh
Ka, Oh r^ Nandanandan. Then You will realise what hopelessness
I am going through and will understand My trouble.
In that self-same mood r^ Chaitanya Mahprabhu said, My
friends save Me by showing Me Ka, 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 sep-
aration. How many times can one die in a second to earn that for-
tune, to get a moments perception of Ka? I am ready to die mil-
lions 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.
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Chapter Fifteen
Ambition of Life
We dont 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 gatv na nivartante , tad dhma parama mama
(Ka said to Arjjuna: That is My all-illuminating holy abode from
which the surrendered souls never return once having reached there.)
and:
brahma-bhuvanl lok, punar vartino rjjuna
mm upetya tu kaunteya, punar janma na vidyate
(O Arjjuna, beginning from Brahmaloka, the highest planet in the uni-
verse, 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 Vaiava: sukti. Sukti when accumulated creates
raddh 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 everyones. 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 intel-
ligence, 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 Ka. 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. Yudhihir Mahrj
said, What is more wonderful than this? Every day we see every-
thing 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 atten-
tion 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.
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Chapter Sixteen
Place of Solution
r^ Nabadw^p Dhm
Nabadw^p is considered by the high order devotees to be the highest
place of theism of Absolute Love. r^ Rdhik 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 dis-
tribute 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 sa: the Upaniads say that sweetnessrasa, nandam,
sundaramis 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-Dhm
will charm us to the utmost. Only the eye is necessary. By charm
every atom is sufficient to engage us fully and accommodate us whole-
sale. 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 Ka.
Every particle of dust promises to give us Rdh-Ka, so what
more do we need? They all promise, and this is the outcome of Gaura-
Dhm. 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 Mahprabhu, and the
eye to see who Mahprabhu is. The angle of vision is the most impor-
tant thing, the angle of vision to look upon the environment.
In Vndvan there are apparently so many demons such as
Aghsura, Baksura, Dhenuka, Vyoma, Aria, Ke^ and Kasa, but
they are on the surface, whereas Ka is everywhere. There is the
superficial vision and the real vision. Similarly there is the internal self,
and the necessity of that internal selfsouls necessityavoiding
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 Gaurga here in
Nabadw^p. How it can enrich our soul! Our souls necessity.
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r( Guru-Praasti%
In Glorication of r( Gurudev
by O^ Vi!@upd r( r(la Bhakti Sundar Govinda
Dev-Goswm( Mahrj
My Divine Lord and Master, the Abode of all Transcendental
Qualities, came down into this world at Village Hpniy in the Holy
Land of r( Gaura-Ma@#al. [1]
Nyyaratna-Vidyp($h was a famous place of learning, situated near
the banks of the Holy River Ganges that puries the universe. [2]
There lived the jewel of Brhma@as, r( Upendra Chandra
Vidyratna, peaceful and magnanimous. [3]
Like the radiant sun of the Bha$$achryya family line, he was
superbly learned; he was ever absorbed in the Divine Service of the
Supreme Lord and His Consort, r( r( Lak!m(-Nrya@a. [4]
His devoted wife was the gracious r(mat( Gaur( Dev(the great saintly
lady, the mother of the universe. And she was the mother of my Lord. [5]
1817 aka era, month of vin by the sun, on Saturday the 26th,
was his Holy Day of Advent. [6]
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 r( V(rachandra Prabhu in the shelter of the same sign of the
zodiac that the Supreme Lord r( Rmchandra appeared in. [7]
At the auspicious moment of the eighth star P)!y on the ninth day
of the month Krttik, mother Earth was blessed as she kissed the lotus
feet of my Lord. [8]
A great joyous vibration lled the house of chryya Vidyratna as
the pious ladies triumphantly blew the conch-shell and rang the bell. [9]
