Always Embraced by Krsna by Tattva Vicara Publications

Embraced Always by Krsna ...

The Life and Times of Śrī Śrīmad Gour Govinda Swami Mahārāja

Part 1 1989

Hidden in Orissa

Compiled by Nimāi Paṇḍita dāsa

Kṛṣṇāliṅgita-vigraha

Embraced Always by Krsna ...

The Life & Times of Śrī Śrīmad Gour Govinda Swami

Mahārāja

Volume 3 – Part 1

Embraced Always by Krsna ...

The Life & Times of Śrī Śrīmad Gour Govinda Swami Mahārāja

Volume 3 – Part 1 1989

Compiled by Nimāi Paṇḍita dāsa

Hidden in Orissa

nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale

śrīmate gour govinda-svāmin iti nāmine

namaste abhaya-prīya gour bhava prakāsine

nityānanda kṛpa-sindho gopāl sarva-darśine

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

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

Kṛṣṇāliṅgita-vigraha - Always Embraced by Kṛṣṇa

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

This series of volumes on the life story of Çré Çrémad Gour Govinda Swami Mahäräja has been authorised by Çré Çrémad Gour Govinda Swami Mahäräja himself who gave the framework of his life to the author.

This volume allows the devotees to tell in their own words their experiences in the association of their beloved Gurudeva Çréla Gour Govinda Swami Mahäräja.

Quotes from the books and lectures of Çréla A.C. Bhaktivedanta Swami Prabhupäda are copyrighted © The Bhaktivedanta Book Trust International.

First Edition (hard-bound) 1,000 copies - 2024

ISBN: 978-0-6450973-3-7

SOME RIGHTS RESERVED. EXCEPT WHERE OTHERWISE NOTED, CONTENT ON THIS BOOK IS LICENSED UNDER THE CREATIVE COMMONS ATTRIBUTION-NO DERIVATIVES 4.0 INTERNATIONAL LICENSE.

To view a copy of this license, visit http://creativecommons.org/licenses/by-nd/4.0/ Permissions beyond the scope of this license write to info@tvpbooks.com

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

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

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

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

Fidelity Check: BV Paramärthé Mahäräja.

Hand Drawn Graphics: Poonam Sharma [Våndävana]. Used with permission. Layout, Cover & Graphic Design: Maïjumedhä devé däsé. Orissa Correspondents: Arjuna Kåñëa däsa (Gadäi-Giri) and Prabhupäda Priyä Sevak däsa (Bhubaneswar).

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

No Part of It Deserves to Be Hidden

AVaiṣṇava’s1 nature is without vice. No part of it deserves to be hidden. Simplicity is the life of a Vaiṣṇava. Teach others your own disposition by expressing it everywhere. No one is worthy of the title ‘Vaiṣṇava’ if their character is not pure. You are of a pure character, so always behave properly. Teach this to the world. All Vaiṣṇavas have attained the status of being gurus of the world. Teaching by words alone is not enough. The main task is to teach by one’s character. Look! There are no laws for Me. I am the independent Supreme Controller. I can do whatever I want. However, I have appeared in the womb of Śrī Śacī Devī to purify the nature of the unruly jīvas in the age of Kali through My teachings.2 — Śrīla Bhaktivinoda Ṭhākura Sajjana Toṣaṇi, 1893

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

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

— Śrīmad-Bhāgavatam 11.2.54

Çré Çrémad Gour Govinda Swami Maharäjä

Çré Çrémad A.C. Bhaktivedanta Swami Prabhupäda

Çré Çrémad Bhaktisiddhänta Sarasvaté Gosvämé Prabhupäda

Çré Çrémad Gaura Kiçora däsa Bäbäjé Mahäräja

Çré Çrémad Saccidänanda Bhaktivinoda Öhäkura

Çré Çrémad Jagannätha däsa Bäbäjé Mahäräja

Foreword

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

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

Çréla Gour Govinda Mahäräja was so learned, pure and extremely humble. There were no indeterminable ideas in his Kåñëa consciousness, in his speech or his activities. I could perceive he had no envy of others; he was just concerned for their spiritual welfare.

He always cared for the spiritual well-being of others and relentlessly tried so hard to give everyone a glimpse of the pure bhakti that resided in his own heart. Therefore, he travelled the world without any thought for his own comfort.

A

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He would always sacrifice his every moment to try and convince others of their need to surrender to the Supreme Lord. His eagerness to give us the love of Kåñëa that he had in his heart was never ending. He never ever gave up on what seemed to be hopeless cases. He showed so much compassion to all who came to him; even to those who considered him a threat or an enemy. He gave his everything to help those aspirants on the path of bhakti. Çréla Gour Govinda Mahäräja was relentless in his efforts to give that treasure of ‘Love of Godhead’ – kåñëa-prema, to one and all.

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

Number 78: Following Çréla A.C. Bhaktivedanta Swami

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

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

Your lowly servant, Jagat-pati däsa.

Preface

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

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

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

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

After having been corresponding by letter for over a year, I travelled to India in March 1989 where I first met Çréla Äcärya Öhäkura Gour Govinda Mahäräja face to face, in Bhubaneswar. My experiences there on that first visit, were enough for me to understand that this was no ordinary devotee of the Lord, nor an ordinary svämé, nor just another guru. His whole body glowed which

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is a symptom of one who has not committed any sinful activity and we observed this on our first visit to his hut. I felt inspired to record his biography* as reading this would be greatly beneficial to the family of Vaiñëava devotees and countless aspirants.

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

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

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

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

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

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

When so many amazing facts about Çréla Gour Govinda Swami Mahäräja are put together, one is bound to conclude that he is an extraordinary personality. This publication is a humble presentation of this extraordinary and remarkable personality, born in a family of great Vaiñëavas.

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

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

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

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

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

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

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

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

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

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

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

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

My experience in writing was limited to letters, and I felt lacking in scholarly ability, but by prayers and feeling deeply inspired, and mostly because of Gurudeva’s approval, I undertook this task. After that first encounter with my spiritual preceptor and subsequently collecting information on his divine life by the way of the interviews I had conducted on his first tour of Australia, I became truly amazed that such a genuine spiritual personality

existed. Such interviews validated my first impressions of him during that first visit to Bhubaneswar in 1989.

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

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

I offer my eternal gratitude and humble prayers to my divine master Çréla Gour Govinda Swami Mahäräja who gave me the opportunity to carry out this service.

Your lowly servant, Nimäi Paëòita däsa

Insignificant disciple of Çréla Gour Govinda Swami Mahäräja.

Introduction

Sādhu-saṅga Is the Only Dharma

by Çréla Gour Govinda Mahäräja*

Your Material Desires

Will Be Completely Destroyed by the Sādhu’s Powerful Speech

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

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

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

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

K åñë A

Only by Sādhu-saṅga Can One Develop Bhakti

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

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

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

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

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

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

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

Bhakti is Developed Through Sādhu-saṅga

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

S ädhu - S aìga IS the only dharma

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

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

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

Pure Sādhus and Pure Bhakti

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

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

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

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

Çréla A.C. Bhaktivedanta Swami Prabhupäda

Introductory Note

We Have to Go to a Physical Guru

by Çréla A.C. Bhaktivedanta Swami Prabhupäda

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

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

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

Select a Person Where You Can Surrender Yourself

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

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

by K åñë A

There Is Need of a Spiritual Master

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

C HAPTER ONE

India

The Land of Sādhus

India The Land of Sādhus

The Gateway to Heaven

Whatis India? It may be described in many ways; a mystical place, the land of temples, enormous religious festivals, holy men and the sacred cow*. The Kumbha-melä, which is the largest religious festival on planet Earth is held in India, with numbers of pilgrims attending, totalling up to fifty million**. Some describe her as Majestic India. Others call India ‘The Gateway to Heaven’. The real India, however, contains the pathway to spiritual attainment, to bhava [the preliminary stage of love of God], prema [fully matured love of Godhead] and beyond.

* The sacred scriptures of India describe that there are seven mothers: ädau-mätä guroù patné brahmaëé räja-patnikä dhenur dhatré tathä påthvé sapta eta mataraù småtaù

1. Ädau mätä – the first mother, to whom we are born. 2. Guru-patné – the wife of the spiritual master. 3. Brähmaëé – the wife of the Brahman. 4. Räja-patnikä – the wife of the king. 5. Dhenu – the cow, she gives us milk. 6. Dhätré – the nurse. 7. Påthvé – the earth.

The Veda also states: paçavo na gävaù: means the cow is not an animal, she is a mother. ** The largest attendance at this religious festival on a single day. That is almost double the population of Australia.

K åñë A

The Two Indias

Please bear in mind, though, that there are two Indias. There is the easily perceptible bustling, commercial India of a plethora of businesses and tourist destinations, of the opulent palaces of Kings of yore turned into luxury hotels, of beggars, some even in the guise of sädhus (holy men). Then there are the countless lost souls who chew pän-betel nut* and spit their red saliva everywhere, people driving on the wrong side of the road, and so much more. This is all the madness and chaos that is one India.

The True India

Then there is the real India. The geographical location is the same, but this India, the true India, is rich with authentic sädhus (saintly personalities) and holy scriptures such as the Vedas, Puräëas, Upaniñads, Bhagavad-gétä, Çrémad-Bhägavatam which are frequently narrated and highly respected. In this India, you will find accounts of Bhagavän Çré Kåñëa, Çré Caitanya Mahäprabhu and Their avatäras, as well as Their pastime places, such as Çré Våndävana-dhäma, Navadvépa-Mäyäpura-dhäma, Jagannätha Puré-dhäma (Çré Kñetra), Tirupati and Çré Raìgam. These sacred places of pilgrimage are mentioned in the ancient scriptures of India.

Many have journeyed to the land of India, but how many have actually visited and received the mercy of the real land of India through the great saints (sädhus) that dwell there?

A Kaleidoscope of Diversity

The culture of India is one of the oldest civilisations in the world, some say the oldest. India is an agricultural country, there

* Pän: (pronounced paan, with a long ä), is a mild intoxicant composed of a betel leaf filled with various spices that countless Indians chew and which slowly destroys teeth and gums because of the lime it contains.

C hapter 1

I nd I a - the L and of S ädhu S

are 649,481 villages and 7,935 towns. India has 40 cities with more than a million people in them. New Delhi for instance, the capital of India, has 31.2 million people; Calcutta (Kolkata) has a population of 14.9 million; Bombay (Mumbai) has a population of 20 million and Madras (Chennai) has a population of 11.2 million. These are just four cities with a population totaling almost seventysix million people. There are 396 cities with between 100,000 and 1 million people, and 2,500 cities with between 10,000 and 100,000 people.

Śrī Raṅgam

India boasts over 2 million temples, from very small to very, very large. Çré Raìgam Temple is often listed as the largest functioning Hindu temple in the world.

“...Çré Raìga-kñetra (Çré Raìgam) is a very famous place. It lies in the district of Tiruchiräpalli, about fifty miles west of Kumbhakonam and near the city of Tiruchiräpalli, on an island in the Käveré River. The Çré Raìgam Temple is the largest in India, and there are seven walls and seven roads surrounding it. There are also seven roads leading to Çré Raìgam...” (Çré Caitanya-caritämåta, Madhya-lélä, purport by A. C. Bhaktivedanta Swami Prabhupäda)

The Tirupati Temple

Another large functioning Hindu temple is the Tirupati Temple or Bäläjé Temple.

“…Çréla Bhaktisiddhänta Sarasvaté Öhäkura has actually described the chronological order of Lord Caitanya Mahäprabhu’s visit. The Tirupati temple is sometimes called Tirupaöura. It is situated on the northern side of Arcot in the district of Candragiri. It is a famous holy place of pilgrimage. In pursuance of His name, Veìkaöeçvara, the four-handed Lord Viñëu, the Deity of Bäläjé, with His potencies named Çré and Bhü, is located on Veìkaöa

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Hill, about eight miles from Tirupati. This Veìkaöeçvara Deity is in the form of Lord Viñëu, and the place where He is situated is known as Veìkaöa-kñetra. There are many temples in southern India, but this Bäläjé temple is especially opulent. A great fair is held there in the month of Äçvina (September-October). There is a railway station called Tirupati on the Southern Railway. Nimna-tirupati is located in the valley of Veìkaöa Hill. There are several temples there also, among which are those of Govindaräja and Lord Rämacandra…” (Çré Caitanya-caritämåta, Madhya-lélä, purport by A. C. Bhaktivedanta Swami Prabhupäda)

The Jagannātha Temple

In Orissa, there is the mighty Jagannätha Temple, situated on the east coast of India. From where the famous Ratha-yäträ or Chariot Festival of Lord Jagannätha is held each year.

Jagannātha Prasāda

“…Lord Viñëu should be offered everything, and His prasäda should be distributed to all the demigods. This practice is still followed in the temple of Jagannätha at Puré. There are many temples of demigods around the main temple of Jagannätha, and the prasäda which is offered first to Jagannätha is distributed to all the demigods. The deity of Bhagälin is worshipped with the prasäda of Viñëu, and also, in the famous Lord Çiva temple of Bhuvaneçvara, the prasäda of Lord Viñëu or Lord Jagannätha is offered to the deity of Lord Çiva. This is the Vaiñëava principle… The offering, however, is in relation to the centre, the Supreme Personality of Godhead, Kåñëa, or Viñëu…” (Çrémad-Bhägavatam 4.7.55 purport by A. C. Bhaktivedanta Swami Prabhupäda)

“…On the shore of the ocean at Néläcala, in the temple of Jagannätha, resides däru-brahmän, the Supreme Personality of Godhead in wooden form. Having mercifully descended in this

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material world, He is bestowing both material enjoyment and liberation. At this same dhäma, in order to give good fortune to mankind and make known the dharma of Kali-yuga, Çré Caitanya, the Supreme Personality of Godhead in the form of a sannyäsé, came and set up residence in the house of Käçi Miçra. There, along with His devotees, He gave out love of Godhead to all, just as a desire tree gives treasure freely…” (Hari-näma-cintämaëi & Nämabhajana, from Chapter One, by Çréla Saccidänanda Bhaktivinoda Öhäkura)

The Blue Mountain Known as Nīlācala

“…In his Çré Båhad-bhägavatämåta, Çréla Sanätana Gosvämé has written about Lord Jagannätha and Jagannätha Purédhäma. He has picked up a personality named Gopa-kumär and everything is being described through him. While staying in Vrindavan, Gopa-kumär met some very elevated sädhus coming from the southern countries. They explained to Gopa-kumär, In Jagannätha Puré-dhäma, also known as Puruñottama Kñetra, Bhagavän Jagannäthadeva is manifested as Däru-brahma. Därubrahma çäkñäd bhagavän. ‘Däru’ means that the Lord appears in a wooden form. On the shore of the sea, upon the blue mountain known as Néläcala, stands the temple of Jagannätha. Jagannätha is very opulent, and He is also bhakta-vatsala, very affectionate to His devotees. Residing in the land of Orissa, He personally maintains that land and manifests His glories there. In that dhäma no one else cooks food for Jagannätha but Svayam Lakñmédevé. Jagannätha personally eats it and His remnants, known as mahä-prasäda, are distributed to innumerable devotees. Such magnificent mahäprasäda is available there in Jagannätha Puré-dhäma! Even the great demigods, headed by Lord Brahmä and Çiva, are greedy for it. If they can get this Jagannätha prasäda then they become very happy. Even if a cäëòäla, a dog-eater, touches that mahä-prasäda, it can never be polluted. It is so transcendental that even if it falls from the mouth of a dog, it is still not polluted. Therefore, anyone can touch it and take it thousands and thousands of miles, to any part of the world, yet it never becomes polluted. You can accept

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it because it is transcendental. That is how glorious Jagannätha’s prasäda is…” (From a lecture entitled, The Loving Play of Lord Jagannätha, by Çréla Gour Govinda Swami Mahäräja).

The Rāma Mandira of Ayodhyā

Most recently there has been the consecration of the rebuilt famous Temple at the birthplace of Lord Çré Räma in Ayodhyä, with the Prime Minister of India in attendance.

Throughout India, there are thousands of holy sites and pastime places of the Supreme Lord. There are also the sapta [seven] eternal Purés or cities* which are the abode of the Lord. Amongst them is Ayodhyä-dhäma in central India and it is extremely important and is held in the highest regard by the followers of the eternal religion sanätana-dharma. It is the holy birthplace of Lord Çré Räma and capital of the kings of the Solar dynasty, the sürya-vaàça.

Vaiñëavas revere Çré Kåñëa, Çré Räma and Çré Nåsiàhadeva as the three most important and prominent embodiments of Godhead and the holy city of Ayodhyä, which sits upon the river Sarayü, holds a special place in the hearts of all Hindu’s. Unfortunately, Ayodhyä was one of the historical targets of Islamic invaders and in the sixteenth century, Barbur the Mongol leader destroyed the glorious temple of Räma which stood on his original birth site there, building a masjid on the ruins of the holy site.

However, after centuries of great struggle for the devotees of Çré Räma, a new glorious period of dharmas influence was initiated in

* The sapta Purés:

1. Ayodhyä

2. Mathurä (Våndävana)

3. Haridvära (Mäyä or Gayä)

4. Väräëasé (Käçé)

5. Käïcépuram (Käïci)

6. Ujjain (Avantépura)

7. Dvärakä

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the person of Çré Räma. On the most astrologically auspicious and powerful moment, on January 22, 2024, the Deity form of Lord Çré Räma was again consecrated in the magnificent newly constructed temple, in Ayodhyä.

The pomp and ceremony of the grand event were witnessed by a worldwide audience and so much credit has been earned by the Prime Minister of India Mr Narendra Modi for his determination and perseverance over many long years to bring this project to its completion and emphasise the central importance of India’s deep spiritual culture for its renewal and development.

rämädi-mürtiñu kalä-niyamena tiñöhan nänävatäram akarod bhuvaneñu kintu kåñëaù svayaà samabhavat paramaù pumän yo govindam ädi-puruñaà tam ahaà bhajämi

“I worship the Supreme Personality of Godhead, Govinda [Kåñëa], who is always situated in various incarnations such as Räma, Nåsiàha and many sub-incarnations as well, but who is the original Personality of Godhead known as Kåñëa, and who incarnates personally also.” (Brahma-saàhitä 5.39)

The Last Nation to Conquer India

This land of India is glorified in the Vedas, its timeless sacred literature. India is the guru or spiritual teacher of the entire world, but instead of being respected and worshipped as such, she has been an object of exploitation and derision for numerous conquerors.*

The last nation to conquer India was the British, and she, India, became the jewel in the crown of the British Empire. The British tried to destroy the ancient Vedic culture of India with its * Countries that have invaded India: Greece, Macedonia, Uzbekistan, Turkmenistan, Afghanistan, Tajikistan, Turkey, Portugal, Netherlands, France and the United Kingdom to name a few.

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rich heritage, but fortunately failed.* ‘Mother’ India has absorbed and integrated in its own, unique way of all invading elements, resulting in a bright colourful kaleidoscope of diversity. One can find in India the entire scope of religious and spiritual approaches of the Divine.

It is a very diverse country, with twenty-eight states and twentytwo major languages, (the official language being Hindi), with some of the world’s most dramatic landscapes, from the soaring snow-covered peaks of the mighty Himälayas, to the tropical rain forests of the south, through to the flatlands of Gujarat. Its 1.4 billion people follow many different customs and religions, and whilst it boasts the world’s largest middle class, many millions still live-in abject poverty, whilst a more fortunate few live a life of fabulous wealth and luxury.

Puṇya-bhūmi The Land of the Pious

India is also called puëya-bhümi, the land of the pious. At the present moment Bhärata-bhümi, or Bhärata-varña, is a vast area of land** extending from the Himälayan Mountains in the north to Cape Comorin in the south. India or puëya-bhümi, is very important for seekers of the truth. There they will meet sädhus (saintly personalities), Vaiñëava sädhus, whose association will be to their eternal benefit.

* The British Indologist – John Bentley – wrote in 1823, “…If we are to believe in the antiquity of Hindu books [the ancient Vedic scriptures], then the Mosaic account – the very foundation of our religion [Christianity] – is all fable or a fiction…” The plan of the British was to extinguish Vedic/Hindu culture, religion and philosophy! Please see Appendix Eight for more information on this subject.

**Author’s note: India is the seventh-largest country in the world, with a total area of 3,287,263 square kilometres (1,269,219 sq miles).

The

Vaiṣṇava Sādhus

In this unique country, throughout the year there are grand festivals in honour of the Supreme Lord. Where one may see renowned religious leaders riding on elephants or naked ash covered mystics with matted hair. Then there are the Vaiñëavas, the devoted followers of Viñëu and Räma, the worshippers and servants of Kåñëa. Amongst them are the Gauòéya Vaiñëava sädhus, exalted holy men who, it may be said, are the actual reason for coming to India. The holy Sanskrit scriptures advise us that the real reason for coming to the holy dhämas of India, those sacred places where these Vaiñëava sädhus reside, is to seek their purifying association and spiritual guidance from them.

An Inborn Respect for Sādhus

The people of India in general have an inborn respect for sädhus, those persons who dedicate their whole life to a spiritual quest. Their association is greatly valued. In general, though, the common people who approach a sädhu just want some mundane blessings related to the body or bodily relations, such as having a son, obtaining a good husband for their daughter, becoming cured of some physical ailment or improving their financial position, passing their exams etc. However, genuine sädhus are capable of giving much more than that: they are experts in nourishing a person’s eternal soul. They can uplift people through their spiritual instructions. They are tirelessly teaching the eternal message of Godhead and engaging everyone in His service. By their spiritual power, they literally manifest the spiritual world in the mundane dimension, here on earth by their transcendental kindness and superlative instructions.

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The Śrīmad-Bhāgavatam

The Çrémad-Bhägavatam, which is spoken and presented by many very powerful sädhus throughout history, is the presentation of the divine instructions of Çréla Çukadeva Gosvämé to the great king Parékñit Mahäräja. It is considered to be the cream of the Vedic literatures and as such is held in high esteem by the Vaiñëava sädhus. In the course of the Ñaö-sandarbhas, by Çréla Jéva Gosvämé, he strongly establishes three points:

1. The Çrémad-Bhägavatam is the highest source of knowledge [Tattva Sandarbha].

2. Kåñëa in Våndävana is svayam bhagavän, the original Personality of Godhead [Kåñëa Sandarbha].

3. Prema, love of Kåñëa, is the supreme goal of life, beyond the happiness of impersonal realisation and beyond all other forms of devotion [Préti Sandarbha].

In consideration of the first point, Çréla Jéva Gosvämé also states that the Çrémad-Bhägavatam is the most authoritative evidence available, and gives the reasons why:

1. It fully explains the Gäyatré mantra.

2. It fully explains the Vedänta-sütra.

3. It is apauruñeya, superhuman.

4. It is easily accessible with its Twelve Cantos, 335 Chapters and 18,000 verses.

5. It is fully in line with the Gauòéya-vaiñëava-siddhänta.

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In this great Vaiñëava literature, the Çrémad-Bhägavatam, it is stated:

yasyätma-buddhiù kuëape tri-dhätuke sva-dhéù kalaträdiñu bhauma ijya-dhéù yat-tértha-buddhiù salile na karhicij janeñv abhijïeñu sa eva go-kharaù

“One who identifies his self as the inert body composed of mucus, bile and air, who assumes his wife and family are permanently his own, who thinks an earthen image or the land of his birth is worshippable, or who sees a place of pilgrimage as merely the water there, but who never identifies himself with, feels kinship with, worships or even visits those who are wise in spiritual truth [learned Vaiñëava sädhus] — such a person is no better than a cow or an ass.” (Çrémad-Bhägavatam 10.84.13)

Ācārya or Gosvāmī Families

In the Bhagavad-gétä Çréla A.C. Bhaktivedanta Swami writes:

“...It is especially the case in the äcärya or gosvämé families. Such families are very learned and devoted by tradition and training, and thus they become spiritual masters. In India, there are many such äcärya families... By the grace of the Lord, there are still families that foster transcendentalists generation after generation...” (Bhagavad-gétä 6.43 excerpt of purport by Çréla Prabhupäda)

Association with Pure Devotees

Thus, one should avail oneself of the association of great personalities as described in Çré Caitanya-caritämåta:

kåñëa-bhakti-janma-müla haya ‘sädhu-saìga’ kåñëa-prema janme, teìho punaù mukhya aìga

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“The root cause of devotional service to Lord Kåñëa is association with advanced devotees. Even when one’s dormant love for Kåñëa awakens, association with devotees is still most essential.” (Çré Caitanya-caritämåta, Madhya-lélä 22.83)

‘sädhu-saìga’, ‘sädhu-saìga’—sarva-çästre kaya lava-mätra sädhu-saìge sarva-siddhi haya

“The verdict of all revealed scriptures is that by even a moment’s association with a pure devotee, one can attain all success.” (Çré Caitanya-caritämåta, Madhya-lélä 22.53)

mahat-kåpä vinä kona karme ‘bhakti’ naya kåñëa-bhakti düre rahu, saàsära nahe kñaya

“Unless one is favoured by a pure devotee, one cannot attain the platform of devotional service. To say nothing of kåñëa-bhakti, one cannot even be relieved from the bondage of material existence.”

(Çré Caitanya-caritämåta, Madhya-lélä 22.51)

Therefore, if one desires real welfare, he or she must associate with çuddha-bhaktas, saintly persons and in this way rectify their material condition of life.

In the Association of Pure Devotees

sat-saìgän mukta-duùsaìgo hätuà notsahate budhaù kértyamänaà yaço yasya sakåd äkarëya rocanam

“The intelligent, who have understood the Supreme Lord in association with pure devotees and have become freed from bad materialistic association, can never avoid hearing the glories of

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the Lord, even though they have heard them only once.” (ÇrémadBhägavatam 1.10.11)

The Çrémad-Bhägavatam advises:

tato duùsaìgam utsåjya satsu sajjeta buddhimän santa eväsya chindanti mano-vyäsaìgam uktibhiù

“An intelligent person should therefore abandon all bad association and hold fast to the company of saintly devotees. Such saints are the only ones who, through their instructions, can cut through one’s unhealthy mental attachments.”

(Çrémad-Bhägavatam 11.26.26)

sädhu-saìga kåñëa-näma ei-mätra cäi saàsära jinite ära kona vastu näi

“The only requirement is real sädhu-saìga and chant the name of Kåñëa (hari-näma). This is the best and only way to conquer nescience.” (Çré Prema-vivarta 6.13, by Çré Jagadänanda Pandita)

A Shield that Will Protect You from All Ills

“...Therefore, sädhu-saìga sädhu means a pure devotee, a çuddha-bhakta who is completely surrendered, who has completely surrendered unto the holy name and has completely surrendered unto Kåñëa, he chants the pure name [çuddha-näma]. If you associate with such a sädhu, who is a strong fort, a shield that will protect you from all ills, then you will be able to chant the pure name, otherwise you cannot chant the pure name. You may be chanting nämäbhäsa or näma-aparädha...” (Çuddha-näma Bhajana, Chapter Two - Nämäbhäsa, by Çréla Gour Govinda Swami)

by K åñë A

They Know Your Past, Present and Future

A real sädhu is tri-käla-jïä, which means he understands the past, what there shall be in the future, and what is here at present. Thus, when you approach a real sädhu for instruction he will answer according to your past, present and future. The real sädhu knows us better than we know ourselves. He knows the heart.

The Audience of Such Great Souls

Çréla Bhaktivinoda Öhäkura describes the glories of the pure Vaiñëavas sädhus who reside in India:

hari he!

tomära je çuddha-bhakta tomäte se anurakta

bhukti mukti tuccha kari’ jäne bäreka dekhite tava cid-äkära-çré-vaibhava tåëa bali’ anya sukha mäne

se saba bhaktera saìge lélä kara nänä-raìge viraha sahite nähi pära kåpä kari’ akiïcane dekhäo’ mahätmä-gaëe sädhu vinä gati nähi ära

se bhakta-caraëa-dhana kabe pä’ba daraçana çodhiba ämära duñöa mana e bhaktivinoda bhane kåpä ha’be yata-khaëe mahätmära ha’be daraçana

(1)

“O my Lord Hari! Your pure unalloyed devotee, who is uncompromisingly devoted and attached to You only, considers any type of material enjoyment or liberation to be insignificant. Simply by beholding the beauty and opulence of Your form made of eternity, knowledge and bliss, such a pure devotee considers all

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other forms of so-called happiness to be just like small pieces of straw which one sees strewn here and there in the gutter.”

(2)

“You always perform different types of sportive pastimes in the company of pure devotees of this calibre, for You are not able to tolerate separation from them even for a moment. Please show Your gracious favour to me and reveal to me who these great souls are, for I can find no purpose for living without the shelter of their company.”

(3)

“When will I get the vision of the rare treasure-like feet of all these pure devotees? If I could just catch a glimpse of their lotus feet, then that would completely purify me and rectify my sinister mind. Bhaktivinoda narrates this prayer to You, ‘O Lord: I will be able to get the audience of such great souls only if Your causeless mercy comes upon me by Your own sweet will.’” (Tomar je Suddha Bhakta song 23 from Çré Çré Gétä-mälä - A Garland of Songs)

Bhubaneswar A Far Out-of-the-Way Place

In addition to pious Indians who regularly undertake pilgrimages to these many holy places, there are now many Western visitors and aspiring Vaiñëavas who visit these holy places such as Våndävana (U.P.) and Mäyäpura (West Bengal). These places are attracting many visitors from around the world to the path of bhakti. * The ancient and significant holy place of Jagannätha Puré, on the east coast of Orissa (Odisha), also attracts millions of visitors from India and around the world. Bhubaneswar, another significant place in the region is quite close to Jagannätha Puré however at the time (1974-1989) when Çréla Gour Govinda Swami had begun his preaching there, was still a far out-of-the-way place, for Western visitors.

* Bhakti: the science of devotion to God.

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Bhubaneswar had a small airport and from there, one could carry on one’s journey by bus or taxi to Puré. However, not many knew a pure devotee (çuddha-bhakta) of Kåñëa resided there. Çréla Gour Govinda Swami was preaching préti-dharma the mission of love of Çré Caitanya Mahäprabhu, which means ‘love and affection for one and all’. Uplifting anyone who came to him with his very wonderful hari-kértana (singing the glories of the Lord) and harikathä (topics that relate to the Supreme Personality of Godhead). The natural consequence of hearing such topics from çuddhabhakta sädhus is attainment of transcendental knowledge, which causes detachment from all mundane topics and activities.*

Bhubaneswar Is

The Gateway to the Jagannātha Purī Dhāma

Bhubaneswar is not like other major cities in India, such as Delhi, Kolkata (Calcutta), Chennai (Madras) and Mumbai (Bombay). In the Utkala Khaëòa of the Skanda Puräëa it is described that Bhubaneswar is the gateway to the Jagannätha Puré Dhäma. Therefore, it is advised in the Skanda Puräëa, that one should first visit Bhubaneswar and receive the blessings of Lord Çiva before visiting Puré, so that one’s pilgrimage to Jagannätha Puré Dhäma will be fruitful.**

* Author’s note: It could be noted that this consequence is easily lost once the neophyte devotee removes himself, whether temporarily or permanently from the sädhu’s ‘physical’ association. Continual, lasting sädhu-saìga is the secret to chanting çuddha-näma.

** Author’s note: Please see Always Embraced by Kåñëa Volume One, Part Two, Chapter Eleven.

C HAPTER TWO

Gour Govinda Swami

Is an Ideal Vaiṣṇava

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Gour Govinda Swami Is an Ideal Vaiṣṇava

Çréla Gour Govinda Swami, the personality about whom Çréla Prabhupäda had said;

“…He was a devotee from his birth...”

“…Kåñëa sent him...”

“…He is a great preacher...”

“…He is not a new man; you are all new men…”

“…Gour Govinda Swami is an ideal Vaiñëava…”

“…Oh, Gour Govinda Swami, he is so sincere…”

He was the personality about whom the astrologers had said;

“…He is Çréla Bhaktivinoda Öhäkura come again...”

“…This boy is full of devotion...”

“…Kåñëa Himself has sent this child from His abode to this material world for preaching His message and to deliver the fallen conditioned souls...”

“…He was Båhaspati, the spiritual master of the demigods, in his last life...”

by K åñë A

This same person who had been given a benediction from Lord Kåñëa that he could leave his body at will, was on his way by taxi to the Mäyäpura festival, of 1989, for the GBC* meetings.

Çréla Gour Govinda Swami, was travelling by taxi from Bhubaneswar to Mäyäpura to attend the GBC meetings. He was accompanied by three of his disciples; Ätmäräma däsa (Life Membership director of ISKCON Bhubaneswar), Sädhu däsa (Çréla Gurudeva’s personal cook), Caitanya Candra däsa** (Temple President of ISKCON Bhubaneswar).

It should be mentioned here that Çréla Gour Govinda Swami was just recovering from surgery which caused him difficulty in walking. He had to break his journey with frequent stops due to the inconvenience of his physical disability. Their first stop was Balasore, where they stayed in the house of Caitanya Candra däsa’s brother-in-law. There was a suitable room there, which was convenient for Çréla Gour Govinda Swami as his legs were still weak, and he had difficulty walking. Caitanya Candra däsa’s brother in-laws house was very close to his own house therefore either Caitanya Candra däsa or his wife could cook for Çréla Gour Govinda Swami. They spent the night there and after lunch prasäda the next day they left for Calcutta.

Upon arrival in Calcutta, their party stayed in the house of a devotee called Caitanya däsa, whose wife cooked for Çréla

* GBC: The Governing Body Commission (GBC) of the International Society for Kåñëa Consciousness (ISKCON) is the committee set up by the founder of ISKCON, His Divine Grace Çréla AC Bhaktivedanta Swami Prabhupäda, to manage the mission. It holds its annual meetings just prior to Gaura-pürëimä in Çré Mäyäpura-dhäma.

** Caitanya Candra prabhu (1947-2024) was the Temple President of the ISKCON Temple in Bhubaneswar, and later also became the Temple President of the Gadäi-Giri Temple. He was a senior disciple of Çréla Gour Govinda Swami. When His Divine Grace Gour Govinda Swami left this world Caitanya Candra prabhu concentrated all his efforts into the Gadäi-Giri Temple. The Gadäi-Giri Village is the home of the maternal family of Çréla Gour Govinda Swami and to the very famous Deities of Çré Çré Rädhä-Gopäla Jéu. He also preached very vigorously in Indonesia, especially in Bali. He left this world 30 March 2024.

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Gour Govinda Swami iS an ideal vaiñëava

Gour Govinda Swami. The next morning, they continued on to Mäyäpura so that Çréla Gurudeva could attend the GBC meetings.

In Mäyäpura, Çréla Gour Govinda Swami stayed in one of the rooms in the Lotus Building. Ätmäräma däsa, Sädhu däsa and Caitanya Candra däsa all stayed in the same room with him, sleeping on the floor in his room.

Caitanya Candra däsa: In the morning, Çréla Gurudeva was translating Çrémad-Bhägavatam and then chanting. After the meeting, he took prasäda and then he would chant. He took a little rest in the afternoon during the days of the meetings.

Because of his physical condition the three disciples carried Çréla Gour Govinda Swami up the stairs in a chair to the GBC meetings. The series of meetings started sometime after Nityänanda Trayodaçé [18 February 1989] and ended just before Gaura-pürëimä [22 March 1989]. And went from 10.00 am until 1.30 pm.

Then he would be carried by his disciples to the GBC lunch room where he took lunch prasäda, and then returned to his room where he would have a short rest. The meetings continued at 4.00 pm and concluded by 7.00 pm. His three disciples would again carry him to the GBC meetings and back to his room. This was the routine for the duration of his stay in Mäyäpura. While there, Sädhu däsa fell sick so Caitanya Candra däsa had to carry out Çréla Gurudeva’s personal service, and so another of Çréla Gurudeva’s disciples, Samvatsar däsa, assisted with carrying Gurudeva to the GBC meetings. Çréla Gurudeva was in Mäyäpura for about fifteen days.

C HAPTER THREE

Take Sannyāsa & Preach

“I Want to Take Sannyāsa”

B. däsa: We went on the train to Hyderabad. Prabhupäda saw us there and he called Gour Govinda over and said, “Why are you here?” He told Gour Govinda to come and see him the next day and explain. The next morning we went to Prabhupäda’s room and Gour Govinda explained everything. Then all of a sudden Gour Govinda turned to Prabhupäda and said, “Prabhupäda, I want to take sannyäsa.” Prabhupäda looked at him. There were two or three sannyäsés as well as several Governing Body Commissioners in the room, some ‘big, big’ devotees. At that time many of the leaders were against new Indian devotees taking sannyäsa. Prabhupäda said, “So you want to take sannyäsa? Let me tell you what it means to take sannyäsa.” Then Prabhupäda explained the qualifications needed: “A sannyäsé can never have any sex desire. He should never even think of a woman for one second. A sannyäsi is fearless; he will go anywhere to preach, no matter how dangerous it is. A sannyäsi never thinks he is alone, but always knows that Kåñëa and guru are with him.” After Prabhupäda had explained all these things, he looked at Gour Govinda and said, “Now, do you understand?”

Gour Govinda answered, “Yes.”

Then Prabhupäda said, “All right, let’s take prasäda.”

And that was it. He never said ‘yes’, and he never said ‘no’. Then I remember going into Çréla Prabhupäda’s secretary’s room where all the sannyäsés and GBC’s had gathered. They were all wondering, “Did Prabhupäda say yes or no? What did he say? We do not understand.”

K åñë A

You Have Understood

B. däsa: In Våndävana in 1975, directly after the meeting with Çréla Prabhupäda in Hyderabad, on the last day of the festival there was a fire yajïa. Only one person was supposed to take sannyäsa that day; that was Tripuräri däsa. However, there were two daëòas and two sets of sannyäsa cloth. No one knew who the other person was. At that time when Prabhupäda asked the sannyäsa candidates to come and get their cloth, Gour Govinda also came out to take his cloth. When Prabhupäda handed him the daëòa, he looked at him with a big smile and said, “You have understood!”

Bhubaneswar Revisited 1977

There were many discussions between Çréla Prabhupäda and his GBC representatives during his stay in Bhubaneswar, from 19 January to 3 February 1977*. After these discussions, the GBC would be ushered out, along with the tape recorder, and Çréla Prabhupäda would call for ‘Gour Govind’ as he affectionately called his dear disciple Çré Çrémad Gour Govinda Swami. During that time in 1977, devotees who were present, witnessed many private discussions from a distance, between Çréla Prabhupäda and Çréla Gour Govinda Swami. However, no one heard what was said.

The GBC members were objecting to building a temple in Bhubaneswar. They declared they would rather build in Jagannätha Puré, ‘larger than and superior to the huge Jagannätha Temple.’** Çréla Prabhupäda replied that he wanted a temple ‘here’ in Bhubaneswar and he wanted Çréla Gour Govinda Swami in charge, to lead the project. He ordered him to stay there to preach and manage every detail, from the planning to the final construction.

* Please see Always Embraced by Kåñëa Volume One, Part Two, chapters 8, 9 & 10.

** Author’s comment: This is the Western idea, we will have … Please see Appendix One for further information on this topic.

One devotee present there, known as B. däsa said, “I remembered that Çréla Prabhupäda used to tell everyone to leave the room [in Bhubaneswar] and then he would have private talks with Çréla Gour Govinda Mahäräja. Then when Mahäräja would leave the room, I would see him shining very effulgently. I thought at the time, ‘Wonderful! He must be getting some powerful mercy from Çréla Prabhupäda.’”

Recorded in my Heart

Çréla Gour Govinda Swami said that there were no tape recordings made of these conversations with Çréla Prabhupäda. He also said, “All Çréla Prabhupäda’s instructions are recorded in my heart”.

He mentioned that on one occasion, whilst talking with Çréla Prabhupäda within his room in the hut, Çréla Prabhupäda had said to him, “…Gour Govind, they are objecting to a temple here, but I want a temple in Bhubaneswar. It will become one of the best Vaiñëava centres and it will become the centre of the city. I want you to lead the project. Have your own men; make your own disciples and train them*…”

* Author’s note: There are those that do not accept this because it is not recorded, or in letter form. However, there were many private meetings between Çréla Gour Govinda Swami and Çréla Prabhupäda. When A. C. Bhaktivedanta Swami Prabhupäda was asked when he was given the order to initiate, he replied:

Indian man: When did you become the spiritual leader of Kåñëa consciousness?

Çréla Prabhupäda: What is that?

Brahmänanda: He is asking when did you become the spiritual leader of Kåñëa consciousness?

Çréla Prabhupäda: When my Guru Mahäräja ordered me. This is the guru-paramparä...

Indian man: When did he tell you to...?

Çréla Prabhupäda: What is the business, when did he tell me? And why shall I disclose to you? It is so very insignificant thing that I have to explain to you?

Indian man: No, I am just curious when...

Çréla Prabhupäda: You should be curious within your limit. You should know that one can become guru when he is ordered by his guru, this much. (Çréla Prabhupäda Lecture on Bhagavad-gétä 7.2 Nairobi, October 12, 1975)

by K åñë A

B. däsa: At that time, we were preparing to install the Ananta Çeña Deity for the new temple to be constructed. I remember that Gour Govinda Mahäräja would go into the room with Prabhupäda and they would sit for a long time and talk about many things. Prabhupäda was giving him special instructions. Actually, there was nothing here, only a mud hut. You could look for miles in every direction and there was just vacant land.

B. däsa: All these big GBC’s and Mahäräjas who came to be with Prabhupäda [in Bhubaneswar] were saying to him, “This place is useless. It is just a mud hut in the middle of the desert. There is nothing here. We should simply close this down and build something in Puré. Why are we wasting our time and money here?”

Çréla Prabhupäda looked at them, shook his head, and said, “You do not understand. Someday, this temple will be in the centre of the city and it will be one of the most important temples in our whole movement.”

The Three Sevās

Çréla Gour Govinda Swami did not want to take charge of the project in Bhubaneswar on the donated land. However, Çréla Prabhupäda had wanted him to do it and therefore he did it. He also did not want to accept disciples, however, Çréla Prabhupäda had requested that he do so, therefore he did it. Nevertheless, he did not become guru until 1985 when the GBC allowed him to accept disciples, thus following the instructions that his divine spiritual master Çréla Prabhupäda had given him that he should ‘co-operate with and tolerate’ with his Western godbrothers. Of course, he was fit to be guru much longer before even joining ISKCON and lead the whole mission, as the astrologers had said.*

* Author’s note: Please see the publications: Always Embraced by Krsna Volume One, Part One, Just Try to Learn the Truth and Mäyäpura 1979 for more information on these topics.

The three seväs he was given by his spiritual master, Çréla Prabhupäda were to manage and build a temple in Orissa; to preach and make disciples; and to translate Çréla Prabhupäda’s books into Oriya, a sevä he would invariably devote a fixed time to and perform every day even while travelling. If there was not enough time during the day, he would translate rather than give class.

Janeshwar däsa: I remember travelling with Gurudeva, and he would not eat until he had translated at least a verse and purport of Çrémad-Bhägavatam every day, minimum, which meant sometimes, while travelling, he could not eat at all until the evening.

Nimäi Paëòita däsa: And, sometimes, if it was too late, he would not eat at all. Gurudeva was very austere.

B. däsa: During the time I shared the hut with Gour Govinda Mahäräja I began to notice what an exalted personality he was. Every morning he would be writing and translating. He would say his prayers, and his vow was that he would not eat until he had finished his translating and his chanting. This vow and his control of his senses impressed me very much. He inspired me greatly. He even did his own washing; he did not allow anyone else to wash his clothes…

Take Sannyāsa & Preach

The mission Çréla Gour Govinda Swami had envisioned for himself from when he was a young boy was to take sannyäsa and preach the mission of Mahäprabhu, not to become a guru and accept disciples. As explained in the Çrémad-Bhägavatam:

çåëvan su-bhadräëi rathäìga-päëer janmäni karmäëi ca yäni loke gétäni nämäni tad-arthakäni gäyan vilajjo vicared asaìgaù

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“An intelligent person who has controlled his mind and conquered fear should give up all attachment to material objects* such as wife, family and nation and should wander freely without embarrassment, hearing and chanting the holy names of the Lord, the bearer of the chariot wheel. The holy names of Kåñëa are all auspicious because they describe His transcendental birth and activities, which He performs within this world for the salvation of the conditioned souls. Thus, the holy names of the Lord are sung throughout the world.” (Çrémad-Bhägavatam 11.2.39)

Śrīdhām Māyāpura 1989

Çréla Prabhupäda had established a management committee for his international society of devotees, which was called the Governing Body Commission (GBC).

Every year, at the important centre of ISKCON Mäyäpura, the GBC would conduct meetings where all its members would meet and discuss the preaching, temple building, and rules and regulations for ISKCON etc. There was of course legislation passed; all the GBC members would vote on particular resolutions, of which there were many. Çré Çrémad Gour Govinda Swami would stay in Çrédhäma Mäyäpura for the meetings and would return to Orissa, usually, to celebrate the appearance of Çrémän Caitanya Mahäprabhu. He would return to Bhubaneswar, the city of temples, to the hut where he resided, which he had built twelve years earlier for Çréla Prabhupäda, himself and others to stay in. To that place which the GBC had said to Çréla Prabhupäda was ‘a dust bowl not good for building a temple’.

* Author’s note: This Çréla Gour Govinda Swami did. On 1 April 1974 Räma-navami he gave up everything and wandered freely all over India. Please see Always Embraced by Kåñëa Volume One, Part One, chapters 11, 12 & 13 for more information on this subject matter. Also, please see the book Våndävana 1975, which deals specifically with this event.

C hapter 3 t ake S annyä S a & p rea C h

It seemed that the only two persons that were enthusiastic at that time about the Bhubaneswar donated land project were Çréla Prabhupäda and Çré Çrémad Gour Govinda Swami.*

* Author’s note: Please see Volume One, Part Two, Chapter 11, for more information on this subject.

C HAPTER FOUR

Bhubaneśvara

Ekāmra-kānana

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Bhuvaneśvara

Ekāmra-kānana

Śrīmad-Bhāgavatam

Was First Spoken in Bhubaneswar

Devotee: I also heard that the Çrémad-Bhägavatam was first spoken in Bhubaneswar.

Çréla Gour Govinda Swami: Yes.

Devotee: Is that correct? It was for the first time actually spoken in Bhubaneswar?

Çréla Gour Govinda Swami: Yes. Here in that Ekämra-känana [Bhubaneswar]. Yes, Çivaji was speaking to Pärvaté-devé. *

Association of Rasika-Bhaktas

By Çréla Gour Govinda Swami

21 July 1995 in Rotterdam, The Netherlands

dharmaù projjhita-kaitavo ‘tra paramo nirmatsaräëäà satäà vedyaà västavam atra vastu çivadaà täpa-trayonmülanam

* From a lecture by Çréla Gour Govinda Swami, Çré Caitanya-caritämåta, Ädi-lélä 7.157, 25 April 1991.

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çrémad-bhägavate mahä-muni-kåte kià vä parair éçvaraù sadyo hådy avarudhyate ‘tra kåtibhiù çuçrüñubhis tat-kñaëät

“Completely rejecting all religious activities which are materially motivated, this Bhägavata Puräëa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhägavatam, compiled by the great sage Vyäsadeva [in his maturity], is sufficient in itself for God realisation. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhägavatam, by this culture of knowledge the Supreme Lord is established within his heart.” (Çrémad-Bhägavatam 1.1.2)

Çrémad-Bhägavata speaks of pure bhägavata-dharma-tattva. The Bhägavata condemns kaitava-dharma, cheating dharma, and establishes pure bhägavata-dharma. There are four cheating dharmas, kaitava-catuñöaya – dharma, artha, käma, and mokña…”

Hearing Śrīmad-Bhāgavatam From a Bona Fide Authority

Who can understand the bhägavata-dharma-tattva? Paramo nirmatsaräëäà satäà: only the Vaiñëavas, devotees who are not envious. Vedyaà västavam atra vastu çivadaà – the Bhägavata speaks of västava-vastu, the supreme reality, the all-auspicious Supreme Personality of Godhead, Kåñëa. Bhägavata-kathä is çivadaà, all-auspicious; täpa-trayonmülanam – by daily hearing Çrémad-Bhägavata-kathä, the cause of suffering will be uprooted and you will be free from the affliction of the three miseries –ädhyätmika, ädhidaivika, ädhibhautika. What to speak of one who comes daily and hears Çrémad-Bhägavatam - nitya bhägavata-sevayäfrom a bhakta-bhägavata, a dear devotee of Mahäprabhu who is the embodiment of Bhägavata. If you simply develop the desire to hear Çrémad-Bhägavatam, the Supreme Lord in the heart immediately awakens and you will be able to bind Him up in your heart with

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the rope of love. This is the effect of hearing Çrémad-Bhägavatam from a bona fide authority.

The Ripened Sweetest Nectarean Juicy Fruit of the Vedic Tree

What is Çrémad-Bhägavatam?

nigama-kalpa-taror galitaà phalaà çuka-mukhäd amåta-drava-saàyutam pibata bhägavataà rasam älayaà muhur aho rasikä bhuvi bhävukäù

“O expert and thoughtful men, relish Çrémad-Bhägavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Çré Çukadeva Gosvämé. Therefore, this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls.”

(Çrémad-Bhägavatam 1.1.3)

Çrémad-Bhägavatam is the ripened, sweetest nectarean juicy fruit of the Vedic tree – nigama-kalpa-taror galitaà phalaà. Now that juicy fruit has fallen here, and çuka-mukhäd amåta-drava-saàyutam it has come out from the lips of Çukadeva Gosvämé. Çuka means parrot. Generally, the parrot bites into the ripest fruit with its beak, and being touched by the parrot the fruit becomes even sweeter. It is therefore said, ‘çré-çuka uväca’. Çré means Çrémati Rädhäräëé. Çukadeva Gosvämé is çré-çuka - Çrématé Rädhäräëé’s parrot - and having come out from çuka-mukhäd, the lips of Çukadeva Gosvämé, the Çrémad-Bhägavatam has become much sweeter.