r( Guru-Praasti%
Dev-Goswm( Mahrj
r^ gauramaala-mjhe hpniy grma
ya hi avat^ra mora prabhu gua dhma [1]
patita pvan^ gag t^ra sannihita
nyyaratna-viyp^ha bhuvana-vidita [2]
ta hi vaise vipravara pranta udra
r^ upendra chandra viyratna nma y ra [3]
bhachryya-kula-ravi parama vidvna
nirantara sev para lakm^-nryaa [4]
t ra patn^ gaur^ dev^ parama pvan^
mah sdhv^ jaganmt prabhura janan^ [5]
hraa satera ake saurvina msa
anivra, chhvvia divasa paraka [6]
budhditya-j^va yoge tuga graha gae
rmachandra-ryraye v^rachandra-dine [7]
ubhakar^ puy ake krttik^ navam^
dhara^ haila dhanya prabhupada chumi [8]
uhila nanda-rola chryya-bhavane
akha-gha jayadhvan^ deya nr^gae [9]
jnulamvita bhuja puraa sundara
dev^ ake obhe divya jyoti manohara [10]
heriy putrera rpa mugdha pitmt
mugdha haila putra rpe yata pati vrat [11]
rmachandra-janma kaa smari vipravara
rkhil putrera nma rmendra-sundara [12]
aprvva vlaka-obh vypila bhuvane
anindya rmendra chandra be dine dine [13]
dekhite dekhite prabhu labhil yauvana
parama samddha kari vidy uprjjana [14]
divya suvimala tanu mahjyotirmmaya
nirakhi sakala loka sdhvasa mnaya [15]
vairgya bhvita bhakti-pra kalevara
aivla-pihita yena mah-sarovara [16]
mahjn^ uka prya virakta pradhna
heri mt pit mane chinte anukaa [17]
sannys^ haive putra n rahibe ghare
mah-yog^ mah-tyg^ lakaa ar^re [18]
antare nanda, vhye ukha paraka
katodine kail vipra r^ vaikuha vsa [19]
krame krame prabhu mora pan praki
svechchhya vandhana khai hail sannys^ [20]
gha tygi mypura karil vijaya
gaurga-janma bhumi chidnanda maya [21]
r^ bhaktisiddhnta saraswat^ prabhu-sthne
lail sannysa d^na uddhra krae [22]
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. [10]
Seeing their sons beauty, mother and father, and all the chaste wives
present were entranced. [11]
That best of Brhma@as remembered the auspicious moment of the
Appearance of Lord Rmchandra, and so it was that he named his
beloved, beautiful son r( Rmendra. [12]
The marvellous beauty of the child pervaded the universe. And it was
day by day that the spotless moon r( Rmendra grew and grew. [13]
All could see as he gracefully bloomed in youth, the supreme treasure
of wisdom was his natural acquisition. [14]
Seeing his greatly effulgent Divine Perfect Form, all were moved to
offer him all respects with reverence. [15]
His body, like a great lake covered by moss, was lled with Devotion
and absorbed in indifference for the world. [16]
Seeing the extreme detachment in his nature just like the great savant
ukadev, his mother and father began to feel a constant anxiety. [17]
Our son will be a sannys(, he wont stay at home. All the symp-
toms of a Paramha^sa completely indifferent to the world are present in
his body. [18]
Feeling ecstasy within yet showing sorrow outwardly, the Brhma@a
r( Upendra Chandra left the world for the Holy Abode Vaiku@$ha. [19]
Gradually, my Lord revealed himself to the world, and by his sweet
will breaking all ties with the world, he became a Sannys(. [20]
Leaving home forever he made his auspicious arrival at Mypur, the
Divine Ecstatic Land of r( Gaur&gas Advent. [21]
Just for delivering the poor souls of this world, he accepted Sannys
from Prabhupd r(la Bhakti Siddhnta Saraswat( Goswm(. [22]
r Guru Praasti 129
r^ bhakti rakaka sak^rttana-mrtti dhara
sei hetu guru nma rkhil r^dhara [23]
patita pvana rpe tridaira vee
nma-prema vitariy bule dee dee [24]
d^na-h^na pp^tp^ savre uddhri
amta sichil vive yena gaurahari [25]
jaya jaya patita-pvana prabhuvara
nys^-chmai bhakti rakaka r^dhara [26]
asakhya praati tava pdapadme mora
kpya karaha na karmma vandha ghora [27]
bhavrave pae udhu hbuuvu khi
e adhame uddhriy deha pade h i [28]
vandi virbhva-tithi r^ k-navam^
ye ha dhanya haila prabhupda padma chumi [29]
vandi hpniy grma mah t^rtha maya
vandi prabhu r^ upendra chandrera laya [30]
vandi nitya bhachryya-kulbja-bhskara
vandi vidy ratna putra rmendra-sundara [31]
svadhne vandi mui gaur^ dev^ mt
y ra aka lokari prabhu prakit [32]
prabhura sambandha dhr^ yateka sujana
snande vandan kari savra charaa [33]
sabe kp kari more kara ^rvvda
nirvvighne hauka lbha prabhura prasda [34]
r Guru Praasti 127
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
r(la r(dhar Mahrj, the Lord of the highest Wealth of the soul. [23]
As the saviour of the fallen, he took the mantle of the medicant
holding the triple staff, trida@#a, and wandering from place to place he
distributed Divine Love for the Holy Name of the Lord. [24]
Delivering the sinners and suffering souls from the worst conditions
of life, he showered nectar all over the universe just as did our Lord r(
Gaurahari. [25]
All Glory, all Glory to the Great Benevolent Lord, the crown-jewel
of Sannysins, r(la Bhakti Rak!ak r(dhar Dev-Goswm( Mahrj. [26]
My countless prostrate obeisances unto your holy lotus feet. Be gra-
cious and break my terrible mundane bondage. [27]
I am drowning in this material ocean. Please rescue this fallen soul
and grant him a place at your lotus feet. [28]
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. [29]
I sing the Glories of Hpniy Village, the great place of pilgrimage,
I sing the Glories of the home of r( Upendra Chandra Prabhu. [30]
I eternally sing the Glories of r( Upendra Chandra Vidyratnas
Divine son who is the merciful radiant sun, r( Rmendra Sundar, who
gave the connection of his Divine Ray to the lotus ower of the
Bha$$chryya heritage. [31]
Also, I very carefully sing the Glories of Mother Gaur( Dev(, whose
lap was effulgent with the merciful Advent of my Lord. [32]
With joy I sing the Glories of the feet of all the auspicious souls who
had a relationship with my Lord. [33]
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. [34]
r( Guru-Praasti%
Dev-Goswm( Mahrj
My Divine Lord and Master, the Abode of all Transcendental
Qualities, came down into this world at Village Hpniy in the Holy
Land of r( Gaura-Ma@#al. [1]
Nyyaratna-Vidyp($h was a famous place of learning, situated near
the banks of the Holy River Ganges that puries the universe. [2]
There lived the jewel of Brhma@as, r( Upendra Chandra
Vidyratna, peaceful and magnanimous. [3]
Like the radiant sun of the Bha$$achryya family line, he was
superbly learned; he was ever absorbed in the Divine Service of the
Supreme Lord and His Consort, r( r( Lak!m(-Nrya@a. [4]
His devoted wife was the gracious r(mat( Gaur( Dev(the great saintly
lady, the mother of the universe. And she was the mother of my Lord. [5]
1817 aka era, month of vin by the sun, on Saturday the 26th,
was his Holy Day of Advent. [6]
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 r( V(rachandra Prabhu in the shelter of the same sign of the
zodiac that the Supreme Lord r( Rmchandra appeared in. [7]
At the auspicious moment of the eighth star P)!y on the ninth day
of the month Krttik, mother Earth was blessed as she kissed the lotus
feet of my Lord. [8]
A great joyous vibration lled the house of chryya Vidyratna as
the pious ladies triumphantly blew the conch-shell and rang the bell. [9]
r( Guru-Praasti%
Dev-Goswm( Mahrj
r^ gauramaala-mjhe hpniy grma
ya hi avat^ra mora prabhu gua dhma [1]
patita pvan^ gag t^ra sannihita
nyyaratna-viyp^ha bhuvana-vidita [2]
ta hi vaise vipravara pranta udra
r^ upendra chandra viyratna nma y ra [3]
bhachryya-kula-ravi parama vidvna
nirantara sev para lakm^-nryaa [4]
t ra patn^ gaur^ dev^ parama pvan^
mah sdhv^ jaganmt prabhura janan^ [5]
hraa satera ake saurvina msa
anivra, chhvvia divasa paraka [6]
budhditya-j^va yoge tuga graha gae
rmachandra-ryraye v^rachandra-dine [7]
ubhakar^ puy ake krttik^ navam^
dhara^ haila dhanya prabhupada chumi [8]
uhila nanda-rola chryya-bhavane
akha-gha jayadhvan^ deya nr^gae [9]
jnulamvita bhuja puraa sundara
dev^ ake obhe divya jyoti manohara [10]
heriy putrera rpa mugdha pitmt
mugdha haila putra rpe yata pati vrat [11]
rmachandra-janma kaa smari vipravara
rkhil putrera nma rmendra-sundara [12]
aprvva vlaka-obh vypila bhuvane
anindya rmendra chandra be dine dine [13]
dekhite dekhite prabhu labhil yauvana
parama samddha kari vidy uprjjana [14]
divya suvimala tanu mahjyotirmmaya
nirakhi sakala loka sdhvasa mnaya [15]
vairgya bhvita bhakti-pra kalevara
aivla-pihita yena mah-sarovara [16]
mahjn^ uka prya virakta pradhna
heri mt pit mane chinte anukaa [17]
sannys^ haive putra n rahibe ghare
mah-yog^ mah-tyg^ lakaa ar^re [18]
antare nanda, vhye ukha paraka
katodine kail vipra r^ vaikuha vsa [19]
krame krame prabhu mora pan praki
svechchhya vandhana khai hail sannys^ [20]
gha tygi mypura karil vijaya
gaurga-janma bhumi chidnanda maya [21]
r^ bhaktisiddhnta saraswat^ prabhu-sthne
lail sannysa d^na uddhra krae [22]
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. [10]