You Stay Here and Speak Bhāgavata-Kathā

When Rädhä and Kåñëa manifested Their léläs here five thousand years ago, Rädhäräëé had a parrot. He would sit on the palm of Her left hand, and She would feed him pomegranate seeds. Rädhäräëé was always singing kåñëa-näma and glorifying

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Kåñëa, and Her parrot was hearing. When Rädhä and Kåñëa wound up Their lélä and went back to Their eternal abode Goloka Våndävana, They ordered him, “Parrot! You stay here and speak Bhägavata-katha.” So, the parrot stayed here. Its life and soul was hearing kåñëa-kathä. When Rädhä and Kåñëa left, it felt restless, “Where is my life? Where is bhägavata-kathä? How can I survive without it?” Then an aerial voice was heard: “Çivajé is speaking Bhägavata in his abode.”

One Who Has Developed Taste Can Relish It

Bhuvaneçvara, or Ekämra-känana is also Çivajé’s abode. In the past there was a mango tree here that was so straight and tall that it spread far and wide, covering this whole area. Therefore, that place is known as Ekämra-kñetra; eka means one and ämra means mango. Çivajé was speaking Bhägavata in that place, because one day, his wife, Pärvaté-devé requested him to speak bhägavata-kathä. Seeing her interest, Çivajé agreed but on the condition that only she would hear. Çrémad-Bhägavatam is such a nectarean sweet mellow that only the rasika-bhakta - one who has developed taste - can relish it, and äsväde rasikeçaù - that relishing is heightened in the association of rasika-bhaktas. Without such relishing the mellow will never come out. So Çivajé sent everyone away. No one could stay in that kñetra.

The Sweet Nectarean Mellow of Bhāgavata

However, Rädhikä’s parrot flew into the tree under which Çivajé was speaking and sat listening to him. Pärvaté was interested to hear vraja-lélä kahäné [the glories of Çré Våndävana-dhäma], which is in the Tenth Canto, but Çivajé started speaking from the First Canto. Pärvaté was hearing, uttering, “Hmm, hmm, hmm...” She thought, “From the First Canto to the Tenth Canto takes a long time.” After some time, as she was tired and sometimes falling asleep, she thought, “When the Tenth Canto begins, I will wake up.”

4 BhuBaneçvara - ekämra-känana

Seeing her asleep, the parrot, which eagerly wanted to continue hearing, was uttering instead of her, “Hmm, hmm, hmm.” After a while, Çivajé noticed that Pärvaté was sleeping and wondered, “Who is saying, ‘hmm, hmm, hmm’? Is someone else here?” Then he noticed the parrot in the tree. “I sent everyone away. Who is this parrot who dares to listen to Çrémad-Bhägavatam?” He stood up with his trident in hand and angrily tried to chase the parrot away. The parrot flew away and Çivajé ran after him. The parrot flew up to Badarikäçrama, near which is Çamyäpräs-äçrama, Vyäsadeva’s äçrama. At that time Vyäsadeva was speaking ÇrémadBhägavatam to his wife who was hearing with her mouth open, “Aaah-aaah-aah.” The parrot flew straight into her open mouth and into her womb. Later he came out as Çukadeva Gosvämé. Therefore ‘çré-suka’ means Rädhäräëé’s parrot. Otherwise, who can speak Bhägavata? Çuka-mukhäd amåta-drava-saàyutam.

When Vyäsadeva saw Çivajé so angry, running after the parrot, he asked, “Oh Çivajé, why are you angry?”

“I was speaking Bhägavata only for Pärvaté and that parrot was sitting in the tree listening. So, I have to kill him!”

“Why will you kill him? What will happen to one who has heard and tasted the amåta, the sweet nectarean mellow of Bhägavata? He becomes immortal, so how can you kill him? Be pacified, O Çivajé, be pacified.” Then Çivajé became pacified and returned to his narration.*

Please Come and Taste

This Sweet Nectarean Mellow

That parrot stayed in the womb of Vyäsadeva’s wife and later came out as Çukadeva Gosvämé. Çuka-mukhäd amåta-dravasaàyutam pibata bhägavataà rasam älayaà muhur aho rasikä bhuvi bhävukäù, because Çrémad-Bhägavatam has come from the mouth of çré-suka, Çukadeva Gosvämé, it has become much sweeter. We invite the rasika-bhaktas again and again, “Please come and taste this sweet nectarean mellow that is available here.” But very few people are coming because they have not developed taste for

* Please see Appendix Four.

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åñë

hearing the sweet mellow of Çrémad-Bhägavatam. They are virasikas: they have taste for liquor. Many virasikas are going to the liquor shops. There are big signboards in the marketplace advertising: “Cold Wine. Open 24-hours. Come Drink! Dine! Dance!” So virasikas cannot come here. But we invite rasika-bhaktas again and again to come and taste Bhägavata-kathä...

Rādhārāṇī’s Parrot

From a lecture by Çréla Gour Govinda Swami on Çré Caitanya-caritämåta, Ädi-lélä 13.42-33, Bhubaneswar, 17 December 1993.

Çréla Prabhupäda has written in his purport:

“…The form of the Lord with a flute in His hands is most attractive, and the one who is most sublimely attracted is Çrématé Rädhäräëé, Rädhikä …”

Çréla Kåñëadäs Kaviräja Goswami has written in Çré Caitanyacaritämåta (Ädi 4.140):

ei prema-dväre nitya rädhikä ekali ämära mädhuryämåta äsväde sakali

“…Only Rädhikä, by the strength of Her love, tastes all the nectar of My sweetness…”

Ekalé rädhikä äsväde sakalé, only Rädhäräëé is able to relish Kåñëa’s sweetness completely. She relishes the most.

Çréla Prabhupäda then goes on to say:

“...the one who is most sublimely attracted is Çrématé Rädhäräëé, Rädhikä. She enjoys supremely blissful association with Kåñëa. Sometimes people cannot understand why Rädhikä’s name is not mentioned in Çrémad-Bhägavatam.”

Why has Çukadeva Gosvämé not mentioned Rädhäräëé’s name? Çréla Prabhupäda has described:

4 BhuBaneçvara - ekämra-känana

“…Actually, however, Rädhikä can be understood from the word ärädhana which indicates that She enjoys the highest loving affairs with Kåñëa…”

Çukadeva Gosvämé has given Rädhä’s name in an indirect way, aniyärädhito. * Ärädhana means one who offers inconceivable worship. The worship Rädhäräëé offers cannot be compared.

Çukadeva Gosvämé has also mentioned the word kaçcit. Kåñëa took one gopé, kaçcit, from the räsa-sthalé and went away. That means He took away whom? Rädhä. Çukadeva never mentioned Rädhä, he only said, kaçcit. Why has he mentioned kaçcit? Because only Rädhäräëé enjoys the highest loving affairs, ekalé rädhikä äsväde sakalé. One who completely relishes unbroken loving mellow is kaçcit. No one else can experience this. Only Rädhäräëé completely experiences that loving mellow. Paripürëa kåñëa-prema sukha, the complete relishing of kåñëa-prema is only in Rädhäräëé, because She is mädanäkhya-mahäbhäva-mayé – the embodiment of mädanäkhya-mahäbhäva.

In an indirect, very nice way, Çukadeva Gosvämé has uttered this word kaçcit and never directly uttered Rädhä. Bujhibe rasika bhakta, nä bujhibe müòha, only rasika Vaiñëavas can understand this.** Those who are müòhas, fools, cannot understand why Çukadeva Gosvämé has used the word kaçcit. Only rasika-janas can understand it because rädhä-tattva is a very deep confidential tattva. Common people cannot understand it, that is why it is generally not discussed in the congregation of common people. That is one reason why Çukadeva did not speak Rädhä’s name.

Another reason is that Çukadeva Gosvämé is Rädhäräëé’s parrot. The name of Rädhä is so dear to him! If Çukadeva Gosvämé were to utter Rädhäräëé’s name, then he would become ecstatic, his voice would become choked up, and he would not be able to speak the Bhägavata. He had to speak the whole Bhägavata within seven days. Parékñit Mahäräja was greedily waiting. Çukadeva

* Çrémad-Bhägavatam verse 10.30.28.

** Çré Caitanya-caritämåta, Ädi-lélä verse 4.232.

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Gosvämé is Rädhäräëé’s parrot, therefore he did not speak the name of Rädhä directly. He only gave it in an indirect way. Therefore, Çréla Prabhupäda has mentioned this here. “...people cannot understand why Rädhäräëé’s name is not mentioned…”*

The Speakers of the Śrīmad-Bhāgavatam

Therefore, it is understood that Çrémad-Bhägavatam was first spoken by Lord Çiva to Pärvaté-devé in Bhubaneswar (Bhuvaneçvara)which in ancient days was called Ekämra-känana. Then Çréla Vyäsadeva spoke the Çrémad-Bhägavatam to his wife Vatikä-devé.

Çréla Vyäsadeva then spoke the Çrémad-Bhägavatam to the great rasikä-bhakta Çré Çukadeva Gosvämé.

puräëa-saàhitäm etäm åñir näräyaëo ‘vyayaù näradäya purä präha kåñëa-dvaipäyanäya saù

“Long ago this essential anthology of all the Puräëas was spoken by the infallible Lord Nara-Näräyaëa Åñi to Närada, who then repeated it to Kåñëa Dvaipäyana Vedavyäsa.” (Çrémad-Bhägavatam 12.4.41)

* The information in this chapter is collated by Çréla Gour Govinda Swami from the following literatures:

1. Çrémad-Bhägavatam by Çréla Vyäsadeva.

2. Çré Caitanya Bhägavata, by Çréla Våndävana däsa Öhäkura.

3. Çré Caitanya-caritämåta, by Çréla Kåñëa däsa Kaviräja Goswami.

4. Skanda Puräëa, by Çréla Vyäsadeva.

5. Ujjvalla-nélamaëé, by Çréla Rüpa Goswämé.

6. Çré Bhägavata-mähätmya, from the Padma Puräëa of Çréla Vyäsadeva.

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sa vai mahyaà mahä-räja bhagavän bädaräyaëaù imäà bhägavatéà prétaù saàhitäà veda-sammitäm

“My dear Mahäräja Parékñit, that great personality Çréla Vyäsadeva taught me this same scripture, Çrémad-Bhägavatam, which is equal in stature to the four Vedas.”

(Çrémad-Bhägavatam 12.4.42)

Then Çré Çukadeva Gosvämé entered the assembly of Parékñit Mahäräja and spoke Çrémad-Bhägavatam to him, who had only seven days to live.

At that assembly was Çré Süta Gosvämé, he then went to Naimiñäraëya and was duly questioned by Çaunaka Åñi, and he spoke the Çrémad-Bhägavatam to all the sages at Naimiñäraëya.

imäà vakñyaty asau süta åñibhyo naimiñälaye dérgha-satre kuru-çreñöha sampåñöaù çaunakädibhiù

“O best of the Kurus, the same Süta Gosvämé who is sitting before us will speak this Bhägavatam to the sages assembled in the great sacrifice at Naimiñäraëya. This he will do when questioned by the members of the assembly, headed by Çaunaka.” (ÇrémadBhägavatam 12.4.43)

The discussion at Naimiñäraëya is sometimes called the Süta Çaunaka saàväda. And so, the holiest of holy literatures manifested in this world for the benefit of all. Çré Süta Gosvämé has stated:

räjante tävad anyäni puräëäni satäà gaëe

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yävad bhägavataà naiva çrüyate ‘måta-sägaram

“All other Puranic scriptures shine forth in the assembly of saintly devotees only as long as that great ocean of nectar, ÇrémadBhägavatam, is not heard.” (Çrémad-Bhägavatam 12.13.14)

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

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

kñeträëäà caiva sarveñäà yathä käçé hy anuttamä tathä puräëa-vrätänäà çrémad-bhägavataà dvijäù

“O brähmaëas, in the same way that the city of Käçé is unexcelled among holy places, Çrémad-Bhägavatam is supreme among all the Puräëas.” (Çrémad-Bhägavatam verse 12.13.17)

His Divine Grace Śrīla Gour Govinda Swami

Carried on that Great Tradition

From his first days in Bhubaneswar (Bhuvaneçvara - Ekämrakänana) His Divine Grace Çréla Gour Govinda Swami carried on that great tradition of speaking and deeply relishing the nectarean bhägavata-kathä in the same place where the Çrémad-Bhägavatam was first spoken. He would speak on the Çrémad-Bhägavatam to whoever came to listen and the length of his classes went from two to four and sometimes even up to five hours at a time. This

C hapter 4 BhuBaneçvara - ekämra-känana

holy abode of Bhuvaneçvara - Ekämra-känana is the hidden abode (the gupta-dhäma) of Lord Çiva who is the greatest Vaiñëavavaiñëavänäà yathä çambhuù. Çréla A.C. Bhaktivedanta Swami Prabhupäda sent Çréla Gour Govinda Swami to this remote place to establish a temple there and commence the speaking of the great scripture Çrémad-Bhägavatam.

The following verse is spoken in glorification of the ÇrémadBhägavatam by Çré Süta Gosvämé and Çréla Gour Govinda Swami quoted this verse amongst many others prior to his speaking on the Çrémad-Bhägavatam:

çrémad-bhägavataà puräëam amalaà yad vaiñëavänäà priyaà yasmin päramahaàsyam ekam amalaà jïänaà paraà géyate tatra jïäna-viräga-bhakti-sahitaà naiñkarmyam äviñkåtaà tac chåëvan su-paöhan vicäraëa-paro bhaktyä vimucyen naraù “Çrémad-Bhägavatam is the spotless Puräëa. It is most dear to the Vaiñëavas because it describes the pure and supreme knowledge of the paramahaàsas. This Bhägavatam reveals the means for becoming free from all material work, together with the processes of transcendental knowledge, renunciation and devotion. Anyone who seriously tries to understand Çrémad-Bhägavatam, who properly hears and chants it with devotion, becomes completely liberated.” (Çrémad-Bhägavatam verse 12.13.18)

C HAPTER FIVE

Bhubaneswar

The City of Temples

Bhubaneswar

The City of Temples

Bhubaneswar, unlike the larger cities of India, had more of a rural atmosphere; the hustle and bustle of India was not as pronounced there. From the earliest days Bhubaneswar was called the City of Temples as there are many temples there to see, such as the famous Liìga-räja-mandir, the Räma-mandir, and Ananta Väsudeva mandir*. There are beautiful bathing ghats and lakes such as Bindu-sarovara. Previously there were thousands of Çiva temples in Bhubaneswar of which there are approximately 600 temples now left standing.

Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda: Apart from the Liìgaräja Çré Bhuvaneçvara temple and the Çré Ananta Väsudeva Temple, there are many other temples situated in the four directions within Bhuvaneçvara. It has already been stated that the Bhuvaneçvara temple is 160 feet tall from the ground level to the kalasa. The Ananta Väsudeva temple is 60 feet tall. The Rameçvara Temple is 78 feet tall, Yameçvara is 67 feet, Räjäräëé is 63 feet, Bhagavaté is 54 feet, Särédeula is 53 feet, Nägeçvara is 52 feet, Siddheçvara is 47 feet, Kapileçvara is 64 feet, Kedäreçvara

* Author’s note: Now added to that list is the ISKCON Çré Çré Kåñëa-Balaräma Mandir, which was completed in 1991 and now a major temple for the people of Orissa (Odisha). Plus, the Lotus Temple of Çré Çré Rädhä-Gopénätha, which is also situated on the ISKCON Bhubaneswar land.

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is 46 feet, Paraçurämeçvara is 38 feet, Mukteçvara is 35 feet, and Kopäri is 35 feet tall. (Çré Caitanya-bhägavata, Antya-khaëòa 2.308. Excerpt from the commentary.)

Some of the Famous Temples of Bhubaneswar

The Liìgaräja Temple is a typical representation of the Oriya style temple architecture. This temple is also known as Tribhuvaneshwar [tri-bhuvaneçvara], which means ‘Lord of the Three Worlds’. It was built from 1090 AD to 1104 AD but has parts more than 1400 years old. Among the original structure are the maëòapa and garbha-gåha [where the Deities reside] while the nätha-mandir [darçana maëòapa] and bhoga-mandir [the place where food (bhoga) is offered] are the later additions. The outer walls of the temple are sculpted with birds, animals, floral motifs, demigods and demi-goddesses. The liìga in the sanctum is self-manifested and consists of uncarved granite without any embellishment.

The Mukteswar [Mukteçvara] Temple is dedicated to Lord Çiva and was built around the 10th century AD. It is skillfully bedecked with stories from the Païca-tantra. The slots on the outer wall of the complex illustrate Buddhist, Jain and Hindu deities. The temple has an impressive tower as well as the ornamental toraëa * or gateway with two female figures.

The Parasurameswar [Paraçurämeçvara] Temple is dedicated to Lord Çiva, and is one of the oldest Çiva temples in the State. Built in 650 AD, it also contains deities of Viñëu, Yama, Sürya and Durgä. Profusely carved, it has friezes with delicate carvings of elephant and horse processions, human figures, floral motifs and the bust of Çiva. The sahasra-liìgam is constituted of 1000 small liìgams joined together.

* Toraëa is a type of gateway seen in the Hindu and Buddhist architecture of the Indian sub-continent.

- the City of temples

The Ananta Väsudeva Mandir is an important Vaiñëava temple built in 1278 AD by Räëé Chandrika Devé. The presiding Deities in this temple are Ananta (Lord Balaräma), Lord Jagannätha and Their sister Subhadrä-devé.

The Kedar Gauré Temple is dedicated to Lord Çiva, who is also known as Kedareswar [Kedäreçvara], and his consort Goddess Gauré-devé. The temple is situated near the Mukteswar temple. By the side of the temple, there is a permanent stream. It is understood that a single drop of water from this tank absolves the drinker from the repeated cycles of birth and death. This is the water that Çréla Gour Govinda Swami would send in drums to Våndävana to Çréla Prabhupäda for his health.

The Räma Mandir, in the heart of Bhubaneswar, is near Kharavel Nagar, Janpath, and houses the beautiful Deities of SétäRäma, Lakñman. Its prominent spire is a highly visible attraction which can be seen from many parts of the capital city. The temple complex also comprises shrines devoted to the deities of Hanumän and Lord Çiva.**

Bindu-sarovara: In the Çré Caitanya-bhägavata (Antya-khaëòa, Chapter Two) it is described that when Lord Çré Caitanya Mahäprabhu arrived at Çré Bhuvaneçvara [Bhubaneswar], He visited the temple of Lord Çiva known as Gupta-käçé (the concealed Väräëasé). Lord Çiva established this as a place of pilgrimage by bringing water from all holy places and creating this lake. Çré Caitanya Mahäprabhu took His bath in it, feeling great regard for Lord Çiva. From the spiritual point of view, people still go to take a bath in this lake. Actually, by taking a bath there, one becomes very healthy even from the material viewpoint. Taking a bath and drinking the water of this lake can cure any disease of the stomach. Regular bathing certainly cures indigestion. (Çré Caitanya-caritämåta, Madhya-léla 5.141, purport)

** Please see Appendix Three for a list of the main temples of Bhubaneswar and Orissa.

by K åñë A

Bindu-sarovara

Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda: Bindusarovara is thirteen hundred feet long, seven hundred feet wide, and sixteen feet deep. The four banks of this sarovara, or lake, are covered with stone slabs. There is an island built of stone in the middle of Bindu-sarovara. The island is 100 x 100 feet. There is a small temple in the northeast corner of the island. The festival Deity of Ananta Väsudeva is brought here during the Snänayäträ. The Deity is then bathed by streams of water squirted out of fountains surrounding that temple. During the Snäna-yäträ, in other words, during the rainy season, this Bindu-sarovara becomes the residence of many large crocodiles. (Çré Caitanya-bhägavata, Antya-khaëòa 2.308. Excerpt from the commentary.)

Śrī Śrī Kṛṣṇa Balarāma Mandir

The temple of ISKCON, is situated on the National Highway Number five, across from the Nayapalli village, on the outskirts of the Bhubaneswar city. This is now a main temple for the people of Orissa. Officially established in a corner stone laying ceremony by Çréla A.C. Bhaktivedanta Swami Prabhupäda on 2 February 1977. This temple was completed and the deities installed under the careful guidance of Çréla Gour Govinda Swami on 28 January 1991, which was the auspicious appearance day of Lord Nityänanda.

The Lotus Temple of Śrī Śrī Rādhā-Gopīnātha

This lotus-shaped temple was a humble offering of Çréla Gour Govinda Swami to his beloved spiritual master Çréla A.C. Bhaktivedanta Swami Prabhupäda for his centennial and was inaugurated on the very auspicious day of Räma-navamé 1995, which is the appearance day of Lord Rämacandra.

C HAPTER SIX

Māyāpura Festival

Māyāpura Festival 1989

“…It is said to accept a çuddha-bhakta, a pure devotee of Kåñëa as guru. So, before one accepts a guru, one should be careful, otherwise one will be cheated by accepting a cheater or a hypocrite as guru. Thereafter, one should not disobey the order, instruction, direction of the guru. That is a very serious offence…” (Çréla Gour Govinda Swami )1

Our story now brings us to three aspiring devotees from Australia, who had previously been initiated by an imitation guru (and who had, by this time, disgracefully fallen from spiritual life). Whilst these three devotees had been to India several times, they had never visited the Holy Dhämas intending to hear from a sädhu. However, finding themselves in this difficult situation, they were feeling completely spiritually lost, and now they understood that they needed to find a genuine sädhu who could deliver them from material existence, and give them entrance into genuine spiritual life.

How the Ill-Effects of the Previous Demoniac Spiritual Master Are Counteracted

In the book written by Çréla Narahari Sarakära Öhäkura, entitled Çré Kåñëa-bhajanämåta he states, if the guru falls or gives up the principles of bhakti one should do the following:

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tatra yadi guru-viña-druçäkäréçvare bhräntaù kåñëa-yaço viläsa vinodaà näìgékarati svayaà vä durabhimäné loka-stavaiù kåñëatvaà präpnoti tarhi tyäjya eva

“However, if the spiritual master acts enviously towards the Supreme Personality of Godhead, is averse to expanding the fame of Lord Kåñëa, or if he personally refuses to accept hearing or chanting about the glorious pastimes of Lord Kåñëa, or if he has become totally bewildered, listening to the false praises of ignorant persons and day by day is more materially contaminated and fallen, then the spiritual master is to be abandoned.”

katham eva gurus tyäjya iti na kåñëa-bhäva-lobhät kåñëa-präptaye guror äçrayaëaà krtaà tad-anantaraà yadi tasminn eva gurau asura-bhävas tarhi kim kartavyam asura guruà tyaktvä ñré-kåñëa-bhaktimantaà gurum anyaà bhajet

“Under those circumstances, one should not doubt, ‘How can I give up my spiritual master?’ With a strong desire for achieving spontaneous devotional service and attaining the lotus feet of Lord Kåñëa, the Supreme Personality of Godhead, a devotee accepts the shelter of a spiritual master as the via medium to Lord Çré Kåñëa. However, after accepting the responsibility of serving the spiritual master, if that spiritual master takes on asuric qualities or a demoniac mentality then it is one’s duty to reject such a demon asura-guru and in his place accept a Kåñëa conscious spiritual master and worship him.”

tasya kåñëa baläd asärasya guror balam mardnéyam iti çré çré vaiñëavänäm bhajana vicärä ya eva tu dåñöa bahavaù

çré-kåñëa-caitanyävatäre guru-nirupaëo siddhäntaù

“By taking shelter of the strength of a pure Kåñëaconscious spiritual master’s devotional service, the ill-effects or contamination of the previous demoniac spiritual master is counteracted and destroyed. These activities are recommended by all Vaiñëava authorities as the authorised conclusion of the çästra. During the pastimes of Lord Çré Kåñëa Caitanya Mahäprabhu, there have been many practical examples of the above.”

“This concludes the deliberation by sädhu-çästra-guru on the spiritual master and related matters.”

(Çré Kåñëa Bhajanämåta*, 64-66)

A Kaniṣṭha-Adhikārī Can Never Become Guru

Question: Isn’t the kaniñöha-adhikäré qualified to give initiation into the mantra?

Çréla Sarasvaté Öhäkura Prabhupäda: Where is the kaniñöhaadhikäré coming from? Who gave him the adhikära? A kaniñöhaadhikäré can never become a guru.

Question: Can a madhyama-adhikäré give dékñä?

Çréla Sarasvaté Öhäkura Prabhupäda: He can only perform the initial duties of dékñä. It is the uttama-adhikäré mahä-bhägavata Vaiñëava who is actually the dékñä-guru.

(From Dainik Nadéyä Prakäçä, 1934)

The uttama-adhikäré mahä-bhägavata Vaiñëava is very rare in this world.

* Çré Kåñëa Bhajanämåta (The Nectar of Worship) – a treatise on pure devotion to the Supreme Lord in Sanskrit prose by Çréla Narahari Sarakära Öhäkura, the fortieth branch of the Caitanya tree. A contemporary and intimate associate of Çré Caitanya Mahäprabhu. This book was edited and published by Çréla Öhäkura Bhaktivinoda with his own Bengali translation in 1899. According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, this is a very important book for all aspiring Vaiñëavas.

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A Genuine Seer of the Truth

çravaëäyäpi bahubhir yo na labhyaù çåëvanto ‘pi bahavo yaù na vidyuù äçcaryo vaktä kuçalo ‘sya labdhä äçcaryo jïätä kuçalänuçiñöaù

“Many cannot hear about the soul, and even after hearing about it, many cannot understand it, because it is hard to find a guru who is a genuine seer of the truth. Such a qualified guru is a great soul and is very rare [sad-guru]. Only those who follow his teachings can realise the truth and become expert in the science of God. Such disciples are also very rare [sat-çiñya].” (Kaöha Upaniñad 1.2.7)

A Guru Who Can Remove The Miseries of His Disciples Is Very Rare

guravo bahavaù santi

çiñya-vittäpahärakäù durlabhaù sad-gurur devi çiñya-santäpahärakaù

“Many gurus take advantage of their disciples and plunder them. They exploit their disciples for sex and use them to amass wealth, but a guru who can remove the miseries of his disciples [sad-guru] is very rare.”

(Puräëa-väkya, quoted Gauòéya Kaëöhahära 1.48)

As experienced by many devotees, and has and will be seen from the life of Çréla Gour Govinda Swami, he could alleviate the miseries of his disciples. At no time in his life was he affected by the delusions of grandeur that affect the conditioned souls.

Before this visit to India, whilst they were still in Australia, these three lost souls had heard in Australia from Läguòi prabhu that there was indeed such a genuine sädhu in Bhubaneswar,

whose name was Çréla Gour Govinda Swami, and accordingly they travelled to India, on Läguòi prabhu’s good advice, to meet him.

One Very Devoted Follower

As has already been discussed in Volume One of this series, there was one very devoted follower of Çréla Gour Govinda Swami who had clearly come to understand his divinity; this was his very own god-brother Läguòi prabhu. He had come to this understanding because of his direct personal experiences, the wonderful things he had witnessed when he was serving the Mahäräja over a period of several years. Significantly, Läguòi prabhu was his personal servant in Mäyäpura in 1979* for two months and also in Bhubaneswar the following month after this.

When Läguòi prabhu arrived in Australia on 20 March 1981, directly after the Gaura-pürëimä festival of that year, he tried to convince anyone and everyone in the local devotee community that they should somehow or other arrange for Çréla Gour Govinda Swami to visit Australia and preach in the temples there. Läguòi däsa explained to everyone that they should seek Çréla Gour Govinda Swami’s association because he had understood Çréla Gour Govinda Swami’s position, having witnessed firsthand his ecstasies in 1979. Finally, through Läguòi däsa’s preaching, three aspirants on the path of bhakti from Australia, whose guru had fallen from grace, travelled to India, to Çré Mäyäpura-dhäma and then to the sacred city of Bhubaneswar based on the information and inspiration he had given them. They arrived in Mäyäpura on 21 March 1989 via Calcutta to see Çréla Gour Govinda Swami, who was going to be there.

* Author’s note: Please see the book Mäyäpura 1979 and Always Embraced by Kåñëa, Volume One, Part Two, Chapter Fifteen, for more information on these topics. Also see the interview with Laguòé prabhu at https://www.youtube.com/watch?v=vIipcsNw9Fw&t=526s.

K åñë A

The Land of Śrī Caitanya Mahāprabhu

Upon arriving in Mäyäpura, the land of Çré Caitanya Mahäprabhu, these three aspirants on the path of bhakti found out that Çréla Gour Govinda Swami had already left for Bhubaneswar. They stayed in Mäyäpura for the Gaura-pürëimä* Festival (22 March 1989 Wednesday) and left the very next morning for Calcutta by bus with a local advocate named Kamakya, whom they met during their travels. Later that night, they continued their journey to Bhubaneswar.

Nimäi Paëòita däsa: We went to Mäyäpura, looking for Gurudeva (Çréla Gour Govinda Swami), but he had left for Bhubaneswar. That year, there was a lot of political tension. One sannyäsé got up and said that he felt very sorry for all the Gauòéya Vaiñëavas that were not in ISKCON. I was quite taken aback, especially when the devotees in the temple room started whistling and clapping. Disheartened, we left, returning to Calcutta and then on to Bhubaneswar.

Çréla Gour Govinda Swami and his entourage had departed Mäyäpura on the day preceding the Gaura-pürëimä Festival (Tuesday, 21 March 1989). At around 9.00 am that morning they had kitchré (kichari) prasäda and left. They had driven directly to Balasore, which is approximately four hundred kilometres from Mäyäpura, and at that time it would have taken seven to eight hours by car.

In Balasore, they took prasäda and rested for an hour. However, they did not stay overnight, as there were Western devotees eagerly waiting to hear from Çréla Gour Govinda Swami in Bhubaneswar. Mahäräja decided to travel there without delay for the sake of these devotees.

* Gaura-pürëimä—the appearance day of Lord Caitanya—the golden avatära

Çréla Gour Govinda Swami, and the devotees travelling with him, reached the Bhubaneswar Temple around eleven o’clock that evening. The distance from Balasore to Bhubaneswar is two hundred kilometres and would have taken approximately three and a half hours. Çréla Gour Govinda Swami, who could not walk properly because of his aching legs caused by severe illness, had travelled more than twelve hours by car for the benefit of his Western followers. The journey caused him great discomfort, however, he did it to facilitate his preaching to aspiring Vaiñëavas from the West.

During the Bhubaneswar stay that year, Nruhari däsa received his second initiation and Gäyatré mantra from Çréla Gour Govinda Swami. Reflecting on the experience, Nruhari däsa shared, “I had not been initiated previously. I was about to be initiated, but the prospective guru fell down just before the initiation ceremony. I became a member of ISKCON in the early 1980s, joining the Paris temple. I met our Guru Mahäräja in Mäyäpura in 1988. He gave me my first initiation on Räma-navamé, 26 March 1988, and the second initiation was on Gaura-pürëimä, 22 March 1989.”

He continued, “I distinctly remember there were just two of us during the first initiation and, I believe, three of us during my second initiation. The interval between my first and second initiation was less than a year. Receiving initiation from His Divine Grace is a profound experience. I keenly felt the gravity of the occasion, sensing the presence of the Supreme Lord while listening to the words of His Divine Grace during the initiation ceremony.”

The Gaura-pūrṇimā Festival

The Gaura-pürëimä Festival, which is celebrated in all Gauòéya Vaiñëava temples around the globe, is the celebration of the appearance in this world of Çré Caitanya Mahäprabhu. There

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are three external reasons why Mahäprabhu appeared and three internal reasons. The external reasons are that Mahäprabhu came to inaugurate the saìkértana movement, to execute the activities of the Yuga-avatära, and He came to satisfy the calling of Çré Advaita Äcärya.

sei-käle çré-advaita karena ärädhana täìhära huìkäre kaila kåñëe äkarñaëa

“At that time Çré Advaita was earnestly worshipping Him. Advaita attracted Him with His loud calls.”

(Çré Caitanya-caritämåta, Ädi-lélä 4. 270)

The Three Internal Reasons

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

“May the Supreme Lord who is known as the son of Çrématé Çacé-devé be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most sublime and radiant mellow of devotional service, the mellow of conjugal love.”

rädhä kåñëa-praëaya-vikåtir hlädiné çaktir asmäd ekätmänäv api bhuvi purä deha-bhedaà gatau tau caitanyäkhyaà prakaöam adhunä tad-dvayaà caikyam äptaà rädhä-bhäva-dyuti-suvalitaà naumi kåñëa-svarüpam

“The loving affairs of Çré Rädhä and Kåñëa are transcendental manifestations of the Lord’s internal pleasure-giving potency. Although Rädhä and Kåñëa are one in Their identity, They

separated Themselves eternally. Now these two transcendental identities have again united, in the form of Çré Kåñëa Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Çrématé Rädhäräëé although He is Kåñëa Himself.”

In the Çré Caitanya-caritämåta the three internal reasons for the appearance of Çré Kåñëa Caitanya Mahäprabhu are described:

çré-rädhäyäù praëaya-mahimä kédåço vänayaiväsvädyo yenädbhuta-madhurimä kédåço vä madéyaù saukhyaà cäsyä mad-anubhavataù kédåçaà veti lobhät tad-bhäväòhyaù samajani çacé-garbha-sindhau harénduù

“Desiring to understand the glory of Rädhäräëé’s love [1], the wonderful qualities in Him that She alone relishes through Her love [2], and the happiness She feels when She realises the sweetness of His love [3], the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of Çrématé Çacé-devé, as the moon appeared from the ocean.”

(Çré Caitanya-caritämåta, Ädi-lélä 1.4-6)

Çréla Gour Govinda Swami frequently emphasised this verse that explains in great detail why Çré Kåñëa came as Çré Caitanya Mahäprabhu.

The Çré Caitanya-caritämåta also describes the following:

prema-rasa-niryäsa karite äsvädana räga-märga bhakti loke karite pracäraëa

rasika-çekhara kåñëa parama-karuëa ei dui hetu haite icchära udgama

“The Lord’s desire to appear was born from two reasons: the Lord wanted to taste the sweet essence of the mellows of love of

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God [prema-rasa], and He wanted to propagate devotional service in the world on the platform of spontaneous attraction [rägamärga]. Thus, He is known as supremely jubilant and as the most merciful of all.” (Çré Caitanya-caritämåta, Ädi-lélä 4.15-16)

Predictions of the Appearance of Śrī Caitanya Mahāprabhu

Çréla Gour Govinda Swami has presented pertinent verses from the Vedic scriptures that predict the appearance of Çré Caitanya Mahäprabhu:

“In the Tenth Canto of the Çrémad-Bhägavatam, it is recorded that Garga-äcärya performed the sacred name-giving ritual and purificatory ceremony of Kåñëa in Nanda Bhavän. Vasudeva had sent Him to Nandapura, where Gargamuni addressed Nanda Mahäräja:

äsan varëäs trayo hy asya gåhëato ’nuyugaà tanüù çuklo raktas tathä péta idänéà kåñëatäà gataù

“O Mahäräja, your son comes in every yuga. In Satya-yuga He comes with a body of white complexion, çukla. In Tretä-yuga, His complexion is rakta-varëa, as red as blood. In Kali-yuga, His complexion is péta, yellow. Returning now in Dväpara-yuga, He has come with a blackish body.” (Çrémad-Bhägavatam 10.8.13)

In the Kåñëa-yämala it is said:

puëya-kñetre nava-dvépe bhaviñyämi çacé-sutaù

“I shall appear in the holy land of Navadvépa as the son of Çacédevé.”

C hapter 6 Mäyäpura Festival 1989

The Väyu Puräëa states:

kalau saìkértanärambhe bhaviñyämi çacé-sutaù

“In the Age of Kali when the saìkértana movement is inaugurated, I shall descend as the son of Çacédevé.”

The Brahma-yämala discribes:

atha vähaà dharädhäme bhütvä mad-bhakta-rüpa-dhåk mäyäyäà ca bhaviñyämi kalau saìkértanägame

“Sometimes I personally appear on the surface of the world in the garb of a devotee. Specifically, I appear as the son of Çacé in Kali-yuga to start the saìkértana movement.”

In the Ananta-saàhitä one can read:

ya eva bhagavän kåñëo rädhikä-präëa-vallabhaù såñöy ädau sa jagan-nätho gaura äsén maheçvari

“The Supreme Person, Çré Kåñëa Himself, who is the life of Çré Rädhäräëé and is the Lord of the universe in creation, maintenance and annihilation, appears as Gaura, O Maheçvaré.”

In the Åg Veda it is mentioned,

iha tvä goparéëasä mahe mandantu rädhase saro gauro yathä piba

“As the gopés were mad after kåñëa-prema, similarly premapuruñottama Gaura Hari will manifest that madness.”

(Åg Veda 8.45)

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“...In Gaura Hari that prema was completely manifested. In other words, Gauracandra, the Supreme Lord, appears accepting the sentiment and complexion of Rädhäräëé, and inaugurates prema-näma saìkértana...”3

Again, in Åg Veda it is stated:

agneù pürve bhrätaro arthametaà rathévädhvänamanvävarévuù tasmäd bhiyä varuëa düramäyaà gauro nakñepnoravije jyäyäù

“When Gauracandra who is the Supreme Lord descends here, He never becomes deluded by mäyä. He is wonderfully merciful and He is very detached. He leaves even His own wedded wife at a very young age and accepts sannyäsa. Without taking shelter of that prema-puruñottama Gauräìga, no one can get kåñëa-prema.”

The Çvetäçvatara Upaniñad states:

mahän prabhur vai puruñaù sattvasyaiña pravartakaù su-nirmläm imäà präptim ésäno jyotir avyayaù (Çvetäçvatara Upaniñad 3.12).

“If someone is fortunate and gets the mercy of that Supreme Person, the mahän prabhu, the supreme master, from whom comes pure intelligence, then he will be free from all material contaminations and get peace. He is very effulgent jyotirmaya puruña, and He is inexhaustible, avyayaù. He has no deterioration at all, akñaya.”

In the Muëòaka Upaniñad (3.1.3) it is written:

yadä paçyaù paçyate rukma-varëaà kartäram ésaà puruñaà brahma-yonim tadä vidyän puëya-päpe vidhüya niraïjanaù paramaà sämyam upaiti

“One who will see the master and the creator of the whole universe, jagat-kartä, appear with a body whose complexion is

molten gold, hiraëya varëa, should understand that by His mercy he will get transcendental knowledge, and all his reactions of päpa [sin] and puëya [pious works] will be completely cleansed. Moreover, He will develop çuddha-sattva bhäva.”

“...The purport of this çruti-mantra, is that the rukma-varëapuruña, the Supreme Person of golden hue is Gaura Hari. By His mercy the jéva can get prema-bhakti....”4

“...In this way you will find that many Vedic evidences are there that Caitanya Mahäprabhu is the Supreme Lord, Kåñëa...”5 *

Then in the Caitanya Upaniñad it is also stated:

gauraù sarvätmä mahä-puruño mahätmä mahä-yogé tri-guëätétaù sattva-rüpo bhaktià loke käçyati

“Lord Gaura, who is the all-pervading Supersoul, the Supreme Personality of Godhead, appears as a great saint and powerful mystic who is above the three modes of nature and is the emblem of transcendental activity. He disseminates the path of devotion throughout the world.” (Caitanya Upaniñad verse 5)

*Author’s note: The nine quotes mentioned above, predicting the appearance of Çré Caitanya Mahäprabhu, are extracted from a lecture delivered by Çré Çrémad Gour Govinda Swami on March 31, 1994, in Bhubaneswar, Orissa, India. This lecture unequivocally establishes the prediction of Mahäprabhu’s advent in the Vedas, the Upaniñads, and other Vedic scriptures. It is important to note that this list is not exhaustive. For a more comprehensive collection of quotes predicting the appearance of Çré Caitanya Mahäprabhu in the Vedas, kindly refer to the afore-mentioned lecture.

C HAPTER SEVEN

Associating with Vaiṣṇavas

Who Have Captured The Supreme Lord in Their Heart

Associating with Vaiṣṇavas Who Have Captured The Supreme Lord in Their Heart

On 23 March 1989, in Bhubaneswar, Çréla Gour Govinda Swami spoke on various topics. These topics included the importance of associating with Vaiñëavas who have captured the Supreme Lord Çré Kåñëa completely within their hearts, the necessity of supporting one’s statements with scriptural references, the glories of the pure holy name, the significance of hearing hari-kathä, and the exalted position of the gopés and the sakhés.

Is this Person a Pure Vaiṣṇava?

“…As the guru has a responsibility for the çiñya, so the disciple has his responsibility also. The guru must examine very carefully whether he will accept this person as a disciple and if he will be obedient to his discipline or not. Then he may accept. Similarly, the disciple should examine whether this person is a pure devotee, a Vaiñëava, whether he has got Kåñëa cent percent or not. We want cent percent Kåñëa, not 75% or 50%. Be convinced, then

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accept. This is needed, and it is in çästra. Sanätana Goswami has said this, but you have not done so…”

If You Do Not Know Scripture How Can You Become a Vaiṣṇava?

“…Can you give me proof of how Gaura is the Lord Himself? Do you know any proof? What kind of Vaiñëava are you? Quote one proof from the scriptures. If you do not know scripture how can you become a Vaiñëava, and especially a gaura-bhakta, a devotee of Gauräìga Mahäprabhu? It is a fact; it is predicted in many Vedic scriptures. In Bhägavatam, bhägavata-mahä-puräëa the best of all Puräëas, it is stated:

kåñëa-varëaà tviñäkåñëaà saìgopaìgästra-pärñadam yajïaiù saìkértanaiù präyair yajanti hi sumedhasaù

“In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Kåñëa. Although His complexion is not blackish, He is Kåñëa Himself. He is accompanied by His associates, servants, weapons and confidential companions.” (Çrémad-Bhägavatam 11.5.32)

This is a famous verse in Çrémad-Bhägavatam. You should know this verse. You should quote verses then you can be called a Vaiñëava. Vaiñëava means çloka vaktäram – who can quote authority, çlokas. Yes. You should know it…”

The Yuga-Avatāra Cannot Give Vraja-prema

“…The yuga-avatära comes to propagate the yuga-dharma. Avatärä hy asaìkhyeyä, Bhägavatam states that Kåñëa has innumerable incarnations. Kåñëa is the source of all incarnations, avatäré. So out of them, one is the yuga-avatära. The work

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of the avatära of Kali-yuga is näma-dhana hari-saìkértana – to propagate hari-saìkértana, kali-yuga-dharma haya hari-saìkértana; congregational chanting of the Holy Name. However, the yugaavatära cannot give vraja-prema. Only Kåñëa Himself can do that, no one else. Only Kåñëa Himself can give it, no one else….”

The Result of the Pure Name is Prema - Love

“…In this Kali-yuga, the conditioned souls need these two things: näma and prema. Näma-dhana kevala prema-dhana. Kåñëa is suhådaà sarva-bhütänäm, He is the only well-wishing friend of the living entities. Therefore, He came in this Kali-yuga to give the conditioned souls of Kali-yuga, näma, the Holy Name. They need it. The result of the pure name is prema, love; they will develop kåñëa-prema. Näma and prema are the two needs…”

Develop Greed for Sādhu-saṅga and Hari-kathā

“…The Gétä says to give up greed or you will face much trouble. Do not utilise that greed for your own sense gratification or you will be put into trouble. But that greed can be utilised for the service of Kåñëa:

sädhu saìge kåñëa-näma – ei mätra cäi saàsära jinite ära kona vastu näi (Prema Vivarta)

Develop this greed: ‘let me have much sädhu-saìga, association with sädhus’. Be greedy enough to do sädhu-saìga, associate with sädhus and listen to hari-kathä from them. Then, it is very nice. Develop this kind of greed. Do not develop greed for sense gratification!”

Give up Lust, Anger and Greed

“…Bhagavad-gétä says greed is an enemy - käma, krodha, lobha, narake dvära; käma: lusty desires, krodha: anger and lobha: greed.

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These are three enemies. You should give up these three enemies, yat tat trayaà tyajet. If you come under the grip of these enemies, you will go to hell, narakesya dvära; they will open your gate to hell. So, these should be given up…”

Kṛṣṇa Is the Embodiment of Rasa

“…Rasa-maya-mürti kåñëa säkñät çréngara - Kåñëa is the embodiment of rasa. He is amorous love personified. He is the king of çångara-rasa, amorous love. He is mädhurya-ka néläya, gopéjana-vallabha, rasika-çekhara, rasa lampata, rädhä-ramaëa, Kåñëa is the all-beautiful. All manner of beauty is there in Kåñëa. No one is more beautiful than Kåñëa. He is gopé-jana-vallabha, the husband of the gopés. He is the number one taster of these mellows, rasikaçekhara. He is rädhä-ramaëa, the enjoyer of Rädhäräëé. But why did He want to come as Çré Caitanya Mahäprabhu?”

If the Spiritual Master Showers His Causeless Mercy

“…Kåñëa is doyä moya, very merciful. Out of His causeless mercy, He delivers you from the mire of ignorance. Çréla Sanätana Gosvämé said, kåñëa ämi nähi jäni, “I do not know Kåñëa - tava kripä mayi, I know that it is by Your causeless mercy that I am delivered.” Similarly, we do not know Kåñëa. It is very difficult to know Kåñëa. But if the spiritual master, Gurudeva, showers his causeless mercy, then we can understand Kåñëa. Otherwise, it is not possible…”

The Internal, External and Marginal Energies

“The jéva is an expansion of Kåñëa. The jéva itself is a çakti, is an energy. There are three main energies – parä-çakti, aparäçakti and taöastha-çakti – internal, external and marginal. The jéva is marginal energy. Mäyä is aparä-çakti, the external energy. Rädhäräëé, the gopés and the lakñmés, are parä-çakti, the internal

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energy, and Rädhäräëé is the chief. All these parä-çaktis are expansions of Rädhäräëé.”

The Gopīs and the Sakhīs Are Expansions of Rādhārāṇī

Devotee: Why does Kåñëa need other gopés because He finds pleasure with Rädhäräëé?

Gour Govinda Swami: You see, it is stated, sakhé vånda pallava-pätä, rädhära svarüpa—kåñëa-prema-kalpalatä sakhé-gaëa haya tära pallava-puñpa-pätä

Have you seen a creeper? Rädhäräëé is like a creeper, a creeper of love, premalatä. In a creeper, there are flowers and leaves. Without the flowers and leaves, will a creeper be nice looking, charming? No. So the gopés and the sakhés are like the leaves and flowers of that creeper. They are expansions of Rädhäräëé. Their duty is to unite Rädhäräëé and Kåñëa in the kuïja – nikuïja-yüno-rati-keli-siddhyai. Gurudeva, the spiritual master, is one such gopé. This is the purport of that verse, nikünja-yüno-rati-keli-siddhyai.

The Genuine Hari-kathā of Our Gurudeva

Nimäi Paëòita däsa: In remembrance of our experiences regarding the different classes we attended during that time, the disparity between the teachings in Mäyäpura, delivered by regular devotees, and the classes in Bhubaneswar, spoken by our beloved Gurudeva, was profound. There was no comparison. The classes were as dissimilar as night and day. The teachings in Mäyäpura were, well, let us say, of one particular type – basic and formulaic. However, the classes in Bhubaneswar, imparted by our beloved Gurudeva, were truly extraordinary. I cannot recall ever hearing

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our beloved Gurudeva, Çréla Gour Govinda Swami, criticise anyone, especially not during a class. Yet, the distinction was evident. On one hand, there were criticisms of outsiders from other institutions, and on the other hand, there was the genuine, pure hari-kathä teachings of our Gurudeva.

I Had Never Heard

Such Nectarean Kṛṣṇa-kathā

Nru Hari-däsa: Spending time in Bhubaneswar, in the association of His Divine Grace, feeding my hungry soul with the transcendental nectarean kåñëa-kathä directly from his lotus mouth, especially in the years 1988, 1989, when I first started to record His Divine Grace’s lectures, was a unique experience. In fact, it was mesmerising and fascinating. I had never heard such nectarean kåñëa-kathä anywhere else prior to being there, and being with Çréla Gurudeva in an äçrama in Bhubaneswar was so fulfilling that I never desired to leave that place. Bhubaneswar became my real birth place and home, as I received both of my first and second initiations there, and His Divine Grace’s transcendental presence undoubtedly created the Våndävana atmosphere. It was so pleasant for me beyond words. It is my home, because that is my eternal father’s home.

Nimäi Paëòita däsa: In his Amåta Väëé, Nectar of Instructions of Immortality, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda emphasises that only someone from the eternal realm of the Lord can speak on the subject matter from there, and therefore, it is called hari-kathä or kåñëa-kathä, otherwise not. Others, may only repeat, at best, what they have heard from the living saint or saints.*

*Amåta Väëé, Nectar of Instructions of Immortality, is a substantial and highly recommended publication by Touchstone Media.

7 assoCiating with VaiñëaVas

The Absolute Need of Ācārya-avatāra Kīrtana

In a lecture given by Çréla Gour Govinda Swami, he has stated:

Çréla Gour Govinda Swami: Kåñëa is viñaya-vigraha, the object of love, and guru-vaiñëava is äçraya-vigraha, the abode of love. The only activity of such guru-vaiñëavas is hari-kértana. They have no other activity. Unless the äçraya-vigraha-avatära äcärya-çré-gurudeva does kértana, how can you understand the tattva of the viñayavigraha? How can you understand the tattva of the näma, rüpa, guëa, parikara, and lélä of viñaya-vigraha? We cannot understand unless äcärya-gurudeva does kértana. No one can understand the grantha-avatära, çästra-avatära, the incarnation of all çästras, Çrémad-Bhägavatam. It is the väëé incarnation of Lord Kåñëa. No one can understand the bhägavata-tattva, the purport of this çästraavatära, unless äcärya-gurudeva, who is äçraya-vigraha, does kértana. Çré-näma and çré-mantra have appeared in this material world as çabda-avatära, but unless äcärya-avatära does kértana in the ears of the çiñya, disciple, it will not be effective at all. You will find that the mantra and the holy name are written there in çästra, grantha. One may say, “Yes, the mantra is written here, so I’ll chant it.” But unless the mahanta-guru, äçraya-vigraha-äcärya does kértana in the ears of the çiñya, it will never be effective at all. It is absolutely necessary. Çré-näma, çré-mantra, and grantha-bhägavata are all viñaya-vigraha, but without the kértana of the äçraya-vigraha they will never manifest. Try to understand this. Mahäprabhu will help you. Nityänanda Prabhu will help you.6

Without His Kīrtana

You Cannot Understand this Bhakti-tattva

Çréla Gour Govinda Swami: One must accept a sädhu-guruäcärya-vaiñëava and hear kértana from him. Kértana is required. Who does kértana? Äçraya-avatära, äçraya-vigraha-äcärya, vaiñëavaguru does kértana. Without his kértana you cannot understand this bhakti-tattva. Therefore, Jéva Gosvämé has written, kértanäkhyä

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bhakti-samyogenaiva. This is our siddhänta. One must approach such a guru-äcärya-vaiñëava who is äçraya-vigraha. His only activity is hari-kértana. Unless the äçraya-vigraha-äcärya-guru-vaiñëava does kértana, bhakti-tattva cannot be revealed to you. Although other processes of bhakti are there in Kali-yuga, without the kértana of the äcärya-avatära, bhakti-tattva cannot be understood. Therefore, it is said, kértanäkhyä bhakti-samyogenaiva. 7

C HAPTER EIGHT

Following Śrīla Gour Govinda Swami

To Bhubaneswar

Following Śrīla Gour Govinda Swami

To Bhubaneswar

Leaving Mäyäpura at 5.00 am by bus that morning, the three Australians set off to Calcutta and arrived at the Calcutta ISKCON temple around 9.00 am. They spent the rest of the day attempting to obtain tickets for Bhubaneswar. The train left the Howrah station of Calcutta that evening at 8.00 pm and they were to arrive in Bhubaneswar at 4.00 am, on Friday, 24 March 1989.

Kamakya: I was travelling with these three Australian devotees on the train from Calcutta to Bhubaneswar. They were quite anxious as they were determined to meet Çréla Gour Govinda Swami at any cost. While I had the opportunity to meet him on various occasions before, these three Australians were in a rush. I decided to accompany them on the train journey to Bhubaneswar. They were not very fond of the train ride, but considering it was an Indian train, it was quite an experience. They requested to borrow my camera to capture pictures of Çréla Gour Govinda Swami, and I gladly obliged.

by K åñë A

Nimäi Paëòita däsa: The train ride* was as uncomfortable as you can imagine: the seats were wooden slats resembling those of park benches, and since the carriage was akin to a horse carriage, it was impossible to sleep. We reached the Bhubaneswar train station around 4:00 am; there, Jagat-pati, Dina Bandhu,** the Advocate, and myself took two rickshaws to the ISKCON land. Finally, we arrived exhausted at the temple site at approximately 5:00 am, just as the sun was rising over the horizon.

The four of us stood at the gate, only to find it locked, the key having been misplaced. So, we threw our bags over the 7-foot-high gate and climbed over it. Entering the precincts of the Çré Çré Kåñëa-Balaräma Mandir compound, which was then very much a construction site and we noticed a small thatched hut to our right – the famous hut. Although we had never been to Bhubaneswar before, Laguòé prabhu had mentioned this hut, leading us to believe it must be where Çré Çrémad Gour Govinda Swami resided. A light emanated from inside, and a curtain hung over the doorway, piquing my curiosity about what Çré Çrémad Gour Govinda Swami might be doing inside. However, we were all utterly exhausted, having had no sleep on the train.

The temple commander, whose name was Kailash, then allocated us a downstairs room in the guesthouse. It was somewhat finished, with a concrete floor and windows that were neither transparent nor operational, but at least it had a fan. The bathroom, still under construction, lacked taps. We were provided with a bucket for bathing, but it was riddled with holes, forcing us to bathe swiftly to prevent water loss through the openings. Despite our weariness, we proceeded to attend the morning class.

* Author’s note: India boasts that it runs 14,300 trains daily (From www.facts-aboutindia.com). The one we were on must have been one of their worst!

**Author’s note: In this publication, I have opted to use the initiated names given by Çréla Gour Govinda Swami, even prior to initiation, instead of the names given by a non-bona fide guru. Consequently, the names previously bestowed were also non-bona fide.

C hapter 8

Following Sréla gour govinda Swami

That morning, Çréla Gour Govinda Swami did not deliver the class. One of his Western sannyäsé godbrothers was present for a visit, and as a gesture of courtesy, Çréla Gour Govinda Swami allowed him to speak on the Çrémad-Bhägavatam. The three Australians had eagerly anticipated hearing Çréla Gour Govinda Swami’s discourse, but to their surprise, the Western sannyäsé was the one addressing the assembly of devotees. They were visibly disappointed by this unexpected turn of events.

Nimäi Paëòita däsa: I found it difficult to stay awake during the class. I fervently prayed for it to conclude swiftly, which eventually it did. The class was excruciatingly slow and tedious. Up to that point, we had not heard Çréla Gour Govinda Swami speak. We had only received information from Laguòé Prabhu and gathered information from letters written to us by Çréla Gour Govinda Swami.

Directly after the class, prasädam was served. It was quite simple, consisting of rice and däl. Next to Çréla Gour Govinda Swami’s hut, there was a small building which served as a kitchen. This was where they prepared the offerings for the deities and the prasädam for him. During that time, he was on a special diet: no chilli, minimal spicing, and not too much ghee; very light prasädam was provided.

C HAPTER NINE

Meeting

Śrīla Gour Govinda Swami

C hapter n ine

Meeting

Śrīla Gour Govinda Swami

na hy am-mayäni térthäni na devä måc-chilä-mayäù te punanty uru-kälena darçanäd eva sädhavaù

“Mere bodies of water are not the real sacred places of pilgrimage, nor are mere images of earth and stone the true worshippable deities. These purify one only after a long time, but saintly sages purify one immediately upon being seen.”

(Çrémad-Bhägavatam 10.84.11)

Déna Bandhu däsa: All I desired was to reach Bhubaneswar to see Guru Mahäräja. Upon our arrival, we gave the ghee that we had brought from Australia. They were immensely grateful since they cooked with oil due to their limited resources. Orissa, during that period, stood as the second poorest state in India.

Then, out of nowhere a devotee came to them and asked, “Do you want to meet Gurudeva?” The three answered to the affirmative, this was quick; they did not think that they would

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obtain an audience so quickly.* The devotee who asked them was named Nruhari däsa, he was African, friendly, jovial and extremely enthusiastic. So, they went into the hut, the three of them and Nruhari däsa and others whom they did not know. They went in, paid their obeisances and knelt on the floor in front of Çré Çrémad Gour Govinda Swami.

Dina Bandhu däsa: We entered the hut, and he addressed us in fluent English. He inquired about where we were from, and upon learning that we were from Australia, he remarked, “My good friend is there.” I inquired about the friend’s identity, and Guru Mahäräja replied, “Laguòé.” We informed him that we were acquainted with Laguòé, to which Guru Mahäräja responded, “Please convey my respects to Laguòé; he spent a considerable time here.”

Nimäi Paëòita däsa: We had just finished breakfast when we received an invitation to meet Çré Çrémad Gour Govinda Swami. Intrigued, we went to his room. Upon entering, we found him seated on a small wooden chair with a few bolster pillows, working at his diminutive desk. The room was crowded with devotees, as many as could fit. Here we were, three Australians, in his presence. None of us had been there before, and we had never met him in person, having only corresponded with him. Déna Bandhu däsa was the sole exception, having met him once in 1987. Most of the sannyäsés I had encountered previously were Westerners, and I mean no offence to anyone, but the quality of humility, as described in the verse tåëäd api sunécena, ** did not seem evident in

* Author’s note: Our beloved Gurudeva Çréla Gour Govinda Swami, welcomed everyone. And as soon as devotees arrived there in Bhubaneswar, he would greet them and see to their needs.

**tåëäd api sunécena taror iva sahiñëunä amäninä mäna-dena kértanéyaù sadä hariù

“One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honour yet is always prepared to give all respect to others can very easily always chant the holy name of the Lord.” (Çré Caitanya-caritämåta, Ädi-lélä 17.39)

most cases. However, here was someone who radiated that humility and embodied the spirit of a true gentleman. Additionally, it felt as though he could see right through us.

When they entered Çré Çrémad Gour Govinda Swami’s room he was writing, translating the books of his spiritual master from English into Oriya; he stopped doing that to greet them, which they thought was very courteous of him. He welcomed the three Australians and asked them how long they would stay in Bhubaneswar.

Nimäi Paëòita däsa: Srila Gurudeva inquired, “So, what is your program? How long will you be staying?” We replied, “We plan to stay for three or four days and then we have to return to Australia!” He appeared disappointed and remarked, “Only three or four days? We all had hoped that you would stay longer so we could have your association.” His words were filled with kindness. While we had come seeking his association, we had not fully grasped the significance yet. We were on the verge of discovering the unparalleled blessings of genuine sädhu-saìga.

They began expressing their doubts about certain philosophical points raised by individuals within the ISKCON mission, particularly concerning the guru issue. Çréla Gour Govinda Swami patiently enlightened them. His explanations were so eloquent and detailed that their doubts started to dissipate, disappearing like birds in a tree scattering away when startled. Despite having approached numerous senior devotees, including sannyäsés, none had managed to dispel their uncertainties as effectively as he did.

He explained to them, “You must pray to Caitanya Mahäprabhu to receive His mercy and the mercy of His representatives.” Çréla Gour Govinda Swami continued, “Since your previous guru has fallen down, and you are currently without a guru, you should seek out a bona fide spiritual master. Surrender and engage in service.”

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Then, he advised, “You have travelled a long way, and now you have a room and everything you need. you should rest…”

Jagat-pati däsa: Upon meeting Çré Çrémad Gour Govinda Swami, he welcomed us with open arms, displaying a great deal of respect, a testament to his humility. He expressed his happiness at our presence and inquired about the duration of our stay.

Apara-vicāra – Tattva-vicāra

Çré Çrémad Gour Govinda Swami engaged in a profound discourse on Vaiñëava philosophy with his guests. During the conversation, he repeatedly emphasised two crucial terms: aparavicära and tattva-vicära. When he inquired if they were familiar with these terms, they shook their heads, indicating their unfamiliarity. Little did they realise that these terms would become integral to their spiritual education, which was just about to commence.

He explained that apara-vicära referred to the ‘apparent consideration,’ encompassing all the material desires and hankerings of living beings that bound them within the confines of the material world. On the other hand, tattva-vicära denoted the ‘absolute consideration.’ Çré Çrémad Gour Govinda Swami made it clear, stating, “We are solely interested in tattva-vicära, not in apara-vicära... apara-vicära should be discarded completely...”

Sādhu-saṅga

The Birthplace of Bhakti

“…The next stage in the process of elevation to love of God is sädhu-saìga, association with persons already in the highest stage of love of God. One who avoids such association and simply engages in mental speculation or so-called meditation cannot be raised to the perfectional platform...” (Çré Närada-Bhakti-Sütra text 2, purport by His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda)

mukhyatas tu mahat-kåpayaiva bhagavat-kåpä-leçäd vä

“Primarily, however, one develops bhakti by the mercy of great souls [sädhu-kåpä], or by a small drop of the Lord’s mercy [kåñëakåpä].”

mahat-saìgas tu durlabho ‘gamyo ‘moghaç ca

“The association of great souls [sädhu-saìga] is rarely obtained, difficult to understand, and infallible.”

labhyate ‘pi tat-kåpayaiva

“The association of great souls can be attained, but only by the Lord’s mercy.” (Çré Närada-Bhakti-Sütra texts 38-40)

He Was Different

This encounter was profoundly unique; they were face to face with a true sädhu, someone distinct and extraordinary. His demeanour exuded benevolence, embodying the essence of a master and a father. His words carried a different weight; his movements held a different grace. Somehow, they sensed that he possessed a profound knowledge of the truth. It felt as though they were stranded on an island of ignorance, the realm of mäyä (mäyä-saàsäre), with an expansive ocean to cross, and he stood on the opposite shore, on the vast land mass called ‘Reality,’ the realm of Kåñëa (kåñëa-saàsäre). From the very moment they met him, he seemed dedicated to guiding them away from the island of ignorance and towards the world of Kåñëa. He was unlike anyone they had ever encountered before.

Nimäi Paëòita däsa: Gurudeva seemed genuinely pleased to see us. I could not fathom why, considering our strong material conditioning (despite being part of a spiritual movement for nearly a decade). His warm welcome was a refreshing change

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from our previous experiences, particularly in the temples I had visited in Europe, Australia, Southeast Asia, and even India. Immediately, he began teaching us about apara-vicära and tattvavicära. We were unfamiliar with these terms, and we struggled with pronunciation; during our first meeting with Guru Mahäräja, the Oriya devotees in the room lightly chuckled at our Sanskrit pronunciation difficulties. Nevertheless, with time, we managed to grasp the concepts. Associating with a sädhu provides profound learning opportunities. Yet, there was something distinctive about this sädhu. His humility was self-evident, and there was an undeniable uniqueness about him. I could not quite put my finger on it. What was it?

After his new visitors left his room, Çréla Gour Govinda Swami carried on with what he always did: translating the English publications of Çréla A.C. Bhaktivedanta Swami Prabhupäda’s books into Oriya. He would then have a light lunch around 1:00 pm. At 4:00 pm, he would take a break to have a cup of fruit juice, prepared by Nruhari däsa, in between his translation work. If time permitted, he might also take a short rest in the afternoon.

The Garland of the Siddhānta

At that time, Çréla Gour Govinda Swami was translating the Çrémad-Bhägavatam into two parts. One section included the verses and purports of his daily classes, while the other involved working on sections for future publications. His daily classes were ahead of his actual translation work intended for printing.

As described previously in Volume One, whenever his spiritual master had quoted from previous äcäryas’ works, he would refer to those books. He would read ten pages immediately before and ten pages after that section, collecting notes. In this way, he developed the garland of the siddhänta that he used in his classes. The thread holding that garland together was the divine purports of his illustrious spiritual master.

Nimäi Paëòita däsa: One thing was certain, the three of us, Jagat-pati däsa, Déna Bandhu däsa, and myself, felt and thought the same way. Listening to his classes, observing his humility and his interactions with the devotees, we all became convinced that by some great fortune we had come into the midst of a self realised soul, a tattva-darçé, a mahä-bhägavata, an äcärya. We felt he could lead all of us out of the dense darkness of this material existence. We all had that same feeling and therefore we were impelled to stay longer than the three or four days that we had previously planned.

C HAPTER TEN

A Truly Effulgent Sādhu

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A Truly Effulgent Sādhu

There was something truly different about this particular sannyäsé. But what was it? Then it hit them: When they went in to see him, he was translating Çréla Prabhupäda’s books into Oriya (now Odia), the language spoken in Orissa (now Odisha). The room was moderate in proportion and lacked much light; it had a dark, ancient look about it. There was only a small lamp on Çréla Gour Govinda Mahäräja’s table, shining only on the books he was working on. Apart from this there was no other light. Even the curtain was drawn on the only window in the room, which was directly above Çréla Gour Govinda Swami and measured approximately two and a half feet by three feet.*

Nevertheless, the room appeared to be well-lit. Where was that light coming from? It was a strange phenomenon.

Nimäi Paëòita däsa: I looked around and noticed that there was light coming from somewhere, a kind of effulgence, but from where? Then I realised that the light was coming from one source:

* That is 0.762 metres by 1.07 metres.

by K åñë A

It was emanating from his body!* He was shining! Beams of light were radiating from his body. Personally, I had not seen anything like this before.

When they walked out to go back to their room, they could understand that Çréla Gour Govinda Mahäräja was a very special personality: He was effulgent. He literally shone! In his Çré Caitanya-caritämåta commentary, Çréla A. C. Bhaktivedänta Swami Prabhupäda writes:

“…A Vaiñëava-äcärya is self-effulgent…” (Madhya-lélä 1.220, purport).

The Supreme Lord is self-effulgent**, and the pure spirit soul is self-effulgent***. Pure means that there is no covering. However, when the living entity comes in contact with this material energy, he loses his lustre to the material energy. The pure sädhu-vaiñëava is not like this; hence, he shines at all times; he is self-effulgent. Çréla Gour Govinda Swami also shone. He was effulgent!

Nimäi Paëòita däsa: Actually, the beams of light were emanating from his body at a visible distance of at least one to two feet. Not shining, but effulgent! Like a neon sign!

So here they were in the dust of Orissa, on the building site of the Çré Çré Kåñëa-Balaräma temple-to-be, of which Çréla Prabhupäda had laid the cornerstone twelve years earlier. The place the GBC had said was useless. Here they were with a real sädhu, a truly effulgent sädhu. Their search for a self realised spiritual master had ended. Here he was in the living and effulgent.

* Author’s comment: I did witness this phenomenon again later, and in greater proportions, on my Guru Mahäräja’s body; however, this information will be shared later.

**Verse references for this topic: Çrémad-Bhägavatam 3.24.39; Çrémad-Bhägavatam 3.26.3; Çrémad-Bhägavatam 5.11.13-14; Çrémad-Bhägavatam 7.3.26-27; Çrémad-Bhägavatam 8.1.13; Çrémad-Bhägavatam 8.3.10; Çrémad-Bhägavatam 8.7.23; Çrémad-Bhägavatam 9.2.15; Çrémad-Bhägavatam 10.87.28; Çré Caitanya-caritämåta, Ädi-lélä 14.88; Çré BåhatBhägavatämåta 2.3.178.

*** Verse references: Çrémad-Bhägavatam 3.25.17; Çrémad-Bhägavatam 4.20.7.

C hapter 10 a truly effulgent Sädhu

Laguòé prabhu had spoken the truth: They had found a truly effulgent personality, a genuine Vaiñëava sädhu, a rasika-bhakta. A very rare personality who is full in the knowledge of the deep mellows of bhakti, and who is able to give them the guidance they were looking for.

Full in the Knowledge of Devotional Mellows

nigama-kalpa-taror galitaà phalaà çuka-mukhäd amåta-drava-saàyutam pibata bhägavataà rasam älayaà muhur aho rasikä bhuvi bhävukäù

(Çrémad-Bhägavatam 1.1.3)

The word rasikäù, means those who are full in the knowledge of mellows (or the intimate pastimes of the Lord). In the Çré Caitanyacaritämåta, Madhya-lélä, it is stated:

çrémad-bhägavatärthänäm äsvädo rasikaiù saha sajätéyäçaye snigdhe sädhau saìgaù svato vare

“One should taste the meaning of Çrémad-Bhägavatam in the association of pure devotees, and one should associate with the devotees who are more advanced than oneself and who are endowed with a similar type of affection for the Lord.” (Çré Caitanya-caritämåta, Madhya-lélä, 22.131)

K åñë A

Hidden in Orissa

In Çré Caitanya-caritämåta, Ädi-lélä 13.5, A.C. Bhaktivedanta Swami Prabhupäda writes:

“...In the Caitanya-caritämåta Kåñëa is described to be like the sun [Madhya 22.31]. The supreme powerful is the Supreme Personality of Godhead Çré Kåñëa, or Lord Çré Caitanya Mahäprabhu, and His devotees are also bright and illuminating because they reflect the supreme sun...”

This humble sannyäsé, Çréla Gour Govinda Swami, was clearly reflecting that supreme sun. What crossed their minds was: Why was he hidden in an out-of-the–way place in Orissa? Why was he not at the forefront of the ISKCON preaching? As if Çréla Prabhupäda had almost hidden him there for a reason or on purpose... As we know sädhus are tri-käla-jïä, * they know past present and future. Çréla A.C. Bhaktivedanta Swami knew the past, present and future, and as these three Australians would find out, very soon, so did Çréla Gour Govinda Swami.

Bhubaneswar Was More Austere

After their audience with Çréla Gour Govinda Swami, the three aspiring devotees from Australia spoke outside the hut, pondering what to do, as three or four days did not seem long enough. Should they stay longer, or should they go as planned? Jagat-pati däsa

* “…So, the point is that five thousand years ago the things which were written for this age, how they are coming to be true in our experience. That is the point: how they could see past, present, and future so nicely. The sages were known as tri-käla-jïä Tri means three. There is almost similarity, tri and three. Tri is Sanskrit, and three is English or Latin, but there is similarity. Tri-käla-jïä. Tri means three, and käla means time. Time is experienced by three ways: past, present and future. Time limitation, past, present and... Whenever you speak of time, it is past, present or future. So, the sages in those days were tri-käla-jïä. Tri-käla-jïä means they could understand, they could know what was in the past, what there shall be in the future, and what is at present…” (Çréla Prabhupäda, Çrémad-Bhägavatam lecture, verse 12.2.1, San Francisco USA March 18 1968)

C hapter 10 a truly effulgent Sädhu

and Déna Bandhu däsa were in favour of staying. Nimäi Paëòita däsa was in two minds; on one hand, he did not like the harsh conditions of India, and Bhubaneswar was even more austere than all the other places they had visited. However, even after just that one encounter, they were now with that sädhu for whom they had travelled thousands of miles to see. Finally they concluded, they would stay, but that implied changing their travel arrangements. That meant going to Calcutta. Who would want to go to Calcutta and leave Bhubaneswar where a real sädhu, Kåñëa’s representative, Kåñëa’s own man was? It was decided that Déna Bandhu däsa and Nimäi Paëòita däsa would go to Calcutta, and Jagat-pati däsa would stay in Bhubaneswar.

Good Fortune Arises

C hapter e leven

When Good Fortune Arises

Çréla Narottama däsa Öhäkura has said:

ki-rüpe päiba sevä mui duräcära çré-gurü-vaiñëave rati nä haila ämära (Prärthanä 46.1)

“Unless we develop attachment towards the lotus feet of çréguru-vaiñëava, and unless we get their mercy, we cannot develop attachment to the lotus feet of Kåñëa.”

Contact with Such Saintly Persons

Çréla Gour Govinda Swami would always say that good fortune arises when one meets a sädhu:

bhaktis tu bhagavad-bhaktasaìgena parijäyate sat-saìgaù präpyate pumbhiù sukåtaiù pürva-saïcitaiù

“Devotion is born out of the association with devotees [bhagavad-bhakta-saìgena] of the Lord. Contact with such saintly

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persons [sat-saìgaù] is given to those who have accumulated pious merit in previous lifetimes.” (Båhan-näradéya Purana, quoted Haribhakti-viläsa 10.279)

Çréla Bhaktivinoda Öhäkura has written in this regard:

je jena vaiñëava, ciniya loiya adara koribo jabe vaiñëavera kåpä, jähe sarva-siddhi avaçya päiba tabe

“At that time when I learn to properly honour such a pure devotee, recognising his real quality, then I will certainly achieve all spiritual perfection by his mercy.”*

Çréla Gour Govinda Swami would also say by the sädhu’s mercy you will achieve all perfection, vaiñëavera kåpä, jähe sarva-siddhi.

Then he would articulate what is the sädhu’s mercy:

sei se parama bandhu, sei pitä-mätä çré-kåñëa-caraëe yei prema-bhakti-dätä sakala janme pitä-mätä sabe päya kåñëa guru nähi mile, bhajaha hiyäya

“Under ordinary circumstances one’s own father and mother are worshippable, but in every species, one gets a father and mother. Far rarer is to get guru and Kåñëa. The spiritual master can bestow prema-bhakti to those who have attained his mercy; therefore, he is the topmost father, mother, and friend of everyone.” (Caitanya Maìgala, Madhya-khaëòa)

That is, “...The spiritual master can bestow prema-bhakti to those who have attained his mercy...”**

* Kalyana Kalpataru; Part 2: Prarthana Lalasa-mayi, Prayers of Eager Longing. Song 7 –The Pure Devotee, Verse Five.

** Author’s note: Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda has stated that

Good Fortune arises

Lord Caitanya explained to Sanätana Gosvämé:

“If, by good fortune, a living entity develops faith in Kåñëa, he begins to associate with sädhus… When one is encouraged in devotional service by the association of sädhus, one becomes free from all unwanted contamination by following the regulative principles and chanting and hearing...”

(Çré Caitanya-caritämåta, Madhya-lélä 23.9-10)

Lord Çiva, who is a great Vaiñëava (vaiñëavänäà yathä çambhuù) has stated:

païca-bhautika-dehä ye martyaloka-niväsinaù bhagavad-bhakti-rasikä namasyä mädåçäà sadä

“People, like myself should also always bow down to offer respect to them who, although living in the earthly planets, and although possessing material bodies made of the five elements, are expert at always tasting the nectar mellows of pure devotional service [rasam ä-layaà muhur aho rasikä]*** to the Supreme Personality of Godhead.” (Çré Båhad Bhägavatämåtam verse 1.3.54)

to obtain the mercy of çri-guru is a twofold process: 1. follow the guru’s instructions, and 2. to give up one’s independence. ***“… One who enjoys this mellow, is rasika, he tastes this mellow. Kåñëa is rasika, He enjoys this mellow. He is çåìgära-rasaräja, the king of conjugal mellow. You are His sakhä, His friend. So, if you are rasika, then you can answer our question. On the other hand, if you are not rasika, but verasika, then you will not be able to answer our question. We think you are a great paëòita.” Uddhava is a disciple of Båhaspati, who is a paëòita. Uddhava is jïäni-bhakta, and he is also a great paëòita but he is not rasika. Jïäna means dry, there is no mellow. “So, you cannot give an answer to our question. Therefore, we can understand that you may be a great scholar, but you have no knowledge about rasa-çästra. You are completely ignorant of it, anavijïa.” The gopés spoke like this…” (From the publication, Çuddha-näma Bhajana Chapter Three, Part Two, by Çréla Gour Govinda Swami, tvpbooks.com)

Author’s comment: A rasika-bhakta is one who tastes the nectar mellows of pure devotional service. A verasika is one who does not taste the nectar mellows of pure devotional service. The example of a rasika-bhakta is Çré Çukadeva Gosvämé. Çréla Gour Govinda Swami was definitely rasikä.

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Undoubtedly, these three very conditioned souls from Australia had come across, by very good fortune, a great personality. They were covered over by illusion; their so-called previous guru had fallen down and they had no shelter. However, their great good fortune had arisen as they had come across a rare and unique type of sädhu.

durlabho mänuño deho dehinäà kñaëa-bhaìguraù taträpi durlabhaà manye vaikuëöha-priya-darçanam

“For the conditioned souls, the human body is most difficult to achieve, and it can be lost at any moment. But I think that even those who have achieved this human life rarely gain the association of pure devotees, who are dear to the Lord of Vaikuëöha.” (Çrémad-Bhägavatam 11.2.29)

ata ätyantikaà kñemaà påcchämo bhavato ‘naghäù saàsäre ‘smin kñaëärdho ‘pi sat-saìgaù çevadhir nåëäm

“Therefore, O completely sinless ones, I ask you to kindly tell me what the supreme good is. After all, even half a moment’s association with pure devotees within this world of birth and death is a priceless treasure for any man.” (Çrémad-Bhägavatam 11.2.30)

Cry Before Kṛṣṇa

In the words of our beloved Gurudeva, Çréla Gour Govinda Swami, if you really want to find a sädhu then this is what you have to do:

Çréla Gour Govinda Swami: Cry before Kåñëa! Only He can help you find a sädhu, you cannot recognise a sädhu by yourself. If

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you are serious, then cry before Him. Mahäprabhu has taught us this:

ayi nanda-tanuja kiìkaraà patitaà mäà viñame bhavämbudhau kåpayä tava päda-paìkajasthita-dhülé-sadåçaà vicintaya

“O nanda-tanuja, son of Nanda Mahäräja, I am Your kinkara, Your servant. Somehow or other I have fallen here in this dreadful ocean of material existence and I have been drowning from time immemorial. But I want to serveYou. How can I serve You? How can I become a speck of dust at Your lotus feet? Please help me.”

You Cannot See a Sādhu

Çréla Gour Govinda Swami: Just cry. Without the help of sädhu, you cannot approach Kåñëa. You cannot even utter Kåñëa’s name. When you cry like that, Kåñëa who is there in your heart as Paramätmä will say, “Oh! Now he is crying for Me.” Then He will make an arrangement!

This is the proper way. If you try to recognise a sädhu by your own effort, you will be cheated. You cannot see a sädhu. You have no vision at all. You see only all that is outward and external. You cannot see the real thing. There are many persons who are only outwardly sädhus, but you will be enchanted by their external activities: ‘Oh, he is a great sädhu! Yes, he is producing gold!’ A real sädhu is one who is completely absorbed in Kåñëa, day and night, twenty-four hours. He knows Kåñëa. He is with Kåñëa. He can give you Kåñëa. But you cannot see him as you have no vision. You can only cry for Kåñëa from the core of your heart not externally, internally. He will make arrangement for you to meet such a sädhu.

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You Will Feel Some Spontaneous Attraction From the Core of Your Heart

When you meet such a person you will feel some spontaneous attraction from the core of your heart. That attraction is the proof. It is a fact that it is rare, but if you are really crying for it then Kåñëa can make an arrangement. It is impossible for you, but nothing is impossible for Kåñëa...”

The Happiness of All Beings

As it is stated by Çré Vasudeva to Çré Närada Muni:

bhütänäà deva-caritaà duùkhäya ca sukhäya ca sukhäyaiva hi sädhünäà tvädåçäm acyutätmanäm

“The activities of demigods lead to both misery and happiness for living beings, but the activities of great saints like you, who have accepted the infallible Lord as their very soul, result only in the happiness of all beings.” (Çrémad-Bhägavatam 11.2.5)

Hear Hari-kathā from a Living Source

Now in the Amåta Väëé, by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda it is stated:

“…Lord Çré Hari is the transcendental Absolute Truth situated beyond the material creation. There is no way to meet with that transcendental object, the Supreme Lord, other than to hear about Him. Discussions about Vaikuëöha emanating from the lotus mouths of pure devotees, have extraordinary potency. When these transcendental sound vibrations enter our ears, our consciousness is awakened and we become Kåñëa conscious. This is because these vibrations descend from Vaikuëöha into this world to help

When Good Fortune arises

us. Discussions about this material world only help us go to hell. Çré Caitanya-candra came to this world to tell us about the realm of Vaikuëöha. However, due to our misfortune, the teachings of this most merciful personality do not enter our ears. Those who are fortunate can understand Mahäprabhu’s teachings. If we want to become fortunate, we must develop the propensity to serve. Then Vaikuëöha topics and teachings will enter our ears and we will understand them. We must try to make spiritual advancement from our present position by hearing enlivening discourses from living sources, bona fide Vaiñëavas. The moment we stop hearing hari-kathä from real devotees, the moment we stop serving them, the Lord’s illusory energy, mäyä, will immediately swallow us. Thus, it is our duty to give attention to wherever actual hari-kathä is being discussed. Our constitutional propensity will be revived if we hear hari-kathä from a living source through service-inclined ears. Then we will be able to realise or see the Supreme Lord in our purified hearts. We can realise the Supreme Lord only by aural reception. Apart from hearing, there is no way to attain Godhead…”*

Our Empiric Judgment Can Never Grasp

The Difference Between the Two Performances

“…Öhäkura Bhaktivinoda did not want us to go to the clever mechanical reciter of the mundane sound for obtaining access to the transcendental name of Kåñëa. Such a person may be fully equipped with all the written arguments in explanation of the nature of the divine name. But if we listen to all these arguments from the dead source the words will only increase our delusion. The very same words coming from the lips of the devotee will have the diametrically opposite effect. Our empiric judgment can never grasp the difference between the two performances. The devotee is always right. The non-devotee in the shape of the empiric pedant is always and necessarily wrong. In the one case, there is always present the substantive truth and nothing

* Amåta Väni: Nectar of Instructions of Immortality by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda. Translated from Bengali by Bhumipati däsa. Adapted and Published by Éçvara däsa.

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but the substantive truth. In the other case there is present the apparent or misleading hypothesis and nothing but un-truth. The wording may have the same external appearance in both cases. The identical verses of the scriptures may be recited by the devotee and the non-devotee may be apparently misquoted by the non-devotee but the corresponding values of the two processes remain always categorically different. The devotee is right even when he apparently misquotes, the non-devotee is wrong even when he quotes correctly the very words, chapter and verse of the scriptures…”*

The Living Bhāgavata

In the words of Çréla A. C. Bhaktivedanta Swami Prabhupäda:

“…So, if one does not take or does not surrender unto the living bhägavata, he cannot understand Çrémad-Bhägavatam…” **

And, receiving the message from the living source, the living bhägavata, means the living, walking, talking, breathing, speaking Vaiñëava sädhu. The bhakta-bhägavata.

You Will be Called a Quack

“…Äcärya cannot be manufactured, self-made. No. He must come down from the disciplic succession. He is äcärya. You have to approach such äcärya who is coming in disciplic succession.

It is not that, ‘If I like, I can go to a guru; if I don’t like, I can learn the books at home and learn everything.’ No, that is not

* From an article called “Öhäkura Bhaktivinoda” (Part 1) by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda. From The Harmonist, December 1931, Volume 29, Number 6, Published in Rays of The Harmonist, Volume 1, Number 2, Kartika 1997.

** Quoted Çrémad-Bhägavatam 2.3.23—June 20, 1972, Los Angeles. Author’s comment: There are two Bhägavatas, 1. the book bhägavata (or grantha-bhägavata) and 2. the living bhägavata, who is the living, breathing, walking, talking sädhu who introduces you to the çastra. Please see Çré Caitanya-caritämåta, Ädi-lélä verses 1.99 & 1.100; and Çré Caitanya Bhägavata, Antya-khaëòa verse 3.532.

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possible. Practically... Just like if you purchase some medical book and study at home, and if you begin to practice, you will be called a quack…” (Bhagavad-gétä lecture, Bombay, 5 October 1973, by Çréla A. C. Bhaktivedanta Swami Prabhupäda)

Select a Spiritual Master Not by Seeing - but by Hearing

“…My Guru Mahäräja, my spiritual master, used to say that you have to select a spiritual master not by seeing but by your ear, but by hearing. And you don’t select a spiritual master who has got a very good hair or beard or some very beautiful feature, ‘Oh, he is a very good, nice looking.’ No. You must hear. Tad viddhi praëipätena [Bg. 4.34]. Çruti. The whole process is çruti. The Vedas are called çruti. The ear has to aural reception…” (Bhagavad-gétä 4.24-34, August 12, 1966, New York, by Çréla A.C. Bhaktivedanta Swami Prabhupäda)

By Good Fortune Faith Is Awakened

Therefore Çréla Bhaktivinoda Öhäkura, has stated,

“…This initial association with a great soul is also called association with the guru by hearing. By good fortune, at this time faith is awakened. When faith is awakened, one endeavours for devotional service. Then it is essential for one to take shelter of the lotus feet of a guru. In this way by good fortune persons with undeveloped intelligence become intelligent and take shelter of the lotus feet of a guru…” (Çré Bhaktyäloka, Chapter Ten)

C HAPTER TWELVE

Humility Personified Sitting Before Us

C hapter t welve

Humility Personified Sitting Before Us

Çréla Gour Govinda Swami: Generally, those who are pure devotees, paramahaàsas, mahä-bhägavatas, are very, very great and yet also humble persons. They are like Bhagavän. They are on the same level as Bhagavän but they think themselves even lower than a blade of grass in the street. That should be our attitude.

In the Çré Caitanya-caritämåta it is stated:

‘sarvottama’ äpanäke ‘héna’ kari mäne

“Although a pure devotee’s standard is above all, he still considers himself to be in the lowest stage of life.”

(Madhya-lélä 23.26)

And Çréla Gour Govinda Swami did not waste any time at all:

kåñëa-sambandha vinä käla vyartha nähi yäya

“Not a moment should be lost. Every moment should be utilised for Kåñëa or connected with Him.”

(Madhya-lélä 23.22)

A lw A ys E mbr A c E d

by K åñë A

The three new visitors from Australia spent the rest of the day meeting the local devotees. In the evening, they went to take darçana of Çréla Gour Govinda Swami who was sitting and chanting Hare Kåñëa on his porch. Having numerous questions, they humbly questioned him on different philosophical points.

As is quoted in the Çré Caitanya-caritämåta:

sarva-deça-käla-daçäya janera kartavya guru-päçe sei bhakti prañöavya, çrotavya

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

Listen to Him Explain the Process

There are three instructions mentioned here:

1. to approach a bona fide spiritual master.

2. to question him about devotional service.

3. to listen to him explain the process.

This is the main point, “...listen to him explain the process...”

It is very elementary. However, these are the beginning steps for a novice in spiritual life and they were following the recommended process. This point was not commonly preached to neophyte devotees. They had approached Çré Çrémad Gour Govinda Swami; now they were enquiring and hearing from him about the process of bhakti.

The word upaniñad means ‘to sit closer to the sädhu so as to hear with greater clarity’. By sitting close to the sädhu, one may hear and then one may learn. This is the process enunciated in the

Vedas from time immemorial. This is part of a timeless and age-old process, not something new but very ancient.

From the Lips of a Bona Fide Devotee

The process is to hear directly from the lips of a living sädhu, not from a record player, or tape player, [CD or DVD in more recent times]* as explained specifically by Çréla Prabhupäda:

“...A gramophone will not help...” ... “...you must approach a person who is life living Bhägavata...” (Rome, Çrémad Bhägavatam 1.2.3 lecture May 27, 1974)

“...through the mouth of the devotees...” “...not gramophone — through the mouth of, through the lips of real devotee...” (July 8, 1975 6.1.24, Chicago)

“…If you simply become a gramophone speaker, then it will not be effective. Gramophone or tape record speaker, that will not be. You must be live speaker…”

(Room conversation Mauritius, October 5, 1975)

“…Hearing must be from sädhu, from devotee, from the lips of the devotee. Just like Çukadeva Gosvämé was speaking to Mahäräja Parékñit…” (Room conversation Mauritius October 5, 1975)

“…one may very submissively receive the orders of the Lord in the Bhagavad-gétä or Bhägavatam from the lips of a bona fide devotee…” (Çrémad Bhägavatam 1.5.36 purport)

From the Lotus Lips of Śrī Gurudeva

In Çréla Prabhupädera Upadeçämåta (now titled Amåta-väëé), Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda has said:

* Author’s note: In the time of Çréla A.C. Bhaktivedanta Swami Prabhupäda there were records and record players, cassette tapes and cassette players. There were no CDs (origin 1980s), DVDs (origin 1990s) or mp3s (origin late 20th Century).

A lw A ys E mbr A c E d

by K åñë A

“...One will have to hear with faith the kathä of Bhagavän coming from the lotus lips of Çré Gurudeva. There is no other way to know Çré Bhagavän...”

He was so Thoughtful, so Humble, so Considerate and so Approachable

Nimäi Paëòita däsa: It was just like having humility personified sitting before us; he was just like the host of the temple. Guru Mahäräja (Çréla Gour Govinda Swami) was so considerate towards us neophytes that since we did not speak the local language and most of the Oriya devotees did not speak English, he would send (on different days) whatever disciples could speak some English just to talk with us; they would come over to us and they would converse about Bhubaneswar, what was happening in the BBT, the Guru Gouranga Press, the printing and translation of the books, the construction, etc. Although he was the Mahant of the temple - the Mahäräja, the GBC, the guru, being carried on a chair to class every day by four men - he was so thoughtful, so humble, so considerate and so approachable! It was truly an amazing experience. In all our years of serving within ISKCON, we had never come across someone with such a rare and unique personality.

Recommendation for Initiation

Then Déna Bandhu däsa declared, “I am going to take initiation from Çréla Gour Govinda Swami, I am going to ask him”. Jagat-pati däsa also mentioned that he wanted to take initiation. They had all already decided to take initiation and shelter of Guru Mahäräja, by just reading the letters that they had received from him and on the strength of the discussions they had previously had with Laguòé prabhu on their prospective guru ’ s life. Déna Bandhu däsa had met him in 1987 and had spent some days in Bhubaneswar. However, it was when coming into close proximity with Çréla Gour Govinda Swami, that it became very obvious to them that they had actually found their spiritual master.

They appreciated that letters of recommendation would be necessary from senior devotees in order to be accepted for initiation, so they had requested a senior devotee in Australia, Jayadharma däsa, to write such a letter for them, which he duly obliged.

He Is Always Transcendentally Situated

The next day was Saturday, 25 March 1989, they heard their first class from His Divine Grace Çréla Gour Govinda Swami:

“…One who is a servant in the true sense of the term must be on the same platform as Hari. Otherwise, how can he serve Hari? If Hari is on the transcendental platform and you are on the material platform, how can you approach Him? How can you serve Him? This is the question. Therefore, one who is really an äcärya, a guru, spiritual master, he is always transcendentally situated. He is on the same platform as Hari. He comes down here to this material platform to uplift the conditioned souls, to take away the conditioned souls from the imprisonment of mäyä. He has that power…” (Lecture on Çrémad-Bhägavatam 7.7.12 - Bhubaneswar)

The Guru Is a Premī-bhakta

“…If a guru is not bona fide, if he is not spiritually very powerful, if he has not developed an intimate relationship with Kåñëa, why will Kåñëa listen to him? In other words, I may say that if the guru is a premé-bhakta* then he is eligible to take a conditioned soul to the lotus feet of Kåñëa. Kåñëa listens to him. Otherwise not. This is most important. Who is a real guru? One who has developed this loving relationship with Kåñëa. He only loves Kåñëa. This is most important…” (Lecture on Çrémad-Bhägavatam 7.7.12Bhubaneswar)

“…The guru is not an ordinary person. He is very powerful. The guru is rädhä-priya-sakhé, a dear girl companion of Çrématé Rädhäräëé. The business of the sakhés is to unite Rädhä and Kåñëa

* Premé-bhakta means who has developed pure love of Kåñëa.

lw A ys E mbr A c E d by K

åñë

in the grove of Våndävana. Gurudeva, the spiritual master, is one of the sakhés. It is out of his causeless mercy that he has come down here, to this material plane to deliver the conditioned souls from this prison house of mäyä…”

(Lecture on Çrémad-Bhägavatam 7.7.12 - Bhubaneswar)

Or a Manifested Representation of Śrīla Nityānanda Prabhu

In the Çré Caitanya-caritämåta it is also written:

“…In all the ancient literatures of devotional service and in the more recent songs of Çréla Narottama däsa Öhäkura, Çréla Bhaktivinoda Öhäkura and other unalloyed Vaiñëavas, the spiritual master is always considered either one of the confidential associates of Çrématé Rädhäräëé or a manifested representation of Çréla Nityänanda Prabhu…” (Ädi-lélä 1.46, purport by Çréla A.C. Bhaktivedanta Swami Prabhupäda)

Jagat-pati däsa: Well, I can honestly say that after that one class, I was truly shocked, and amazed. In that one class, that went for about three hours, I learnt more than my previous eight years as an aspirant on the path of bhakti. I was truly impressed.

Nimäi Paëòita däsa: Before that we were under the impression that we had in our possession some knowledge but then realised that it was really very insignificant. After listening to that first class by His Divine Grace which contained so much siddhänta, many doors were opened for us. Guru Mahäräja began to reveal to us the bhakti-siddhänta-sindhu - the ocean of the conclusions of devotional service.

The next day Sunday, 26 March 1989, Dina Bandhu däsa and Nimäi Paëòita däsa went to Calcutta to change their airline tickets. Jagat-pati däsa stayed behind in Bhubaneswar. He had several audiences with Çréla Gour Govinda Swami. On one occasion Jagat-pati däsa gave the photos of Laguòi däsa brahmacäré with

the cows at the New Govardhana farm to Guru Mahäräja. He was so happy to see his old friend, even if it was only in photos. On another occasion, Jagat-pati däsa showed him the letter of recommendation for initiation from Jayadharma däsa for the three of them. Çréla Gour Govinda Swami asked him, “You all want to be initiated?” To which Jagat-paté däsa replied, “Yes”.

Çréla Gour Govinda Swami said, “Well, with this letter of recommendation from my godbrother Jayadharma Prabhu I can initiate you. I gladly accept you as disciples. Initiations will take place on Räma-navami, which is in three weeks.”

However, when Déna Bandhu däsa and Nimäi Paëòita däsa arrived back from Calcutta they were somewhat surprised that Jagat-pati däsa had asked for initiation on their behalf, as they wanted to ask Çréla Gour Govinda Swami themselves.

Jagat-pati däsa: So, I walked out of Guru Mahäräja’s room very happily because I could understand, ‘Now I am going to be initiated’. When Dina Bandhu däsa and Nimäi Paëòita däsa returned from Calcutta, I informed them about my request to take initiation from Guru Mahäräja. They eagerly asked me about Gurudeva’s reply who had very kindly accepted me. Moreover, since all three names were on the recommendation letter, I asked for all three of us. Although they were shocked and surprised that I had asked for initiation on their behalf they were delighted to be accepted. I told them, “Anyway he is going to initiate us and initiations are in three weeks on Räma-navamé”. Déna Bandhu däsa commented, “It is worth waiting for. Imagine the classes we have just heard we will get the opportunity to hear such classes over the next three weeks approaching Räma-navamé.

At last, their search was over. During the next three weeks, battling the harsh Indian climate became bearable because they had the opportunity to hear Çréla Guru Mahäräja give class daily and then in the late afternoon they could go and associate with him. He would converse with them like a well-wishing friend

A lw A ys E mbr A c E d by

K åñë A

and a father. They all understood that initiation is not the end of spiritual life, but only the beginning. In the words of Çréla A. C. Bhaktivedanta Swami Prabhupäda:

“…Initiation means beginning. Not that immediately after initiation one becomes perfect…” (New Vrindavan, 4 June 1969)

In the evenings at the temple, there would be ärati followed by a Bhagavad-gétä class given by one of Çréla Gour Govinda Swami’s Oriya disciples. A different disciple would speak each night, and Guru Mahäräja would sit in the audience, just listening. At the end, he would pose questions if he felt there was a need. The whole mood was very, very pleasant, even though they were living in the middle of a construction site, where there was banging, hammering, concreting and the hustle and bustle of the construction workers. Even when Çréla Gour Govinda Swami gave class there was always a hammering noise in the background as the construction workers were chipping away at the concrete. Nevertheless, the atmosphere was very, very transcendental, and spiritually surcharged. The three Australians were quite looking forward to the day of initiation. These were very exciting times.

The Transcendental Host

Jagat-pati däsa: One of the most interesting points that impressed me was that Çréla Gour Govinda Swami treated us just like normal people; He was not thinking, “I am the big guru and you are going to be my little disciples”. Of course, in reality, that was the actual situation, but he just treated us like normal people. I was really ill and he said to me, “There is a cook* cooking for me in the next hut because I am not well either, and he cooks specially for me, no ghee, no oil, no chilli; just tell him what you prefer and he can cook for you too when he cooks for me”. So, I was thinking, ‘Guru Mahäräja has told me his cook can cook for

* The cook’s name was Sädhu prabhu.

me!’ But I never asked his cook as I did not feel right about it, but Guru Mahäräja was very open, he said, “Yes, you should just go and that boy who is in there cooking for me can cook for you as well; I am sick, you are sick, so whatever you want, just plain capäté, steam vegetables, just tell him”. Guru Mahäräja was quite insistent and this revealed just how merciful he really was. It was quite amazing, and even on the first encounter when we went into his room, he treated us as guests. He was a transcendental host. It was not that, “Here come three neophyte devotees (which we were) and I am such an advanced devotee”, (which he was, of course), but he never intimated that.

The mode of an advanced Vaiñëava is extremely humble, whereas the less advanced aspiring Vaiñëava is deluded into thinking to be highly advanced [utsahan-mayi: enthusiasm connected with mäyä]. As previously quoted:

‘sarvottama’ äpanäke ‘héna’ kari mäne

“Although a pure devotee’s standard is above all, he still considers himself to be in the lowest stage of life.”

(Çré Caitanya-caritämåta, Madhya-lélä 23.26)

Many great äcäryas, in a mood of profound humility, have felt that they are very insignificant indeed. In the writings of Çréla Kåñëa däsa Kaviräja Gosvämé, Çré Caitanya Mahäprabhu, Çréla Rüpa Gosvämé, Çréla Sanätana Gosvämé, and spoken by Çréla A. C. Bhaktivedanta Swami Prabhupäda and our beloved Gurudeva Çréla Gour Govinda Swami, the following is established:

Śrīla Kṛṣṇa Dāsa Kavirāja Gosvāmī

A bona fide sädhu never thinks that he is a great saintly person. As in the case of Çréla Kåñëa däsa Kaviräja Gosvämé the author of the Çré Caitanya-caritämåta:

A lw A ys E mbr A c E d by

K åñë A

jagäi mädhäi haite muïi se päpiñöha puréñera kéöa haite muïi se laghiñöha

“I am more sinful than Jagäi and Mädhäi and even lower than the worms in the stool.”

mora näma çune yei tära puëya kñaya mora näma laya yei tära päpa haya

“Anyone who hears my name loses the results of his pious activities. Anyone who utters my name becomes sinful.”

emana nirghåëa more kebä kåpä kare eka nityänanda vinu jagat bhitare

“Who in this world but Nityänanda could show His mercy to such an abominable person as me?”

(Çré Caitanya-caritämåta, Ädi-lélä 5.205-7)

Śrī Caitanya Mahāprabhu

Çré Caitanya Mahäprabhu Himself, has said with regard to personal humility:

prabhu kahe—çuna, çrépäda, ihärakäraëa guru more mürkhadekhi’ karilaçäsana

“Çré Caitanya Mahäprabhu replied to Prakäçänanda Sarasvaté, ‘My dear sir, kindly hear the reason: My spiritual master considered Me a fool, and therefore he chastised Me.’”