Seeing their sons beauty, mother and father, and all the chaste wives
present were entranced. [11]
That best of Brhma@as remembered the auspicious moment of the
Appearance of Lord Rmchandra, and so it was that he named his
beloved, beautiful son r( Rmendra. [12]
The marvellous beauty of the child pervaded the universe. And it was
day by day that the spotless moon r( Rmendra grew and grew. [13]
All could see as he gracefully bloomed in youth, the supreme treasure
of wisdom was his natural acquisition. [14]
Seeing his greatly effulgent Divine Perfect Form, all were moved to
offer him all respects with reverence. [15]
His body, like a great lake covered by moss, was lled with Devotion
and absorbed in indifference for the world. [16]
Seeing the extreme detachment in his nature just like the great savant
ukadev, his mother and father began to feel a constant anxiety. [17]
Our son will be a sannys(, he wont stay at home. All the symp-
toms of a Paramha^sa completely indifferent to the world are present in
his body. [18]
Feeling ecstasy within yet showing sorrow outwardly, the Brhma@a
r( Upendra Chandra left the world for the Holy Abode Vaiku@$ha. [19]
Gradually, my Lord revealed himself to the world, and by his sweet
will breaking all ties with the world, he became a Sannys(. [20]
Leaving home forever he made his auspicious arrival at Mypur, the
Divine Ecstatic Land of r( Gaur&gas Advent. [21]
Just for delivering the poor souls of this world, he accepted Sannys
from Prabhupd r(la Bhakti Siddhnta Saraswat( Goswm(. [22]
r Guru Praasti 129
r^ bhakti rakaka sak^rttana-mrtti dhara
sei hetu guru nma rkhil r^dhara [23]
patita pvana rpe tridaira vee
nma-prema vitariy bule dee dee [24]
d^na-h^na pp^tp^ savre uddhri
amta sichil vive yena gaurahari [25]
jaya jaya patita-pvana prabhuvara
nys^-chmai bhakti rakaka r^dhara [26]
asakhya praati tava pdapadme mora
kpya karaha na karmma vandha ghora [27]
bhavrave pae udhu hbuuvu khi
e adhame uddhriy deha pade h i [28]
vandi virbhva-tithi r^ k-navam^
ye ha dhanya haila prabhupda padma chumi [29]
vandi hpniy grma mah t^rtha maya
vandi prabhu r^ upendra chandrera laya [30]
vandi nitya bhachryya-kulbja-bhskara
vandi vidy ratna putra rmendra-sundara [31]
svadhne vandi mui gaur^ dev^ mt
y ra aka lokari prabhu prakit [32]
prabhura sambandha dhr^ yateka sujana
snande vandan kari savra charaa [33]
sabe kp kari more kara ^rvvda
nirvvighne hauka lbha prabhura prasda [34]
r Guru Praasti 127
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
r(la r(dhar Mahrj, the Lord of the highest Wealth of the soul. [23]
As the saviour of the fallen, he took the mantle of the medicant
holding the triple staff, trida@#a, and wandering from place to place he
distributed Divine Love for the Holy Name of the Lord. [24]
Delivering the sinners and suffering souls from the worst conditions
of life, he showered nectar all over the universe just as did our Lord r(
Gaurahari. [25]
All Glory, all Glory to the Great Benevolent Lord, the crown-jewel
of Sannysins, r(la Bhakti Rak!ak r(dhar Dev-Goswm( Mahrj. [26]
My countless prostrate obeisances unto your holy lotus feet. Be gra-
cious and break my terrible mundane bondage. [27]
I am drowning in this material ocean. Please rescue this fallen soul
and grant him a place at your lotus feet. [28]
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. [29]
I sing the Glories of Hpniy Village, the great place of pilgrimage,
I sing the Glories of the home of r( Upendra Chandra Prabhu. [30]
I eternally sing the Glories of r( Upendra Chandra Vidyratnas
Divine son who is the merciful radiant sun, r( Rmendra Sundar, who
gave the connection of his Divine Ray to the lotus ower of the
Bha$$chryya heritage. [31]
Also, I very carefully sing the Glories of Mother Gaur( Dev(, whose
lap was effulgent with the merciful Advent of my Lord. [32]
With joy I sing the Glories of the feet of all the auspicious souls who
had a relationship with my Lord. [33]
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. [34]
All Glories to r Guru and Gaurga 131
Appendix
The following are the translations of the four seed verses
catu lokôf r^mad-Bhgavatam (2.9.3336) as given by r^la
Bhaktivednta Swm^ Mahrj:
33) Brahm, 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 annihila-
tion what remains will also be I, the Personality of Godhead.