(Çré Caitanya-caritämåta, Ädi-lélä 7.71)

mürkha tumi, tomära nähika vedäntädhikära ‘kåñëa-mantra’ japa sadä,—ei mantra-sära

“‘You are a fool,’ he said. ‘You are not qualified to study Vedänta philosophy, and therefore You must always chant the holy name of Kåñëa. This is the essence of all mantras, or Vedic hymns.’”

(Çré Caitanya-caritämåta, Ädi-lélä 7.72)

Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī

Çréla Rüpa Gosvämé and Çréla Sanätana Gosvämé considered themselves lower than Jagäi and Mädhäi because they had taken service in the court of the meat eaters (mleccha-yavanas). And, owing to the fact they had even changed their names to Dabira Khäsa and Säkara Mallika respectively. They felt themselves divorced from brahminical society.

jagäi-mädhäi haite koöé koöé guëa adhama patita päpé ämi dui jana

“We two are millions and millions of times inferior to Jagäi and Mädhäi. We are more degraded, fallen and sinful than they.”

(Çré Caitanya-caritämåta, Madhya-lélä 1.196)

mleccha-jäti, mleccha-sevé, kari mleccha-karma go-brähmaëa-drohi-saìge ämära saìgama

“Actually, we belong to the caste of meat-eaters because we are servants of meat-eaters. Indeed, our activities are exactly like those of the meat-eaters. Because we always associate with such people, we are inimical toward the cows and brähmaëas.”

(Çré Caitanya-caritämåta, Madhya-lélä 1.197)

mora karma, mora häte-galäya bändhiyä ku-viñaya-viñöhä-garte diyäche pheläiyä

“The two brothers, [Säkara Mallika and Dabira Khäsa], very humbly submitted that due to their abominable activities they

A lw A ys E mbr A c E d by K åñë A

were now bound by the neck and hands and had been thrown into a ditch filled with abominable, stool-like objects of material sense enjoyment.” (Çré Caitanya-caritämåta, Madhya-lélä 1.198)

Śrīla A. C. Bhaktivedanta Swami Prabhupāda

The symptoms of a devotee are meekness and humility. Therefore, a devotee should not be proud of his acquisitions. Although spiritually very advanced, he will always remain meek and humble. The principle of true humility is naturally felt by all advanced Vaiñëavas, as Çréla Kaviräja Gosvämé and all the other äcäryas have taught us by personal example. Çréla A. C. Bhaktivedanta Swami Prabhupäda wrote in the preface of the Bhagavad-gétä:

“...If I have any credit in this connection, it does not belong to me personally, but it is due to my eternal spiritual master, His Divine Grace Oà Viñëupäda Paramahaàsa Parivräjakäcärya 108 Çré Çrémad Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja Prabhupäda...”

Then in 1936, he wrote:

“...Personally, I have no hope for any direct service for the coming crores of births of the sojourn of my life, but I am confident that someday or other I shall be delivered from this mire of delusion in which I am at present so deeply sunk. Therefore, let me with all my earnestness pray at the lotus feet of my divine master to allow me to suffer the lot for which I am destined due to my past misdoings, but to let me have this power of recollection: that I am nothing but a tiny servant of the Almighty Absolute Godhead, realised through the unflinching mercy of my divine master. Let me therefore bow down at his lotus feet with all the humility at my command...” (Offering to Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, 13 February 1936)

Çréla Bhaktivinoda Öhäkura has written:

‘ämi ta’ vaiñëava, ei buddhi haile, amäné nä ha ’ba ämi pratiñöhäçä äsi’, hådaya duñibe, haibo niraya-gämé

“If I think ‘I am a Vaiñëava,’ then I will never become humble. My heart will become contaminated with hope of receiving honour from others, and I will surely go to hell.”

(Kalyäëa-kalpa-taru - Kåpä Kara Vaiñëava Öhäkura - verse 2)

Çréla Gour Govinda Swami, when quoting this verse would always say, “...If I think that I am a Vaiñëava, then a demon has entered into me...” A real Vaiñëava feels himself lower than the lowest. They are always meek and mild. They are the personification of tåëäd api sunécena, taror iva sahiñëunä, amäninä mänadena, kértanéyaù sadä hariù. (Çikñäñöaka verse 3)

This mood of utter humility effervesced in Çréla Gour Govinda Swami. It did not go unnoticed by the three lost souls from Australia. They heard in one of the very first classes Çréla Gour Govinda Swami quote this verse [‘ämi ta’ vaiñëava, ei buddhi haile, amäné nä ha ’ba ämi] from Çréla Bhaktivinoda Öhäkura. He made the above statement and then said: “…we are not Vaiñëavas, we are aspiring Vaiñëavas…”

Śrīla Gour Govinda Swami

In fact, in one question and answer period, Çréla Gour Govinda Swami said:

Devotee: Just see, some more cheating is going on! (laughter) I was told that sädhus were very mahätmä, broadminded, not … Çréla Gour Govinda Swami: Ä-re bäbä, I am not sädhu! This person, he is cheating me. I am not sädhu at all. I am not Vaiñëava at all.

A lw A ys E mbr A c E d by

K åñë A

jagäi mädhäi haite muïi se päpiñöha puréñera kéöa haite muïi se laghiñöha

“I am worse than a worm in stool. I am more sinful than Jagäi and Mädhäi.” So why are you saying I am sädhu? He is cheating me, you see?

Devotee: I had come with so much hope. I did not expect such miserliness.

Çréla Gour Govinda Swami: Now you have become hopeless? Why do you carry such hope, coming to such a sinful person seeing him as sädhu? Why are you so hopeful? You should first understand and be able to recognise, “Yes well, who is a real sädhu and where is he? And I will go there.” So, you have come to the wrong place. Isn’t it?

Devotee: I have been everywhere, and everywhere there was one sign pointing to here. (laughter) I couldn’t find anywhere, and everywhere there was some sign. I have been all around the world searching.

Çréla Gour Govinda Swami: Then, do you have the vision to see? You are going searching only? “Let me search here, search there, and search there.” You see there is a story about those who depend on their material senses, especially this eye. The eye is a powerful sense. If I can see it with the eye then I will believe it. Seeing is believing. So, I am going out, wandering the world, and I am searching, searching, searching for a sädhu. In spite of this, how can you find him? Do you have the vision? Can you see him? Those who depend on their material-vision-eye are cheated.

C HAPTER THIRTEEN

Walking & Seeing by Hearing

Walking &

Seeing by Hearing

During this period, as previously mentioned, Çréla Gour Govinda Swami was unable to walk, so he had to be carried to the class by four men, one holding onto each leg of the wooden chair in which he would be seated and speak from. He made comical remarks about his inability to walk and then laughed at his own condition. He would say that he was crippled and could not walk, contrary to what the doctor thought. The doctor felt that he could walk and should begin each day by walking little by little. However, Çréla Gour Govinda Swami felt as though he could not and did not want to make any attempt, no matter what the doctor said. At the end of the class, four devotees would carry him back to his room on his chair.

Nimäi Paëòita däsa: It took around seven to ten days before Gurudeva attempted to walk after the insistence of the doctor advising him to persevere in his struggle to gradually acclimatise the feeling and co-ordination of movement. Consequently, he began to gradually take some steps with the help of two disciples, one on either arm and himself, holding onto his walking stick.

by K åñë A

The three Australians and Nruhari däsa witnessed his first steps. Déna-bandu däsa pulled out his camera and took photos, and when Çréla Gour Govinda Swami saw him taking pictures he began to smile. Many Oriya devotees were also present and were pleased that he was at least attempting to walk, as it would strengthen the muscles in his legs. He walked very slowly around the inside perimeter of what was to be the courtyard of the guesthouse.

He started walking once or twice a day, after which he would return to his room and sit on the front porch. Devotees would gather around him and would pose questions to which he would answer accordingly. Some devotees were asking questions just to keep Gurudeva speaking, and this is how the evening darçanas began. On some occasions, he would go for an afternoon drive in the temple jeep.

That Jeep

Nimäi Paëòita däsa: That jeep was a ‘bomb’, ‘literally a bomb’. It was falling apart, but Guru Mahäräja went in it, he did not seem to care about its condition and about the external appearance: the jeep was what Kåñëa had supplied and that is what he would use. And he was certainly not going to buy another vehicle; that was not the way to spend Kåñëa’s money, especially with the temple construction still incomplete. Guru Mahäräja had actually worked out how much rice he could eat, so many grams of rice; and how much däl he could eat, so many grams of däl, and how many capätés he could eat (maybe two). And he said to the Temple President, “…this is all I need, do not waste any more money on me for prasäda, put the rest towards the construction and book publication. No fancy prasäda…”

Two points

Nimäi Paëòita däsa: There were two points in my mind: First point, I was convinced that Guru Mahäräja should come to

Australia and preach and that it would solve all the local problems. ISKCON Australia was suffering! With such a sädhu visiting the temples, the atmosphere would become so much more conducive to the path of bhakti. Just to see a Vaiñëava sädhu is very important for a conditioned soul. My second point was that I really felt that we should begin Guru Mahäräja’s life story for all to read, because his life was extraordinary, to say the least, and a prime example of living bhaki. A real devotee, a genuine guru.

I wanted to do it, but I did not ask Guru Mahäräja at that time, as we were new and total novices, even though we had been in the movement for many years. I thought that we had finally met a real sädhu and that it would be good for all ISKCON devotees to read and learn about him, and to have his personal association. It would be very purifying for everyone. I had the desire to write his life story, from the very first time I came to Bhubaneswar. Also, I wanted him to come to Australia so that he could ‘resurrect’ ISKCON Australia spiritually. All would benefit by his association:

mukhaà karoti väcälaà panguà laìghayate girim yat kåpä tam ahaà vande çré-guruà déna-täraëam

“I offer respectful obeisances unto my spiritual master by whose mercy the lame can cross over mountains and the dumb can speak eloquently.”

The Greatest Wealth in this World

öhäkura vaiñëava-pada avanéra su-sampada çuna bhäé haïä eka mana äçraya laiyä bhaje täre kåñëa nähi tyaje ära saba mare akäraëa

“The lotus feet of the saintly Vaiñëavas are the greatest wealth in this world. O my dear brothers! Please listen attentively. One

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who takes shelter of the Vaiñëava and worships Kåñëa, is never forsaken by Kåñëa. Others die without reason.”

vaiñëava-caraëa-jala prema-bhakti dite bala ära keha nahe balavanta vaiñëava-caraëa-reëu mastake bhüñaëa binu ära nähi bhuñaëera aìta

“The water that has washed the feet of a Vaiñëava gives divine strength to a person engaged in loving devotional service. Nothing else is more powerful than this. The dust of the feet of the Vaiñëavas upon my head is the only decoration needed at the time of death.”

tértha-jala pavitra-guëa likhiyäche puräëe se saba bhaktira pravancana vaiñëavera pädodaka sama nahe ei saba jäte haya väïcchita püraëa

“The purifying qualities of the water of the holy places are mentioned in the Puräëas and in every discourse on bhakti. However, the water from the feet of a Vaiñëava cannot be compared with water from even the holy places. One’s desires are fulfilled by taking this water.”

vaiñëava-saìgete mana änandita anukñana sadä haya kåñëa-para-saìga déna narottama kände hiyä dhairya nähi bändhe mora daçä kena haila bhaìga

“By associating with the Vaiñëavas, one feels blissful discussing the topics of Lord Kåñëa. Becoming impatient due to forgetfulness of Kåñëa, Narottama däsa thus laments.” (From Präthanä, Song 43, Vaiñëava-mahimä, The Glorification of the Vaiñëavas, by Çréla Narottama-däsa Thäkura)

“…There is no way to connect ourselves with the transcendental object except by aural reception…”*

“…The moment we have no protector, the objects around us will turn into enemies and attack us. Our only protector is harikathä, spoken by genuine devotees…”**

“…Only those who are constantly engaged in glorifying the topics of Hari are sädhus. Only those who are always busy in the Supreme Lord’s service are sädhus. Only those who aim all their endeavours at pleasing Kåñëa are sädhus. Only those who have no business other than to serve Kåñëa are sädhus…”***

The Dust from the Lotus Feet of the Vaiṣṇavas

vaiñëava-caraëa-reëü bhüñana kariyä tanü

jähä haite anübhava haya märjjana haya bhajana sädhu-saìge anükñaëa ajïäna-abidyä-paräjaya

“One should decorate the body with the dust from the lotus feet of the Vaiñëavas, because, by this, one can achieve transcendental realisations. By constantly associating with the devotees, one’s cultivation of devotional service is purified, and one can conquer nescience.” ****

The Path of Seeing by Hearing

Nimäi Paëòita däsa: Really, all we had to do was follow his effulgence, hear his hari-kathä and encourage others to come

* Amåta Väëé - Nectar of Instructions for Immortality, 108 Essential Instructions, Number 16, by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

** Amåta Väëé - Nectar of Instructions for Immortality, 108 Essential Instructions, Number 17, by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

*** Amåta Väëé - Nectar of Instructions for Immortality, 108 Essential Instructions, Number 35, by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

**** Çré Prema Bhakti-candrikä, Çré Vaiñëava Mahimä - The Glories of the Vaiñëava, by Çréla Narottama-däsa Thäkura, Text 5.

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and have his divine association. This was to be our main service now. Not that anyone had told us to do this, but it was a natural progression. Çréla Gurudeva was introducing us to information that was right there in front of us, but we previously were not able to see. Hence, çruta-ékñita pathaù [SB. 3.9.11], one must hear and then one will see. Or in the words of our beloved Gurudeva, “...the path of seeing by hearing...”

You Enter the Lotus of Our Hearts By Taking this Path

Çréla Viçvanätha Cakravati Öhäkura interprets the words çrutekñita-pathaù [SB. 3.9.11] in a slightly different manner in his Särärtha-darçiné commentary:

ädau guru-mukhät çrutaù paçcäd ékñitaù säkñät-kåtaç ca panthä yasya saù | yena pathä tvaà håt-sarojam äyäto ‘si tam | panthänaù sädhana-bhakti-prakäräù ta eva suñöhu paricinvantéiti dhvaniù | ato yasya tat-präptécchä vartate sa tata eva panthänaà paricinotv ity anudhvaniù |

“‘O Lord, the way to reach you must first be heard from the guru; then it can be seen and directly realised. You then enter the lotus of our hearts by taking this path.’ The suggestion is that these devotees perfectly recognise the ways and means of the devotional path. The further suggestion is that if we wish to attain the Supreme Lord, then we too must try to gain knowledge of that path.”*

Nimäi Paëòita däsa: So, we were hearing from the guru and the path was starting to become clear, gradually but surely. Before this the truth had been very much obscured to us.

* Please see Appendix Four.

The spiritual master must begin to remove the darkness and open the eyes of the disciple with the torchlight of knowledge. For this reason, one offers their respects to the guru with the following verses:

In the Skanda Puräëa it is said:

‘gu’ çabda ‘sty andhakärasya ‘ru’ çabdas tan nirodhakah andhakära-nirodhatväd guru ity abhidhéyate (Skanda Puräëa)

“The word ‘gu’ means darkness and the word ‘ru’ means that which dispels the darkness…” Therefore, the guru dispels the darkness of the disciple.

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

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

tat-padaà darçitaà yena tasmai çré-gurave namaù

“I pay my humble obeisances to the spiritual master who has shown me that supreme truth.”

In the words of our beloved Gurudeva, Çréla Gour Govinda Swami, as a warning to others, “…if you have not delivered yourself why are you trying to deliver others…” Therefore, he would say the safe position is to always remain a disciple – sadä-çiñya thäki.

C HAPTER FOURTEEN

Unless the Teacher Comes Personally

Unless the Teacher Comes Personally and Speaks and Teaches, How Can the Students Understand? The Student Does Not Teach Himself.

If we Associate with a Living Source

1. What is a devotee’s business?

Answer: It is a devotee’s business to remain in touch with the Absolute Truth twenty-four hours a day. If we associate with a living source, a Vaiñëava, and hear hari-kathä from him, we will certainly develop faith in the Supreme Lord and awaken our propensity to serve Him. If we wish to become devotees, we must associate with Vaiñëavas. Associating with and fully surrendering to Vaiñëavas removes our impediments. The Vaiñëava’s duty is to make his companions and dependents fearless, free from anxiety, happy, and to deliver all conditioned souls from mäyä’s hands. It is a Vaiñëava’s business to induce all materialistic living entities to become inclined toward the Supreme Lord. This is real compassion. Our spiritual success is guaranteed if we are honest in our dealings with Vaiñëavas, hear attentively from them, and lead

by K åñë A

our lives according to their instructions. Only then can we be said to be taking advantage of their association.*

It was not until the Australian devotees had arrived in Bhubaneswar and began hearing the classes by Çréla Gour Govinda Swami that they gradually realised that everything they had read and learned before started to become more apparent with a much deeper understanding with realisations from a very elevated and profound perspective. It was not until the pieces of the spiritual jigsaw puzzle began to fit together, that they realised that their previous knowledge was very shallow. Day by day, as they heard the sädhu speak, the philosophy of bhakti started becoming alive. A basic thread wove its way through the classes - a gradual unfolding of inspiration and understanding. Çréla Gour Govinda Swami spoke on a variety of topics, and the underlying, consistent point to understand was: Unless the teacher comes personally, speaks and teaches, how can the students understand? This is the general rule. As stated by Çréla Bhaktivinoda Öhäkura in his Çré Bhaktyäloka, Chapter Ten, we follow the general rule not the exception to the rule.

Furthermore, Çré Çukadeva Gosvämé speaks the ÇrémadBhägavatam, to Parékñit Mahäräja. This serves as our example: the guru is present and the disciple is present. This follows the general rule. Additionally, Çré Süta Gosvämé, hears the Çrémad-Bhägavatam from Çukadeva Gosvämé and then he speaks what he has heard from the living guru, or physical guru to the sages at Naimiñäraëya.

In the commentary of Çréla Viçvanätha Cakravati Öhäkura, on the Çrémad-Bhägavatam, verse 1.2.3. He writes:

“…Çukadeva became the guru of all the sages such as Närada and Vyäsa who were seated in the assembly of Parékñit and taught them Bhägavatam as if it had not been heard before. The

* Amåta Väëé - Nectar of Instructions for Immortality, Part one, Association, first question, by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

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Bhägavatam must be taught to them as well. The Tattva-sandarbha has pointed this out…”

Närada Muni, Çréla Vyäsa and Parékñit Mahäräja all heard from the living source.

The student does not teach himself. This is a fundamental principle, and for neophytes, it is their reality. They were beginning to understand that Çré Çrémad Gour Govinda Swami, through his classes, was instructing them in the siddhänta of pure bhakti, which they could then practically apply. Previously, it had all been theoretical at best, mere book knowledge with a shallow understanding. However, it was now reaching a point where they could grasp some of the deeper aspects of the philosophy. The primary point is: There has to be a teacher who is qualified as a bona fide guru, a sad-guru. This point shone through with great clarity. In theory, they were well acquainted with this verse from the Bhagavad-gétä:

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

“Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realised soul can impart knowledge unto you because he has seen the truth.” (Bhagavad-gétä 4.34)

In order to practice these teachings, three instructions are recommended:

1. praëipätena - approaching a spiritual master or full surrender.

Çréla Gour Govinda Swami: In order to know the science on the three tattvas: éça-tattva, jéva-tattva, and mäyä-tattva, one must approach a bona fide guru - sa gurum eväbhigacchet: [MU 1.2.12].

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Bona fide guru means he knows tattva. He has heard it from his guru in the disciplic succession by the hearing process.

2. paripraçnena - submissive enquiries or honest inquiry.

3. sevayä - the rendering of service.

Spiritual Truth Is Realised Only Through Aural Reception

by Çréla Bhaktisiddhanta Sarasvaté Gosvämé Prabhupäda

“…The spiritual master’s words, which come down in disciplic succession, are accepted only by those with service-inclined ears. Whatever we hear in our day-to-day life we have to assess with our senses: this is true or false? But I have no way to understand what my spiritual master explains to me except through my ears. Since spiritual knowledge is beyond the reach of the senses, it is a mockery to even try to use our senses to discover it. Just as a bull whose nose is pierced with a six-cubit rope cannot reach the green grass hundreds of thousands of yojanas away, or a dwarf cannot touch the moon, so it is futile to try to measure spiritual subjects with senses conditioned by material faults. If I cannot grasp something, it means that at present, I am not qualified to understand it. Had it been accessible to my senses I would certainly have tried for it. But it is a waste of time to make such an endeavour. We will not be able to find the real truth using our logic and argument. Rather, whatever we hear from the mouth of the spiritual master we will have to understand through praëipäta, full surrender, paripraçna, honest inquiry, and sevä, service. The word praëipäta indicates that we should not be inattentive while hearing the guru ’ s words; in other words, we should hear with full attention. That transcendental object that my senses could not comprehend is accessible only through the ears. Whatever I have heard while sitting at the lotus feet of my spiritual master is the only access I have to reality. There is no other way to know reality except praëipäta, attentive hearing. Paripraçna refers to the honest inquiry a disciple makes of his spiritual master. When we ask a question, we should not have asked it with some

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hidden motive, already planning not to follow the answer we are given. To ask questions like a sceptic is not an honest inquiry. To ask questions while controlled by false pride, thinking we already know the answer, is also not honest inquiry. If we simply make a show of honest inquiry and then do not hear submissively, then the answer we receive will simply create a revolution in the heart and cause many more questions. Asking questions like this is also not a part of honest inquiry…” *

The Personal Service of the Pure Devotee Is Essential

“The personal service of the pure devotee is essential for understanding the spiritual meaning of the words of Öhäkura Bhaktivinoda. The Editor of this Journal, originally started by Öhäkura Bhaktivinoda, has been trying to draw the attention of all followers of Öhäkura Bhaktivinoda to this all-important point of his teachings.

“It is not necessary to try to place ourselves on a footing of equality with Öhäkura Bhaktivinoda. We are not likely to benefit by any mechanical imitation of any practices of Öhäkura Bhaktivinoda on the opportunist principle that they may be convenient for us to adopt.

“The guru is not an erring mortal whose activities can be understood by the fallible reason of unreclaimed humanity. There is an eternally impassable line of demarcation between the saviour and the saved. Those who are really saved can alone know this.

“Öhäkura Bhaktivinoda belongs to the category of the spiritual world-teachers who eternally occupy the superior position.”†

* Extract from a lecture delivered at Çré Saccidänanda Maöha, in Cuttack, on the occasion of installing the Deity of Çréman Mahäprabhu, 9 July 1927.

† By Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, excerpt from Öhäkura Bhaktivinoda, The Harmonist, December 1931, vol. XXIX No.6.

by K åñë A

The Transcendental Journey

This is the personal relationship between the disciple and guru in very simple terms, marking the very beginning of the transcendental journey for the disciple.

The disciple sits in front of the spiritual master and receives the truth through aural reception, because the spiritual master is tattva-darçinaù, a seer of the truth. The truth is Çré Kåñëa. As simple as it appears, it came to life when they sat in front of Çréla Gour Govinda Swami and heard from him, who was the living sadhu, speaking. Therefore, one needs to associate with and meet the spiritual master, asking him, “…what service may I do for you Gurudeva...” This is the general rule.

Mix with Them, Talk with Them and Take Lessons from Them

In this regard Çréla A. C. Bhaktivedanta Swami Prabhupäda has written:

“...or He sends His representative, the spiritual master, or pure devotee. This is also the planned activity of the Supreme Personality of Godhead. They come to canvass and educate, and thus a person in the illusory energy of the Supreme Lord gets a chance to mix with them, talk with them and take lessons from them, and somehow or other if a conditioned soul surrenders to such personalities and by intimate association with them chances to become Kåñëa conscious he is saved from the material conditions of life...” (Çrémad-Bhägavatam 4.21.27 purport)

In the above passage there are four main criteria:

1. To mix with them.

2. Talk with them. [Means meeting the guru].

3. Take lessons from them.

4. Intimate association with them.

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Thus, the emphasis for the conditioned soul is to meet the living representative of Çréman Gauränga Mahäprabhu, in the line of the sampradäya and become connected. These were the main, fundamental teachings of Çréla Gour Govinda Swami to all who came to listen.

As written in the Çrémad-Bhägavatam 1.2.18:

nañöa-präyeñv abhadreñu nityaà bhägavata-sevayä bhagavaty uttama-çloke bhaktir bhavati naiñöhiké

“By regularly hearing the Bhägavatam and by rendering service unto the pure devotee, all that is troublesome to the heart is practically destroyed, and loving service unto the glorious Lord, who is praised with transcendental songs, is established as an irrevocable fact.”

Then in his commentary Çréla A. C. Bhaktivedanta Swami Prabhupäda has written:

Here is the remedy for eliminating all inauspicious things within the heart which are considered to be obstacles in the path of self-realisation. The remedy is the association of the Bhägavatas...

There are two types of Bhägavatas, namely the book Bhägavata [grantha-bhägavata] and the devotee Bhägavata [bhakta-bhägavata]...

A devotee Bhägavata is as good as the book Bhägavata because the devotee Bhägavata leads his life in terms of the book Bhägavata and the book Bhägavata is full of information about the Personality of Godhead and His pure devotees, who are also Bhägavatas. Bhägavata book and person are identical...

The devotee Bhägavata is a direct representative of Bhagavän, the Personality of Godhead...

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So, by pleasing the devotee Bhägavata one can receive the benefit of the book Bhägavata....

And to understand these effects practically, it should be noted that by such sincere association of the Bhägavatas one is sure to receive transcendental knowledge very easily, with the result that he becomes fixed in the devotional service of the Lord...

The more progress is made in devotional service under the guidance of the Bhägavatas, the more one becomes fixed in the transcendental loving service of the Lord.

The messages of the book Bhägavata, therefore, have to be received from the devotee Bhägavata, and the combination of these two Bhägavatas will help the neophyte devotee to make progress on and on.

Bliss and Satisfaction Saturate Their Pure Minds

Nimäi Paëòita däsa: Gurudeva spoke on the importance of the grantha-bhägavata, the book bhägavata, and the bhakta-bhägavata, the devotee bhägavata. Again, this was a revelation to us. No one emphasised this in Australia, and I had not heard this concept anywhere in ISKCON. The bhakta-bhägavata, explains the granthabhägavata. It was a whole new learning experience for us.

Çréla Gour Govinda Swami: The bhakta-bhägavata speaks such pure, powerful, energetic kåñëa-kathä which is endowed with such spiritual energy! They roar like a lion, not ‘meow meow’ like cats! No! Roaring like lions! Such spiritual strength and energy is generated!”1

Nimäi Paëòita däsa: It was a far cry from our previous experiences of classes that we were attendng in Australia. Many of these were interlaced with mundane sources, modern media and fortunately on some ocassions, a small number of philosophical points from Çréla Prabhupäda.

Unless the teaCher Comes personally

In his Çré Çré Bhägavatäñöakam, Çré Rasikänanda Prabhu* has written:

“I always pray to and offer my daëòavats to all the Bhägavatas [exalted pure devotees of the Lord or the bhakta-bhägavata], who are like honeybees drinking nectar from the sweet lotus feet of Çré Govindadeva. By relishing the nectar of the most exalted love for Kåñëa they have renounced the material world and become absorbed in unalloyed devotion to the Lord. Bliss and satisfaction saturate their pure minds. Premä illuminates their faces. They forever enjoy swimming in the ocean of nectar churned from hearing kåñëa-kathä.”

“Even though dharma [religiosity], artha [economic development], käma [sense gratification] and mokña [liberation]† fall down at their lotus feet offering service, the Bhägavatas simply neglect them. They do not even glance at these allurements. Miseries are unknown to them. Tasting the nectar of love for Kåñëa, they see the vast, trouble-filled ocean of material existence as insignificant to cross as the water contained in a calf’s hoof print. I always pray to and offer my daëòavats to all the Bhägavatas.”

“They have independently and firmly bound the lotus feet of Kåñëa with the powerful rope of their topmost prema. Although continually looking, Lord Brahmä and Çiva never attain the lotus feet of Kåñëa, the Lord of the Vraja gopés. But the Bhägavatas (exalted pure devotees of Kåñëa) are always in bliss from drinking the intoxicating nectar flowing from Govindajé’s lotus feet. I always pray to and offer my daëòavats to all the Bhägavatas.”

“They give pleasure to Brahmä, all the Vaisnavas, and everyone in the universe. By Kåñëa’s desire they take the form of ordinary humans and come to earth in order to liberate the conditioned souls. Their appearance brings good fortune to the material world.

* Please see Appendix Six for a brief biography of Çré Rasikänanda Prabhu.

† The five types of liberation (mokña): sayujä (merging with the Lord, which is completely unacceptable for Vaiñëavas), sälokya (equal facility to live on the same planet with the Lord), särñöi (equal possession of opulence like the Lord), sämépya (equal association with the Lord) and särüpya (equal bodily features as the Lord).

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And their lotus feet provide a boat for the living entities to cross over the ocean of repeated birth and death, I always pray to and offer my daëòavats to all the Bhägavatas.”

“Simply seeing the devotees gives a taste of nectar, stops the saàsära-cakra (cycle of repeated birth and death), and cuts the hard knot of material attachment. Honouring the water from their lotus feet destroys the three-fold miseries. Talking with them increases one’s love for Çré Kåñëa, the hero of Vraja. I always pray to and offer my daëòavats to the Bhägavatas.”

“Overwhelmed with ecstatic love, their bodies are always radiant, their hair standing on end. Streams of loving tears continually wash their lotus faces. Moment to moment they enjoy spiritual happiness. Dancing blissfully and with voices choked in loving emotions, they loudly sing the glories of Çré Kåñëa, the Lord of the gopés. I always pray to and offer my daëòavats to the Bhägavatas.”

“Relishing kåñëa-premä is their only vow. Their hearts are always softened by remembering Kåñëa’s lotus feet, the reservoir of bliss. Because Kåñëa floods their hearts; gentle smiles adorn their beautiful faces. They please everyone by their divine qualities. They are grateful to all and reservoirs of ever flowing mercy. I always pray to and offer my daëòavats to the Bhägavatas.”

“Even in dreams they never forget Kåñëa for a moment. With pure unalloyed devotion they are completely devoted to the Supreme Lord Kåñëa. They are joyful abodes of wonderful qualities. They live in this world as incarnations of pure love for Rädhä and Kåñëa. I always pray and offer my daëòavats to the Bhägavatas.”

“One who faithfully reads this prayer will quickly obtain the highest ecstatic love for Kåñëa. The Bhägavatas live in Kåñëa’s heart. And they completely control that gopé-jana-vallabha Çré Kåñëa by their pure love. I always pray and offer my daëòavats to the Bhägavatas.” (Çré Çré Bhägavatäñöakam - Prayers praising pure devotees, by Çré Rasikänanda Prabhu)

Unless the teaCher Comes personally

You Must Approach a Person Who Is a Life Living Bhāgavata

The following are excerpts from lectures by Çréla A. C. Bhaktivedanta Swami Prabhupäda:

“...This is the secret. Unless one is svänubhävam, self-realised, [and his life] is bhägavata, he cannot preach Bhägavata. That is not... That will not be effective. A gramophone will not help. Therefore, Caitanya Mahäprabhu’s secretary, Svarüpa Dämodara, recommended, bhägavata pora giyä bhägavata-sthäne, that ‘If you want to read Çrémad-Bhägavatam, you must approach a person who is life living Bhägavata.’ Bhägavata pora giyä bhägavata-sthäne. Otherwise, there is no question of Bhägavata realisation...” (Çréla Prabhupäda lecture Çrémad-Bhägavatam 1.2.3 lecture May 27, 1974 Rome.)

“...Then what is required? Namanta eva. Just become submissive. Don’t think yourself as very great philosopher, theologist, scientist. Just be humble. ‘My dear sir, just be humble.’ Namanta eva. ‘Then what will be my business? Alright, I shall become humble. Then how I shall make progress?’ Now, namanta eva san-mukharitäà bhavadéya-värtäm. ‘Just hear the message of God.’ ‘From whom?’ San-mukharitäm: ‘through the mouth of the devotees.’ Not professional, not gramophone — through the mouth of, through the lips of real devotee...” (Çréla Prabhupäda lecture ÇrémadBhägavatam 6.1.24 July 8, 1975 Chicago.)

“…Simply if you hear about Him, then you will understand. Then you will understand. So hearing is not very difficult job. But you must hear from the realised soul. That is... Satäà prasaìgän mama vérya-saàvidaù. If you hear from a professional man, that will not be effective. Hearing must be from sädhu, from devotee, from the lips of the devotee. Just like Çukadeva Gosvämé was speaking to Mahäräja Parékñit…” (Çréla Prabhupäda lecture Çrémad-Bhägavatam 2.3.17 June 12, 1972 Los Angeles.)

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“...one may very submissively receive the orders of the Lord in the Bhagavad-gétä or Bhägavatam from the lips of a bona fide devotee...” (Çrémad-Bhägavatam 1.5.36 purport by Çréla A.C. Bhaktivedantana Swami Prabhupäda.)

“…As they have been trained up to rise early in the morning, this will give you spiritual strength. If you simply become a gramophone speaker, then it will not be effective. Gramophone or tape record speaker, that will not be. You must be live speaker. Your living condition should be spiritually, what is called, surcharged…” (Room conversation Mauritius October 5, 1975, Çréla A.C. Bhaktivedantana Swami Prabhupäda)

“…It is never explained in the Vedic literature that the science of God can be understood by the eyes. No…” (Lecture Bhagavadgétä 13.18 - Bombay, October 12, 1973)

“...One has to hear the message of Godhead from the lips of the pure devotee of the Lord or Äcärya...” (Çréla Prabhupäda Letter to Kåñëa däsa, Calcutta October 6, 1970)

“…One should not be simply intent on consulting books …” (Çrémad-Bhägavatam 5.5.14 purport)

“...If one wants to learn the meaning of Çrémad-Bhägavatam, one must take lessons from a realised soul. One should not proudly think that one can understand the transcendental loving service of the Lord simply by reading books. One must become a servant of a Vaiñëava. As Narottama däsa Öhäkura has confirmed, chäòiyä vaiñëava-sevä nistära päyeche kebä: one cannot be in a transcendental position unless one very faithfully serves a pure Vaiñëava. One must accept a Vaiñëava guru (ädau gurv-äçrayam), and then by questions and answers one should gradually learn what pure devotional service to Kåñëa is. That is called the paramparä system...” (Çré Caitanya-caritämåta, Antya-lélä 7.53 purport Çréla Prabhupäda)

“...You have to hear from the superior person, one who is self-realised. Hearing. Satäà prasaìgän mama vérya-saàvido

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bhavanti håt-karëa-rasäyanäù kathäù [SB 3.25.25]. Satäà prasaìgät. By association with superior devotees...” (Excerpt from Çréla Prabhupäda lecture Bhagavad-gétä 13.24 Bombay, October 23, 1973)*

A Tṛṇād Api Sunīcena Letter

Nimäi Paëòita däsa: Prior to this, the only information that we had had about Çréla Gurudeva was from Laguòé prabhu. Déna Bandhu prabhu and I had previously written to Çréla Gurudeva. He shared with me the contents of the reply that Çréla Gurudeva had written as an answer to him; it was a marvelous letter. The reply by Çréla Gurudeva was couched in humility, full of the mood of ‘tåëäd api sunécena’. This simple letter made a great impression on me and further heightened my appreciation of the unique Vaiñëava qualities of Çréla Gour Govinda Swami.

A Truly Unique Style

When the three Australian devotees attended the first class on the morning of the second day, they were simply astonished as they had never before heard anyone preach or give a class with such momentum and chant the mantras and songs that he sang before class.

Çréla Gour Govinda Swami had compiled a series of verses which glorified Çrémad-Bhägavatam, derived from Çrémad-Bhägavatam, Çré Caitanya-caritämåta and various Puräëas. After singing Jaya RädhäMädhava he would chant these verses in glorification of ÇrémadBhägavatam. This would be followed, when he was in the Western countries, by an introduction to the glories of Çrémad-Bhägavatam in English and this would last for approximately twenty minutes.†

* For a comprehensive list of quotes on this subject, please refer to the publication In the Association of Pure Devotees, Chapters Five & Eight, by Tattva Vicära Publications.

† When Gurudeva went to the USA in 1991, Gurudeva was told in one temple that he had fifteen minutes for the Çrémad-Bhägavatam class. Çréla Gurudeva’s reply was, “…my introduction to the Çrémad-Bhägavatam goes longer than that…” Then he gave a class on this topic: Too Busy to Hear the Çrémad-Bhägavatam

by K åñë A

Then he would begin the Çrémad-Bhägavatam class. Çréla Gour Govinda Swami stated numerous times that before speaking on the Çrémad-Bhägavatam, one must glorify this wonderful scripture.

Singing the verses and songs of the previous äcäryas before and throughout his lectures was a very special feature of his preaching. Whether it be the Çrémad-Bhägavatam class, the Çré Caitanyacaritämåta class or the Bhagavad-gétä class. This unique style of preaching was traditional in India, but unheard of in ISKCON, up until then.

Before Çré Caitanya-caritämåta class he would sing songs by Çréla Narottama-däsa Thäkura glorifying Lord Caitanya, with such mystical tunes and metres that it seemed like it was giving everyone a glimpse of the spiritual world.

Nimäi Paëòita däsa: Listening to the classes was an electrifying experience. Çréla Gour Govinda Swami would chant verses and songs from various scriptures, as well as from Çréla Bhaktivinoda Öhäkura and Çréla Narottama däsa Thäkura. These verses and songs were followed by a chorus from the Oriya devotees. We would then listen and be absorbed in the blissful transcendental atmosphere.

Prior to the Çré Caitanya-caritämåta class, he would sing a song by Çréla Narottama-däsa Thäkura from Prathana: “çré-kåñëacaitanyadeva rati-mati bhave bhaja prema-kalpa-taru-bara-dätä”.*

It was such an uplifting experience; the combination of Guru Mahäräja’s voice, the ecstatic tune, all the devotees responding, with the mådaëgas† and kartäls, ‡ it was absolutely brilliant. It transported me to a whole different world. These melodious songs and rhythms were in a sublime and unique category.

* Author’s note: I remember in 1994 Jayäntakåd prabhu looked at me and said whilst listening to this bhajan, “...this would wake the dead and bring them into the kértana...”

† Mådaëga: a two-headed clay drum used for kértana performances and congregational chanting.

‡ Kartäls: traditional hand cymbals.

C hapter 14

Unless the teaCher Comes personally

Guru Mahäräja could speak for many hours on one topic and it would never appear arduous or too long. The topic remained fresh and enlivening. It was as if he was actually living the information he was delivering from personal experience and not merely from acquired sästric knowledge. The classes were out of this world, and the Oriya devotees were very knowledgeable because they had been listening to Guru Mahäräja for many, many years, and knew many bhajans. It was an absolute revelation. It was as if we had been in a bubble for many years and now Guru Mahäräja was bursting our bubble. That is the effect a sädhu has: he bursts the bubble of your illusion, of your material existence, and fills it with hari-kértana, hari-kathä, kåñëa-kathä.

Finally, these three new devotees in the Bhubaneswar temple were now engaged in hearing the message of the Lord from the lips, through the mouth of a bona fide devotee – a bhakta-bhägavata, and not just a gramophone or tape recorder. This direct hearing was a profound and uplifting experience.

Hear from Sādhus Who Can Cut to Pieces The Bonds of Illusory Affection

Çréla A.C. Bhaktivedanta Swami Prabhupäda describes the glories of hearing from sädhus in his purports in the ÇrémadBhägavatam, which also contains many verses glorifying them.

“…A sage is not, therefore, recognised by sight, but by hearing. One should approach a sädhu or great sage not to see but to hear him. If one is not prepared to hear the words of a sädhu, there is no profit. Çukadeva Gosvämé was a sädhu who could speak on the transcendental activities of the Lord. He did not satisfy the whims of ordinary citizens. He was recognised when he spoke on the subject of Çrémad-Bhägavatam, and he never attempted jugglery like a magician…” (Çrémad-Bhägavatam 1.4.6. purport)

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“...Saints and sages like Vidura approach such foolish men to awaken them to the real situation, but they take such sädhus and saints as parasites of society, and almost all of them refuse to hear the words of such sädhus and saints, although they welcome show-bottle sädhus and so-called saints who can satisfy their senses. Vidura was not a sädhu to satisfy the ill-gotten sentiment of Dhåtaräñöra. He was correctly pointing out the real situation of life, and how one can save oneself from such catastrophies...”

(Çrémad-Bhägavatam 1.13.22 purport)

“...And yet, despite his [Dhåtaräñöra] life of failure, he achieved the greatest of all success in self-realisation by the forceful instructions of a pure devotee [Vidura] of the Lord, who is the typical emblem of a sädhu. The scriptures enjoin, therefore, that one should associate with sädhus only, rejecting all other kinds of association, and by doing so one will have ample opportunity to hear the sädhus, who can cut to pieces the bonds of illusory affection in the material world....”

(Çrémad-Bhägavatam 1.13.29 purport)

mahad-vicalanaà nèëäà gåhiëäà déna-cetasäm niùçreyasäya bhagavan kalpate nänyathä kvacit

“O my Lord, O great devotee, persons like you move from one place to another not for their own interests but for the sake of poor-hearted gåhasthas [householders]. Otherwise, they have no interest in going from one place to another.”

(Çrémad-Bhägavatam 10.8.4)

jïäne prayäsam udapäsya namanta eva jivanti san-mukharitäà bhavadéya-värtäm sthäne sthitäù çruti-gatäà tanu-väë-manobhir ye präyaço’ jita jito’py asi tais tri-lokyäm

C hapter 14

Unless the teaCher Comes personally

“Those who, even while remaining situated in their established social positions, throw away the process of speculative knowledge and with their body, words and mind offer all respects to descriptions of Your personality and activities, dedicating their lives to these narrations, which are vibrated by You personally and by Your pure devotees, certainly conquer Your Lordship, although You are otherwise unconquerable by anyone within the three worlds.” (Çrémad-Bhägavatam 10.14.3)

Therefore, one must be in the association of a bona fide living sädhu-guru. Only then one will receive the ultimate benefit of this human birth. This is the conclusive maxim.

The Classes Were Powerhouse

It was a mystical experience: Çréla Gour Govinda Swami could not even walk because his legs were in a very bad condition at that stage and he was being carried from his hut to the class on a seat, and there he was, giving such powerful classes and singing such wonderful songs glorifying the Vaiñëava äcäryas, Prema Puruñottama Çré Caitanya Mahäprabhu and Çré Nityänanda Öhäkura, the Vaiñëava philosophy and the Çrémad-Bhägavatam. They were simply mesmerised as there was such a magical mood. During that time there were only five Westerners there: Déna Bandhu däsa, Jagat-pati däsa, Nru Hari däsa (who was actually from Africa and spoke French), one European devotee from Sweden, Gopé-känta däsa and Nimäi Paëòita däsa. They were just mesmerised by the chanting and the momentum that were behind the classes, and the fact that everything that Guru Mahäräja spoke was supported by quotes from the çästra; it was a very amazing experience. The classes were powerhouse. Çréla Gour Govinda Swami would speak in Oriya and then in English, so you would have to stay for the whole class, whether English or Oriya because you would miss out if you did not. After class he would

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retire to his hut and translate the Çrémad-Bhägavatam into Oriya. After completing the translation work Srila Gurudeva would then continue his chanting on the front porch of the hut.

C HAPTER FIFTEEN

Guru Tattva

Is the First Step

C hapter F i F teen

Guru Tattva Is the First Step

Çréla Gour Govinda Swami stated in one lecture that Çréla Kåñëadäsa Kaviräja Gosvämé, before compiling the Çré Caitanya-caritämåta, first wrote this verse: vande gurün éça-bhaktän éçam éçävatärakän tat-prakäçäàç ca tac-chaktéù kåñëa-caitanya-saàjïakam

‘I offer my respectful obeisances unto the spiritual masters, the devotees of the Lord, the Lord’s incarnations, His plenary portions, His energies, and the primeval Lord Himself, Çré Kåñëa Caitanya.’ (Çré Caitanya-caritämåta, Ädi-lélä 1.1)

Then he wrote the second, third, and fourth verse etc., fourteen verses in total: the Maìgaläcaraëa. After that, he explained these fourteen verses one by one. The first topic is guru-tattva, vandeguru...” *

* Çré Caitanya-caritämåta, Ädi-lélä 1.45 Bhaktivedanta Manor UK, 29.09.91.

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The Ācāryas Quote Guru Tattva

The first fourteen verses of the Çré Caitanya-caritämåta are on guru – guru-tattva. The whole of the first chapter of the Çré Caitanyacaritämåta is on the topic of the spiritual masters.

In the Çré Hari-bhakti-viläsa by Çréla Sanätana Gosvämé the first Viläsa, which contains 235 verses, is on guru. The second Viläsa contains 253 verses and is on the subject matter of accepting guru and initiation.

In the Gauòéya Kaëöhahära a book prepared by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda as a preaching tool and the fight against mäyä; the first chapter of this book is titled Guru-Tattva (66 verses).

In Çré Kåñëa Bhajanämåta by Çréla Narahari Sarakara Öhäkura, the first chapter is on the subject matter of guru-tattva, and has many references to guru throughout this very informative book.* The beginning of one’s study is what is guru, who is guru, and the symptoms of guru. Guru-tattva is the first step. Without understanding guru-tattva we cannot proceed further as it is the tattva-darçé guru who explains all the tattvas. He inflicts discipline. If our understanding of guru-tattva is not correct, then how can we make any progress? How can we understand the other tattvas?

The next step is that one needs to fully understand the meaning of the term sädhu: What is sädhu-saìga, and who is a real sädhu?

Çréla Bhaktivinoda Öhäkura has written:

* Çré Bhajanämåta (The Nectar of Worship)—a treatise on pure devotion to the Supreme Lord in Sanskrit prose by Çréla Narahari Sarakara Öhäkura, the fortieth branch of the Caitanya tree. A contemporary and intimate associate of Çré Caitanya Mahäprabhu, and the spiritual master of Çréla Locana däsa Öhäkura. Edited and published by Çréla Öhäkura Bhaktivinoda with his Bengali translation in 1899.

C hapter 15 Guru tattva Is the FIrst step

“…The sädhus are always present in the world. Because the non-devotees cannot recognise them, sädhu-sanga has become very rare…” (Jaiva Dharma, Chapter Seven)

Therefore, because one is not able to recognise a sädhu, we hear from those with a poor fund of knowledge regarding the appearance and availability of the bona fide sädhu in this world the term; ‘no one will ever come’, ‘no one will ever come’ …

Also, in Jaiva Dharma Çréla Bhaktivinoda Öhäkura writes “… the sädhu has prema coursing through every vein in his body…” And, “…the sädhu exudes prema from every pore in his body…” Hence the sädhu is effulgent.

Çré Govinda Däsa Kaviräja has written: durlabha mänava-janama sat-saìge taroho e bhava-sindhu re:

“Human life is rarely achieved. Take advantage of it. Associate with saintly persons [sädhu-saìga] and thus cross over the ocean of material existence.”

It is written in the Çrémad-Bhägavatam, verse 11.26.27:

tato duùsaìgam utsåjya satsu sajjeta buddhimän santa eväsya chindanti mano-vyäsaìgam uktibhiù

“For all these reasons, intelligent people reject detrimental association and associate instead with saintly persons. This is because saintly personalities, with their powerful and virtuous instructions, cut unholy, material attachments from the heart and thus dispel all the distress they cause.”

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Çréla Bhaktivinoda Öhäkura has written in Kalyäëa-kalpataru:

saàsära saàsära kare miche gelo käl läbha nä hoilo kichu, ghaöilo jaïjäla

“I spent my time uselessly in worldly affairs without getting any benefit. Rather, I became more entangled.”

However, as quoted above, this is all brought to an end by the association of saintly persons:

“…This is because saintly personalities, with their powerful and virtuous instructions, cut unholy, material attachments from the heart and thus dispel all the distress they cause…”

One Strong Preacher

Nimäi Paëòita däsa: On one occasion we went to meet Çréla Gurudeva and we informed him about the situation in Australia; we were explaining that there were problems, that the whole of the Australian zone was not in too good a shape and that the preaching was very weak. Before we could even finish our presentation, he said that what was needed in Australia was one strong preacher and that it would rectify all the problems. One strong preacher means a real sädhu, Kåñëa’s man. Çré Kåñëa’s representative! That made a lot of sense to us. No one had said it before: “One strong preacher”. It was such a simple solution to the problem.

Çréla Guru Mahäräja spoke with so much weight and conviction and made everything so clear, so simple. Then he began to explain about the uttama-adhikäri devotee and said, “We are only interested to hear from that person who is one hundred percent Kåñëa conscious”, then he said, “No! Actually, one hundred and one percent Kåñëa conscious, otherwise we are not interested. He must be 101% Kåñëa conscious, no question of falling down,” and then he laughed and said, “Guru reform? If one is a real guru there is no question of guru reform”.

Guru tattva Is the FIrst step

Svarūpa-Śakti-Puṣṭa-Parikāra

Empowered by the Internal Energy of the Lord

On another occasion, the three Australians asked Çré Çrémad Gour Govinda Swami about a common practice in the temples in the West that was known as saìkértana. It was actually the collection of monies by the sale of various non-spiritual [mundane] goods, with the argument that if one could collect a lot of money it meant one was ‘empowered’, or even advanced in spiritual life. Or, the more surrendered you were the more money you would collect. Of course, nothing could be further from the truth.

Çréla Gour Govinda Swami’s reply was, “Someone may be able to collect a lot of money by way of such sales and give it to the temple, which is a nice service. That is because of previous sukåté. Someone may collect large sums of money only by his previous sukåté, it has nothing to do with being empowered by Krsna to collect money. Empowerment means svarüpa-çakti-puñöa-parikära, being empowered by the internal energy of the Lord...” No one said this before. No one had ever spoken like this, as far as we knew. Then he said, “...The internal energy of the Lord has three manifestations, sandhiné (existence potency), samvit (knowledge potency) and hlädiné (pleasure potency) and Kåñëa immerses Himself in that hlädiné-çakti. This is empowerment...” He smiled and shook his head from side to side and asked, “any more questions?”

Śrīmatī Rādhikā

Is Kṛṣṇa’s Internal Energy Called Hlādinī

In the Caitanya-caritämåta it is stated:

rädhikä hayena kåñëera praëaya-vikära svarüpa-çakti — ‘hlädiné’ näma yäìhära

“Çrématé Rädhikä is the transformation of Kåñëa’s love. She is His internal energy called hlädiné.”

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hlädiné karäya kåñëe änandäsvädana hlädinéra dvärä kare bhaktera poñaëa

“That hlädiné energy gives Kåñëa pleasure and nourishes His devotees.” (Ädi-léla 4.59 - 60)

Then in Jaiva Dharma, it is written:

“Svarüpa-çakti possesses three intrinsic qualities: hlädiné, the pleasure giving potency; sandhiné, the sustaining potency; and saàvit, the potency of cognisance. They are described in the fourth verse of the Daça-müla-çikñä: sa vai hilädinyäç ca praëaya-vikåter hlädana-ratas tathä samvé-chakti-prakaöita-raho-bhäva-rasitaù tayä çré-sändhinyä kåta-viçada-tad-dhäma-nicaye rasämbhodhau magno vraja-rasa-viläsé vijayate

“Svarüpa-çakti possesses three properties: hlädiné, saàvit, and sandhiné. The transcendental loving exchanges created by the hlädiné-çakti keep Çré Kåñëa captivated in bliss. The sublime amorous desires flowing out of the saàvit-çakti fan the erotic moods, rasa, of Çré Kåñëa. The spiritual realm of Çré Våndävana-dhäma, brilliant and pure, has been manifested by the sandhiné-çakti, as the arena for the eternal loving pastimes. In Çré Våndävana, the self-willed Supreme Lover of Vraja, Çré Kåñëa, remains immersed in the eternal nectar of rasa, the pastimes of divine loving mellows.”*

During this time Çréla Gurudeva mentioned in one of his classes that guru is kåñëa svarüpa-çakti kåñëa puñöa-parikära, which means one who is an eternal associate of the Lord and who is nourished by the internal energy. The three Westerners were extremely impressed by the amount of information he presented. After having been many years in ISKCON, they had never heard anyone speak like this before, ever.

*Chapter Fourteen - Nitya-dharma: Sambandha, Abhidheya and Prayojana by Çréla Bhaktivinoda Öhäkura.

Guru tattva Is the FIrst step

One Must Hear From a Self-Realised Sādhu-Vaiṣṇava-Mahājana

Çréla Gour Govinda Swami spoke many languages: Hindi, Oriya, Bengali, Sanskrit and English. He also had all the çästras in Hindi, Oriya, Bengali and Sanskrit, and could discuss the philosophy in any of these languages as well as in English.

He would give class every morning, despite the fact that the whole place was a construction site with the din of noise and workers in the background. After hearing his lectures for just a few days, these three aspiring devotees could understand that this sädhu was not just speaking theoretically, but from a personally experienced, extremely high spiritual platform. He was a living example. He seemed to know the Australian aspirants better than they knew themselves; it was as if he could see into their hearts. As he spoke, it seemed as though he knew the right medicine for each individual.* Hari-kathä is indeed the right medicine for one and all, provided one hears from the right source; a self-realised sädhu-vaiñëava-mahäjana. They could understand that they had come to the right place and Çréla Gour Govinda Swami was such a self-realised sädhu-vaiñëava-mahäjana.

Various Levels of Speakers

A kaniñöha-adhikäré does not have the realisation as a madhyamaadhikäré or uttama-adhikäré and a madhyama-adhikäré does not have the realisation of an uttama-adhikäré. There are three levels of bhakti: 1. sädhana-bhakti; 2. bhäva-bhakti and 3. prema-bhakti. We should understand that the kaniñöha-adhikäré and the madhyamaadhikäré are on the level of sädhana-bhakti. Bhäva-bhakti** is a very

* Author’s note: Çréla Gour Govinda Swami said in one lecture, “...Sädhu is like a physician, a vaidya, so it is said ‘sädhu-vaidya’. One should take the most powerful medicine of hari-kathä coming from the right source...”

** Author’s comment: As stated by Çréla Viçvanätha Cakravati Öhäkura, in his Mädhurya Kändambéni, Chapter Seven: bhäva is a ray of prema.

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high stage for one who is embodied in this world; however, the goal is prema-bhakti. Uttama includes bhäva and prema. The bhävabhakta is one who is advancing his way on the path of prema. Whereas the premi-bhakta has descended into this material world from the transcendental abode of the Lord to deliver the fallen conditioned souls. Prema-bhakti is the highest principle. Therefore, the best is to hear from an uttama-adhikäré, premi-bhakta.

As stated in the writings of the äcäryas:

“...In this verse, Çréla Rüpa Gosvämé advises the devotee to be intelligent enough to distinguish between the kaniñöha-adhikäré, madhyama-adhikäré and uttama-adhikäré...”

(Nectar of Instruction purport verse 5)

“…A devotee is not subjected to material condition, even though his bodily features may appear materially conditioned. One should therefore not see a pure devotee from a materialistic point of view. Unless one is actually a devotee, he cannot see another devotee perfectly. As explained in the previous verse, there are three types of devotees—kaniñöha-adhikäré, madhyama-adhikäré and uttama-adhikäré. The kaniñöha-adhikäré, cannot distinguish between a devotee and non-devotee. He is simply concerned with worshipping the Deity in the temple. A madhyama-adhikäré, however, can distinguish between the devotee and non-devotee, as well as between the devotee and the Lord…”

(Nectar of Instruction purport verse 6)

The Kaniṣṭha-adhikārī

arcäyäm eva haraye püjäà yaù çraddhayehate na tad-bhakteñu cänyeñu sa bhaktaù präkåtaù småtaù

“A person who is very faithfully engaged in the worship of the Deity in the temple, but who does not know how to behave

hapter 15

Guru tattva Is the FIrst step

toward devotees or people in general is called a präkåta-bhakta, or kaniñöha-adhikäré. (Çrémad-Bhägavatam 11.2.47)

The Madhyama-adhikārī

ésvare tad-adhéneñu bäliçeñu dviñatsu ca prema-maitré-kåpopekñä yaù karoti sa madhyamaù

“The madhyama-adhikäré is a devotee who worships the Supreme Personality of Godhead as the highest object of love, makes friends with the Lord’s devotees, is merciful to the ignorant and avoids those who are envious by nature.”

(Çrémad-Bhägavatam 11.2.46)

çästra-yukti nähi jäne dåòha, çraddhävän ‘madhyama-adhikäri’ sei mahä-bhägyavän

“One who is not very expert in argument and logic based on revealed scriptures but who has firm faith is considered a secondclass devotee [madhyama-adhikäri]. He also must be considered most fortunate.” (Caitanya-caritämåta, Madhya-léla 22.67)

“…The madhyama-adhikäré should be considered to be situated midway in devotional service. The uttama-adhikäré, or highest devotee, is one who is very advanced in devotional service. An uttama-adhikäré is not interested in blaspheming others, his heart is completely clean, and he has attained the realised state of unalloyed Kåñëa consciousness. According to Çréla Rüpa Gosvämé, the association and service of such a mahä-bhägavata, or perfect Vaiñëava, are most desirable...”

(Nectar of Instruction purport verse 5)

“...The scriptures enjoin, therefore, that one should associate with sädhus only, rejecting all other kinds of association, and by doing so one will have ample opportunity to hear the sädhus, who

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can cut to pieces the bonds of illusory affection in the material world...” (Çrémad-Bhägavatam 1.13.29 purport)

“...The kaniñöha-adhikäré is inferior to the madhyama-adhikäré. He has material misconceptions even about hearing topics of Hari… The uttama-adhikäré is capable of delivering one thousand generations of his ancestors, the madhyama-adhikäré is capable of delivering one hundred generations, and the kaniñöha-adhikäré is capable of delivering only four generations....” *

“...Çréla Bhaktivinoda Öhäkura has stated that if one has developed faith in Kåñëa consciousness, he is to be considered an eligible candidate for further advancement in Kåñëa consciousness. Those who have faith are divided into three categories—uttama, madhyama and kaniñöha (first class, second class and neophyte). A first-class devotee has firm conviction in the revealed scriptures and is expert in arguing according to the çästras. He is firmly convinced of the science of Kåñëa consciousness. The madhyamaadhikäré, or second-class devotee has firm conviction in Kåñëa consciousness, but he cannot support his conviction by citing çästric references. The neophyte devotee does not yet have firm faith. In this way the devotees are typed...”

(Çré Caitanya-caritämåta, Madhya-lélä 22.7, purport)

The Uttama-Adhikārī

The Most Advanced Devotee

çré-havir uväca sarva-bhüteñu yaù paçyed bhagavad-bhävam ätmanaù bhütäni bhagavaty ätmany eña bhägavatottamaù

“Çré Havis said: The most advanced devotee [uttama-adhikäré] sees within everything the soul of all souls, the Supreme Personality

* Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, Brähmaëa and Vaiñëava, Harijana-käëòa - section concerning the devotees of Hari.

C hapter 15 Guru tattva Is the FIrst step

of Godhead, Çré Kåñëa. Consequently, he sees systematically everything in relation to the Supreme Lord and understands that everything that exists is eternally situated within the Lord.”

(Çrémad-Bhägavatam 11.2.45)

sthävara-jaìgama dekhe, nä dekhe tära mürti

sarvatra haya nija iñöa-deva-sphürti

“The mahä-bhägavata certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, everywhere he immediately sees manifest the form of the Supreme Lord.” (Caitanya-caritämåta, Madhya-léla 8.274)*

An Uttama-Adhikārī Guru

In the past, they had been initiated by an unqualified guru, which now all appeared to them like a bad dream (a nightmare). That so-called guru was just a ‘ghost’ in their minds as due to his inability to follow the principles of bhakti he had fallen by the wayside. But by some great good fortune, they were now sitting at the lotus feet of a genuine preceptor, a self-realised soul, an uttamaadhikäré guru. **

The Bad Preceptor and the Good Preceptor

Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda describes the bad preceptor and the good preceptor:

“…The pretence of complete submission to the bad preceptor is responsible for the corruptions that are found in the relationship of the ordinary worldly guru and his equally worldly-minded disciples…”

* For additional symptoms of the uttama-adhikäri please see Appendix Nine.

** Author’s comment: When we were in Bhubaneswar for the first time (March-April 1989), we had no idea of the information that was in Volume One, in Two Parts, of this Divine life story of our beloved Gurudeva. Most of this information came to us later.

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“…The good preceptor, although he appears to belong to this world, is not really of this world. No one who belongs to this world can deliver us from worldliness. The good preceptor is a denizen of the spiritual world, who has been enabled by the will of God to appear in this world in order to enable us to realise the spiritual existence…”*

Nimäi Paëòita däsa: We three had been until now in a dilemma, as we had no guru anymore (in reality we had never had one). Our connection to the sampradäya did not exist. I knew I definitely needed a guru. Previously, whilst still in Australia, we were staying with a devotee named Jayadharma däsa and his family on his farm; sometimes we would listen to up to three lectures of Çréla Prabhupäda in the morning, and they were great, and I had personally read the Lélämåta ten times, the Çré Caitanya-caritämåta, and the Çrémad-Bhägavatam, but I knew I needed something else that I had not as yet discovered. So, as Kåñëa advises in the Gétä, we were approaching, enquiring, and willing to serve a self-realised spiritual master. It is said that one should enquire. It was clear to me that I could not make enquiries from a book or a tape or a video, as direct inquiries and their answers can only be obtained from a living person, a bhakta-bhägavata. For me, the pieces of the jigsaw puzzle fell into place when I met His Divine Grace Çréla Gour Govinda Swami, the living sädhu, and heard him speak harikathä.

Our meeting His Divine Grace Çréla Gour Govinda Swami had a profound impact on our spiritual journey. The importance of a living spiritual guide, a realised soul, cannot be overstated in the path of bhakti. Direct guidance, personal association, and the ability to ask questions and receive answers are invaluable aspects of spiritual learning.

* Initiation into Spiritual Life by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda. From volume 26, number 7, of the Çré Sajjana-toñaëé

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Such Truths Cannot Be Realised By

Reading or Argument

yasyeha vartate prétiù kåñëe vraja-vilasini tasyaivätma samädhau tu vaikuëöho lakñyate svataù

“...Vaikuëöha can be naturally perceived through the samädhi of those uttama-adhikärés who have attained love for Kåñëa, who performs pastimes in Vraja. The kaniñöha-adhikärés and the madhyama-adhikärés are not yet qualified in this regard, because such truths cannot be realised by reading or argument. Kaniñöhaadhikärés who consider the scriptures as the only authority and logicians who consider themselves liberated are both unable to advance...” (Çré Kåñëa-saàhitä, Chapter One, verse thirty-four, by Çréla Bhaktivinoda Öhäkura)

Also, in his Çré Kåñëa-saàhitä, Chapter One, verse twenty-nine, Çréla Bhaktivinoda Öhäkura states:

“...The doubtful hearts of the madhyama-adhikärés are always swinging between the material and the spiritual due to their being unable to cross into the realm of the Absolute Truth...” (Çré Kåñëasaàhitä, Chapter One, verse twenty-nine, by Çréla Bhaktivinoda Öhäkura)

Under his Insufficient Guidance

In his commentary on the Nectar of Instruction, Upadeçämåta, Çréla A.C. Bhaktivedanta Swami Prabhupäda writes:

“...A neophyte Vaiñëava or a Vaiñëava situated on the intermediate platform can also accept disciples, but such disciples must be on the same platform, and it should be understood that they cannot advance very well toward the ultimate goal of life

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under his insufficient guidance...” (Commentary on the Nectar of Instruction, Upadeçämåta, by Çréla A.C. Bhaktivedanta Swami Prabhupäda, verse five)

How Do You Approach Him, Pay Respects,

and Ask Questions if The Guru Is Not Physically Present?

Nimäi Paëòita däsa: I was now realising that for our own spiritual benefit, we could not replace the personal association of a Vaiñëava sädhu with anything or anybody else. That was definitely needed in our lives. This does not preclude the activities of reading books, listening to audio lectures, and viewing videos of sädhus speaking, but the personal association of a living sädhu is something very powerful.

However, we should hear from the type of sädhu, whom Kåñëa and all our previous äcäryas, including Çréla Prabhupäda emphatically advise us to approach. By inquiring from such a sädhu you obtain answers, immediately, and here we were, asking many questions, and obtaining many answers.

We had come in contact with a real bona fide sädhu-guru, which is the basic teaching of the Bhagavad-gétä: “meet a tattvadarçé-guru.” If the guru is not physically present, then how do you approach him, pay daëòavats and ask the question, “Gurudeva, how may I serve you?” As our Gurudeva would always say, “…ask a question from the book and see what answer you get…”

Indeed, the personal association of a living, realised spiritual guide is invaluable on the path of bhakti. While reading books, listening to tapes, and watching videos can provide valuable knowledge, the direct guidance, immediate answers, and personal connection that come from interacting with a living sädhu-guru are unparalleled.

This experience highlights the essence of the Bhagavad-gétä’ s teaching about approaching a tattva-darçé-guru. Having the

C hapter 15 Guru tattva Is the FIrst step

opportunity to ask questions, seek guidance, and offer personal service directly to a spiritual master not only deepens one’s understanding but also strengthens the practitioner’s faith and commitment to the spiritual path.

By Questions and Answers

In the Çré Caitanya-caritämåta, Çréla A.C. Bhaktivedanta Swami Prabhupäda states:

“...If one wants to learn the meaning of Çrémad-Bhägavatam, one must take lessons from a realised soul. One should not proudly think that one can understand the transcendental loving service of the Lord simply by reading books. One must become a servant of a Vaiñëava. As Narottama däsa Öhäkura has confirmed, chäòiyä vaiñëava-sevä nistära päyeche kebä: one cannot be in a transcendental position unless one very faithfully serves a pure Vaiñëava. One must accept a Vaiñëava guru (ädau gurv-äçrayam), and then by questions and answers one should gradually learn what pure devotional service to Kåñëa is. That is called the paramparä system…” (Çré Caitanya-caritämåta, Antya-lélä 7.53 purport)

Everyone in this World is in a Dreamlike State Therefore a Guru is Needed to Enlighten Us

Nimäi Paëòita däsa: Over time, I had heard many devotees, including sannyäsés and gurus, give class, but it was nothing like Çréla Gour Govinda Swami. It seemed to me that the centre of our transcendental knowledge had shifted and was now in ISKCON Bhubaneswar. It was as if the fountainhead of all knowledge was in that temple, and we fortunate souls, were hearing it directly from this sädhu.

As we had associated for a period of time with a fallen guru, Gurudeva was especially explaining to us what a real sädhu-guru was, and what his symptoms were. And when you heard Gurudeva speak, it made you feel that you did not know anything. Back

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in Australia, no one could speak on guru-tattva with the depth of knowledge and clarity that Çréla Gour Govinda Swami was displaying. I had not heard anyone in Australia speak on gurutattva and the numerous other tattvas that our beloved Gurudeva spoke on.

Contrary to what they had experienced in the past, His Divine Grace Çréla Gour Govinda Swami, led a very simple life. He did not drive fancy cars; he did not know how to drive a car. He did not ride fancy motorbikes or new scooters, or even bicycles; as he did not know how to ride them either. He did not wear fancy clothes or shoes, or Rolex watches, and he did not play tennis. He was a very simple sädhu whose whole existence was for preaching the glories of the Lord.

When Çréla Gour Govinda Swami gave class and preached, he roared like a lion. He was awakening the conditioned souls of this world who are deeply immersed in the sleeping state of deep ignorance. Everyone in this world is in a dream-like state. There are two states of dreaming: one when we are asleep and one when we are awake. Even in our waking state, we are dreaming, because we are enamoured of the material world, the material body and other material bodies, which are all temporary, and thus we are not awakened to the soul and our eternal spiritual condition.

The material body is inert matter which is controlled by the sad-viñaya-bhoga, the six enemies, the mind and the senses control it and the three modes of material nature (sattvaà rajas tama iti, guëäù prakåti-sambhaväù - goodness, passion and ignorance) control the sad-viñaya-bhoga. Thus, we are all trying to experience the body, which is inert, but how many actually understand the soul? Thus, a guru is needed, sad-guru, the topmost spiritual master is he who can explain the soul and the goal of spiritual life to us, and who can awaken us from this dreaming state that we are in

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Guru tattva Is the FIrst step

even while being apparently awake. He will take us from çraddhä to the ultimate goal prema - puruñärtha-çiromaëi prema mahä-dhana. *

Run to A Spiritual Master for Relief

janana-maraëädi-saàsäranala-santapto dépta-çirä jala-räçim iva upahära-päniù çrotriyaà brahma-niñöhaà gurum upasåtya tam anusarati

“Just as a person whose head is on fire runs towards water, one burning from the fire of material existence—birth, death, old age and disease—must run to a spiritual master for relief. Such a spiritual master must be fixed in the Absolute Truth and well versed in the scriptures. One should approach him with all that is needed for sacrifice, submit to him, and be ready to carry out his every instruction.” (Vedänta-sära 11)

A Genuine Spiritual Master

kåpä-sindhuù su-saàpürnaù sarva-sattvopakärakaù nispåhaù sarvataù siddhaù sarva-vidyä-viçäradaù sarva-saàçaya-saàchettä ‘nalaso gurur äùåtah

“One who is an ocean of mercy, who is fulfilled in all respects, who has all good qualities, who works for the benefit of all souls, who is free from lust, who is perfect in all respects, who is wellversed in the scriptures, who knows the science of Kåñëa, who can remove all the doubts of his disciples, and who is always alert in the service of Kåñëa is known as a genuine spiritual master.” (Haribhakti-viläsa 1.45,46 quoted from Viñëu-çmåti Vacana)

* Author’s note: The emphasis on the simplicity of Çréla Gour Govinda Swami’s lifestyle and his unwavering focus on preaching the glories of the Lord highlights the purity and authenticity of his spiritual path. True spiritual wealth lies in the depth of one’s devotion and wisdom, not in material possessions or external show.

by K åñë A

Çréla Gour Govinda Swami had many wonderful qualities; he was definitely free from lust, as he had given up family life sixteen years prior and never returned to it. Of course, he was not interested in such things from his first days on this earth. He had no interest in making disciples for name and fame, and did not eat much, nor sleep much either; most of his time was taken up with overseeing the construction, translating, preaching and assisting his disciples. His only motivation was to serve guru and Kåñëa and fulfil the three duties his own Gurudeva had left him: to translate his books into Oriya, to complete the temple, Çréla Prabhupäda’s last founded project (108th), and to preach and make his own disciples.

In this way the three lost souls from Australia spent their time in Bhubaneswar in Çréla Gour Govinda Swami’s association, listening to classes in the morning, having afternoon darçana or any other time during the day that they wanted to speak to him, his door was always open. You could always go in, except when he was translating* the books; he liked a little quiet during that time as it was a very important service that Çréla Prabhupäda had ordered him to do. So, you could not see him unless it was very urgent.

Jagat-pati däsa: It was very easy to follow devotional practices when Guru Mahäräja was around; you always felt protected from the full-on onslaught of mäyä [the material energy]; safe and peaceful, because of his personal association. When Guru Mahäräja would go travelling overseas to preach, even though the deities, Çréla Prabhupäda’s mürti, and many devotees were there, the temple seemed very deserted.

* Author’s note: Çré Çrémad Gour Govinda Swami was translating every day a section of the Çrémad-Bhägavatam that was to be then printed in Oriya. However, he was also translating the section of the Çrémad-Bhägavatam which he would give a class on that day to the Oriya devotees, as the class was ahead of the actual translations for the printing. As a matter of fact, he was undertaking two translation works daily.

Tridaëòé Sannyäsé

Çréla Gour Govinda Swami Maharäjä

The front gate of the temple and early construction, above and below.

Devotees farming the Bhubaneswar land and the early construction of the temple in the background above and below.

The early construction of the Kåñëa-Balaräm Temple, above and below.

Çréla A.C. Bhaktivedanta Swami Prabhupada’s bhajan kutir (to the right), and Çréla Gurudeva’s hut (to the left) above and below.

The old kitchen above and below.

Çréla Gour Govinda Swami Maharäjä singing bhajanas prior to his speaking hari-kathä

Çréla Gour Govinda Swami Maharäjä sitting on the porch of his humble residence, the hut, and Çréla A.C. Bhaktivedanta Swami’s bhajan kutir (both were unfortunately demolished in August 2012), above & below.

In those early days the verse was written on the bare concrete wall, top left. This area, when completed, would become the restaurant.

Çréla Gour Govinda Swami Maharäjä.

Çréla Gour Govinda Swami Maharäjä giving class above, below and next page. The classes would go from 2 to 5 hours at a time.

Çréla Gour Govinda Swami Maharäjä, the speaker of the Çrémad-Bhägavatam

Çréla Gour Govinda Swami Maharäjä initiating Déna Bandhu däsa.

Çréla Gour Govinda Swami Maharäjä initiating Jagat-pati däsa.

Gour Govinda Swami Maharäjä initiating Nimäi Paëòita däsa.

The initiation yajïa with Caitanya Candra prabhu on the right performing the ceremony and the initiates to his right.

Çréla

Çréla Gour Govinda Swami Maharäjä in his hut with the three new initiates, who were about to receive their brähmaëa threads.

Çréla Gour Govinda Swami Maharäjä reading from the Çrémad-Bhägavatam, above and below.

Çréla Gour Govinda Swami Maharäjä takes his first steps after the operation, early April 1989.

(left and below)

Çréla Gour Govinda Swami Maharäjä being carried by Advaita Äcärya däsa on his right and Kälakaëöha däsa on his left.

Çréla Gour Govinda Swami Maharäjä inside his hut. This is where he did all his translation work, received guests and dignitaries.

‘çré-guru-caraëa-padma’

Çréla Gour Govinda Swami Maharäjä’s lotus feet.

Çréla Gour Govinda Swami Maharäjä giving class.

Çréla Gour Govinda Swami Maharäjä in the jeep above, below two of the temples main workers; Nikuïja prabhu (left), Niraïjana prabhu (center) and the driver on the right.

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Guru tattva Is the FIrst step

I felt as though Guru Mahäräja’s compassion had no boundaries, because I saw that he embraced everyone who came to him for shelter in his merciful fold. In his heart he wanted to help everyone so much, to give them Kåñëa. To preach to others he would go sometimes without eating and sleeping.

Always be Under the Guidance of a Living Saint

Jayanta Kåt däsa [now Çuddhädvaité Mahäräja]: Çréla Gour Govinda Swami gave us much information. In a nutshell, I would say that what I have learned from his instructions is this:

Transcendental knowledge is transmitted through the guruparamparä and the way to understand it is to please one’s spiritual master. In this domain, it is of paramount importance to always be under the guidance (änugatya) of a living saint, who can confirm or correct one’s understanding and reveal the tattva-vicära, the actual meaning of the scriptures, that one cannot access on one’s own. We accept as nothing less than a revelation of pure and absolute truth the teachings of Çréla Bhaktivinoda Öhäkura and the äcäryas in his dhära or line. However, by studying independently and not under the guidance of a living self-realised sädhu, these books of the pürva-äcäryas, especially the Bhakti-rasämåta-sindhu of Çréla Rüpa Goswämé, the Sandarbhas of Çréla Jéva Goswämé and the commentaries of Çréla Viçvanätha Cakravati Öhäkura and Çréla Baladeva Vidyäbhüñaëa, we will only have access to apara-vicära or the apparent meaning, and not to tattva-vicära, the actual meaning.

Nimäi Paëòita däsa: Our beloved Gurudeva, Çréla Gour Govinda Swami said many times, that we need sädhu-saìga every day. That means sitting at the feet of a self-realised soul and hearing from him. If this is not available to you then there is çästriya-sädhusaìga, the private study of the çastra (sacred scriptures). However, this is secondary to the association of the living sadhu, the living sad-guru - durlabhaù sad-gurur devi.

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The Eight Instructions of Śrīla Bhaktisiddhanta Sarasvatī Ṭhākura Prabhupāda

In a lecture entitled Çiñyatva our beloved Gurudeva mentioned that those who are näma-bhajana-käré, must follow the following eight instructions by Çréla Bhaktisiddhanta Sarasvaté Öhäkura Gosvämé Prabhupäda Mahäräja.

1. First you have to develop complete, unflinching, strong faith in the words of sädhu-çästra-guru.

2. You have to develop greed for the association of a nämatattva-vit sädhu, one who knows näma-tattva and always remain in such association.

3. You should be greedy to hear hari-kathä coming from the lotus lips of such a sädhu. What you have heard, you speak, do kértana according to the order of such sädhu-guru. That is the çravaëa-kértana process.

4. If you follow this, then all your anarthas will be completely destroyed, anartha-nivåtti. Then you, the sädhaka will come to the platform of niñöhä. Niñöhä means no oscillation of the mind because there are no anarthas, no unwanted things, no other desire.

5. anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam änukülyena kåñëänuçélanaà bhaktir uttamä

“‘When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly

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serve Kåñëa favourably, as Kåñëa desires.’ (Caitanya-caritämåta, Madhya-lélä 19.167)

This is the only way to render loving service unto Kåñëa and give Him pleasure. Service is only meant for His pleasure. Then your mind will be fixed in the holy name and at the lotus feet of Kåñëa. This is man-manä bhava. It is niñöhä, aikäntika-niñöhä.

6. Thereby your particular mellow will be revealed to you –whether däsya, sakhya, vatsälya or mädhurya – and based on that mellow, you will constantly be engaged in bhajana. hare kåñëa hare kåñëa kåñëa kåñëa hare hare hare räma hare räma räma räma hare hare

This is sarasika-ruci, ruci based on one’s specific mellow.

7. Then it will be very painful on your part to give up chanting of the holy name, even for a moment. You will feel pain. This is açakti. When you have strong attachment to the holy name you will develop bhäva, bhäva-bhakti. Bhäva comes prior to the rising of pure prema.

8. The last level is prema. When bhäva matures, you develop prema. This is called sthäyi-rati. * (Excerpt from a lecture on Çré Caitanya-caritämåta, Ädi-lélä 11.5-8, on 18.03.1993 by Çréla Gour Govinda Swami)

In this regard, Çréla Bhaktisiddhanta Sarasvaté Öhäkura Gosvämé Prabhupäda Mahäräja has stated:

* Sthäyi: permanent, continuous. Rati: love.

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Whatever I Have Heard While Sitting at The Lotus Feet of My Spiritual Master

“…Rather, whatever we hear from the mouth of the spiritual master we will have to understand through praëipäta, full surrender, paripraçna, honest inquiry, and sevä, service.

“…That transcendental object that my senses could not comprehend is accessible only through the ears. Whatever I have heard while sitting at the lotus feet of my spiritual master is the only access I have to reality. There is no other way to know reality except praëipäta, attentive hearing…”*

* Extract from a lecture delivered at Çré Saccidänanda Maöha, in Cuttack, on the occasion of installing the Deity of Çréman Mahäprabhu, 9 July 1927.

C HAPTER SIXTEEN

An Unparalleled Vaiṣṇava

C hapter S ixteen

An Unparalleled Vaiṣṇava

During this period, a gentleman by the name of Mr. Kamini Mohan Patnaik had come to visit Çréla Gour Govinda Swami. He was in a managerial position of a large company in Bhubaneswar that manufactured fertiliser. This gentleman had also come to the Bhubaneswar land at the time of Çréla Prabhupäda’s stay in early January 1977.

Meeting Śrīla Prabhupāda

Mr. Kamini Mohan Patnaik: In the month of Mägha (January) although spring had started blowing its pleasant, soothing breeze in Bhubaneswar, the nights were still cold. A friend of mine requested me to visit the ISKCON centre at Nayapalli where the ISKCON founder Äcärya, Çréla A. C. Bhaktivedanta Swami Prabhupäda had come to stay for some days amidst his Indian and Western disciples.

At that time Mr. Kamini Mohan Patnaik knew a little about Çréla Prabhupäda from the daily newspapers. Some imaginative ideas had built up in his mind based on certain information such as Çréla Prabhupäda’s magnificent success in preaching Kåñëa

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consciousness in the West. There were also rumours about the CIA’s involvement, and that ISKCON was a trick concocted by the USA to distract the brain and intellect of Indians from the subject of science and technology.* With such misconceived notions in his mind, he accompanied his friend to the ISKCON centre at Nayapalli to meet Çréla Prabhupäda.

Mr. Kamini Mohan Patnaik: This part of Bhubaneswar was then most undeveloped. The area resembled a barren jungle, isolated and lonely except for a few houses. The environment was serene and silent, occasionally interrupted by the sound of vehicles driving by on the National Highway. The time was about 8.00 pm, and the weather was tolerably cold.

When he entered the thatched cottage, he saw Çréla Prabhupäda, an older gentleman sitting on a raised quilt near the backside wall, surrounded by foreign and Indian disciples. He was wearing a high-neck light-coloured long-sleeve coat and holding a saffroncoloured bead bag. He looked very gentle, sober and grave. Whilst holding his japa-mälä, he was speaking with those in the room, mostly in English and sometimes in Hindi.

Mr. Kamini Mohan Patnaik: I do not remember the specific subject that His Divine Grace Çréla Prabhupäda was discussing, but the ingenious style of his narration is still vivid in my memory. In response to any question from the audience, he would reply with quotations from the Bhagavad-gétä and Çrémad-Bhägavatam, and elaborate the answer by asking a disciple to read aloud such and such çlokä from such and such chapter. I liked his way of speaking; his answers, his appearance and also the divine aroma around him, and sat comfortably for some time.

* Author’s note: Of course, nothing could be further from the truth. Çréla Prabhupäda and Çré Çrémad Gour Govinda Swami both appeared in very exalted Vaiñëava families and scrutinising their presentation of the siddhänta and their lives is testament to their purity and life-long commitment to the Gauòéya-Vaiñëava scriptures and the mission of Mahäprabhu.

16 an Unparalleled VaiñëaVa

During the course of the discussion, a foreign lady disciple came in, holding two silver cups on a silver tray. She first offered her humble obeisances to Çréla Prabhupäda and advanced very slowly, with immense reverence towards Çréla Prabhupäda. He took some medicine and a little water from one cup and then washed his fingers and lips with the water from the other cup. At that time, Mr. Kamini Mohan Patnaik noticed that his fingers had jewelstudded golden rings and two golden teeth. Seeing this, he could not reconcile it with his preconceived notions of what a Vaiñëava is. Consequently, he decided to leave after some time, paying his praëäms and he was given a little prasäda. Çréla Prabhupäda was looking at him and smiling, probably noticing his preoccupied state of mind regarding Vaiñëavism.

Meeting Śrīla Gour Govinda Swami

Mr. Kamini Mohan Patnaik: But the merciful behaviour of the Vaiñëavas is inscrutable and inconceivable. His smile, his vision and his appearance, which now I see while reading his invaluable books, attracted me towards him. In his physical absence, I was looking for a Vaiñëava spiritual master to practice the methods for going back to Godhead. After twelve years, in response to my prayer, Çréla Prabhupäda appeared to me in a dream and told me to go and approach Çréla Gour Govinda Swami for çikñä and dékñä.

At the earliest opportunity, he went and paid his obeisances at the lotus feet of Çréla Gour Govinda Swami, who asked him to come every day and listen to the Bhagavad-gétä, Çrémad-Bhägavatam and Çré Caitanya-caritämåta classes. Mr. Kamini Mohan Patnaik began attending the classes immediately to listen to the nectarean kåñëa-kathä of Çréla Gour Govinda Swami.

He Is a Matchless Gift of Śrīla Prabhupāda

Mr. Kamini Mohan Patnaik: Çréla Gour Govinda Swami appeared to me a genuinely true and elevated soul, possessing

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various divine qualities embedded together, making up an unparalleled Vaiñëava personality. He is a disciple of the highest order in the Gauòéya Vaiñëava disciplic succession. He has completely assimilated the philosophy of Kåñëa consciousness. He is a matchless gift of Çréla Prabhupäda, not only for the Vaiñëava community, but also for the whole of humanity at large.

Mr. Kamini Mohan Patnaik received initiation from our beloved Gurudeva on 14 August 1990, Janmäñöamé day. His initiated name is Kåñëa Kisore däsa. There are other examples of devotees who had dreams of Srila Prabhupäda and in the dream, he told them to take initiation from Çréla Gour Govinda Swami. This will be elaborated upon in a future volume.

They are Naturally Humble

sampradäya-vivädeñu bähya-liìgädiñu kvacit na dviñanti na sajjante prayojana-paräyaëäù

“Nourishing love is the living entity’s goal of life. Knowing this, the devotees of Kåñëa do not like or hate external formalities and sectarian conflicts. They remain indifferent to all forms of insignificant bigotry.” (Çréla Bhaktivinoda Öhäkura, Çré Kåñëa Saàhitä, 10.4)

tat karma hari-toñaà yat sä vidyä tan-matir yayä småtvaitan niyataà käryaà sädhayanti manéñiëaù

“The learned devotees of Hari know perfectly well that activities that are pleasing to Lord Krsna are called karma and activities that attract one’s mind to Kåñëa are called knowledge. Keeping this in mind, they engage only in the activities and

C hapter 16 an Unparalleled VaiñëaVa

cultivation of knowledge that nourishes their spiritual lives. They understand that all other activities and knowledge are useless.”

(Çréla Bhaktivinoda Öhäkura, Çré Kåñëa Saàhitä, 10.5)

jévane maraëe väpi buddhis teñäà na muhyati

dhérä namra-svabhäväç ca sarva-bhüta-hite ratäù

“They are naturally humble, fixed in knowledge, and always busy for the welfare of others. Their intelligence is so fixed that even if they suffer various severe pains in their present or future lives, they never deviate from spiritual life.” (Çréla Bhaktivinoda Öhäkura, Çré Kåñëa Saàhitä,10. 6)

Siṁha-guru

Çréla A.C. Bhaktivedanta Swami Prabhupäda’s spiritual master Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda was known as the siàha-guru because of his bold and fearless preaching of the glories of the Supreme Lord Kåñëa. Mäyävädés (impersonalists) would cross the street to avoid confronting the “Lion Guru.” Besides being a courageous preacher, he was ornamented with all divine qualities and filled with ecstatic love of God.

Çréla Gour Govinda Swami Mahäräja was also adorned with all divine qualities and filled with ecstatic love of God. His thunderous voice, which could be heard far and wide, boldly declared that Kåñëa, the beloved of the residents of Vraja, is the only object of all affection. Although he was humility personified, he would very loudly and clearly impress upon one and all to awaken from the ignorant condition of sleeping in the lap of the ugly witch, mäyä.

As an uncompromising sädhu and a tireless preacher of the pure teachings of Çré Caitanya Mahäprabhu, that lion among Vaiñëavas, the great äcärya Çréla Gour Govinda Swami Mahäräja

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equally earns the title ‘siàha-guru’ for his fearless and powerful delivery of the Gauòéya-vaiñëava-siddhänta.

Çréla Gour Govinda Swami was like a lion when he was preaching, however, he was very humble and extremely tolerant in his dealings with others when sitting alone in his room or in private. It is written in the Bhakti-ratnäkara:

“Through Çréla Haridäsa Öhäkura, the Lord taught forbearance [tolerance]. Through Çréla Rüpa Gosvämé and Çréla Sanätana Gosvämé, he taught humility.” (Verse 1.631)

Çréla Gour Govinda Swami was the embodiment of humility and tolerance, and there were two activities he could not commit to:

1. He could not criticise anyone.

As described in the Upadeçämåta, verse five, of Çréla Rüpa Gosvämé. “… pure devotee is free from the propensity to criticise others…” – anya-nindädi-çünya-hådam.

2. He would never glorify himselfHe would not even let others glorify him!

‘sarvottama’ äpanäke ‘héna’ kari mäne

“Although a pure devotee’s standard is above all, he still considers himself to be in the lowest stage of life.” (Çré Caitanyacaritämåta, Madhya-lélä 23.26)

C HAPTER SEVENTEEN

The Strength of The Kṛṣṇa Conscious Spiritual Master

The Strength of the Kṛṣṇa Conscious Spiritual Master

Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda has instructed:

“There is no work as beneficial as serving the spiritual master. Among all kinds of worship, worship of the Supreme Lord is topmost. Service to the spiritual master is superior to service to the Supreme Lord. Unless this conviction is firmly rooted in our hearts, we cannot take advantage of our spiritual master’s association. He is our maintainer and we are his servants.” (63)

“By taking shelter at the lotus feet of the spiritual master, we can become free from illusion, lamentation, and dependence on others. If we aspire to receive our spiritual master’s openhearted blessings, then the spiritual master will award us with auspiciousness.” (64)

“Ordinary spiritual masters cannot save us from death or give us new life. This is why their position as spiritual master is partial. But one who has saved us from the cycle of birth and death and

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helped us realise the eternal truth is the complete and eternal spiritual master.” (65)

“Do not consider the spiritual master an ordinary mortal being. He gives us unlimited life. He is the expert physician to cure our material disease and is our sole benefactor.” (66)

“As long as a person follows the path of argument, he cannot attain the shelter of a spiritual master.” (67)

“If I surrender myself one hundred percent at the lotus feet of that person upon whom the most auspicious Supreme Lord has bestowed all auspiciousness, then he, the spiritual master, awards all auspiciousness to me. If I am deceitful and live a double standard, however, making a show of performing devotional service, then he will also deceive me.” (68)

“It is my duty to completely follow my spiritual master’s instructions, and to live according to the arrangements he has sincerely made for me. This is the symptom of a surrendered soul.”(69)

“If we are so fortunate as to associate with the Lord’s devotees, then all credit goes to the Lord, because He is the one who has provided the opportunity. The Lord makes us realise fearlessness through the spiritual master’s association. The Lord arranges that a suitable spiritual master will appear before us according to our degree of surrender. Those who are truly fortunate will avail themselves of his presence.” (70)

“Gurus who pursue impersonal knowledge, perform fruitive activities, practice mystic yoga, observe severe vows, undergo austerities, are expert in the art of magic, and who cheat, are not fit to be called guru, or ‘heavy’. They are all laghu, light. They are not the jévas’ benefactors, but are envious of themselves and others. Only mahä-bhägavata Vaiñëava gurus are causelessly merciful to the living entities and feel distressed upon seeing the distress of others.” (71)

“The most auspicious activity for human-kind is to become delivered from the clutches of material existence and to enter into Kåñëa’s eternal family. Taking shelter of the spiritual master can free us from mäyä. There is no other way to achieve this freedom.” (75)

“We should live only to be counted among the followers of he, the spiritual master, whose mercy has allowed us to understand the ultimate goal of life, to attain love of God. Otherwise, it is better to die thousands of times.” (79)

“Serving the Lord’s devotee is more profitable than serving the Absolute Truth. We will greatly benefit from serving the spiritual master and the Vaiñëavas. Fallen souls are delivered by engaging in such service.” (96)*

Calcutta

Nimäi Paëòita däsa: While we were in Calcutta (Kolkata) to change our tickets, we stayed at the local ISKCON temple. That morning a senior Indian devotee was scheduled to give class in English, so we stayed to listen to him. Towards the end of his lecture, as he had just started to tell a story to illustrate a point, the püjäré blew the conch shell to announce that greeting the deities was about to begin. So, everyone just arose and went to the altars for deity darçana. This devotee was shocked, “…They blew the conch shell. I could not tell my story...” He was visibly shaken! And I noticed that he was still talking about it at prasädam time and was still disturbed.

Anyway, well, when we returned from Calcutta to Bhubaneswar, while Gurudeva was giving class, the same thing happened: as Gurudeva was speaking, the conch shell was blown. He immediately stopped his lecture, and said, “Now we must greet Kåñëa.” And that was it. The contrast was interesting, to say the least. He was smiling and made no fuss about it. Then he looked

* Amåta Väëé - Nectar of Instructions for Immortality, 108 Essential Instructions, Numbers 63-71, 75, 79, & 96, by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

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at everyone and said, “If I get the chance, I will keep speaking and speaking. No stopping…” And when he spoke it was the highest tattva: tattva-vicära and rasa-tattva-vicära, there was no material consideration, no apara-vicära, what-so-ever.

The Sevaks

In the Bhubaneswar temple at that time, Caitanya Candra prabhu was the temple president and secretary to Çréla Gour Govinda Swami, and was in charge of the correspondence of the, in those days, snail-mail of all Western devotees. Advaita Äcärya prabhu was the vice president and handled the mail of all Oriya devotees. Ätmäräma däsa was in charge of life membership, and Prataparudra däsa was in charge of the BBT and the Guru Gouranga press. Patita Pävana däsa and Gokulänanda däsa both oversaw the construction. Çacénandana däsa* worked in the Government as a tourist development officer, and was the chief negotiator for Gurudeva. Kalakaëöha däsa was doing deity dressing sevä, generally he was dressing Jagannätha. Also, he was giving morning Çrémad-Bhägavatam class when Gurudeva could not give class.** Ujjvala-nélamaëi däsa was the bookeeper/accountant for the temple and Bhupati däsa was the temple treasurer, plus there were numerous others. All these sevaks of Çré Çrémad Gour Govinda Swami, except for Caitanya Candra däsa, Pratäparudra prabhu and Ätmäräma däsa had full time jobs to support their families and performed many hours of service for the temple, every day of the week.

* Çacénandana prabhu (1954-2017), first met Çréla Gour Govinda Swami when he arrived back in Bhubaneswar to begin the construction of the ISKCON Bhubaneswar Temple. He was a student and working part time in a government office. He assisted Çréla Gour Govinda Swami significantly in those very early years, especially before our Gurudeva moved onto the Bhubaneswar land. He was a chief negotiator for our beloved Gurudeva.

** Kalakaëöha prabhu (1959-2017), an early disciple of Çréla Gour Govinda Swami. He wrote the very wonderful Çré Gour Govinda Swami Añöakam. He gave very powerful classes in English, although his first language was Oriya his English classes would impress even Western listeners.

The Construction

The temple was under construction; the deity room was almost completed, but if you walked through it there was no back wall and you could easily walk right outside over a two-story drop. The guesthouse was almost finished, but the funds were trickling in very slowly. Orissa at that time, as has already been noted, was the second poorest state in India hence the collection of funds for building the temple, either by book distribution, or collecting donations door to door or by the life membership program, was slow. Large financial supporters then were few unlike in the larger and wealthier cities such as Bombay (now Mumbai), Delhi, Madras (now Chennai) and Calcutta (now Kolkata). Thus, the construction was at a very slow pace, and it came almost to a complete standstill between 1985 and 1988, much to Çréla Gour Govinda Swami’s dismay, but this was completely out of his control. He had said many times that this was Çréla Prabhupäda’s last founded project and wondered why it was yet still unfinished. But now (1989) the construction was back on track and would soon be completed.

Simple Living and High Thinking

The formula for the construction was: Live simply, Eat simply, go out every day and preach, distribute books and collect donations, and every rupee went to the construction. Previously, in the mideighties, there were other devotees sent to Bhubaneswar from other Indian temples, but they seemed to be collecting money only to eat nicely and not to complete the construction. As Orissa was a very, very poor state in India, it was challenging to collect donations. Therefore, everyone in the temple had to live very simply, which is very good for spiritual life, so as to have enough left from the donations to complete the temple. Çréla Gour Govinda Swami was the picture of austerity and exemplary in following Çréla

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Prabhupäda’s instructions. He was the epitome of the maxim, sädä jévana, ucca vicära - ‘simple living, high thinking’ as he had been following all the principles of bhakti from his very birth.

Purī-dhāma

Nimäi Paëòita däsa: One weekend we decided to visit and experience Puré and Guru Mahäräja had even suggested that we go. However, Nru Hari däsa was not interested in the excursion and said that he would rather stay and listen to Guru Mahäräja speak on the siddhänta. He said, “Gurudeva is here speaking every day, why should I go to Puré?” So, he did not come, so only the three of us as well as one other Western disciple of Çréla Gour Govinda Swami from Sweden named Gopékänta däsa left for Puré.

After one day and one-night there Dina Bandhu däsa and Gopékänta däsa went back to Bhubaneswar because they just wanted to hear Guru Mahäräja. Jagat-paté däsa and Nimäi Paëòita däsa stuck it out for one more day and then went back to Bhubaneswar. Dina Bandhu däsa’s premise was that, “We are here in Puré-dhäma, which is wondeful however, such a sädhu as Çréla Gour Govinda Swami is speaking in Bhubaneswar, so better to go and listen to him.” Thus, the trip to Puré was cut short by all for one reason: to listen to Çréla Gour Govinda Swami.

Change of Names

Nimäi Paëòita däsa: The three of us were accepted by Çréla Gour Govinda Swami but we were wondering about our then spiritual names as we had received them from a non-bona fide guru. We were during that time not called Déna Bandhu däsa, Jagat-paté däsa and Nimäi Paëòita däsa, we had other names, which I have not used here because, as quoted previously, we were not actually initiated.

Çréla Gour Govinda Swami said that he was going to change the three Australians’ names, as they had received them from a non-bona fide guru. He also told them to take off the brähmaëa threads that they were wearing as their brahminical initiation was also not valid and therefore technically had to be taken again. Nimäi Paëòita däsa asked if they should be burned, and Çréla Gour Govinda Swami replied, “No, go and throw them into the ocean, a lake, or a large body of water.” They took off their brähmaëa threads, went to Bindhu-sarovara and Jagat-paté däsa rolled them into a ball around a small stone and threw them into the lake; loaded by the stone they sank to the bottom.

The Kṛṣṇa Conscious Spiritual Master’s Devotional Service

Nimäi Paëòita däsa: That was a load off my mind: no more brähmaëa thread until we took initiation from Çréla Gurudeva. The three of us felt as if a large weight had been lifted from our shoulders. We had to start from scratch and even had to obtain new chanting beads. As described in çästra that if the guru falls, one is left without shelter and guidance and needs to counteract the contamination occurred from accepting such a so-called fallen guru by taking shelter of and re-initiation from a bona fide spiritual master.

The Authorised Conclusion Of the Śāstra

As recommended in the Çré-Kåñëa-bhajanämåta:

“By taking shelter of the strength of the Kåñëa conscious spiritual master’s devotional service, the ill effects or contamination of the previous non-bona-fide spiritual master is counteracted and destroyed. These activities are recommended by all Vaiñëava

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authorities as the authorised conclusion of the çästra.” (Çré-Kåñëabhajanämåta verse 66*)

Total Surrender

Nimäi Paëòita däsa: We were called into Gurudeva’s room where he explained a little about initiation. He said,

Çréla Gour Govinda Swami: Prior to initiation you can examine the guru…

Nimäi Paëòita däsa: We had been examining Gurudeva and could not find any fault. The only concern we had was that he did not eat or sleep adequately which was much needed for his health to recover. However, he was simply too busy serving and seemed to be aloof from his bodily discomfort.

Çréla Gour Govinda Swami: …but initiation means total surrender; no more examining the guru after that. From then onwards you should take instructions only. Surrender to the order of the guru: what guru says, you do. Understand? You all picked a bogus guru because you did not examine him. It was your fault. The guru examines the disciple, but the prospective disciple must also examine the guru. If not, many problems will come.**

Nimäi Paëòita däsa: I explained to Gurudeva that many devotees were in our position but did not think they needed to accept another guru. He smiled and said the following:

* Author’s note: The book, Çré-Kåñëa-bhajanämåta is by Çréla Narahari Sarakära Öhäkura, it explains what to do if the guru falls away. He was the fortieth branch of the Caitanya tree. Çréla Prabhupäda mentions Çréla Narahari Sarakära Öhäkura, in the Çré Caitanyacaritämåta, Ädi-lélä chapter 10.78-79 purport, “...Narahari Sarakära Öhäkura was a very famous devotee. [Çré] Locana däsa Öhäkura, the celebrated author of Çré Caitanyamaìgala, was his disciple. In Çré Caitanya-maìgala it is stated that Çré Gadädhara däsa and Narahari Sarakära were extremely dear to Çré Caitanya Mahäprabhu...”