34) O Brahm, whatever appears to be of any value, if it is without rela-
tion to Me, has no reality. Know it as My illusory energy, that
reflection which appears to be in darkness.
35) O Brahm, please know that the universal elements enter into the
cosmos and at the same time do not enter into the cosmos; simi-
larly, I Myself also exist within everything created, and at the
same time I am outside of everything.
36) 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.
C
entenar
y
ear
-
A Selection of Publications
available from Sri Chaitanya Saraswat Math
English:
i) By and about r^la B.R. r^dhar Mahrj:
Exclusive Guardianship
Holy Engagement
Home Comfort
Inner Fulfilment
Search for r^ KaReality the Beautiful
Sermons of the Guardian of Devotion Vols. I, II, III & IV
r^ Guru and His Grace
r^la Guru MahrjHis Divine Pastimes and Precepts
r^ K^rtana Maju (The Treasure Chest of Divine K^rtanas)
r^-r^ Prapanna-j^vanmtam(Positive and Progressive)
r^ r^ Prema Dhma Deva Stotram
r^mad Bhagavad-g^t(The Hidden Treasure)
Subjective Evolution(The Play of the Sweet Absolute)
The Golden Staircase
The Guardian of Devotion (San Jose, California Edition)
ii) By and about r^la B.S. Govinda Mahrj:
Dignity of the Divine Servitor
Divine Guidance
Golden Reflections
r^ Gau^ya Daran 1989-95 (annual Vysa-pj publication)
The Benedictine Tree of Divine Aspiration
The Divine Servitor
iv) Various:
Guardian of Devotion (Calcutta Editions Nos.1 & 2)
K^rttan Guide (Song Book)
Relative Worlds (r^la Bhaktisiddhnta Saraswat^ hkur)
r^ Brahma-sahit
r^ Chaitanya Mahprabhu
His Life and Precepts (r^la hkur Bhaktivinod)
r^ Chaitanya Saraswat^#2 (In Hindi, Gujurati& Bengali)
134 booklist
Bengali
Amrta Vidya
Saranagati
Saswat Sukhaniketan (Home Comfort)
Sri Bhakti Raksak Divya-vani
Sri Bhakti Rasamrta Sindhu (Complete edition)
Sri Chaitanya Bhagavat
Sri Chaitanya Charitamrita
Sri Gaudiya Gitanjali
Sri Gurudeva o Tahara Karuna
Sri Kirttan-Manjusa
Sri Krsna Karnamrta
Sri Nabadwip Bhavataranga
Sri Nabadwip Dham Mahatmya
Sri Namabhajan o Vicar Pranali
Sri Nama-Namabhasa o Namaparadha Vicar
Sri Prema Dhama Deva Stotram
Sri Siksastakam
Sri Sri Kalyan Kalpataru
Sri Sri Prapanna-jivanamrtam
Srimad Bhagavad-gita
Suvarna Sopan (Golden Staircase)
Hindi
Paramartha Path Nirdesh
Rasaraj Sri Krishna
Sadhana Path
Sri Siksastakam
Amrita Vidya
Portuguese
A Busca de Sri Krsna - A Realidade, O Belo
Conforto Do Lar
Evoluo Subjectiva
Spanish
Divino Mensaje
El Volcn Dorado del Amor Divino
El Bhagavata(r^la hkur Bhaktivinod)
Sri Chaitanya Saraswat Math
Kolerganj, P.O. Nabadwip, Dt. Nadia, W.B. 741 302, India.
: Nabadwip (03472) 240752 & 240086
Main Branches Worldwide:
Kindly see the Maths website for the constantly updated
list of Centres around the world, email addresses and
further information:
http://scsmath.com

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Pastimes, Glories and Teachings of

His Divine Grace

. The Lord is present everywhere in a

with a sdhu. Higher asso-

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