** Author’s note: And many problems did come due to the fact that we selected a bogus guru

Çréla Gour Govinda Swami: According to Çréla Narahari Sarakära Öhäkura one must take a fully Kåñëa conscious guru to destroy the ill effect of the connection with the previous so-called guru who fell down. It is all described in the çastras, but no one takes the time to read it, they do not take the time to see it, therefore they are in ignorance. They think, ‘I do not need a guru. I do not need to study the çastra. I do not need to follow the principles.’ Consequenlty, it all becomes very cheap. Do you understand? This is not a cheap process, bäbä! This Kåñëa consciousness is very deep philosophy.

No Prejudice Whatsoever

Nimäi Paëòita däsa: Then Gurudeva said to us:

Çréla Gour Govinda Swami: You cannot request the guru to do anything after the initiation, you may do so prior to that, but once initiation has taken place, you become the servant of guru and Kåñëa. Understand?

Nimäi Paëòita däsa: Çréla Gurudeva then gave us the chance to withdraw our request for initiation if we wanted (which I thought was very humble of him), and that there would be no prejudice what-so-ever in our doing so. None of us responded to the opportunity as we all could not wait to be initiated by this incredibly humble personality who really cared for our spiritual wellbeing.

The Register

Nimäi Paëòita däsa: Our details were noted in the register of disciples. Gurudeva asked for our full passport names, our date of birth, what standard of education we had reached, and our address, phone number etc. He said that on the day of initiation he would write our new spiritual names in the register next to this information. He did not really use our previous so-called spiritual names, (technically, we were never really initiated) and of course,

A

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on initiation day we would not have to bother with that again as we were all making a fresh start and the load would be completely lifted.

I was beginning to think that I had wasted the last nine years trying to be some sort of devotee, especially as I had not been in the association of someone like Çréla Gurudeva. So, I felt that I had wasted twenty-seven years of my life before coming to the ISKCON movement, and then nine years in the movement following an unqualified guru who had fallen from grace. Because he himself was not free from anarthas, or unwanted habits, he technically never had been a spiritual master. It was clear to me that he had not been able to save himself, so how could he save others?

Sannyāsa-mantra

Then the question arose if the so-called disciples of fallen gurus had to take their Gäyatré mantra again; the sannyäsés that had taken sannyäsa mantra from a guru who has fallen down should they take their sannyäsa mantra again?

Çréla Gour Govinda Swami answered, “Yes, they should take sannyäsa-mantra again.”

Jayantakåt däsa: In regards to this situation where one’s sannyäsa guru has left his status or fallen from his guru position then Guru Mahäräja’s usual answer was that the disciple should again take the mantra from a new qualified sannyäsé guru. He has told me this personally, and has also included this instruction to me by letter. If the guru falls, the mantra is niñphala fruitless and without any beneficial result.

If the guru falls from grace how can he assist his disciples. As quoted by Çréla Narahari Sarakära Öhäkura:

tatra yadi guru-viña-druçäkäréçvare bhräntaù kåñëa-yaço viläsa vinodaà näìgékarati

svayaà vä durabhimäné loka-stavaiù kåñëatvaà präpnoti tarhi tyäjya eva

“Under those circumstances one should not doubt, ‘How can I give up my spiritual master?’ With a strong desire for achieving spontaneous devotional service and attaining the lotus feet of Lord Kåñëa, the Supreme Personality of Godhead, a devotee accepts the shelter of a spiritual master as the via medium to Lord Çré Kåñëa. However, after accepting the responsibility of serving the spiritual master, if that spiritual master takes on asuric qualities or a demoniac mentality then it is one’s duty to reject such a demon asura-guru and in his place accept a Kåñëa conscious spiritual master and worship him.” (Çré Kåñëa Bhajanämåta, verse 65)

tasya kåñëa baläd asärasya guror balam mardnéyam iti çré çré vaiñëavänäm bhajana vicärä ya eva tu dåñöa bahavaù çré-kåñëa-caitanyävatäre guru-nirupaëo siddhäntaù

by K åñë A

“By taking shelter of the strength of a pure Kåñëaconscious spiritual master’s devotional service, the ill-effects or contamination of the previous demoniac spiritual master is counteracted and destroyed. These activities are recommended by all Vaiñëava authorities as the authorised conclusion of the çästra. During the pastimes of Lord Çré Kåñëa Caitanya Mahäprabhu there have been many practical examples of the above.” (Çré Kåñëa Bhajanämåta, verse 66)

The verses quoted above, from the Çré Kåñëa Bhajanämåta, are for initiation, however, if the guru falls the mantra becomes ineffectual. And therefore, needs to be taken again from someone who is worthy. Sannyäsa mantra is given at the time of sannyäsa initiation, or the acceptance of sannyäsa.

I Paid my Obeisances

Nimäi Paëòita däsa: I had an interesting experience whilst in Bhubaneswar: To go out of the temple compound and go to the main shops where we would purchase fruit, you had to go through the temple front gate and the famous hut, where Guru Mahäräja would sit and chant on the veranda, was very close to it. You had to pass by in front of his hut to go through the gate. As it happened one day whilst I was still not yet initiated, I was walking towards the front gate, and there was Guru Mahäräja, so I paid my obeisances to him, (full daëòavats) in the red dust of Orissa, as is customary. Whilst getting up from paying my obeisances, I looked and Guru Mahäräja paid his obeisances back to me. I was astonished at this. He could not walk without help, so he did not get up from his seat, but the whole upper portion of his body was bent right over with his head down; in reciprocating obeisance. There was no one else around. I thought, ‘he is a devotee, a real devotee, such a great devotee and I am not!’ I was shocked and froze there, I did not know what to do. Guru Mahäräja looked at me, moving his head from side-to-side, acknowledging me. It just showed that he was not an ordinary person; he was not a mundane person. He was unlike anyone I had ever met.

C hapter 17 the Strength of the Spiritual MaSter

After that incident, I looked to see if there were other gates around the temple and saw that there was one on the side of the BBT printing press, at the back of the temple, so I would use that gate from then in order to not inconvenience him again.

C HAPTER EIGHTEEN

Under Your Leadership

C hapter e ighteen

Under Your Leadership

Face to Face with a Sādhu

sädhünäà sama-cittänäà sutaräà mat-kåtätmanäm darçanän no bhaved bandhaù puàso ‘kñëoù savitur yathä

“When one is face to face with the sun, there is no longer darkness for one’s eyes. Similarly, when one is face to face with a sädhu who is fully determined and surrendered to the Supreme Personality of Godhead, Kåñëa, one will no longer be subject to material bondage.”

(Çrémad-Bhägavatam 10.10.41)

akñëoù phalaà tvädåça-darçanaà hi tanoù phalaà tvädåça-gätra-saìgaù jihvä-phalaà tvädåça-kértanaà hi sudurlabhä bhägavatä hi loke

“O Vaiñëava! To see you is the perfection of the eyes. To touch your holy feet is the perfection of the body. To vibrate your holy qualities is the perfection of the tongue for it is very rare to find a pure devotee within this world.” (Hari-bhakti-sudhodaya 13.2)

by K åñë A

As Çréla Gour Govinda Swami’s legs began to become stronger, he would walk around the buildings a little, and then it gradually increased, in the evening time, always with assistance; he then progressed slowly from two devotees helping him down to one devotee, eventually walking unassisted using support of a walking cane, just holding onto the arm of a devotee who was nearest, usually his sevak (personal servant), but not always. He was very careful where he stepped, as his legs were still weak.

Nimäi Paëòita däsa: I remember Nruhari was always engaged in doing sevä: he would go to the morning program, he would sit, listen and record the class, after which he would engage in whatever service he could during the day whilst listening to the lectures of Guru Mahäräja; he was always busy. When he heard that we three were going to take initiation from Guru Mahäräja, he was very happy and enthusiastic.

At this point in time, Çréla Gour Govinda Swami did not have many Western disciples; maybe ten. There were many Oriya devotees from all over Orissa but Çréla Gour Govinda Swami was somewhat distanced from the Westerners, because he was based in Orissa, India and the Westerners never really visited Bhubaneswar, except when they travelled by train or plane to go to Puré, but never really to go to see him in the Bhubaneswar temple. Çréla Prabhupäda had sent him to preach and develop a place that was far away from the mainstream of ISKCON. As stated by the ISKCON GBC managers to Çréla Prabhupäda in Bhubaneswar during his 1977 visit there, Bhubaneswar was after all ‘an out of the way place’, ‘which should only be used as agricultural land and nothing else’. However, His Divine Grace wanted a temple there and Çréla Gour Govinda Swami was making Çréla Prabhupäda’s desire come true, even if he had to only eat once a day or on some occasions not at all in a day*, to save the money for the construction. The

* Author’s note: It actually happened Çréla Gour Govinda Swami was at one stage eating two half meals or one-half meal a day just so the preaching and construction could go on. He was sharing his meals with others.

construction had stopped for several years but that situation was now rectified and Çréla Gour Govinda Swami and his disciples were now managing the temple and construction was forging ahead. And as Çréla Prabhupäda had said, the area where the temple was situated was fast becoming one of the centres of Bhubaneswar. Çréla Gour Govinda Swami said, “...Çréla Prabhupäda came to Bhubaneswar and then went to Våndävana and then left this world, so Bhubaneswar was his last founded project [108th project] and anyone who helps will get Çréla Prabhupäda’s mercy, because he left all his mercy in Bhubaneswar....” “Çréla Prabhupäda left all his mercy for this project.” Çréla Gour Govinda Swami would mention this many times to all who came.

The main focus seemed to be the construction of the temple. In Bhubaneswar, at that time Çréla Gour Govinda Swami would often comment that Çréla Prabhupäda wanted a temple here but that the GBC was objecting. Nevertheless, the main focus for the influx of Westerners was the hari-kathä of Çréla Gour Govinda Swami.

In addition to the celibate monks living inside the temple grounds and the householders living in close proximity to the temple and all-around Orissa, there was the Nayapalli village directly across the road, with a population of nearly 10,000 and they visited the temple in large congregations, especially at festival times.

Ekādaśī in Bhubaneswar

The second of April 1989 was Ekädaçé** in Bhubaneswar, and the Australian devotees noticed that it was followed here somewhat

** Ekädaçé: a special day for increased remembrance of Kåñëa, which comes on the eleventh day after both the full and new moon. Abstinence from grains and beans is prescribed. Directly presided over by Lord Hari, Ekädaçé is a holy day for Vaiñëavas. One should utilise this day for fasting and increasing one’s devotion to Lord Çré Kåñëa by intensifying one’s chanting of the Hare Kåñëa mahä-mantra and other devotional activities.

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differently from other ISKCON temples. There was a half-day fast and more restrictions on the prasädam: no grains and beans, of course; but also, no green leafy vegetables, eggplant, capsicum, tomatoes, zucchini, cauliflower, broccoli, only potatoes, fruit, nuts and dairy. And no grains were offered to the Guru Gauräìga altar; in other words, even Lord Caitanya, Lord Nityänanda and the spiritual master did not take grains on Ekädaçé.

In a discussion, Çréla A. C. Bhaktivedanta Swami Prabhupäda had this to say about Ekädaçé:

Devotee: On ekädaçé, can we offer grains to the Deity?

Prabhupäda: Oh yes, but not to the guru. Ekädaçé is observed by jéva-tattva, not by Viñëu-tattva. We are fasting for clearing our material disease, but Rädhä-Kåñëa, Caitanya Mahäprabhu... Caitanya Mahäprabhu also may not be offered grains because He is playing the part of a devotee. Only Rädhä-Kåñëa, Jagannätha can be offered grains, otherwise, Guru-Gauräìga, no. And the prasädam should not be taken by anyone. It should be kept for next day...* (Room Conversation, Tokyo, April 22, 1972)

Also, in a letter Çréla Prabhupäda wrote:

“...Why just twenty-five rounds? You should chant as many as possible. Real Ekädaçé means fasting and chanting and no other business. When one observes fasting the chanting becomes easier. So, on Ekädaçé other business can be suspended as far as possible unless there is some urgent business...” (Çréla Prabhupäda to Jadurani, 9 July 1971)**

The Çré Hari-bhakti-viläsa also states:

ekädaçyäà na bhuïjéta pakñayor ubhayor api

* Author’s note: This was done in Bhubaneswar every ekädaçé.

** In the Çré Hari-bhakti-viläsa, verses 12.12-17 maintains that one should not eat anything on the Ekädaçé day and night.

jägaraà niçi kurvéta viçeñäc cärcayed vibhum

“One should not eat anything on the Ekädaçés of both fortnights. One should remain awake overnight on Ekädaçé and specifically worship the Supreme Personality of Godhead and chant His holy names.”

In the Ragavartma-Candrika it is stated:

“…The Skanda Puräëa reiterates how necessary it is for Vaiñëavas to observe Ekädaçé vows:

param-äpadam-äpanne harñe vä samupasthite na-ekädaçéà tvajed yastu tasya dékñästi vaiñëavé samätma sarva-jéveñu nija-äcärädaviplutaù viñëvärpita-akhiläcäraù sa hi vaiñëava ucyate

‘One who in the face of both the sternest reverses and greatest happiness does not neglect to observe the Ekädaçé vows, proves worthy of his initiation into the Vaiñëava fold. And he who surrenders all activities to Viñëu and is equally disposed to all living entities is worthy to be a Vaiñëava.’

“…A devotee of the Lord is forbidden to eat food that has not been offered to the Lord. But in regards to Ekädaçé, the Skanda Puräëa states: vaiñëavo yadi bhuïjéta ekädaçyäm pramadatah ‘…that the devotee is prohibited from even eating mahä-prasädam on this day…” (Ragavartma-Candrika, Five Attitudes in RaganugaBhakti, by Çréla Viçvanätha Cakravarté Öhäkura)

They Did Not Consider Themselves Cowherd Boys

In point of fact, the pastimes of Çré Gaura and Çré Nityänanda were totally different in this lélä to the Kåñëa-Balaräma lélä:

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“...Both Çré Gaura and Çré Nityänanda took the role of jagadguru äcäryas and taught devotional service of the Lord to the people of this world, therefore They are the crest jewels amongst the brähmaëas. In this incarnation, They did not consider Themselves cowherd boys and perform pastimes like räsa-lélä with any cowherd damsels either in Gauòadeça or in Orissa. If one wants to destroy the distinction between the mädhurya pastimes of Våndävana and the audärya pastimes of Navadvépa, then he will commit rasäbhäsa and fall into hell due to the offence of opposing the conclusions of the author [Våndävana däsa Öhäkura] and Rämänanda Räya...” (Çré Caitanya-bhägavata, Ädi-khaëòa 1.1, commentary by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda)

Thus, as explained on page 222 of this chapter, Guru-Gauräìga do not take grains on the Ekädaçé days.

Follow Ekādaśī Exactly

Çréla Gour Govinda Swami had his disciples follow Ekädaçé exactly as described by Çréla Prabhupäda in the above statements, with no grains offered to the Guru Gauräìga altar and that prasäda was kept for the next day.

Under Your Leadership

In April of this year Çré Çrémad Gour Govinda Swami had a discussion with his disciples and followers and said:

“…Yes. Prabhupäda told me here, in that room where he stayed in 1977. Prabhupäda threw all the devotees out, called me in, and whispered in my ear, “Gour Govinda, this will be one of the best centres in ISKCON. Stay here. You should accept disciples; otherwise, how will you manage?” I kept that in my heart until the first GBC meeting when they were selecting gurus [1985]. When I told them Prabhupäda’s instructions, they wanted proof.

So, I shared the letter where Prabhupäda wrote, ‘...under your leadership...’ Still, they would not permit me. I had to fight…” (Darçana, in Bhubaneswar, April 1989)

This is Śrīla Prabhupāda’s Idea

This is part of the letter from Brahmänanda Swami [who was the personal secretary at that time] on behalf of Çréla Prabhupäda to Gour Gopälananda däsa,* 7 October 1974. Approved by “ACBSP [Çréla Prabhupäda]” [signature]:

“…At the same time there you can invite the local people and speak our philosophy by explaining the purports of Çréla Prabhupäda’s books in Oriya language; and gradually the local people will join. In this way, we can develop a nice centre in Orissa under your leadership. The idea is that the Hindi translating work will go on, the teaching of Hindi to the foreigners will go on, and at the same time we can open a centre in Orissa under your leadership. This is Çréla Prabhupäda’s idea, and if you like it, you can come down to Mäyäpur, and we shall do the needful…”

Please bear in mind that Çréla Prabhupäda had told “Gour Govind” – Çréla Gour Govinda Swami – in January of 1977, to tolerate and co-operate with his Western godbrothers. As previously quoted, Çréla Prabhupäda had said to him that the Westerners have many problems, but they will help you with the Temple. So, ‘tolerate and co-operate’ with them. And this our beloved Gurudeva did, to his very last breath in this world. Thus, when they were selecting gurus, he showed this letter, quoted above, and finally, they had to submit.

* Gour Gopälananda däsa was the name Çréla Gour Govinda Swami gave himself when he left family life and became a renunciant. He was not even initiated as yet and Çréla Prabhupäda wanted him to take over a major project in India, as a new man. He had been in the mission three weeks and one day; 15 September 1974 - 7 October 1974.

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Rādhārāṇī is Tasting the Beauty of Kṛṣṇa

On 7 April 1989, Gurudeva gave a very wonderful lecture on the topic of Çrématé Rädhäräëé. Below are a few excerpts from that lecture.

Ādhāra and Ādheya

“Rädhäräëé is tasting the beauty of Kåñëa, and Rädhäräëé is getting some pleasure or happiness. This pleasure or this happiness must be somewhere. Where is its place? It must have a container. Where is it contained? In Rädhäräëé’s heart. That is the container, ädhära. Rädhäräëé’s heart is the container. What does it contain? The container is there so there must be something in that container. What is that? The pleasure derived from tasting the beauty of Kåñëa. That is the contents of the container. The specific words are ädhära, ädheya. ädhära means container, ädheya means the contents. These two, ädhära and ädheya, the container and the contents are the subject matter to be discussed.”

Mahā-bhāva-cintamaṇi-svarūpa

“Mahä-bhäva-cintamaëi-svarüpa is Çrématé Rädhäräëé. Do you know what is that mahä-bhäva? How does it look? This mahä-bhäva is like the rays of the sun: very hot and scorching. It is like the scorching rays of the sun. When such scorching heat spreads here on Earth, everything is dried up. Atmä-sukha-vaïcha means that everyone has a desire to get happiness. So Rädhäräëé must have that too. But when such scorching heat is there in Her heart, that desire must be dried up now. In other words, Rädhäräëé has no such desire to get pleasure for Herself, nija-sukha-vaïcha. That desire has dried up. This is a philosophical point.”

The Only Desire Contained in Her Heart

“When this desire to get pleasure for Herself is dried up, then what is there in Rädhäräëé’s heart? Only one desire: kåñëa-seväsukha-vaïcha - how can I serve Kåñëa the best and give Him pleasure? This is the only desire contained in her heart. And you will never find anywhere in this universe such a container. It is only in Rädhäräëé! And Rasaräja Kåñëa has now developed greed for that: to taste His own beauty that is contained in the heart of Rädhäräëé.”

The Container of Mahā-Bhāva

“Rädhäräëé’s heart is the container of mahä-bhäva and the substance it contains is that which is known as ädheya. The container is ädhära and the thing or substance contained is known as ädheya. You should know these two words, ädhära and ädheya. So, what is ädheya? The desire to serve Kåñëa and give pleasure to Kåñëa, that is ädheya. Now a question arises or the subject matter now is: how is the pleasure derived from tasting Kåñëa’s beauty? What is its form? And how deep is it? How intense is it? How sweet is it? How excellent is it? And where is its end? These are the subjects to be discussed.” (7 April 1989, Çré Caitanya-caritämåta, Ädi-lélä 4.230, in Bhubaneswar)

Nimäi Paëòita däsa: I was there for this lecture yet I found it difficult to comprehend. The topic was so advanced. Bearing in mind we had just come out of ISKCON Australia, where there was no comparable hari-kathä. Since the time of Çréla A. C. Bhaktivedanta Swami Prabhupäda and his powerful preaching in Australia there was no high-level hari-kathä to be heard there. Gurudeva said in another lecture that Mahäprabhu did äcäryalélä. This was astonishing for me, back then. We had never heard before of the idea of Mahäprabhu being described as an äcärya. During that time, I had not experienced anyone speak like that in ISKCON.

C HAPTER NINETEEN

Initiation

The Beginning of Spiritual Life

Initiation

The Beginning of Spiritual Life

What Is the Meaning of Initiation?

“…In the beginning, we have to know about our relationship with the Supreme Lord. Initiation is another name for the kind of knowledge we gain when we come to understand our relationship with the Supreme Lord. Merely receiving instructions regarding how to chant mantras is not initiation. Initiation is the act by which we attain transcendental knowledge. The living entities cannot benefit themselves even after studying hundreds of pieces of literature or by making a show of whimsical worship. Mercifully, the self-realised spiritual master imparts transcendental knowledge unto his sincere disciples who are inclined to serve the Lord. Only a devotee who completely follows his spiritual master’s orders by renouncing his independence is eligible to receive the spiritual master’s mercy and become successful in attaining actual transcendental knowledge…” (Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda – Amåta Väëé, Nectar of Instructions of Immortality)

“…The connection with the spiritual master is called initiation. From the date of initiation by the spiritual master, the connection between Kåñëa and a person cultivating Kåñëa consciousness is established. Without initiation by a bona fide spiritual master, the actual connection with Kåñëa consciousness is never performed...”*

* From Nectar of Devotion by Çréla A.C. Bhaktivedanta Swami Prabhupäda, Introduction page xxvii.

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Çréla Gour Govinda Swami: That performance is called dékñä when this divya jïäna, sambandha-jïäna is given – when your relationship with Kåñëa is established. Sambandha-jïäna is the knowledge of the relationship with Kåñëa that is given when the devotee surrenders himself at the lotus feet of the spiritual master. Guru establishes your eternal relationship with Kåñëa that you have forgotten - divyaà jïänaà yato dadyät. 1

What Does Initiation Mean

Initiation is the connection between the disciple and the spiritual master. It is the duty of the spiritual master to then personally train and instruct the disciple; bhajana-kriyä. This training connects him with the Supreme Personality of Godhead, Çré Kåñëa.

Çréla Gour Govinda Swami: Bhajana-kriyä means performing loving service under the guidance of guru. Guru will teach you. He is himself engaged, and by practical demonstration, he teaches you how to do bhajana. He never speaks theoretically; he is a practical teacher. This is Mahäprabhu’s process.

Çréla Rüpa Gosvämé has written that the first four limbs of sädhana-bhakti are:

guru-pädäçrayas tasmät kåñëa-dékñädi-çikñaëam viçrambheëa guroù sevä sädhu-vartmänuvartanam

1. To accept the shelter of the lotus feet of a bona fide guru.

2. To take dékñä and receive instructions on service to Kåñëa from him.

3. To serve him with intimacy and affection.

4. To follow the path of the sädhus, under his guidance. (Çré Bhaktirasämåta-sindhu 1.2.74-75)

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Çréla Gour Govinda Swami: You will practice spiritual life, bhajana, for the pleasure of Kåñëa, not for your own pleasure or the pleasure of an audience or anyone else. Bhajana should be done for the pleasure of Kåñëa. How can it be done? It is done under the guidance of a spiritual master, a sädhu.

The spiritual master is called sevaka-bhagavän, the servitor Personality of Godhead, and Kåñëa is called sevya-bhagavän, the Supreme Personality of Godhead who is to be worshipped. The spiritual master is the worshipper God, whereas the Supreme Personality of Godhead, Kåñëa, is the worshippable God. This is the difference between the spiritual master and the Supreme Personality of Godhead. In the words of Çréla Saccidänanda Bhaktivinoda Öhäkura:

“…It is offensive to consider Gurudeva as the Supreme Personality of Godhead directly. Indeed, such a thought leads to the conception that the jéva and éçvara are one, which is the philosophy of the Mäyävädés. But if one performs bhakti with the understanding that çré guru is the special manifestation of Çré Bhagavän, in other words, that he is His çakti, then there will be no fault…” (Çré Guru-bhakti, Çré Gauòéya Patrikä Year 12, Issue 10)

Thus, it is the spiritual master who personally trains the disciple how to worship the Supreme Personality of Godhead, Çré Kåñëa.

In ISKCON, which is a branch of the Brahma-MädhvaGauòéya-sampradäya, the prospective student, after following the four regulative principles: no illicit sex, no gambling, no meateating and no intoxication*, and chanting the holy name for a period of six months may take first initiation (hari-näma-dékñä).

* Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda has given a list of forbidden items for Kali-yuga: 1. Cigarettes. 2. Alcohol of any description. 3. Gaïjä (marijuana). 4.Tea. 5. Coffee. 6. Opium. 7. Bhäìg: Ground marijuana leaves of the wild Cannabis Indica, added with milk to drink. This drink is common in Pakistan and India. It is highly intoxicating. 8. Hashish.

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When one is found to be regularly following these principles, he is given first initiation (hari-näma-dékñä), and he regularly chants at least sixteen rounds (27,648 names of God) a day.

Çréla Gour Govinda Swami: The disciple’s business is to very strictly follow the instructions of guru without concocting, without adding his own things and to just follow as it is. That is çiñya’s business; unalloyed devotion is required.

Then, after six months or a year, he is initiated for the second time and given the sacred thread or second initiation, the Gäyatré mantra. The Gäyatré mantra which is chanted by the duly qualified brähmaëas, is the most prominent. The Gäyatré mantra is especially meant for God realisation, as it represents the Supreme Lord.

When one is initiated by a proper person (sad-guru), he can be accepted as twice-born (brähmaëa) immediately. Thus, by the personal association of the sad-guru, and subsequent training, the disciple, following the instructions of the spiritual master [viçrambheëa guroù sevä, sädhu-vartmänuvartanam], advances on the path of bhakti.

sa mågyaù çreyasäà hetuù panthäù santäpa-varjitäù anväptaçramaà pürve yena santha pratasthire

“The best way to search for the truth is to follow the path that has been previously travelled by saintly persons and devotees and by which they have attained the supreme goal of life. Such a path is always free from all kinds of obstacles and hindrances to our progress and one very quickly attains the desired result.” (Skäëòa Puräìa)

Çréla Gour Govinda Swami: Unless one practices vaidhé-bhakti, how can one enter into räga-märga? Never! Because vaidhé is the

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beginning, the preliminary stage of bhakti which cleanses the heart, by strictly following the rules and regulations, up to niñöhä.

Therefore, initiation is only the beginning of spiritual life, not the end.

Rāma-navamī – 1989

Nimäi Paëòita däsa: We spent three and a half fabulous weeks in Bhubaneswar with Guru Mahäräja. It seemed like forever as we lost track of time, being completely immersed in his hari-kértana, hari-kathä and his personal association. And finally, the day we had eagerly awaited arrived.

The day they had been waiting for had arrived: spiritual initiation. It was Friday 14 April 1989, the day of the Rämanavamé festival, the appearance day of the Lord in His Räma avatära. That day also meant that only ekädaçé-prasädam would be served. In Bhubaneswar temple, all the Lord’s appearances in His various avatäras were observed by a fast, either half-day or until the evening, and then those present would honour only ekädaçéprasädam.

In a letter, Çréla Prabhupäda wrote:

“...So far, the Advent Day of Lord Ramacandra, it should be celebrated as Lord Caitanya’s Birthday was done. Fasting up to evening, and then take prasädam, and chant Hare Kåñëa whole day, and be engaged in reading and chanting off and on, chant for some time, then read for some time, then again have kértana and so on, throughout the day. If you have not got a Rämäyana, then you can read Bhagavad-gétä or Çrémad-Bhägavatam, that is alright...” (Letter to Mahäpuruña däsa on the 28.03.1968)

In this lecture Çréla Prabhupäda explains Çré Räma-navamé:

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“...So, this process should be adopted, how to become sukåtina. Sukåti means yajïa-däna-tapa-kriyä. One must perform sacrifices as prescribed in the çästras, and they must give in charity their hardearned money for Kåñëa’s cause. That is called däna. Yajïa, däna, and tapasya. Tapasya. Just like tomorrow is Çré Räma-navami. The tapasya will be that all the devotees will observe fasting from morning till evening. This is called tapasya. Just like Ekädaçé day— there is no eating sumptuously. Simply you take little fruits and flowers. Try to avoid that also. You don’t take even water. That is really ekädaçé. But because we cannot do it—in the Kali-yuga the time is different—therefore we are allowed to take little fruit and milk, which is called anukalpa....” (Paëòäl lecture by His Divine Grace Çréla Prabhupäda, Bombay, 07.04.1971)

The Ācārya, the Brāhmaṇa and the Aspirants

The initiation took place in the room underneath the temple area of the building, which was to be the future restaurant, and for the present functioned as a make-shift temple. Çréla Gour Govinda Swami was on his seat and everyone was seated around him. The fire pit was on his right and the initiates were on the left of the fire pit. The fire yajïa was conducted by His Grace Caitanya Candra däsa, who presided over yet another ceremony on behalf of his beloved spiritual master Çréla Gour Govinda Swami Mahäräja.

Nimäi Paëòita däsa: The initiation ceremony was a completely different experience from our previous one. We were now in the presence of a sädhu, Çré Kåñëa’s bona fide representative. It was a resounding transcendental yajïa, straight out of the Vedic times. There was chanting of the mantras by the brähmaëas led by Caitanya Candra prabhu:

oà viçvaksenäya svähä - idam viçvaksenäya idam na mama oà sanakäya svähä idam - sanakäya idam na mama oà sanätanäya svähä idam - sanätanäya idam na mama oà sanandanäya svähä - idam sanandanäya idam na mama oà sanat kumäräya svähä - idam sanat kumäräya idam na mama

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Everyone was responding. Srila Gour Govinda Swami referred to one of his small notebooks with which he followed the whole ceremony. if Caitanya Candra prabhu pronounced a word or a mantra incorrectly, he would correct him. In this way, the yajïa went on under his careful guidance.

Admittance to the Status of

A Neophyte on the Path of Spiritual Endeavour

So now our three pilgrims had met a real sädhu-guru, a pure Vaiñëava; but what was their position as aspiring disciples and as aspiring Vaiñëavas? When they first arrived in Bhubaneswar, they had some knowledge about spiritual life. However, as the days and weeks went by, they realised that they knew very little, a very humbling experience especially as they were now about to be initiated. This was a big step, not just a formality. This was the real commencement of transcendental spiritual life. Initiation is not the end; it is the beginning. Initiation into spiritual life by a bona fide sädhu-vaiñëava-guru is neither child’s play, nor some social custom as explained by Çréla Bhaktisiddhänta Sarasvaté Öhäkura

Prabhupäda:

“...The ceremony of initiation is that by which the spiritual preceptor admits one to the status of a neophyte on the path of spiritual endeavour. The ceremony tends to confer spiritual enlightenment by abrogating sinfulness. Its actual effect depends on the degree of willing co-operation on the part of the disciple and is, therefore, not the same in all cases…” (Initiation into Spiritual Life. From volume 26, number 7, of the Çré Sajjana-toñaëé)

The Sown Seed Requires Very Careful Tending Under the Direction of the Preceptor

Çréla Gour Govinda Swami: The seed of faith, çraddhä, is the mercy of sädhu-guru. Çraddhä is the foundation of the bhakti creeper. If you have no foundation, your mansion will collapse.

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Çraddhä means strong faith, unflinching faith in the words of sädhu-çästra-guru. This is most important.

“…Initiation puts a person on the true track and also imparts an initial impulse to go ahead. It cannot, however, keep one going for good unless one chooses to put forth his own, voluntary effort. The nature of the initial impulse also varies in accordance with the condition of the recipient. But although the mercy of the good preceptor enables us to have a glimpse of the Absolute and of the path of His attainment, the seed that is sown requires very careful tending under the direction of the preceptor, if it is to germinate and grow into the fruit-and-shade-giving tree. Unless our soul of his own accord chooses to serve Kåñëa after obtaining a working idea of his real nature, he cannot long retain the spiritual vision. The soul is never compelled by Kåñëa to serve Him...” (Initiation into Spiritual Life. From volume 26, number 7, of the Çré Sajjanatoñaëé)

On that day there were five devotees taking initiation from Çréla Gour Govinda Swami: three Australians and two Oriya devotees. He gave a lecture on the ten offences to the Holy Name; He spoke in Oriya and then in English. He began to speak more in English than in Oriya, for the benefit of the three Australians, who in reality had very limited knowledge. They were to leave Bhubaneswar the following evening. The guru speaks on the ten offences and makes them very clear to his disciples so that they can avoid committing näma-aparädha.

The Ten Offences

At the beginning of his ten offences lecture, Çréla Gour Govinda Swami quoted this verse:

avaiñëavopadiñöena mantreëa nirayaà vrajet

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punaç ca vidhinä samyag grähayed vaiñëaväd guroù

“One who acquires his mantra from a guru who is a non-devotee and addicted to female association is doomed to a life in hell. Therefore, such a person must immediately approach a genuine Vaiñëava guru and again accept the mantra from him according to the rules of scripture.” (Çré Hari-bhakti-viläsa 4.366)

And then he said, “...One should not receive a mantra from an avaiñëava... If one takes their mantra from an avaiñëava, he goes to hell. Therefore, according to the sädhu-çästra-guru principle, one should accept mantra from a bona fide Vaiñëava guru!”

He quoted the Oriya meaning of the offence, and then he would quote the Sanskrit and then followed by the English translation of the Sanskrit. In this way, he patiently with great conviction spoke in Oriya and then at length in English about the ten offences of chanting the Holy Name.

The First Offence

“...The first offence is sädhu-nindä - blaspheming a sädhu. Who is a sädhu? One who is completely surrendered unto the lotus feet of Kåñëa is a sädhu. One who has dedicated his whole life to preach the message of Bhagavän Çré Kåñëa throughout the world, is a Vaiñëava, is a sädhu. One should not blaspheme such a sädhu...”

The Second Offence

“...Number two offence: to consider the names of the demigods like Lord Çiva or Lord Brahmä to be equal to or independent of the name of Lord Viñëu. To think that the demigods are on an equal level with Kåñëa, and to think that the name of Kåñëa, His form, His qualities and pastimes are different from Himself. If one thinks that Lord Çiva and Lord Brahmä are also Bhagavän, that is

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also an offence. If one thinks that the name of Lord Çiva and the name of Lord Brahmä are equal with the name of Lord Viñëu or Kåñëa, or that chanting the name of Lord Çiva or Lord Brahmä is as good as chanting Hare Kåñëa, that is also an offence. A devotee, a Vaiñëava should not think like this...”

The Third Offence

“...To disobey the order of the näma-tattva-vit sädhu-guru. The third offence is to disobey the order of the guru. This is a very great offence. Other offences may be excused; there are means and ways. However, there is no excuse for disobeying the order or instruction of the guru. This is the most important and very severe offence, a very great offence. One should take it seriously and understand it seriously...”

The Fourth Offence

“...The fourth offence is çruti-çästra-nindä, blaspheming the Vedic scriptures. This is the mercy of the Lord unto the conditioned souls. Especially in this kali-yuga Kåñëa in the form of Vyäsadeva compiled the Vedic literature, the Vedas, and Puräëas. Therefore, one should not blaspheme Vedic literature...”

The Fifth Offence

Then he explained the fifth offence:

“To give some interpretation on the holy name of the Lord.”

“...Näme arthaväda means to interpret hari-näma in different ways. For example, one who is an offender may say, “‘Kåñëa means black. In the abhidhäna (dictionary) this meaning is there.” This is an offence. Kåñëa is the Supreme Personality of Godhead, the Absolute Truth. One should not interpret the holy name in different ways or give different meanings to it. That is an offence...”

- the begInIng of SpIrItual lIfe

Giving the Holy Name to the Faithless

The ninth offence mentioned by the great Vaiñëava mahäjana-äcärya Çréla Bhaktivinoda Öhäkura.

I also make a particular note here of this offence:

“…If one does not have faith, a real Vaiñëava will not give him instruction on the name. That is the behaviour of a Vaiñëava, for if the faithless man takes the name, he will simply offend it. For instance, if one casts pearls to the swine, they will simply grind them to dust, or if one gives fine cloth to a monkey, he will tear it to pieces. If the faithless take the name they will kill themselves from their offences and, simultaneously, he who gives the name to the faithless will lose all his devotional credits very quickly…”1

“…Sometimes a faithless man, being envious, will beg the name from the Vaiñëavas, but the Vaiñëava should understand that he is a cheater and refuse to give him the name. To take faith in the name one must give up the cheating mentality and the desire for position and fame. The cheater is thinking: ‘By taking the name I no longer have to fear committing sinful activities; by becoming a Vaiñëava everyone will pay daëòavats to me and I can get all sorts of service from others; whatever position I lost by my previous activities, I can retrieve by chanting japa; by this process I can become very happy in this world.’ This is the cheater’s mentality. For qualification to the name, one must give up this attitude…”2

“…If the guru gives the name to a faithless man because of desire for wealth or material possessions, by that offence to the name the guru will go to hell. If by misfortune or accident, a guru gives the name and instructions to a faithless person, he should have great fear. He should confess in front of a Vaiñëava assembly and give up that disciple. If the guru does not do this, by that offence he himself will become devoid of bhakti and will wander in illusion. Lord Caitanya gave the order to give instruction on the name everywhere, but that means to give it to the faithful men, and by that, perfection will be reached. One can produce faith by

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loud saìkértana, and when the jéva attains faith, he will seek out a bona fide guru. From the guru, the faithful man will take the holy name and then easily achieve prema. When thieves, prostitutes and rogues are made to give up their sinful mentality, one can give them instructions on the holy name. In this way, the name can be spread everywhere…”3

Çréla Gour Govinda Swami: Although we speak about the näma-aparädhas and repeatedly request ‘Do not commit aparädha; chant the pure name to achieve the result of kåñëa-prema, the supreme perfection of your life,’ yet, consciously or unconsciously, you are committing offences. So, how can you really chant the holy name? The only hope is to approach Nityänanda Prabhu Who is so wonderfully magnanimous, wonderfully merciful, and wonderfully munificent. He excuses. Thus, develop attraction towards Nityänanda!4

In this way, Çréla Gour Govinda Swami went through all the ten offences* in a very clear and concise way. After the conclusion of the ten offences lecture, the new initiates went before him, kneeled, and received their new name. He would call out the new initiate by their passport name; he called Donald, and he received the name Déna Bandhu däsa. Then he called John Paul and gave him the name Jagat-paté däsa, and then he called Nicholas and gave him the name Nimäi Paëòita däsa.** There were also two Oriyas initiated on that day; Sivaram Sethi was given the name Çréniväsa däsa, and Bijaya Kumar Swain was given the name Vanamälé Paëòita däsa. After the initiation there was kértana, and then prasädam.

* A small book on the ten offences in full by Çréla Gour Govinda Swami, which is titled Näma-Tattva, is available at www.tvpbooks.com. It is the duty of the spiritual master to speak on the ten offences at initiation.

** Author’s note: I was overwhelmed with the occasion. Being absorbed with the location, ceremony and local gathering of devotees, when Gurudeva called my name I failed to hear it. When a few devotees nudged me and informed me that I was being called by Gurudeva, I went up awkwardly to receive my beads.

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Nimäi Paëòita däsa: I recollect there was one very young devotee with a microphone, who, after we each received our spiritual name, would call out our new name. He would virtually yell “Vanamälé Paëòita däsa prabhu ki-jaya!” and everyone would respond “ki-jaya!” “Çréniväsa däsa ki-jaya!” and everyone would respond. He did this for all of us. It was actually a big event taking initiation from Guru Mahäräja. It stands as the most memorable and cherished day of my life.

In this Very Life

Çréla Gour Govinda Swami said to his new disciples, “…I think that you have understood my words, chant Hare Kåñëa mantra without offence, chant the pure name, in this very life get kåñëaprema and get Kåñëa …”

Çréla Gour Govinda Swami: Eyes are needed to see. When there is a dark night, we need light to see. There should be eyes or vision, and light; both are needed to see. Taking this example, now think of the extraordinary beauty of Kåñëa. Two things are required to see that extraordinary beauty of Kåñëa. The light here is love, prema, and the eyes or vision required is the eagerness to see that beauty. Prema is the most important factor here; therefore, it is said premäïjana-cchurita-bhakti-vilocanena. 5

The Gāyatrī Mantra

“…The spiritual master is also called äcärya, or a transcendental professor of spiritual science. The Manu-saàhitä (2.140) explains the duties of an äcärya, describing that a bona fide spiritual master accepts charge of disciples, teaches them the Vedic knowledge with all its intricacies, and gives them their second birth. The ceremony performed to initiate a disciple into the study of spiritual science is called upanéti, or the function that brings one nearer to the spiritual master. One who cannot be brought nearer to a spiritual master cannot have a sacred thread…” (Çré Caitanyacaritämåta, Ädi-lélä 1.46, purport by Çréla A.C. Bhaktivedanta Swami Prabhupäda)

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Nimäi Paëòita däsa: Çréla Gurudeva did not use our so-called previous initiated names; he called us up by our legal names, after which he gave us our spiritual names. No more pseudo spiritual names! We now had spiritual names given by a genuine and bona fide guru, and our other, previous so-called spiritual names were discarded. Our passport names were used once only to call us up and give us our real spiritual names. Later, on in his hut Guru Mahäräja explained the gäyatré mantra to us, and then he placed the sacred thread on each of our shoulders.

Later that afternoon, Déna Bandhu däsa, Jagat-paté däsa and Nimäi Paëòita däsa went into Çréla Gour Govinda Swami’s hut. It was approximately 3.45 pm. Ätmäräma däsa also came in and took a photo of Çréla Gurudeva and the three new Western initiates. Thereafter, Gurudeva explained the Gäyatré mantras:

“…The Gäyatré mantra is given in çästra. We have seven gäyatré mantras. The first one is brahma-gäyatré [oà bhür bhuvaù svaù tat savitur vareëyaà bhargo devasya dhémahi dhiyo yo naù pracodayät], second [aià gurave namaù] and third [aià gurudeväya vidmahe kåñëänandäya dhémahi tan no guruù pracodayät] are guru-gäyatré, fourth and fifth are gaura-gäyatré, sixth is Gopäla-mantra, and seventh is käma-gäyatré. Käma-gäyatré [kléà käma-deväya vidmahe puñpa-bäëäya dhémahi tan no ‘naìgaù pracodayät] means love of Kåñëa. Kåñëa is ever fresh Cupid. By chanting this käma-gäyatré, one worships Him. This is mentioned in Caitanya-caritämåta. It is a necessity to develop this love...”

käma-gäyatré-mantra-rüpa, haya kåñëera svarüpa, särdha-cabbiça akñara tära haya se akñara ‘candra’ haya, kåñëe kari’ udaya, trijagat kailä kämamaya

“Kåñëa, the Supreme Personality of Godhead, is identical to the Vedic hymn known as the Käma-gäyatré, which is composed of twenty-four and a half syllables. Those syllables are compared

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to moons that arise in Kåñëa. Thus, all three worlds are filled with desire.” (Çré Caitanya-caritämåta, Madhya-lélä 21.125)

This Kāma-Gāyatrī Does Not Belong to this Material World

“…In the mantra kléà käma-deväya vidmahe puñpa-bäëäya dhémahi tan no ’naìgaù pracodayät, Kåñëa is called Käma-deva, Puñpa-bäëa and Anaìga. Käma-deva is Madana-mohana, the Deity who establishes our relationship with Kåñëa; Puñpa-bäëa (‘He who carries an arrow made of flowers’) is Govinda, the Personality of Godhead who accepts our devotional service; and Anaìga is Gopéjana-vallabha, who satisfies all the gopés and is the ultimate goal of life. This Käma-gäyatré (kléà käma-deväya vidmahe puñpa-bäëäya dhémahi tan no ’naìgaù pracodayät) simply does not belong to this material world…” (Çré Caitanya-caritämåta, Madhya-lélä 8.138, purport by Çréla A.C. Bhaktivedanta Swami Prabhupäda)

The Highest of Glories

“…The sound of Kåñëa’s flute is the transcendental blissful sound; hence the archetype of all Veda is present in it. The Gäyatré is Vedic rhythm. It contains a brief meditation and prayer. Kämagäyatré is the highest of all the Gäyatrés because the meditation and prayer contained in it are full of the perfect transcendental sportive activities which are not to be found in any other Gäyatré. The Gäyatré that is attained as the sequel of the eighteenlettered mantra is käma-gäyatré which runs thus: kléà käma-deväya vidmahe puñpa-bäëäya dhémahi tan no ‘naìgaù pracodayät. In this Gäyatré, the realisation of the transcendental pastimes of Çré Gopéjana-vallabha after perfect meditation and the prayer for the attainment of the transcendental god of love are indicated. In the spiritual world, there is no better mode of endeavour for securing the super-excellent rasa-bedewed love. As soon as that Gäyatré entered into the ear-holes of Brahmä, he became the twice-born and began to chant the Gäyatré. Whoever has received the same

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Gäyatré in reality, has attained his spiritual rebirth. The status of a twice-born that is obtained in accordance with one’s worldly nature and lineage, by the fettered souls in this mundane world, is far inferior to that of the twice-born who obtains admission into the transcendental world; because the initiation or acquisition of transcendental birth as a result of spiritual initiation is the highest of glories in as much as the jéva is thereby enabled to attain to the transcendental realm…” (Çré Brahma-saàhitä 5.27, commentary by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda)

There are seven mantras. Each mantra must be chanted ten times. However, the Gäyatré mantra cannot be given by one who is not fit to give it. Therefore, the dékñä-guru or mantra-dékñä guru must be a fit person, not a sense enjoyer, or one who is just counting disciples for the sake of boasting that he has many disciples.

Çréla Gour Govinda Swami also explained that the morning and noon Gäyatrés should be chanted facing east and the evening Gäyatrés should be chanted facing north. Then he asked each of them to sit next to him. He placed the sacred thread over their shoulder and then he asked them to all chant the Gäyatré mantra with him. As the time was just past 4 pm, they inquired whether it was too late to chant it, but he said that it was alright. They all chanted their Gäyatré mantra together. Gurudeva then added, “If you are in a vehicle or travelling by plane and you may not be facing the correct way, do not worry, just chant your Gäyatré mantras in whatever direction you are facing.”

Nimäi Paëòita däsa: Gurudeva asked us if there were any questions. I asked, “Guru Mahäräja, it is an offence for the disciple to order the guru to do anything?” He replied, “Yes”. So, I said, “Well, Guru Mahäräja, when your legs are better, you must come to Australia.” He laughed and said, “When my legs are better, I will come to Australia.” And then he smiled, and everyone laughed.

Thereafter, the new initiates went back to their room to fulfil their first prime objective which was to chant their sixteen rounds.

19 InItIatIon - the begInIng of SpIrItual lIfe

Nimäi Paëòita däsa: It was an amazing day. The Ekädaçé prasäda feast was very nice, and so many devotees were there. Many of the Oriya devotees wished us well.

Nru Hari däsa: I remember when these three Australians came to Bhubaneswar, they were lacklustre. However, after they took initiation, they were beaming. It was a new life for them.

Nimäi Paëòita däsa: After spending time with Gurudeva, I could understand that Gurudeva was the true Vaiñëava-guru, there being no comparison with the experience of our previous institutional guru who was like a very bad dream; a nightmare. We had, in point of actual fact, gone from the non-bona fide cheating guru to the very bona fide sädhu-guru Vaiñëava. There was a massive, incalculable gulf of difference between them.

My previous initiation was, in reality, meaningless. However, I did not know that at the time. It had been a lot of hyperbole about nothing. However, this time it was different: I felt a massive weight had lifted from my shoulders.

Sādhu-Saṅga is the Birthplace of Bhakti

Nimäi Paëòita däsa: I was beginning to understand that one could make tangible progress in spiritual life by the constant association of a mahä-bhägavata, by constantly hearing and serving such a personality. These Oriya devotees were very, very fortunate. They were light years ahead of us three from the West. I was beginning to think that Bhubaneswar was not a ‘far out of the way place’ but that Australia was a ‘far out of the way place’. I felt that I had made more progress in those three and a half weeks than I had made in my whole life. As Gurudeva would say, “Sädhu-saìga is the birthplace of bhakti” [kåñëa-bhakti-janma-müla haya ‘sädhu-saìga’, kåñëa-prema janme, teìho punaù mukhya aìga (Çré Caitanya-caritämåta Madhya-lélä 22.83)]. We had just taken our spiritual birth.

C HAPTER TWENTY

Personally Serve the Spiritual Master By Giving Him Bodily Comforts

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Guru-śuśrūṣayā

Personally Serve the Spiritual Master

By Giving Him Bodily Comforts

The very next morning, 15 April 1989, His Divine Grace Çréla Gour Govinda Swami spoke on this topic:

guru-çuçrüñayä bhaktyä sarva-labdhärpaëena ca saìgena sädhu-bhaktänäm éçvarärädhanena ca

çraddhayä tat-kathäyäà ca kértanair guëa-karmaëäm tat-pädämburuha-dhyänät tal-liìgekñärhaëädibhiù

“One must accept the bona fide spiritual master and render service unto him with great devotion and faith. Whatever one has in one’s possession should be offered to the spiritual master, and in the association of saintly persons and devotees one should worship the Lord, hear the glories of the Lord with faith, glorify the transcendental qualities and activities of the Lord, always meditate on the Lord’s lotus feet, and worship the Deity of the Lord strictly according to the injunctions of the çästra and guru.” (Çrémad-Bhägavatam 7.7.30-31)

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In the previous verse, it has been said that the process which immediately increases one’s love and affection for the Supreme Personality of Godhead is the best of the many thousands of ways to become free from the entanglement of material existence.* It is also said, dharmasya tattvaà nihitaà guhäyäm: actually, the truth of religious principles is extremely confidential. Nonetheless, it can be understood very easily if one actually adopts the principles of religion. As it is said, dharmaà tu säkñäd bhagavat-praëétam: [SB 6.3.19] the process of religion is enunciated by the Supreme Lord because He is the supreme authority. This is also indicated in the previous verse by the word bhagavatoditaù. ** The injunctions or directions of the Lord are infallible, and their benefits are fully assured. According to His directions, which are explained in this verse, the perfect form of religion is bhakti-yoga.

To practice bhakti-yoga, one must first accept a bona fide spiritual master. Çréla Rüpa Goswämé, in his Çré Bhakti-rasämåtasindhu (1.2.74-75), advises:

guru-pädäçrayas tasmät

kåñëa-dékñädi-çikñaëam viçrambheëa guroù sevä sädhu-vartmänuvartanam

sad-dharma-påcchä bhogädityägaù kåñëasya hetave

One’s first duty is to accept a bona fide spiritual master. The student or disciple should be very inquisitive; he should be eager to know the complete truth about eternal religion (sanätana-dharma).

* tatropäya-sahasräëäm ayaà bhagavatoditaù yad éçvare bhagavati yathä yair aïjasä ratiù

“Of the different processes recommended for disentanglement from material life, the one personally explained and accepted by the Supreme Personality of Godhead should be considered all-perfect. That process is the performance of duties by which love for the Supreme Lord develops.” (Çrémad-Bhägavatam 7.7.29)

** Bhagavatä uditaù - given by the Supreme Personality of Godhead.

The words guru-çuçrüñayä mean that one should personally serve the spiritual master by giving him bodily comforts, helping him in bathing, dressing, sleeping, eating and so on. This is called guruçuçrüñaëam. A disciple should serve the spiritual master as a menial servant, and whatever he has in his possession should be dedicated to the spiritual master. Präëair arthair dhiyä väcä. Everyone has his life, his wealth, his intelligence and his words, and all of them should be offered to the Supreme Personality of Godhead through the via medium of the spiritual master. Everything should be offered to the spiritual master as a matter of duty, but the offering should be made to the spiritual master with heart and soul, not artificially to gain material prestige. This offering is called arpaëa. Moreover, one should live among devotees, saintly persons, to learn the etiquette and proper behaviour of devotional service. Çréla Viçvanätha Cakravati Öhäkura remarks in this connection that whatever is offered to the spiritual master should be offered with love and affection, not for material adoration. Similarly, it is recommended that one associate with devotees, but there must be some discrimination. Actually, a sädhu, a saintly person, must be saintly in his behaviour (sädhavaù sad-äcäräù). Unless one adheres to the standard behaviour, one’s position as a sädhu, a saintly person, is not complete. Therefore, a Vaiñëava, a sädhu, must completely adhere to the standard of behaviour. Çréla Viçvanätha Cakravati Öhäkura says that a Vaiñëava, a person initiated into the Vaiñëava cult, should be offered the respect befitting a Vaiñëava, which means that he should be offered service and prayers. However, one should not associate with him if he is not a fit person with whom to associate. (Çrémad-Bhägavatam 7.7.30-31, purport by Çréla A. C. Bhaktivedanta Swami Prabhupäda)

Serve the Vaiṣṇavas and Chant the Holy Name

Çréla Gour Govinda Swami: To whom to surrender? Do you know? Every year, the villagers of Kuliagram used to come to Jagannätha Puré when Çré Caitanya Mahäprabhu was staying there after taking sannyäsa, in order to see Lord Jagannätha on the Ratha-yäträ cart. They would come and stay three or four months during cäturmasya and thus associate with Mahäprabhu. Once

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they asked Him, “What is our duty? Please instruct us.” They were gåhasthas, householders.

prabhu kahena, —‘kåñëa-sevä’ , ‘vaiñëava-sevana’ ‘nirantara kara kåñëa-näma-saìkértana’ (Çré Caitanya-caritämåta, Madhya-lélä 15.104)

“The Lord said, ‘serve the Vaiñëavas and always chant the holy name, thereby Kåñëa is worshipped.’”

If you serve the Vaiñëavas, Kåñëa’s worship is automatically performed. Serve them and chant the holy name of the Lord. This is your duty.

Then they asked another question, “Who is a Vaiñëava?”

Mahäprabhu answered, “If you have heard someone uttering ‘Kåñëa’ once, he is a Vaiñëava, he should be worshipped by all.”

Are you a Vaiñëava? Myself I am not a Kåñëa Vaiñëava. It has a deep purport. ‘Once’ means chanting one pure Kåñëa name. You are not chanting purely, so you have not yet become Vaiñëavas.

kåñëa-näma nirantara jäìhära vadane sei vaiñëava-çreñöha bhaja täìhära caraëe

“A person who is always chanting the holy name of the Lord is to be considered a first-class Vaiñëava, and your duty is to serve his lotus feet.” (Çré Caitanya-caritämåta, Madhya-lélä 16.72)

Then Mahäprabhu said, “One who is always uttering the pure name of Kåñëa – not the alphabet letters composing the name, but the pure name, which is non-different from Kåñëa – who is incessantly chanting kåñëa-näma is a greater Vaiñëava. So, take shelter at his lotus feet.”

Then He made a third point, which is most important: “He, whose very presence makes others chant the holy name of Kåñëa, is a first-class Vaiñëava. So, he should be worshipped.”

You have not come to that stage yet, you require the mercy of guru and Gauräìga to attain that stage, otherwise, it is not possible. Mahäjana Bhaktivinode Öhäkura has said, ‘ami to vaiñëava’, e buddhi hoile - “If the thought comes to me that I am Vaiñëava, I will go to hell.” This means that you have developed pride. If someone says or thinks like that, “yes, I am a Vaiñëava” then everything is finished.

On the contrary, I am not a Vaiñëava. I have not achieved that stage. I consider myself to be very, very fortunate if I can become a speck of dust at the feet of a Vaiñëava. That is my fortune. I am not a Vaiñëava at all. I am very, very low. As Mahäprabhu said, “I am as insignificant as straw on the street, tåëäd api sunécena.”

I am More Insignificant than a Worm in Stool

jagäi mädhäi haite muïi se päpiñöha puréñera kéöa haite muïi se laghiñöha (Çré Caitanya-caritämåta, Ädi-lélä 5.205)

Kåñëadäsa Kaviräja Gosvämé who is a paramahaàsa, a great Vaiñëava, vaiñëava-pradhäna, has said, “I am not a Vaiñëava. I am more sinful than Jagäi and Mädhäi, I am the most sinful person, more insignificant than a worm in stool.”

Such a great Vaiñëava mahä-bhägavata, a paramahaàsa speaks in this way. But you think that you are a Vaiñëava. You cannot say that. Do you understand? Be careful to learn these things. We are praying to become a speck of dust at the feet of a Vaiñëava, whereby we consider ourselves very fortunate. Speaking in this humble way is Vaiñëava etiquette. One should learn Vaiñëava tattva, which is a very deep tattva.

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The Ferocious Tigress of Wealth, Beauty and Fame

Çréla Bhaktisiddhänta Sarasvaté Öhäkura has written a nice song, ‘kanaka-käminé,’ ‘pratiñöhä-bäghiné,’ chäòiyäche järe, sei to’ vaiñëava sei ‘anäsakta,’ sei ‘çuddha-bhakta,’ saàsär tathä päy paräbhava

“One is truly a Vaiñëava who has given up the habit of falling victim to the ferocious tigress of wealth, beauty, and fame. Such a soul is factually detached from material life and is known as a pure devotee. Someone with this consciousness of detachment has thereby become victorious over the mundane world of birth and death.” (Duñöa-Mana, Verse 11)

You should know this song. There are three impediments, three tigresses: kanaka, käminé, pratiñöhä, gold, women, material fame, prestige and adoration. One, who has abandoned all these, is Vaiñëava. He is a pure devotee and is completely detached. Mahäprabhu instructed this to Raghunätha däsa Gosvämé.

Do Not Adopt this Process of Monkey-like Detachment

Raghunätha däsa Gosvämé first met Mahäprabhu in Çäntipura at Advaita Äcärya’s residence. Detachment had developed in his heart, so he left his home and went to take shelter at the lotus feet of Caitanya Mahäprabhu. But Mahäprabhu who is the Lord Himself knows what is really there in the heart. He understands whether this vairägya, detachment, is mature or not. The bona fide spiritual master also knows this. So, Mahäprabhu instructed him, “Go back to your home. Do not adopt this process of markaöavairägya, the monkey-like renunciation of the hypocrites.”

A monkey is very fickle; it climbs on one branch, remains there for a while, then climbs on another one, then another one, and so on. It is never staying fixed in one place. Similarly, if your mind is like a monkey, never fixed, you cannot be a renunciate. Do not pretend to be renounced in order to show the people, ‘See! I am a vairägé, I am a saint, a sannyäsé.’ Do not adopt this type of false renunciation, whereby you will be a cheater, a hypocrite.

“Go back to your house, and enjoy in a befitting way. Much material enjoyment is there. Kåñëa has given it to you. Enjoy it but do not be attached. You should think of Kåñëa and develop attachment for Him in your heart. Do not show it outwardly. Detachment should not be shown outwardly. Kåñëa will shower His mercy on you very quickly. Without much delay, you will be blessed by Kåñëa and then you will be able to come to Me.”

He has Developed One Relationship with Kṛṣṇa Only

Those who are in family life should not show to their family members if some detachment arises in their heart, because that will be dangerous. If your wife knows that you are leaving her, she will create a very, very horrible situation. You should know this. Mahäprabhu has shown all this.

The night that Mahäprabhu was going to leave home to accept sannyäsa from Keçava Bhäraté in Katwa, he sat with His wife, embraced her and talked very nicely with her as if He was very much attached to her. His wife could not understand that He was about to leave her. When she fell into a deep sleep, He left. Mahäprabhu has taught us in this way. When you are a gåhastha, do not exhibit your detachment, vairägya to your family members, especially to your wife. Do not do it. Keep it inside and one day very cleverly you will leave. Be only attached to Kåñëa, but outwardly pose as if you are very much attached to your wife, children, family members, and everything else.

K åñë A

A Real Renunciate Has No Attachment to Material Sense Gratification

yathä-yogya bhoga, nähi tathä roga, ‘anäsakta’ sei, ki är kahabo ‘äsakti-rohita,’ ‘sambandha-sahita,’ viñaya-samuha sakali ‘mädhava’ (Duñöa-Mana, Verse 12)

Here Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda says: “He is a real vairägé, a real renunciate who is very much detached, ‘äsakti-rohita,’ ‘sambandha-sahita,’ viñaya-samuha sakali ‘mädhava’, he has no attachment to material sense gratification, material enjoyment, material possessions, he has developed only one relationship, that is with Kåñëa. He knows very well that whatever he possesses, all his so-called material wealth or assets, it all belongs to Kåñëa, all belongs to Mädhava. He knows it very well. He never says ‘it is mine’. He has really developed this detachment and that is his good fortune. In material existence, it is needed.

Who are you doing kértana for? For the pleasure of the Supreme Lord, not for the pleasure of anyone else. There are many people who never do kértana for the pleasure of Kåñëa but only to show off: “See! I am such a great singer.” They play very big cymbals, dancing and leading kértana just to show off to the public, not for pleasing Kåñëa. They are cheaters, not Vaiñëavas. Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda says, kértane jähär, ‘pratiñöhä-sambhär,’ tähär sampatti kevala ‘kaitava’*

* se ‘yukta-vairägya,’ tähä to’ saubhägya, tähä-i jaòete harir vaibhava kértane jähär, ‘pratiñöhä-sambhär,’ tähär sampatti kevala ‘kaitava’

“This is the standard of befitting renunciation and one who realises this is most fortunate indeed. Everything involved in such a devotee’s life represents Lord Hari’s

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“Their kértana is only performed in order to obtain fame, whatever spiritual assets they display is only cheating.” Kaitava means cheating.

On the other hand, Çréla Narottama däsa Öhäkura said, äçraya laiyä bhaje, kåñëa nähi täre tyaje, ära saba mare akäraëa, ** “Kåñëa will never desert one who does bhajana under the shelter of a pure Vaiñëava. All others die uselessly.” So, take shelter of such a Vaiñëava, then do bhajana. Then the question arises, “Who is a Vaiñëava?”

ataeva närada-païcarätre vaiñëavaà jïäna-vaktäraà yo vidyäd viñëuvad gurum püjayed väì-manaù-käyaiù sa çästrajïaù sa vaiñëavaù çloka-pädasya vaktäpi yaù püjyaù sa sadaiva hi kià punar bhagavad-viñëoù svarüpaà vitanoti yaù ity ädi (Çré Bhakti-sandarbha, Çréla Jéva Gosvämé)

He, who knows the scriptures and imparts transcendental knowledge, is a Vaiñëava. He is as good as Hari, Viñëu, säkñäddharitvena samasta-çästrair. Therefore, one should completely take shelter of such a Vaiñëava and worship him with body, mind, and words - käya, mana, väkya, and completely surrender.

How Can You Become a Vaiṣṇava?

When a Vaiñëava becomes a sannyäsé he holds a daëòa with three bamboo rods. Why three? This is representing käya-manaväkya, body, mind and speech: that is the sign of complete surrender. There is a fourth small rod, the ätmä daëòa, which represents the soul. One who is a Vaiñëava quotes authority. One who is a spiritual master quotes authority, which means that he is quoting verses from çästra, çlokas and is able to explain them nicely. personal spiritual opulence as manifest in the world of matter. On the other hand, one who engages in chanting the Lord’s name with hopes of enhancing his own material reputation finds that all his activities and paraphernalia represent only the riches of hypocrisy.” [Duñöa-Mana, Verse 13, by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda]

** Vaiñëava-mahimä, Song 43.

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One who cannot quote authority and cannot explain it nicely is not a Vaiñëava. You have come here to become a Vaiñëava, therefore you should know. How can you become a Vaiñëava? Do you think it is easy? No, you will have to taste hardships. I will pull your ear and slap you, and you will have to tolerate it. Then you will become a Vaiñëava, otherwise it is not possible. I am not at all a Vaiñëava. I want to become a speck of dust at the feet of a Vaiñëava. That will be my fortune. To become a Vaiñëava is such a great task. He is as good as Hari, Säkñäd-dhari. He can give us Hari and he can show us the lotus feet of Hari, Viñëu. That is why he is known as Viñëupäda, otherwise one cannot be called Viñëupäda. This is most important.

By Faithful Service Rendered to One’s Spiritual Master

In the Tenth Canto of the Çrémad-Bhägavatam, it is stated that Kåñëa and Balaräma, who are the Supreme Lord accepted Sändépani Muni as Their spiritual master. They were brahmacärés serving Their guru, and They have shown us how to serve one’s guru. Sudämä Vipra was also a brahmacäré with Them. So, they were god-brothers, classmates, and friends. When Kåñëa was the King of Dvärakä, Sudämä Vipra was very poor and on the advice of his wife, he went to see Him. Kåñëa is lakñmépati, the husband of Lakñmé devi. Thousands of Lakñmés are serving Him. He is not poor. Näräyaëa is not poor, daridra, nor are poor men Näräyaëa. Do not say daridra-näräyaëa. *

Sudämä Vipra was poor, and his friend Kåñëa was very rich. When Kåñëa saw him, He treated him nicely. He worshipped him, washed his feet because he is a good devotee, Kåñëa’s friend, a Vaiñëava. Thereby Kåñëa showed us how to worship a Vaiñëava.

Then Kåñëa remembered when they were together in their guru’s äçrama. This is mentioned in the Tenth Canto of the Çrémad-Bhägavatam.

* This is the mäyävädés’ false claim, that an ordinary man has become Näräyaëa, that Näräyaëa has become poor [daridra-näräyaëa].

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näham ijyä-prajätibhyäà tapasopaçamena vä tuñyeyaà sarva-bhütätmä guru-çuçrüñayä yathä

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

You should know these important verses. Here it is said; guruçuçrüñayä - faithful service. This is how to serve one’s guru. Kåñëa also says in the Bhagavad-gétä how He can be pleased. Our only aim is to please that Supreme Lord, Çré Kåñëa. In this verse, He says, “I am not pleased if someone is an ideal gåhastha, or if someone is a very strict brahmacäré, or vänaprastha, or sannyäsé. I am pleased only by one who is rendering faithful service to his spiritual master, guru-çuçrüñayä. This is the best way to please Me.”

C HAPTER TWENTY-ONE

Please Do Not Forget This Place

That very same day in the evening, the three new initiates from Australia paid a final visit to the humble hut of their spiritual master. They offered their obeisances to him and asked if they could perform any service for him. He replied, “If you can, please help with this project. If you can, please help by sending some money to finish this last founded project of Çréla Prabhupäda.” All three with great happiness, said that they would, and then departed for the Bhubaneswar train station.

It was not possible to fathom everything that Çréla Gour Govinda Swami said in all the lectures. The scope of the subject matter in only one lecture was so vast and the volume of information so enormous that it was almost impossible for them to get their minds around it. This was not the case for the Oriya devotees, as they had been listening to Çréla Gour Govinda Swami for many, many years, but the three Australian devotees had just arrived on the scene. They did not know very much. Their understanding of the siddhänta was minimal. Now that they were in front of this great ocean of knowledge concerning the absolute reality; it was like a tidal wave, which was coming from the discourses of His Divine Grace Çréla Gour Govinda Swami. He was churning that ocean, the ocean of nectar.

by K åñë A

Please Do Not Forget this Place

When the three Australian devotees left Bhubaneswar ISKCON Temple (Saturday, 15 April 1989) to return to Australia, Advaita Äcärya däsa*, the vice president of the temple, accompanied them to the train station. He bid them farewell and then humbly appealed to them, “...Please do not forget this place...” There was very little chance of that!!! What an incredible experience they had just had. An amazing entrance into spiritual life. Their journey had just begun; it took them many years but now they had started in earnest their spiritual journey. Initiation was just the beginning of this incredible experience!

The Beginning of Kṛṣṇa Consciousness

Quotes by Çréla A. C. Bhaktivedanta Swami Prabhupäda

“…So, this is the purificatory process. So, as you are being initiated, initiation means beginning of your purificatory process. So, if we are serious about purification, then we must follow these four principles, if you want to be cured…” (Initiation Lecture— March 10, 1968, San Francisco)

“…Initiation means beginning of spiritual activities. Initiation means just to begin…” (Çrémad-Bhägavatam 2.1.2-5—October 23, 1968, Montreal)

“…Initiation means beginning. Not that immediately after initiation one becomes perfect…” Initiation Lecture — June 6, 1969, New Vrindaban.

“…dékñä, or initiation, means the beginning of spiritual realisation. So, every disciple must make his own spiritual progress

* Author’s comment: Advaita Äcärya däsa [now Bhakti Präëa Gopénätha Mahäräja], is completely dedicated to the cause and mission of our beloved Gurudeva Çréla Gour Govinda Swami.

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positively and help others to do so…” (Letter to Nayan Abhiräm, 2/4/71)

“…So, this initiation means beginning of Kåñëa consciousness…” (Initiation Lecture —August 22, 1971, London)

A Special Sādhu Preaching

Life in Bhubaneswar ISKCON carried on in a normal regular manner. Çré Çrémad Gour Govinda Swami maintained his great duty of translating the books of his revered spiritual master Çréla A. C. Bhaktivedanta Swami Prabhupäda. He walked more and more around the grounds of the temple and was overseeing the progress of the construction. He kept preaching, mainly in Oriya, seven days a week, in the morning, the afternoon and in the evening.

The word was gradually filtering out ‘through the ISKCON grapevine’ that there was a special sädhu preaching in ISKCON Bhubaneswar, who was giving incredible hari-kathä. Consequently, many sincere seekers began arriving at the front gate.

Being at ISKCON Bhubaneswar in the constant association of Çréla Gour Govinda Swami - seeing him, pleasing him and serving him - was enough to set one straight on the spiritual path, what to speak of hearing from him every day. Mäyä was literally being pulled from the listeners’ hearts and it was giving them room to breathe. Because he was ‘a genuine self-realised sädhu’, what he spoke was pure hari-kathä, with no speculation whatsoever. This was not just someone who had to deliver a spiritual discourse and was trying to think of so many things to fill in his speaking time of thirty to forty minutes. Here was a personality that could speak all day on one spiritual topic, and you would be transfixed listening to him.

K åñë A

The Real Sādhu-Vaiṣṇava Has Already Paid His Obeisances to You

As we previously mentioned herein on numerous occasions stated by the author:

Nimäi Paëòita däsa: Çréla Gour Govinda Swami knew us better than we knew ourselves; he could see right through us. Çréla Gour Govinda Swami was definitely tri-käla jïa, he knew our past, present and future. He knew our heart.

Another first-hand experience of the author:

Nimäi Paëòita däsa: Whilst in Mäyäpura that year (1989), before going to Bhubaneswar, I had one encounter with a sannyäsé who also happened to be a GBC guru. He forced me to pay my obeisances to him. There were reasons that I did not want to pay my obeisances to him, but I will not elaborate on them here. Plus, I was under the understanding that one should command respect not demand respect. When he forced me to pay my obeisances to him he said, “...it will be good for you and it will be good for me...” And then he smiled. So, I did it, against my better judgement. He seemed to be very pleased by that, but to me, it felt very distasteful. I did not tell anyone about this experience.

Sometime later, in a class, whilst we were there in Bhubaneswar, Çréla Gurudeva said, “...the real sädhu-vaiñëava has already paid his obeisances to you, at least mentally, before you pay your obeisances to him....” I have explained my own experience of this in an earlier chapter. Then he said, “...however, a demon will force you to pay your obeisances to him...” The penny dropped!!! Wow! He went into a very lengthy presentation about this. I do not know if this class was recorded, as there were many classes and darçanas in those early days that, unfortunately, were not recorded. However, my point is, how could he have known? I had not told him what had happened to me in Mäyäpura that year; I had not told anyone. I kept it a secret. This was just one example of many. As the life

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of our beloved Gurudeva Çréla Gour Govinda Swami unfolds in this publication we will encounter many, more examples like this.

Çréla Gour Govinda Swami: A Vaiñëava gives all respect to others. He never demands respect. Respect should be commanded, not demanded. If you develop this mentality, this attitude of being the lowest of the low, more humble than a blade of grass, and if you become as tolerant as a tree and give respect to one and all and do not demand respect for yourself, then you will command respect. You will command respect, without demanding it. That is a fact. Why does he give respect? Because he knows, everyone is the resting place of Kåñëa. Kåñëa is there in the heart of every jéva, and therefore he pays respect. Respect is paid to Kåñëa, not to the body. A Vaiñëava knows that.*

Nimäi Paëòita däsa: When we returned back to Australia, everyone, who experienced our new-found enthusiasm for our bona fide guru and spiritual life, thought that we had gone mad. All we talked about was sädhu-guru, sädhu-saìga, and Gurudeva, His Divine Grace Çréla Gour Govinda Swami, as well as all the topics that he spoke on. While talking to others we realised that life in Australia was, spiritually, pretty dry.

Çréla Gour Govinda Swami spoke on many topics, to mention a few:

1. Guru-tattva, the truth of the spiritual master.

2. Apara-vicära and tattva-vicära.

3. Bhägavata-tattva, the book Bhägavata and the devotee Bhägavata.

4. Gaura-tattva.

5. Rädhä-tattva.

This included four very amazing lectures, parts of which are included in this Volume:

a. Desiring to Understand the Glories of Rädhä’s Love, Çré Caitanyacaritämåta, Ädi-lélä 4.229-230, 6 April 1989, Bhubaneswar, India.

* From the book Çuddha-näma Bhajana, Section: Çuddha-Näma - How to Achieve the Pure Name, Part One, page 87.

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b. The Green and the Yellow Mango, Çré Caitanya-caritämåta, Ädi-lélä 4.231-233, 7 April 1989, Bhubaneswar, India.

c. Who Can Give Me Pleasure? Çré Caitanya-caritämåta, Ädi-lélä 4.234241, 13 April 1989, Bhubaneswar, India.

d. The Enchantress of Govinda, Çré Caitanya-caritämåta, Ädi-lélä 4.242244, 14 April 1989, Bhubaneswar, India.

6. Prasaìga-rüpa-sevä – hearing from the spiritual master. The spiritual master is physically present and you are there listening.

7. Pari-äcärya-rüpa-sevä – serving the needs and the body of the spiritual master.

8. Samañöi-guru: Çré Nityänanda Prabhu is the sum total of all gurus.

9. Vyañöi-guru: All individual gurus (vyañöi) are representations of Çré Nityänanda Prabhu.

10. Sädhu-guru - the need for the association of real sädhus.

11. The ongoing flow of the sampradäya.

12. Sampradäya-rakñaëa, the protector of the sampradäya.

13. Siddhänta-rakñaëa, the protector of the siddhänta.

14. Mäyä-däsa and mäyä-däsé.

15. The four anarthas -

1. Tattva-bhrama – illusion about spiritual knowledge.

2. Hådaya-daurbalya – weakness of heart.

3. Aparädha – offences.

4. Asat-tåñëa – material desires.

16. The four categories within each type of anartha are:

tattva-bhrama – illusion about spiritual knowledge which is of four types:

a. sva-tattva bhrama – illusion about one’s original position as a taöasthä-jéva;

b. para-tattva bhrama – illusion about the nature of the Supreme Lord;

c. sädhya-sädhana bhrama – illusion about the processes of sädhana and prema-bhakti;

d. virodhi-viñaya bhrama – illusion regarding subjects unfavourable to Kåñëa consciousness.

hådaya-daurbalya – weakness of heart is of four types:

a. tucchäsakti – attachment to subjects not related to Kåñëa.

b. kuöinäöé – deceitfulness (also could be defined as fault finding).

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c. mätsaryam – enviousness.

d. pratiñöhä – desire for fame.

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aparädha – offences are of four types:

a. kåñëa-svarüpa-aparädha – offences towards the form of the Lord.

b. näma-aparädha – offences to the Holy Name of the Lord.

c. kåñëa-tadéya-aparädha – offences to the devotees.

d. jéva-aparädha – offences to other living entities.

asat-tåñëa – material desires are of four types:

a. aihikeñvaiñana – desire for material objects.

b. para-trikeñu – desire for heavenly comforts.

c. bhüti-vaïcha – desire for mystic powers

d. mumukña – desire for liberation.

17. Sevaka-bhagavän - The Supreme personality of Godhead who is to be served.

18. Sevya-bhagavän (çré-guru) - The Supreme personality of devotee who assists and teaches us to serve the Supreme.

19. From çraddhä to prema (from Bhakti-rasämåta-sindhu by Çréla Rüpa Gosvämé) [çraddhä, sädhu-saìga, bhajana-kriyä, anärthanivåitti, niñöhä, ruci, äsakti, bhäva and finally prema].

20. Then he spoke from Ujjvala-nélamaëi by Çréla Rüpa Gosvämé illuminating prema to mädanäkhyä-mahäbhäva [prema, snehä, mäna, praëaya, räga, anuräga, bhäva, mahäbhäva, rüòhamahäbhäva, adhirüòha-mahäbhäva, modanäkhyä-mahäbhäva and mädanäkhyä-mahäbhäva].

21. Sambandha - abhidheya - prayojana tattvas.

22. Préti-äçraya – the abode of love.

23. Préti-viñaya – the object of love.

24. Préti-dharma - love and affection for one and all; which is the mood and process of Mahäprabhu.

25. Mantra-datta-guru.

26. Kåñëa-datta-guru.

27. Äçraya-datta-guru.

28. Mahäprabhu’s äcärya lélä.

29. The three internal reasons why Çré Kåñëa appeared as Mahäprabhu.

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30. Rädhä-prema makes Kåñëa mad.

31. How the goal is to develop prema.

32. Çrématé Rädhäräëé is the guru of Çré Kåñëa.

In his Präkåta Rasa Çata Düñiëé, A Hundred Warnings Against Mundane Mellows, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Gosvämé Prabhupäda writes:

siddhänta-alasa jana anartha to’ chäòe nä

“…One who is lazy in properly understanding the Vaiñëava philosophical conclusions can never become free from anarthas, the unwanted bad habits and philosophical misconceptions that impede devotional service...” (verse 28)

Follow the Effulgence

Nimäi Paëòita däsa: Gurudeva was introducing us to an enormous spectrum and volume of siddhänta, in order to help us overcome our anarthas. The list of subjects covered was vast, too numerous to remember from that first encounter. And that was just what he spoke to us. Truly, I had never heard this depth of information in my whole life.

Gurudeva relished speaking hari-kathä. He said in one class, while we were there, “...I am a greedy fellow, if you allow me, I will just keep speaking and speaking...” And then he broke out in a giant smile. His whole mood was effulgent and benevolent, like an all-loving father, and that mood was beginning to encompass all of us. All we had to do was follow the effulgence; the effulgence of His Divine Grace Çréla Gour Govinda Swami Mahäräja. Nothing else mattered.

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We Are Incompetent To Proceed Without a Bona Fide Guru

In a lecture given by His Divine Grace Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda he stated:

Serving the lotus feet of Çréla Gurudeva is our foremost necessity. In this world, we even need a guru to perform karma (material activities), to acquire jïäna (knowledge), or to fulfil any anyäbhiläña (desires not connected to serving Kåñëa). The guidance of such worldly gurus engenders insignificant results, which are the antithesis of the results bestowed by the lotus feet of a bona fide guru.

Çréla Gurudeva is the source of our genuine welfare. The very moment we become bereft of his mercy; diverse worldly desires manifest in our hearts. And if the vartma-pradarçaka-guru, who is the first to tell us about spiritual life, does not tell us how we should take shelter of the lotus feet of Çréla Gurudeva, we may end up losing the gem in hand.

Näma-bhajana (chanting Kåñëa’s names) is the sole method of performing bhajana, and it is the only method Çréla Gurudeva confers upon us. Consequently, our responsibility is to worship his lotus feet at the beginning of each year, that is, every guru-püjä.

Çréla Rüpa Gosvämé has written:

guru-pädäçrayas tasmät kåñëa-dékñädi-çikñaëam viçrambheëa guroù sevä sädhu-vartmänuvartanam

The first four limbs of sädhana-bhakti are:

1. To accept the shelter of the lotus feet of a bona fide guru.

2. To take dékñä and receive instructions on service to Kåñëa from him.

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3. To serve him with intimacy and affection.

4. To follow the path of the sädhus, under his guidance. (Çré Bhakti-rasämåta-sindhu 1.2.74-75)

In a realm that is concealed and mystifying, it is impossible to proceed by depending on one’s own multitude of competencies. Just as it is impossible to foresee the future or to make plans for the future on the strength of one’s own ability, similarly, mundane conceptions cannot help one penetrate or attain the supramundane realm. Our senses have experienced something of the time that has already passed, and therefore one has knowledge of it, but we remain ignorant about the future.

In the same way, our current senses are incapable of informing us about that realm that is complete and inconceivable. Our eyes can only see a few miles into the distance, and our ears can only hear words spoken nearby.

If we depend on our own competence to proceed in such a realm, we will never reach the far end, the ‘Ultimate Reality’. Such an attempt is likened to Rävaëa’s efforts to build a stairway to heaven. Construction may begin, but it will eventually crumble to the ground. It cannot exist in a void where no support is present. Similarly, we desire to ascend to that unknown realm, and we try to do so on the strength of our own competence, but we always fail. Furthermore, if we consider an ordinary mortal who is laghu (spiritually impotent and not at all grave) to be guru (weighty with potency), we face failure.

We will have to recognise who is guru and who is laghu. A guru is engaged in service to that Complete Entity whom all real gurus honour as their sole object of worship. This does not refer to a guru (teacher) of sitar or physical exercises. Such a guru cannot save one from the clutches of death.

gurur na sa syät sva-jano na sa syät pitä na sa syäj janané na sä syät

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daivaà na tat syän na patiç ca sa syän na mocayed yaù samupeta-måtyum

“That guru is not a guru, that father is not a father, that mother is not a mother, that demigod is not a demigod and that relative is not a relative who cannot protect us from the clutches of death, cannot bestow eternal life upon us and cannot protect us from ignorance, because of which we are deeply engrossed in this material world.” (Çrémad-Bhägavatam 5.5.18)

Ignorance is the sole reason a person falls into the clutches of death; a person with knowledge does not. All the education in the world is immediately dispensable for one who becomes mad or paralysed or who meets with death. Unless we are searching for the ultimate Truth, we tend to become unconscious, or devoid of real consciousness.

When we are impelled to enjoy our senses, like the tongue, hands, legs, arms and genitals, we are enchanted and then deceived.

It is therefore imperative upon us to remember Çréla Guru-pädapadma at the beginning of each year, each month, each day and at every moment, for he can protect us from all such deception.*

This ends Volume Three, Part One, of The Divine Life of Çréla Gour Govinda Swami Mahäräja Mahäçaya, the Kåñëliìgita-vigraha Äcärya.

* Excerpt from a lecture delivered in the Särasvatä Assembly Hall, Çré Caitanya Maöha, Mäyäpura, Saturday, 9.00 pm, on the 28th day of the month of Mägha [January] 1931.

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Take Sannyāsa and Preach

From Chapter Three - continuation of Author’s comment

Author’s comment: This is the materialist viewpoint; we will have big buildings; we will have lots of money in the bank; and we will collect many followers.

And as spoken by the GBC members to Çréla Prabhupäda whilst he was in Bhubaneswar 1977, “…We will surpass the Jagannätha Puré Temple…”

However, bhakti does not depend on big buildings, large amounts of funds and many, many followers. These may come they may not. Bhakti depends on the condition of the heart!

This is our beloved Çréla Gurudeva’s explanation of bhakti and the heart needs to be pure:

The heart must become pure, which means one is no longer under the sway of the three modes of the material nature. No more - sattva (goodness), rajas (passion) and tamas (ignorance); the four defects gone - bhrama (the tendency to commit mistakes), pramäda (the tendency to be illusioned), vipralipsä (the tendency to cheat) and karaëäpäöava (imperfect senses). The six enemies gone - käma-krodha-lobha-moha-mada-mätsarya: lust, anger, greed, illusion, madness and envy.

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The four anarthas gone (anartha-nivåtti) - The four types of anarthas:

1. Tattva-brahma – illusion about spiritual knowledge.

2. Hådaya-daurbalya – weakness of heart.

3. Aparädha – offences.

4. Asat-tåñëa – material desires.

Then there are four categories within each type of anartha:

tattva-brahma – illusion about spiritual knowledge is of four types:

1. sva-tattva brahma – illusion about one’s original position as a taöasthä-jéva.

2. para-tattva brahma – illusion about the nature of the Supreme Lord.

3. sädhya-sädhana brahma – illusion about the processes of sädhana and prema bhakti.

4. virodhi-viñaya brahma – illusion regarding subjects unfavourable to Kåñëa consciousness.

hådaya-daurbalya – weakness of heart is of four types:

1. tucchäsakti – attachment to subjects not related to Kåñëa;

2. kuöinäöé – deceitfulness (also could be defined as fault finding);

3. mätsaryam – enviousness;

4. pratiñöhä – desire for fame.

aparädha – offences are of four types:

1. kåñëa-svarüpa-aparädha – offences towards the form of the Lord.

2. näma-aparädha – offences to the Holy Name of the Lord.

3. kåñëa-tadiya-aparädha – offences to the devotees.

4. jéva-aparädha – offences to other living entities.

asat-tåñëa – material desires are of four types:

1. aihikeñvaiñana – desire for material objects.

2. para-trikeñu – desire for heavenly comforts.

3. bhüti-vaïcha – desire for mystic powers.

4. mumukña – desire for liberation.

Then one must have passed through the stage of niñöhä, then passed through the stage of ruci, then asakti, then to bhäva (and

A ppendix 1 T A ke S A nnyä SA A nd p re A ch

bhäva is the beginning of the uttama-adhikäré stage); and better still prema. This is sädhu, this is Vaiñëava, this is mahäjana, this is a great personality. Whose heart is completely free of any malice/ envy what-so-ever (nirmatsaräëäà satäà). Money, buildings and followers do not constitute bhakti or purity. The heart must be pure. Purity is the force! This is real bhakti! And the goal is prema, puruñärtha-çiromaëi prema mahä-dhana.

The Disciplic Succession

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

(Çréla A.C. Bhaktivedanta Swami Prabhupäda)

The Disciplic Succession for the International Society for Kåñëa Consciousness which is a branch of the Caitanya tree:

1. Bhagavän Çré Kåñëa

2. Lord Brahmä

3. Çré Närada Muni

4. Çré Vyäsadeva

5. Çré Madhväcärya

6. Çré Padmanäbha

7. Çré Nåhari

8. Çré Mädhava

9. Çré Akñobhya

10. Çré Jaya Tértha

11. Çré Jïänasindhu

12. Çré Dayänidhi

13. Çré Vidyänidhi

14. Çré Räjendra

15. Çré Jayadharma

16. Çré Puruñottama

17. Çré Brahmaëya Tértha

18. Çré Vyäsa Tértha

A lw A ys E mbr A c E d by K åñë A

19. Çré Lakñmépati Tértha

20. Çré Mädhavendra Puré

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

22. Lord Çré Caitanya Mahäprabhu

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

24. Çréla Raghunätha däsa Gosvämé, Çréla Jéva Gosvämé

25. Çréla Kåñëadäsa Kaviräja Gosvämé

26. Çréla Narottama däsa Öhäkura

27. Çréla Viçvanätha Cakravarté Öhäkura

28. (Çréla Baladeva Vidyäbhüñana) Çréla Jagannätha däsa Bäbäjé

29. Çréla Bhaktivinoda Öhäkura

30. Çréla Gaurakiçora däsa Bäbäjé

31. Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda

32. Çréla A.C. Bhaktivedanta Swami Prabhupäda

33. Çréla Gour Govinda Swami Äcärya Öhäkura

34. To be revealed.

ppendix t hree

The Main Temples of Orissa

Bhubaneswar, Puré and Konark attract pilgrims throughout India and from across the world. These three regions are considered the ‘Golden Triangle’ of Orissa, due to their spiritual, historical and architectural significance.

Gokula, Mathurā and Dvārakā

Çréla Gour Govinda Swami: In the Vaiñëava-tantra it is mentioned,

mathurä dvärakä-lélä yäù karoti ca gokule néläcala sthitaù kåñëa stä eva racati prabhuù

“Whatever léläs of Çré Kåñëa are manifest in Gokula, Mathurä and Dvärakä are all found in Néläcala, Çré Kñetra.”*

Śrī Kṣetra Is the Kṣetra in Which

Çréla Gour Govinda Swami: The gopés of Vrajabhümi are also expansions of Rädhäräëé, so Rädhäräëé is äàçiné, the source. The lakñmés are aiçvarya-mayé, whereas Rädhäräëé is mädhurya-mayé,

* From a lecture by Çréla Gour Govinda Swami entitled: Çré Kñetra Dhäma.

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full of sweetness. Therefore, those who are followers or devotees of mädhurya-rasa can see that Çré Kñetra is the kñetra in which Rädhäräëé’s mädhurya-rasa is manifested. Only such mädhuryarasa bhaktas can see it; others cannot. That is why Jagannätha Puré is known as Çré Kñetra.*

Mahāprabhu Stayed There

Because He Had Assumed Rādhā-Bhāva

Çréla Gour Govinda Swami: That is why Jagannätha Puré is known as Çré Kñetra. And Mahäprabhu stayed there because He had assumed rädhä-bhäva. † Upon seeing Jagannätha He would see Çyämasundara and think, “O beloved of My heart!” Therefore, that kñetra which is glorified and influenced by Rädhäräëé’s mädhurya-rasa is known as Çré Kñetra.‡

Bhubaneswar Is the Gateway

Çréla Gour Govinda Swami: Puré-dhäma begins from Bhubaneswar, also known as Ekämra-känana. From Bhubaneswar, it goes up to Candrabhaga (Konark), where the Sungod is worshipped in the Sürya Mandira.

This dhäma is very confidential. It is durläbha kñetra, difficult even on the part of Lord Brahmä to attain. Because the form of this kñetra is like a conch-shell, with the stomach portion sunk into the sea, it is also known as çaìkha-kñetra. The head portion is towards the western side, where the gate is guarded by Nélakaëöha Çiva. There, Çiva is known as Bhubaneswar Liìgaräja and kñetrapala, the protector of the dhäma. Bhubaneswar is the gateway through which one can enter into this kñetra. §

* From a lecture by Çréla Gour Govinda Swami entitled: Çré Kñetra Dhäma.

† As quoted by Çréla Gour Govinda Swami: rädhä-bhäva-dyuti-suvalitaà [SCC. Ädi 1.5]. “… Çré Kåñëa, appeared with the mood and complexion of Çrématé Rädhäräëé, as Mahäprabhu to understand Himself. The viñaya [Çré Kåñëa] wanted to understand the äçraya [Çrématé Rädhäräëé]. Thus, the whole lélä of Mahäprabhu manifests.

‡ From a lecture by Çréla Gour Govinda Swami entitled: Çré Kñetra Dhäma.

§ See ibid.

Below is a list of some of the major temples still existing in Orissa:

1. Akhandaleswara Temple at Prataprudrapur (Kenduli) near Konarak.

2. Amareshwara Temple at Amareshwar near Konarak.

3. Ananta Vasudeva Temple Bhubaneswar.

4. Angeshwara Temple at Pitapara near Niali.

5. Ashta Sambhu Temple in ruins at Chaudar near Cuttack.

6. Bakeshwara Temple at Bhubaneshwar.

7. Baladevjiu Temple Kendrapara.

8. Bhagawati Temple at Banapur near Bhubaneswar.

9. Bhagawati Temple at Parahat near Jagatsinghapur.

10. Bhagawati Temple at Vateshwar near Salepur.

11. Bhairavi temple Ganjam Berhampur.

12. Bhaskareswara Temple at Bhubaneswar.

13. Bhavani Shankara Temple (near the Sari Deul) at Bhubaneswar.

14. Bhimeswara Temple at Daraba near Jagatsinghapur.

15. Bhrameswara Temple at Bhubaneswar.

16. Bhramheswara Temple at Beraboi near Delang.

17. Bhringeswara Mahadeva Temple at Bajrakot near Talcher.

18. Biranchi Narayana Temple at Palia near Bhadrak.

19. Buddhanatha Shiva Temple at Garudipanchana near Bhubaneswar.

20. Champeswara Temple at Champeswar near Narsinghpur (Cuttack).

21. Chandeswara Temple at Chandeswar near Tangi (Puri).

22. Chandi temple located in Cuttack.

23. Chandi Temple at Sochanpurochana near Nilgiri (Baleshwar).

24. Chandrasekhara Temple at Khiching near Panchpir (Mayurbhanj).

25. Chandrasekhara Temple at Kapilas Hill near Kapilas.

26. Charchika Temple at Amareshwar near Konarak.

27. Chateswara Temple at Kishenpur near Cuttack.

28. Chitkarini Temple at Bhubaneswar.

29. Dakra Bhimeswara Temple at Bhubaneswar.

30. Daksheswara Temple at Banapur.

31. Durga Temple at Motia near Konarak.

32. Ekambareswara Temple (within the Lingaraja compound) at Bhubaneswar.

33. Gangeshwari Temple at Beyalisbati near Konarak.

34. Garteswara Temple at Algum near Sakshigopal (Puri).

35. Gauri Shankara Ganesha Temple at Bhubaneswar.

36. Gokarneswara Temple at Jamu-Goradi - Adasapur near Bhubaneswar.

37. Gopinath Temple at Nuasomeswarpur near Sakshigopal.

38. Gopinatha Temple at Kakudia near Bhubaneswar.

39. Grameswara Temple at Lataharana near Kakatpur (Puri).

40. Grameswara Temple at Birpratappur near Sakshigopal.

41. Grameswara Temple at Berhumpur near Jagatsinghapur.

42. Grameswara Temple at Adasapur (Prachi valley) near Bhubaneswar.

43 Indralath (Vishnu) Temple at Ranipur - Jharial near Titlagarh.

44. Indrasthana Temple at Amaravati near Cuttack.

45. Jaganatha Temple at Palur near Rambha.

46. Jagannatha Temple at Puri.

47. Jaleswara Temple at Kalarahanga near Bhubaneswar.

48. Kakharua Baidyanatha Temple at Mantri near Badasahi.

49. Kanakeswara Temple at Kualo (Kodalaka) near Talcher.

50. Kapileshwara Temple at Adasapur - Kapila Muni Ashram.

51. Kapileswara Temple at Charda near Binka (Balangir).

52. Kapileswara Temple at Bhubaneswar.

53. Kedareswara Temple at Bhubaneswar.

54. Kenduli Temple ruins at Kenduli near Konarak.

55. Khileswara Temple at Khilor near Pipli (Puri).

56. Kinchakeswari Temple at Khiching near Panchpir (Mayurbhanj).

57. Ksira Chora Gopinath Temple Remuna Balasore.

58. Konark Sun Temple at Konark.

59. Kosaleswara Temple at Anandapur (Degaon).

60. Kosaleswara Temple at Baidyanath near Solangir.

61. Kosaleswara Temple at Patnagarh near Sonepur.

62. Kotitheertheswara Temple at Bhubaneswar.

63. Kutopokhari Temple at Remuna near Balasore.

64. Krsna-Balarama Temple [ISKCON] near Bhubaneswar.

65. Lakshmaneshwara Temple ruins at Bhubaneswar.

66. Lakshmi Narasimha Temple at Amareshwar near Konarak.

67. Lakshmi Narasimha Temple at Nuapatna near Bhubaneswar (37km).

68. Lakshmi Narayana Temple at Chaurasi near Konarak.

69. Lingaraja Temple Bhubaneswar.

70. Madhavananda Temple at Adasapur (Prachi valley).

71. Madhavananda Temple at Madhava near Niali.

72. Mahavinayaka Temple at Chandikhol.

73. Mahendragiri Temples at Mahendragiri (South Ganjam).

74. Mahisasura Mardini Temple at Adasapur (Prachi valley).

75. Makareshwara Temple at Bhubaneshwar.

76. Mallikeswara Temple at Paikapada near Rayagarha (Koraput).

77. Mallikeswara Temple at Padmapur near Gunupur (Koraput).

78. Mangala Temple at Kakatpur near Konark.

79. Manikeswara Temple at Sukleshwara near Talcher.

80. Maninageswara Temple at Baleshwar.

81. Markandeswara Temple at Bhubaneswar.

82. Megheswara Temple at Bhubaneswar.

83. Mitreswara Temple at Bhubaneswar.

84. Mohini Temple at Bhubaneswar.

85. Mukteswara Temple Bhubaneswar.

86. Narasimha Temple at Puri.

87. Narasimhanatha Temple at Nrusingnath near Padmapur (Sambalpur).

88. Nilakanteshwara Shiva Temple at Adasapur (Prachi valley).

89. Nilamadhava Temple at Mudgala Madhava near Konarak.

90. Nilamadhava Temple at Chahata near Konarak.

91. Nilamahadeva Temple at Gandharadi near Bauda (Phulabani).

92. Padmeswara Temple at Baneswarnasi near Narasinghpur (Cuttack).

93. Panca lingeswara temple Nilagiri Balasore.

94. Panchapandava (Vishnu) Temple at Ganeshwarpur near Chhatia.

95. Papanasini Temple at Bhubaneswar.

96. Parasurameswara Temple at Bhubaneswar.

97. Parvati Temple (Lingaraja Temple) at Bhubaneswar.

98. Paschimeswara Temple at Amangai Island near Khanderpur (Athgarh - Cuttack).

99. Pataleswara Temple at Paikapada near Rayagarha (Koraput).

100. Pataleswara Temple (tenth century) at Budhikomna near Khariar (Raipur) Kalahandi.

101. Purneswara Temple at Bhillideuli near Nimapara (Puri).

102. Radha-Gopal Jiu Temple at Gadei Giri.

103. Radha Gopinatha Temple [ISKCON] Bhubaneswar.

104. Rajarani Temple at Bhubaneswar.

105. Rama Mandir Bhubaneswar.

106. Rameswara Temple at Bauda near Phulabani.

107. Rasikaraya Temple ruins at Haripur (Mayurbhanj) near Haripur.

108. Saksi-gopala Temple Balsore Orissa (Odisha).

109. Samaleswari Sambalpur.

110. Samaleswari Temple at Sonapur.

111. Satyabhama temple Satyabhamapur near Bhubaneswar.

112. Sarala temple Jagatsinghpur.

113. Sari Deul Temple at Bhubaneswar.

114. Shiva Temple at Badagaon near Bhanjanagar.

115. Siddheswara Temple at Bhubaneswar.

A lw A ys E mbr A c E d by K åñë A

116. Siddheswara Temple at Gandharadi near Bauda (Phulabani).

117. Simhanatha Temple at Simhanatha Island near Baideswar.

118. Sisireswara Temple at Bhubaneswar.

119. Sisireswara Temple at Bhubaneswar.

120. Sobhaneshwara Temple at Niali.

121. Somanatha Temple at Ghorodia near Delang (Puri).

122. Somanatha Temple at Budhapada near Bhubaneswar.

123. Someswara Shiva Temple at Ranipur Jharial near Titlagarh.

124. Someswara Temple at Someswara near Kakatpur (Puri).

125. Suvarnameru Temple at Sonapur.

126. Swapneswara Temple at Adasapur (Prachi valley).

127. Taleswara Temple (near Parasurameswara) at Bhubaneswar.

128. Tarakeshwara Temple at Ganeshwarpur near Cuttack.

129. Taratarini temple Ganjam Berhampur.

130. Tota-gopinatha Temple Puri.

131. Trilochaneshwara Temple at Sadansa near Niali.

132. Uttareswara Temple at Bhubaneswar.

133. Vaital Deul at Bhubaneswar.

134. Valukeswara Temple at Bhubaneswar.

135. Vanivakreswara Temple at Kalupada near Puri (Delang).

136. Varaha Narasimha Temple at Adasapur (Prachi valley).

137. Varuneswara Temple at Bhubaneswar.

138. Vishwanatha Temple at Krishna Prasadgarh near Amareswar.

139. Yameshwara Temple at Bhubaneswar.

NB. Main temples in bold.

a ppendix F our

Śrutekṣita-pathaḥ

Çréla Viçvanätha Cakravati Öhäkura’s commentary on ÇrémadBhägavatam 3.9.11

tvaà bhakti-yoga-paribhävita-håt-saroja ässe çrutekñita-patho nanu nätha puàsäm yad-yad-dhiyä ta urugäya vibhävayanti tat-tad-vapuù praëayase sad-anugrahäya

“O my Lord, Your devotees can see You through the ears by the process of bona fide hearing, and thus their hearts become cleansed, and You take Your seat there. You are so merciful to Your devotees that You manifest Yourself in the particular eternal form of transcendence in which they always think of You.” (ÇrémadBhägavatam 3.9.11)

In his Särärtha-darçiné commentary Çréla Viçvanätha Cakravati Öhäkura interprets the words çrutekñita-pathaù in a slightly different manner:

A lw A ys E mbr A c E d by

K åñë A

ato yasya tat-präptécchä vartate sa tata eva panthänaà paricinotv ity anudhvaniù |

“‘O Lord, the way to reach You must first be heard from the guru; then it can be seen and directly realised. You then enter the lotus of our hearts by taking this path.’ The suggestion is that these devotees perfectly recognise the ways and means of the devotional path. The further suggestion is that if we wish to attain the Supreme Lord, then we too must try to gain knowledge of that path.”

a ppendix F ive

Lord Śiva Appeared as Śrī Śaṅkarācārya

From Jaiva Dharma by Çréla Bhaktivinoda Öhäkura, Chapter Two, The Nitya-dharma of the Living Entity is Eternal.

…At this juncture, Sannyäsé Öhäkura said with folded hands, “Dear master, at every moment, I am realising the incomparable excellence of the pure Vaiñëavism that Çré Çacénandana has preached. I also perceive the deficiency of the monistic philosophy propounded by Çré Çaìkaräcärya. Yet, I cannot refrain from asking you this question, which keeps vexing me, ‘Is advaita-siddhi, the state of oneness attained by merging with the impersonal Supreme, any different from the mahä-bhäva, the pinnacle of spiritual love, that Çré Caitanya embodied and exhibited?’”

“Paramahaàsa Premadäsa Bäbäjé prostrated himself respectfully upon hearing the name of Çré Çaìkaräcärya. He said, ‘My dear sir, always remember this: …çaìkaraù çaìkaraù säkñäd… ‘Çré Çaìkaräcärya is Lord Çiva himself.’ Çré Çaìkaräcärya is the spiritual preceptor of all the Vaiñëavas and for this reason Çré Caitanya has acclaimed him as an äcärya, great preceptor. Çré Çaìkaräcärya is a perfect Vaiñëava.

“At the time of his appearance, India urgently required a guëaavatära, an incarnation who presides over the material nature, because the spread of the voidistic philosophy of Buddhism had caused India to practically give up the cultivation and study of

A lw A ys E mbr A c E d by

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the Vedas, as well as the practice of varëäçrama-dharma, the Vedic social system. Nihilistic Buddhism, known as çünyaväda, directly denies the existence of a personal God and although hinting at the principle of the jévätmä, the eternal spirit soul, Buddhism remains in essence anitya-dharma. In those days, the brähmaëas had all but forsaken the Vedic religion and converted to Buddhism.

“At this historic moment, the extraordinarily powerful Lord Çiva appeared as Çré Çaìkaräcärya and reinstated the pristine glory of the Vedas by transforming nihilistic Voidism into monistic Brahmanism. This was a spectacular achievement, for which India will always remain indebted to Çré Çaìkaräcärya. Works in the world may be judged by two standards. Some works are tat-kälika, specific to a particular time, and others are sarva-kälika, for all time. Çré Çaìkaräcärya’s achievement, which resulted in great good for human society, belongs to the former category. He laid a firm foundation, upon which Çré Rämänujäcärya and Çré Madhväcärya later constructed the grand edifice of pure Vaiñëava philosophy. Therefore, he is one of the greatest benefactors and historic torchbearers of the Vaiñëava religion.

“The spiritual guidelines Çré Çaìkaräcärya laid down act as beacons to the Vaiñëavas on their path of spiritual progress. For instance, sambandha-jïäna—knowledge of the eternal relationships between the jéva, prakåti, and Bhagavän—is absolutely essential for the conditioned jévas. The Vaiñëavas and Çré Çaìkaräcärya share the understanding that the cit-vastu, spiritual existence, is supramundane and transcendental to the subtle and gross material bodies of the external material nature. They are also of the same opinion regarding the spiritual nature of the jéva. They agree, too, that liberation means giving up one’s attachment to the material world. Up to the stage of mukti, the Vaiñëavas concur with Çré Çaìkaräcärya on many philosophical points. Çré Çaìkaräcärya also taught that a soul purifies his consciousness by worshipping the Supreme Lord, Çré Hari, after which he attains mukti.

“What Çré Çaìkaräcärya remains silent about, however, are the wonderful realisations the jéva experiences after attaining mukti.

Çré Çaìkaräcärya was confident that once the jévas were set on the path of liberation attainable by worshipping the Supreme Lord, Çré Hari, they would gradually develop a taste and an attachment for devotional service and ultimately become pure devotees of the Lord. Hence, Çré Çaìkaräcärya—after plainly indicating the proper way—did not delve further into the esoteric aspects of Vaiñëava philosophy. Those who scrutinisingly study Çré Çaìkaräcärya’s commentaries can comprehend his underlying intention, but those who ponder only the external and superficial aspects of his teachings are diverted from the Vaiñëava path…

Śrī Rasikānanda Prabhu

Excerpted from Çré Caitanya His Life & Associates by

Çréla Bhakti Ballabha Tértha Mahäräja

Rasikānanda’s Birth

Çré Rasikänanda Deva Gosvämé was born in 1512 of the Çaka Era (1590 AD) in the village of Rohini or Rayni in the Midnapore district. This village is situated at the confluence of the Subarnarekha and Dolanga rivers. His father’s name was Raja Acyutänanda and his mother, Bhavani Devi. The Subarnarekha River crosses back and forth across the present-day BengalOrissa border. Midnapore district used to be a part of the Orissan kingdom. Raja Acyutänanda was an Orissan of the Karana caste, the equivalent of the Kayasthas in Bengal. A Vaiñëava is beyond the material qualities and should not be judged in terms of his caste origins. Acyutänanda and Rasikänanda were born in the Karana caste in order to bless it.

We can assume that Rasikänanda was a maïjaré in Kåñëalélä. Though his spiritual master Çyämänanda had himself been initiated by Hådaya-caitanya Gosvämé, who worshipped the Lord in the mood of friendship, he later took shelter of the conjugal mood due to the association of the Vraja Devotees led by Jéva Gosvämé. Çyämänanda thus initiated Rasikänanda into the worship of Rädhä and Kåñëa.

K åñë A

Rasikänanda was also known by the name Rasika Muräri. Mother Jahnava’s disciple Nityänanda Däsa wrote in his Premaviläsa that Çyämänanda had two principal disciples, one named Rasikänanda, the other Muräri, both of whom lived in Rayni. But Narahari Cakravarté Öhäkura indicates clearly in Bhakti-ratnäkara that both names refer to the same individual.

In the village of Rayni lived the famous son of Acyutänanda. He had two names: Rasikänanda and Muräri. Thus, he was also known as Rasika Muräri. He became learned in the scriptures in his childhood. (Bhakti-ratnäkara 15.27-8)

Rasika Murāri Meets Śyāmānanda Prabhu

Rasika Muräri was anxious to find a spiritual master who could give him guidance on the mystical path. One day while in Ghantashila, he went to a solitary place to meditate. He had just entered into a very deep trance when he heard a voice from an unseen source say, “Muräri! You need be anxious no longer. Your guru is Çyämänanda and you will meet him here very shortly. Take shelter of him and your life will be successful.”

Upon hearing the divine message, Muräri began chanting the name of Çyämänanda on his beads with joyful enthusiasm. He spent the entire night crying out of eager expectation to meet his guru, until finally at the end of the night, he had a dream of Çyämänanda Prabhu who said to him, “Do not worry any longer, for you will meet me on this very day.”

At dawn, Rasika Muräri was on the lookout for his guru, when he saw the tall figure of Çyämänanda approaching him, as effulgent as the sun. Surrounded by disciples like Kishor Das, he was dancing in a state of absorption in divine love while chanting the names of Nityänanda and Caitanya. Rasika Muräri had been waiting anxiously for so long to encounter his guru that he immediately

A ppendix 6 Ç ré r A sikän A nd A p r A bhu

fell down at his feet. Çyämänanda affectionately lifted him up and embraced him. Then, after giving him the Rädhä-Kåñëa mantra, he offered him up to Caitanya and Nityänanda Prabhus. This whole story demonstrates how we can find a guru through sincere prayers.

Rasikānanda Becomes a Potent Preacher

Rasikänanda Deva Gosvämé fully committed himself in body, mind and soul to the service of his guru. Indeed, he served him so well that in a short time he was recognised as Çyämänanda’s chief disciple, a very powerful preacher and initiating guru himself. In fact, it is a truism that a good disciple becomes a good teacher. A spiritual master may have innumerable followers who call him their guru, but are disciples in name only. Only a true disciple who has dedicated himself completely to his spiritual mater is imbued with all the powers of the guru. Çyämänanda invested Rasikänanda with such spiritual power that he was able to convert many criminals, atheists, Muslims, and other fallen spirit souls to the path of devotion, bestowing the jewel of prema upon them all.

On one occasion, a wicked Muslim tried to silence Rasika Muräri by having him attacked by an intoxicated elephant, but Rasikänanda was able to transform even the elephant into a disciple and engage him in the service of Viñëu and the Vaiñëavas. All who witnessed this amazing event were overwhelmed with astonishment at Rasika Muräri’s spiritual power and the evil Muslim zamindar himself came and surrendered to him.

Çyämänanda turned the service of his personal Govinda Deity in Gopiballabhpur over to Rasikänanda. He delivered unlimited living beings without any consideration of their caste or religious background. Rasikänanda remained constantly intoxicated in hari-näma-saìkértana. Who will not be overcome with emotion on reciting his virtues? (Bhakti-ratnäkara 15.81-6)

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The Prema-viläsa corroborates this account in the nineteenth chapter, “He delivered many criminals and Muslims.”

The Raja of Mayurbhanj in Orissan, Vaidyanath Bhanj, was also attracted to the transcendental power of Rasikänanda and became his disciple. Other important disciples were Ganapati, the zamindar of Patashpur in Midnapore, Shri Bhima and Shrikara, zamindars of Dharenda, and Ahmed Beg, the son-in-law of Ibrahim Khan, the governor of Orissa.

Rasikänanda Deva Gosvämé wrote a number of works, including Çyämänanda-añöaka, Bhakta-bhägavata-añöaka, and Kuïja-kelidvadashaka.

Rasikānanda’s Disappearance

It is said that just prior to Rasikänanda’s disappearance in AD 1652, he went with seven of his disciples to a village named Bansdaha near Jaleshwar. Mahäprabhu passed through the village when traveling to Puré with Nityänanda. (Caitanya-bhägavata 3.2.263-4)

Rasikänanda and his party walked from there to Remuëä, chanting kértana the whole way. When they arrived in the courtyard of the famous Kñéra-corä-gopénätha Temple, Rasikänanda suddenly merged into the body of the Gopénätha (Kåñëa) Deity. His disciples also left their bodies in the same place. Rasika Muräri’s flower samädhi and those of his seven associates are still maintained in the courtyard of the Kñéra-corä-gopénätha Temple. An annual festival lasting twelve days is held in Remuëä to celebrate his disappearance. This takes place on Çiva-caturdaçé in the month of Mägha (January-February).*

* Çréla Bhakti Ballabha Tértha Mahäräja [1924 - 2017] was a disciple of Çréla Bhakti Dayita Mädhava Mahäräja in the line of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda. He was the President Äcärya of Çré Caitanya Gauòéya Maöha, headquartered at Kolkata, West Bengal, India which has more than twenty-two branches throughout

Śrī Mādhavendra Puri’s Devotional Service

and the Deity of Kñéra-corä-gopénätha

(Taken from Çré Caitanya-caritämåta, Madhya-lélä, Chapter Four)

In his Amåta-praväha-bhäñya, Çréla Bhaktivinoda Öhäkura gives the following summary of the Fourth Chapter. Passing along the path of Chatrabhoga and coming to Våddhamantreçvara, Çré Caitanya Mahäprabhu reached the border of Orissa. On His way He enjoyed transcendental bliss by chanting and begging alms in different villages. In this way He reached the celebrated village of Remuëä, where there is a Deity of Gopénätha. There He narrated the story of Mädhavendra Puré, as He had heard it from His spiritual master, Éçvara Puré. The narration is as follows.

One night while in Govardhana, Mädhavendra Puré dreamed that the Gopäla Deity was within the forest. The next morning, he invited his neighbourhood friends to accompany him to excavate the Deity from the jungle. He then established the Deity of Çré Gopälajé on top of Govardhana Hill with great pomp. Gopäla was worshipped, and the Annaküöa festival was observed.

India. He was simultaneously president of the World Vaiñëava Association and founder of GOKUL (Global Organisation for Kåñëa Caitanya’s Universal Love).

He wrote extensively in Bengali, Hindi, and English. His most read and referenced book is Çré Caitanya and His Associates [which has been quoted in this Volume numerous times]. The book details the lives of the pre-eminent lineages of Gauòéya Vaiñëava spiritual leaders, from the tenth century to the present day.

He travelled and spread the teachings of Çré Caitanya Mahäprabhu around the world. The Times of India have mentioned him as being amongst the most read spiritual masters in their speaking tree initiative.

Çréla Bhakti Ballabha Tértha Mahäräja left this world on 21 April 2017, at the Çré Caitanya Gauòéya Maöha Temple, in Kolkata. On 22 April 2017, the parikramä of the transcendental body of Çréla Tértha Mahäräja was commemorated in the holy abode of Çré Navadvépa-dhäma. As part of his samädhi ceremony his body was carried to the ISKCON Mäyäpura Temple. The procession entered the Mäyäpura campus at noon, where he was offered the full honours due to a Vaiñëava Äcärya. His transcendental body was received with a tumultuous kértana, ärati and puñpäïjali, the singing of je änilo prema-dhana prayers and special honorary prayers including the chanting of sannyäsa süktas. That same day he was laid in samädhi at Çré Caitanya Gauòéya Maöha in the holy city of Mäyäpura.

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This festival was known everywhere, and many people from the neighbouring villages came to join. One night the Gopäla Deity again appeared to Mädhavendra Puré in a dream and asked him to go to Jagannätha Puré to collect some sandalwood pulp and smear it on the body of the Deity. Having received this order, Mädhavendra Puré immediately started for Orissa. Travelling through Bengal, he reached Remuëä village and there received a pot of condensed milk (kñéra) offered to the Deity of Gopénäthajé. This pot of condensed milk was stolen by Gopénätha and delivered to Mädhavendra Puré. Since then, the Gopénätha Deity has been known as Kñéra-corä-gopénätha, the Deity who stole the pot of condensed milk.* After reaching Jagannätha Puré, Mädhavendra Puré received permission from the King to take out one maund [about eighty-two pounds approx. thirty seven kilograms] of sandalwood and twenty tolas [about eight ounces or 225 grams] of camphor. Aided by two men, he brought these to Remuëä. Again, he saw in a dream that Gopäla at Govardhana Hill desired that very sandalwood to be turned into pulp mixed with camphor and smeared over the body of Gopénäthajé. Understanding that this would satisfy the Gopäla Deity at Govardhana, Mädhavendra Puré executed the order and returned to Jagannätha Puré.

Çré Caitanya Mahäprabhu narrated this story for Lord Nityänanda Prabhu and other devotees and praised the pure devotional service of Mädhavendra Puré. When He recited some verses composed by Mädhavendra Puré, He went into an ecstatic mood. But when He saw that many people were assembled, He checked Himself and ate some sweet rice prasädam. Thus, He passed that night, and the next morning He again started for Jagannätha Puré.

* Author’s note: Please bear in mind, when our beloved Gurudeva, Çréla Gour Govinda Swami, was a young boy, (12 to 13 years of age) and was living in the famous village of his ancestors, Gadäi-Giri, his uncles would read to him from the Çré Caitanya-caritämåta every day. And our beloved Gurudeva was very impressed with the story of Çré Mädhavendra Puri. He would think to himself, Kåñëa stole sweet rice and gave it to Çré Mädhavendra Puri. This Çré Mädhavendra Puri must be a great devotee and he would meditate on the activities of this great personality.

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Śrī Narahari Sarakāra Ṭhākura

Excerpted from Çré Caitanya His Life & Associates by Çréla Bhakti Ballabha Tértha Mahäräja

pura madhumaté präëa-sakhé våndävane sthita adhunä narahary-äkhyaù sarakarah prabhoù priyaù

“She who was previously Rädhä’s intimate girlfriend named Madhumaté is today Narahari Sarakära, the Lord’s dear associate.” (Gaura-gaëoddeça-dépikä 117, by Çré Kavi-karëapüra)

Çré Narahari Sarakära Öhäkura is counted as one of Caitanya’s branches on the desire tree of pure devotional service. By Mahäprabhu’s desire, he took birth in a physician (vaidya) family, blessing his family by so doing. He was the Lord’s chief associate amongst the residents of the village of Çré Khaëòa. The Çré Khaëòa railway station is in Burdwan district four miles west of Katwa. Narahari’s home is about one mile from the station.

Some of the other residents of Çré Khaëòa who were devotees of Lord Caitanya were: Çré Mukunda, Çré Raghunandana, Çré Ciraïjéva, Çré Sulocana, Çré Dämodara Kaviräja, Çré Rämacandra Kaviräja, Çré Govinda Kaviräja, Çré Balaräma däsa, Çré Ratikanta, Çré Räma Gopäla däsa, Çré Pétämbara däsa, Çré Çacénandana, Çré Jagadänanda, etc. Çré Kåñëa däsa Kaviräja Goswami mentions many

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of these names as Caitanya’s branches that generously distributed the fruits of love of God. (Çré Caitanya-caritämåta 1.10.78-9)*

The scholar Bhärata Mallik has written the following Sanskrit verses about Narahari’s appearance in a vaidya family in his book Candra-prabhä:

çré-khaëòa-näma-nägaré rädhe bangeshu viçrutä sarveñäm eva vaidyanam äçrayo yatra vidyate yatra goñöhi-bhüta vaidya yaù khando ‘bhüd bhiñak-priyaù viçeñataù kulinanam sarveñäm eva väsä-bhüù

In Bengal, in the area known as Rarha (Burdwan, Birbhum), there is a famous town known as Çré Khaëòa that gave shelter to all the physician clans. Since vaidyas gathered there, it became a favoured residence for them, especially those who were of the most noble birth.

In the Gauòéya Vaiñëava Abhidäna, it is stated that Çré Narahari Sarakära Öhäkura appeared in either the Çaka year 1401 or 1402 (1479-80 AD). His father’s name was Çré Narayan däsa, his mother Çré Goyi. Çré Goyi was the daughter of Murari Sena. Näräyaëa däsa had three sons, Mukunda, Mädhava and Narahari. Raghunandana Öhäkura was Mukunda’s son. (Bhakti-ratnäkara 11.730-1).

The author of Çré Caitanya-maìgala, Çré Locana däsa Öhäkura, who came from the village of Kogram, near Jhamatpur, was Narahari’s disciple. For this reason, Locana däsa Öhäkura writes that Çréla Gadädhara Paëòita Goswami and Çré Narahari Sarakära Öhäkura were Mahäprabhu’s dearest associates. On the other

*khaëòaväsé mukunda-däsa, çré-raghunandana narahari-däsa, ciraïjéva, sulocana

ei saba mahäçäkhä caitanya-kåpädhäma prema-phala-phula kare yähäì tähäì däna

“Çré Khaëòaväsé Mukunda and his son Raghunandana were the thirty-ninth branch of the tree, Narahari was the fortieth, Ciraïjéva the forty-first and Sulocana the fortysecond. They were all big branches of the all-merciful tree of Caitanya Mahäprabhu. They distributed the fruits and flowers of love of Godhead anywhere and everywhere.”

hand, in the Çré Caitanya Bhägavata, Çréla Våndävana däsa Öhäkura has not spoken at any length about the devotees of Çré Khaëòa.

Çréla Locana däsa Öhäkura has written the following about his guru in Çré Caitanya-maìgala:

Narahari däsa Öhäkura is my worshippable master. He possessed the power of the pure lineage of a family of physicians. His body was permeated by love for Kåñëa, and other than Kåñëaprema, he taught nothing to those who were his disciples. He was previously known as Madhumaté, one of Rädhä’s dearest sakhis in Våndävana, a storehouse of sweetness. Now in the age of Kali, with the appearance of Gauräìga, he has become the keeper of the storehouse of love for Rädhä and Kåñëa.

Even before becoming Mahäprabhu’s associate, he composed songs glorifying Rädhä and Govinda’s pastimes. When Çréla Gadädhara Paëòita Goswami was constantly by the Lord’s side, engaged in His service, Narahari had the good fortune to enter into His association.

After the death of his father Näräyaëa, Narahari’s older brother Mukunda arranged for him to study in Navadvépa. It is said that Mukunda sometimes worked as the Shah’s family physician. Narahari quickly became very learned as well as a connoisseur of the flavours of devotion. Even before becoming Mahäprabhu’s associate, he composed songs glorifying Rädhä and Govinda’s pastimes. When Çréla Gadädhara Paëòita Goswami was constantly by the Lord’s side, engaged in His service, Narahari had the good fortune to enter into His association. Çré Narahari Sarakära Öhäkura’s personal service was to fan the Lord with the yak-tail whisk. Çréla Bhaktivinoda Öhäkura’s, Mahäprabhu’s personal representative, confirmed this in his Gaura ärati:

narahari-ädi kori’ cämara dhuläya, saïjaya-mukunda-bäsu-ghoñ-ädi gäya

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“Narahari and the other residents of Çré Khaëòa fanned with the cämara, while Saïjaya, Mukunda and Vasu Ghosh sang.”

Narahari wrote several books, including Çré Bhakti-candrikäpatala, Çré Kåñëa-bhajanämåta, Çré Caitanya-sahasranäma, Çré Çacénandana-añöaka, Çré Rädhä-añöaka, etc. All of these are well known and thought of highly by the devotees.

The following story is told about Narahari: Once when Mahäprabhu and Nityänanda Prabhu came to his house in Çré Khaëòa, they suddenly expressed a desire for honey. Narahari demonstrated his miraculous powers by transforming the water in a pond near his house into honey. He quenched the Lords’ desire for honey with water from this pond, which has ever since been called Madhu-puñkariëé. The Lord gave Narahari the order in a dream to install three Deities of Himself, which are currently worshipped in Çré Khaëòa, Katwa and Gaìgänagara.

Çré Narahari Sarakära Öhäkura also participated in the Lord’s activities in Puré. He and the other residents of Çré Khaëòa would come every year with Çivänanda Sena (Çré Caitanya-caritämåta 2.1.132). After His pilgrimage to South India, when He had saved so many people by giving them love for Kåñëa, Mahäprabhu returned to Puré when Nityänanda sent His servant Käla Kåñëa däsa back to Bengal to tell everyone of the Lord’s arrival. All the Devotees immediately made arrangements to go to Jagannätha Puré to see the Lord. The Khaëòa-väsés were amongst their number.

Mukunda, Narahari, and Raghunandan from Çré Khaëòa arrived at Advaita Äcärya’s house to go to Néläcala. (Çré Caitanya-caritämåta 2.10.90)

After Jagannätha’s snäna-yäträ, Jagannätha would be unavailable for darshan. Mahäprabhu would go to Älälanätha during this time in search of relief from the feelings of separation due to not being able to see Jagannätha. When Särvabhauma Bhaööäcärya asked Gopénätha Äcärya to identify the Lord’s

Devotees, he mentioned the names of Narahari, Mukunda däsa, Raghunandana, Ciraïjéva and Sulocana.

(Çré Caitanya-caritämåta 2.11.92)

During the Ratha-yäträ festival, the Lord formed seven kértana groups with the devotees from Bengal. One of these was composed uniquely of the devotees from Çré Khaëòa. Kåñëa däsa Kaviräja Goswami writes that Narahari and Raghunandana were the dancers for this group, which sang separately from the others.

(Çré Caitanya-caritämåta 2.13.46)

When the Lord gave all the devotees directions for service, He told Narahari to remain in the association of devotees.

(Çré Caitanya-caritämåta 2.15.132)

Many people confuse the author of Bhakti-ratnäkara, Narahari Cakravarté Öhäkura, with Çré Narahari Sarakära Öhäkura. The former, who is also known as Ghanaçyäma däsa, is a different person who was born in the district of Murshidabad. His father’s name was Jagannätha Cakravarté and he was a disciple of Viçvanätha Cakravaté. On Govindajé’s order, he was engaged as the cook for the Govinda Temple and was known as the cooking püjäré in Vraj.

The following song was written by Çré Narahari Sarakära Öhäkura:

äola gaura puna hi nadéyä nadéyä hoyata mänähi ulläsa aiche änanda käëòa kiye heraba karabahi kértana viläsa

hari hari, kaba häma heraba so mukha-caòä viraha payodhi kabahu déna pän raba tutaba hådäyaka bandha

kundana kanaka panti kebä heraba yajïa ki sütra viraja

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bähu-jugala tuli hari hari bolaba naöana bhakata-gaëa gaëa

eta kahi nayana muòi bähu saba jana gaura prema bhela bhora narahari däsa asha kaba puraba heraba gaura-kishora

“If Gaura came back to Nadia town, my mind would be filled with joy. Then I would see Him, the source of all joy, performing His kértana pastimes.”

“Hari Hari! When will I again gaze upon that moon-like face? When will that day come when the dam holding the ocean of separation in my heart breaks?”

“When will I see the golden form of the Lord, wrapped in His yajïa-sütra? Lifting my arms in the air, I will shout “Hari! Hari!” and dance in the midst of the devotees.”

“Saying such things, many of Gaura’s devotees close their eyes and merge into love for Him. When will Narahari’s desires be filled? When will he gaze again upon the form of the young Gaura?”

Narahari disappeared in around 1540 AÒ. [Not according to his descendants, who say that he lived 100 years until 1578 or so.] in the month of agrahäyaë on the Kåñëa Ekädaçé day. Çréniväsa Äcärya officiated at his funeral ceremony. Nityänanda Prabhu’s son Çré Véracandra Gosvämé and many other important Vaiñëavas were in Çré Khaëòa to celebrate Narahari’s disappearance feast, which is described in Bhakti-ratnäkara:

Some people said, “Brothers! Do not leave right away. An ocean of prema will flood over in Çré Khaëòa in a few days. On the thirteenth day of the waning moon of agrahäyan, when Çré Narahari Sarakära Öhäkura disappeared, a great festival will be held here.” (Bhakti-ratnäkara 9.512-4)

The British Goal Was to Eradicate Any Notions that India Had Knowledge from Remote Antiquity

Collated by BV Çuddhädvaité Mahäräja

“At first, when they started to study some of the sacred literature belonging to what they labelled ‘Brähmaëism’ or ‘Hinduism’, several of the scholarly inclined British colonisers began to intuit that perhaps they had stumbled upon the primeval religion, predating anything from the Middle East… But the breezes of profound appreciation of the Vedas that swept the European continent did not last. After all, the British Crown had serious business to tend in India and trendy intellectual fascination was not to interfere… The enthrallment did not last, in the downpour of realpolitik. The British goal, stated and unstated, was to eradicate any notions that India had knowledge in remote antiquity, dismissing as empty boasting any notions that India had a glorious past, refuting its religious systems by showing their followers that their religious authorities were worthless, and proceeding with anti-heathen zeal in the conversion of the idolater natives of India to the Christian religion.”*

In other words, in order to maintain control over, and keep exploiting India, the crown jewel and most profitable part of their empire, the British envisioned to manipulate her religion. They

* From the book, Searching for Vedic India, by Devämåta Swami.

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hired Western scholars like Max Muller to translate and then falsify the Vedic scriptures, and then teach back that falsified version to the Indians through the education system that they had completely overtaken and controlled. Their intent was deriding the original ancient culture, making it look like a barbaric ungodly bunch of superstitions, and its religious authorities as incompetent and exploitative, in order to weaken it. There was a secret plan to implant Christianity, convert India to it and thus solidify the British rule. That plan was revealed in correspondence from Max Muller to his relatives. The idea promoted by the British Christians in India, especially in the elite schools which were all run by them, was that Hinduism was a deeply flawed religion due to the concept of karma, which implies a pre-determined destiny. The way to demonise Hinduism was to harp on about its philosophy being the reason why traditional Hindu society was oppressive (In some ways it had actually become so due to the caste system* having been degraded into a hereditary system, which is indeed detestable).

They invented a fake history (the Äryan invasion theory) which had the Brahmins not only being domineering exploiters, but also foreign invaders who brought their foreign Vedic religion into India after conquering and enslaving the native population. The British were trying to use a divide-and-conquer strategy by making the Brahmins the root cause of all of India’s problems. They believed that if they could convince the people that the concept of predestination and karma was created by foreign invader Brahmins in order to keep the people docile and under their control, it would be the key to the nation’s loss of faith in Hinduism and they could subsequently be converted to Christianity. They thought they could avoid revolt if the people were on their side by being adherents to the same faith.

All of this was planned at the highest level of British power

* Kåñëa explains to prince Arjuna that he has created the caste system not on the basis of birth [janma] but according to natural propensities [guëa] and actions [karma]. (Bhagavadgétä 4.13)

and the East India Company, in collusion with the Church of England. That was the monstrous enterprise they were planning: the deliberate falsification of a whole religious tradition, and the overpowering and suppression of the oldest culture. Indologist Sir Monier-Williams stated unabashedly that ominous shameful purpose, with typical envious intolerance, “Down with the Vedas, up with the Cross! When the walls of the mighty fortress of Brahmanism are encircled, undermined, and finally stormed by the soldiers of the cross, the victory of Christianity must be single and complete.”*

The Spanish and Portuguese Christian conquerors of Central and South America and the other Christian European conquerors of Africa, Australia, etc. had the same lack of scruples towards the native people. But instead of destroying entire storehouses of knowledge by burning all ancient scrolls, like the Spanish conquistadors did in Latin America and the Christians had done after they obtained political power in Rome, the British policy for India was: “Discrediting is the better part of valour.” Westerners are generally racists. But it is a special kind of racism, something like “religious racism”. They feel that, being Christians, they belong to the only true religion, and that all others are “pagans”, which automatically means ‘not as good, inferior’. It seems that the British had a mixed motivation: to keep on milking the “Indian cow” and, because of their conviction as Christians that all these unbaptised pagans were destined for hell, to save them from themselves. Their wicked plan looks Machiavellian from the outside, from a non-Christian perspective, but laudable from a Christian one: “Save those hell-bound idolaters.” Thus, gripped by their white-man complex of superiority, coupled with holier-thanthou Christian fanaticism, British scholars could not believe nor tolerate that India – a country they had conquered and deemed as backward if not outright savage – could have produced such amazing literature so long ago; so, they arbitrarily ascribed to it a much more recent dating than the Vedic authorities do. They

* Modern India and the Indians, Third Edition. 1879, p.261.

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also speculatively attributed the authorship of the Vedic literature to various authors writing at vastly separated periods of history. Modern scholars in general deem the Vedas to be mythological and ascribe themselves the “duty” to demythologise them. But their attempt to reconstruct their origin was downright unscientific and completely hypothetical. As a matter of fact, their whole picture of Vedic history is merely conjectural. They did not even hesitate to ludicrously accuse the Indian brähmaëas, of having plagiarised the Bible. Anyone who knows the Vedic concept of pure and impure and the Indian brähmaëas,’ scrupulous rules of purity*, which may sometimes seem to the Westerners to be bordering on obsession, can only laugh at such an idea. Those brähmaëas’, who already possessed the highest and most ancient knowledge, and who were cultivating wisdom and virtue, would never even in dreams think of altering their sacred texts; especially by incorporating something from a book coming from cow-eaters whom they consider to be untouchable barbarians [mleccha-yavanas].

Another British Indologist – John Bentley – wrote in 1823:

“…If we are to believe in the antiquity of Hindu books, then the Mosaic account – the very foundation of our religion – is all fable or a fiction…”

That gentleman did not know how right he was! But why should the followers of Vedic culture allow Christian colonialists with big personal agendas, or their modern followers, to tell them and the world what is the age of their sacred scriptures and what is inside? Do they require someone foreign to their tradition to corroborate their facts and figures? However, ideas inherited from the forefathers are not easy to become free from, and in the

* Indians are concerned with purity, especially the brähmaëas, who are dealing with the Sacred: holy books and the püjä or worship and offerings of food in the temples or in their home shrine, which has very high standards of cleanliness and purity, a tradition that we find also in the Bible, inherited from the Vedas, about the service of the Arc of Covenant.

Western mind academic knowledge of India is still largely the product of colonialism and its effects, and thus the massive errors of the colonial scholars still linger. The latter have dismissed as mythological the legacy of the most highly advanced “mother” civilisation. What they consider non-historical fables, folklore, ancient fantasies, symbolic and mythic extravaganza are actually journals of very ancient history. If they want to call it a myth, then it is the primordial “myth” underlying all the world’s mythologies!

Editor’s note: It was the known policy of the colonial administration of India to first research and understand the ancient religious culture of the Hindus. They did this by meticulous collection and collation of extant palm-leaf Sanskrit texts. Their purpose was to use this knowledge to demoralise, defame and demolish the traditional principles of Vedic civilisation and its scriptural authority, fully for the purpose of enhancing and strengthening their own rule and control over the sub-continent of India. One of the main planks of this policy was wide spread government-supported promotion of Christian-evangelical missionary activity. There has been obvious wide-spread damage done to the cultural, spiritual and political life of India from this. Such great stalwart äcäryas such as Çréla Bhaktivinoda Öhäkura, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, Çréla A. C. Bhaktivedanta Swami Prabhupäda and Çréla Äcärya Öhäkura Gour Govinda Swami have worked tirelessly through their lives, during the colonial period, to re-awaken and re-establish the glorious and exalted principles of Vedic civilisation and culture, particularly through the movement of the Gauòéya followers of Çré Caitanya Mahäprabhu.

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Additional Symptoms of the Uttama-adhikāri

From Çrémad-Bhägavatam Eleventh Canto

gåhétväpéndriyair arthän yo na dveñöi na håñyati viñëor mäyäm idaà paçyan sa vai bhägavatottamaù

“One who is so absorbed in love of God [kåñëa-prema] that he sees everything as the energy of Lord Kåñëa (even while the senses perceive their objects), and who therefore feels neither attachment nor hatred towards the things of this world is indeed the greatest among devotees (bhägavatottama).”

dehendriya präëa-mano-dhiyäà yo janmäpyaya-kñud-bhaya-tarña-kåcchraiù saàsära-dharmair avimuhyamänaù småtyä harer bhägavata-pradhänaù

“Within the material world, one’s body, senses, mind, life airs, and intelligence are always disturbed by birth, death, hunger, fear, and thirst. One who is not bewildered by these miseries of material existence, who always remembers the lotus feet of the Supreme Personality of Godhead is considered bhägavata-pradhänaù, a topmost devotee of the Lord.”

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na käma-karma-béjänäà yasya cetasi sambhavaù väsudevaika-nilayaù sa vai bhägavatottamaù

“One who has taken exclusive shelter of the Supreme Lord Väsudeva, whose heart is freed from the seeds of lust [käma] and karma is considered a bhägavatottama.”

na yasya janma-karmabhyäà na varëäçrama-jätibhiù sajjate ‘sminn ahaà-bhävo dehe vai sa hareù priyaù

“One who is free from pride about his good birth, pious activities, exalted varnäçrama position, and is free from bodily designations, and who serves the Lord with humility is known as a beloved devotee of the Lord.”

na yasya svaù para iti vitteñv ätmani vä bhidä sarva-bhüta-samaù çäntaù sa vai bhägavatottamaù

“A mahä-bhägavata is one who is free from the conception of ‘This is mine and this is for others.’ He thinks, ‘Everything is for Kåñëa’. He sees all living beings as equally related to Kåñëa, and he is peaceful, being filled with Kåñëa consciousness.”

tri-bhuvana-vibhava-hetave ‘py akuëöhasmåtir ajitätma-surädibhir vimågyät na calati bhagavat-padäravindäl lava-nimiñärdham api yaù sa vaiñëavägryaù

“The lotus feet of the Supreme Lord, Kåñëa, are sought by demigods such as Brahmä and Çiva, who have accepted Him as their life and soul. A pure devotee can never forget Kåñëa’s lotus feet or give up their shelter for a moment, even in exchange for the three worlds. Such a devotee is known as a mahä-bhägavata.”

bhagavat uru-vikramäìghri-çäkhänakha-maëi-candrikayä nirasta-täpe hådi katham upasédatäà punaù sa prabhavati candra ivodite ‘rka-täpaù

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

visåjati hådayaà na yasya säkñäd dharir avaçäbhihito ‘py aghaugha-näçaù praëaya-rasanayä dhåtäìghri-padmaù sa bhavati bhägavata-pradhäna uktaù

“One who chants the holy name of the Supreme Lord, Hari, even unconsciously, is freed from all sins. When Lord Hari grants liberation from sin to one who even unconsciously or negligently chants His holy name, the position of one who never abandons the shelter of His lotus feet must be considered highly exalted. Such a devotee can never give up the association of the Lord, nor can the Lord give up his association. Kåñëa Himself dwells eternally within his heart. Such a great soul is known as a mahäbhägavata.” (Çrémad-Bhägavatam 11.2.48-55)

a ppendix t en

Additional Information on Śrī Mādhavendra Purī

Excerpted from Çré Caitanya His Life & Associates by Çréla Bhakti Ballabha Tértha Mahäräja.

Mahäprabhu’s seniors, His parents and gurus, are all His servants and eternal associates and they take their birth prior to His appearance in order to serve Him in their own way.

“Whenever Kåñëa descends to the earth, He first sends down His elders. These include His father, mother, guru and all the other persons He considers to be the objects of His respect. He arranges that these persons should accept birth before He does.

Mädhavendra Puré, Éçvara Puré, Çacé, Jagannätha, and Advaita Äcärya are amongst those who appeared in this way.”

(Çré Caitanya-caritämåta, Ädi-lélä 3.92-4)

Later in the Çré Caitanya-caritämåta, Ädi-lélä 13.52-55, the same is stated in the following way:

“Whenever the son of the King of Vraja decides to appear on earth in order to fulfill a particular desire, He first sends down His seniors. I will briefly name some of them as it is not possible to mention everyone: Çacé Devé, Jagannätha Miçra, Madhava Puré, Keçava Bhäraté, Éçvara Puré, Advaita Äcärya, Çrévas Paëòita, Äcäryaratna, Puëòaréka Vidyänidhi, Haridäsa Öhäkura.”

K åñë A

The Disciplic Succession

Çréla Mädhavendra Puré appeared in the fourteenth century. He was a guru of the Brahmä or Madhva sampradäya, one of the four (Brahmä, Çré, Rudra and Sanaka) Vaiñëava lineages that purify the world in the age of Kali. The Madhva lineage has been transcribed in books like Gaura-gaëoddeça-dépikä, Prameya-ratnävalé and the writings of Gopäla Guru Gosvämé. The same set of verses is found with some slight differences in the Bhakti-ratnäkara. The following is the version as found in the Gaura-gaëoddeça-dépikä:

paramvyomeçvarasyäséc chiñyo brahma jagat-patiù tasya çiñyo närado ‘bhüd vyäsas tasyäpi çiñyatäm

çuko vyäsasya çiñyatvaà präpto jïänävarodhanät vyäsäl labdha-kåñëa-dékño madhväcäryo mahä-yaçäù

tasya çiñyo naraharis

tac-chiñyo mädhavo dvijaù akñobhyas tasya çiñyo ‘bhüt tac-chiñyo jayatérthakaù

tasya çiñyo jïänasindhus tasya çiñyo mahänidhiù vidyänidhis tasya çiñyo räjendras tasya sevakaù

jayadharmä munis tasya çiñyo yad-gaëa-madhyataù çrémad-viñëupuré yas tu bhakti-ratnävali-kåtiù

jayadharmasya çiñyo ‘bhüd brahmaëyaù puruñottamaù vyäsatérthas tasya çiñyo yaç cakre viñëu-saàhitäm

çrémal-lakñmépatis tasya çiñyo bhakti-rasäçrayaù tasya çiñyo mädhavendro yad-dharmo ‘yaà pravartitaù tasya çiñyo ‘bhavat çrémän éçvaräkhya-puré-yatiù kalayämäsa çåìgäraà yaù çåìgära-phalätmakaù

advaitaà kalayämäsa däsya-säkhye phale ubhe éçvaräkhya-puréà gaura urarékåtya gaurave

jagad äplävayämäsa präkåtäpräkåtätmakam

“Brahmä, the master of this universe, was the disciple of the Lord of the spiritual world. His disciple was Närada and Vyäsa became the disciple of Närada. Çuka became the disciple of Vyäsa through the endowment of spiritual knowledge. Madhväcärya took initiation in the Kåñëa mantra from Vyäsa. His disciple was Padmanäbhäcärya, whose disciple was Nåhari, who was followed by Mädhava Dvija. Akshobhya was his disciple, then Jaya Tértha, Jïänasindhu, Dayänidhi, Vidyänidhi and Räjendra followed. Jayadharma Muni was one of Räjendra’s many disciples and Viñëu Puré, the author of Bhakti-ratnävalé and Puruñottama, the lover of Brahmin culture became his disciples. Vyäsa Tértha, the author of Viñëu- saàhitä, was the disciple of Puruñottama. Lakñmépati Tértha, a reservoir of devotion, was Vyäsa Tértha’s disciple. Mädhavendra Puré was the disciple of Lakñmépati, and it is by him that the religion was founded. His disciple, the sannyäsé Éçvara Puré, took up the mood of conjugal devotion, while Advaita Äcärya (also the disciple of Mädhavendra Puré) took up the moods of servitude and friendship. Gaura accepted Éçvara Puré as His guru, and then flooded the material and spiritual worlds (with love).

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“Thus, Mädhavendra Puré was the disciple of Lakñmépati Tértha. Mädhavendra Puré’s disciples included Éçvara Puré, Advaita Äcärya, Paramänanda Puré (a Brahmin from the Tirhu area), Brahmänanda Puré, Çré Raìga Puré, Puëòaréka Vidyänidhi, Raghupati Upädhyäya, and others. Nityänanda Prabhu is said by some to be Mädhavendra Puré’s disciple, others say that Lakñmépati was His guru, while the Prema-viläsa states that He was Éçvara Puré’s disciple.”

Çréla Bhaktivinoda Öhäkura writes: “Mädhavendra Puré was a well-known sannyäsé of the Madhva sampradäya. His grand-disciple was Çré Caitanya Mahäprabhu. Prior to his appearance, there was no evidence of prema-bhakti in the Madhva line. In his verse ayi déna-dayärdra nätha he (Çré Caitanya-caritämåta, Madhya-lélä 4.197), the seed of the religious doctrines of Caitanya Mahäprabhu can be found.”

To this, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda adds, “Mädhavendra Puré was the first shoot of the desire tree of divine love that came out of the Madhva lineage. Prior to his appearance, there was no sign of the conjugal mood of devotion in the Madhva line.”

Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda writes: “The feeling of separation from Kåñëa, or transcendental vipralambha is the only practice by which the spirit soul can achieve perfection. Material feelings of separation give rise to a despondency that reveals the attachment one has for matter, whereas the despondency that results from the feelings of separation for Kåñëa are the best proof of one’s desire to bring pleasure to His senses. The desire to bring pleasure to Kåñëa’s senses shown by Mädhavendra Puré, the great soul who is the root of this movement, is the ideal example to follow for anyone who wishes to serve the Lord. It is especially worth remarking that Mahäprabhu and His very close followers later adopted this example and made it their standard.”

Verse Index

A

ädau guru-mukhät çrutaù paçcäd ékñitaù

ädau-mätä guroù patné 9 agneù pürve bhrätaro arthametaà rathévädhvänamanvävarévuù

akñëoù phalaà tvädåça-darçanaà hi

‘ämi ta’ vaiñëava, ei buddhi haile, 136 anarpita-caréà cirät karuëayävatérëaù kalau

arcäyäm eva haraye

äsan varëäs trayo hy asya 72 ata ätyantikaà kñemaà

ataeva närada-païcarätre

atha vähaà dharädhäme 73 ato yasya tat-präptécchä vartate sa tata

avaiñëavopadiñöena

ayi nanda-tanuja kiìkaraà

B

bhagavat uru-vikramäìghri-çäkhä-

bhaktir yathä harau me’sti III bhaktis tu bhagavad-bhakta- 113 bhräntaù kåñëa-yaço 64 bhütänäà deva-caritaà

D

dehendriya präëa-mano-dhiyäà yo

dharmaù projjhita-kaitavo ‘tra paramo nirmatsaräëäà satäà 43 durlabha mänava-janama sat-saìge taroho e bhava-sindhu re: 173 durlabho mänuño deho 116

A lw A ys E mbr A c E d by K åñë A

ekädaçyäà na bhuïjéta 222 emana nirghåëa more kebä kåpä kare 134 eva panthänaà paricinotv ity anudhvaniù 290

gåhétväpéndriyair arthän 313 gauraù sarvätmä mahä-puruño 75 ‘gu’ çabda ‘sty andhakärasya 147 guravo bahavaù santi 66 guru-çuçrüñayä bhaktyä 251 guru-pädäçrayas tasmät 232, 252, 273 gurur na sa syät sva-jano na sa syät 274

hä hä prabhu koro doyä, deho more pada-chäyä, IV hlädiné karäya kåñëe änandäsvädana 176

I

iha tvä goparéëasä mahe mandantu rädhase 73 imäà vakñyaty asau süta 51 ésvare tad-adhéneñu 179

J

jagäi-mädhäi haite koöé koöé guëa 134 jagäi mädhäi haite muïi se päpiñöha 134, 138, 255 janana-maraëädi-saàsäranala-santapto dépta-çirä 187 je jena vaiñëava, ciniya loiya 114 jévane maraëe väpi 199 jïäne prayäsam udapäsya namanta eva 166

kalau saìkértanärambhe 73 käma-gäyatré-mantra-rüpa, haya kåñëera svarüpa, 244 ‘kanaka-käminé,’ ‘pratiñöhä-bäghiné,’ 256

katham eva gurus tyäjya iti na 64, 213 kértane jähär, ‘pratiñöhä-sambhär,’

ki-rüpe päiba sevä mui duräcära

kåpä-sindhuù su-saàpürnaù

kåñëa-bhakti-janma-müla haya ‘sädhu-saìga’ 19 kåñëa-näma nirantara jäìhära vadane

kåñëa-sambandha vinä käla vyartha nähi yäya

kåñëa-varëaà tviñäkåñëaà

kñeträëäà caiva sarveñäà

M

mahad-vicalanaà nèëäà

mahän prabhur vai puruñaù sattvasyaiña pravartakaù

mahat-kåpä vinä kona karme ‘bhakti’ naya 20 mahat-saìgas tu durlabho ‘gamyo ‘moghaç ca

mathurä dvärakä-lélä

mleccha-jäti, mleccha-sevé, kari mleccha-karma

mora karma, mora häte-galäya bändhiyä

mora näma çune yei tära puëya kñaya

mukhaà karoti väcälaà

mukhyatas tu mahat-kåpayaiva bhagavat-kåpä-leçäd vä 99 mürkha tumi, tomära nähika vedäntädhikära

N

näham ijyä-prajätibhyäà

na hy am-mayäni térthäni

na käma-karma-béjänäà

narahari-ädi kori’ cämara dhuläya,

nañöa-präyeñv abhadreñu

na yasya janma-karmabhyäà

na yasya svaù para iti

nigama-kalpa-taror galitaà phalaà

païca-bhautika-dehä ye

panthänaù sädhana-bhakti-prakäräù

param-äpadam-äpanne harñe vä samupasthite

prabhu kahe—çuna, çrépäda, ihärakäraëa

prabhu kahena, —‘kåñëa-sevä’, ‘vaiñëava-sevana’

prathamaà tu guruà püjya III prema-rasa-niryäsa karite äsvädana 71 puëya-kñetre nava-dvépe 72 puräëa-saàhitäm etäm

pura madhumaté präëa-sakhé våndävane sthita

rädhä kåñëa-praëaya-vikåtir hlädiné çaktir asmäd 70 rädhikä hayena kåñëera praëaya-vikära 175 rahügaëaitat tapasä na yäti II räjante tävad anyäni 51 rämädi-mürtiñu kalä-niyamena tiñöhan 15

S

sädhünäà sama-cittänäà 219 sädhu-saìga kåñëa-näma ei-mätra cäi 21 ‘sädhu-saìga’, ‘sädhu-saìga’—sarva-çästre kaya 20 sädhu saìge kåñëa-näma – ei mätra cäi 81 sakhé vånda pallava-pätä, 83 sa mågyaù çreyasäà hetuù 234 sampradäya-vivädeñu 198 saàsära saàsära kare miche gelo käl 174 sarva-bhüteñu yaù paçyed 180 sarva-deça-käla-daçäya janera kartavya 126 sarva-vedänta-säraà hi 52 ‘sarvottama’ äpanäke ‘héna’ kari mäne 125, 133, 200 çästra-yukti nähi jäne dåòha, çraddhävän 179

sat-saìgän mukta-duùsaìgo 20 sa vai hilädinyäç ca praëaya-vikåter hlädana-ratas 176 sa vai mahyaà mahä-räja 51 sei-käle çré-advaita karena ärädhana 70 sei se parama bandhu, sei pitä-mätä 114 siddhänta-alasa jana anartha to’ chäòe nä 272 çraddhayä tat-kathäyäà ca 251 çravaëäyäpi bahubhir yo na labhyaù 66 çré-khaëòa-näma-nägaré rädhe bangeshu viçrutä 302 çrémad-bhägavataà puräëam amalaà yad vaiñëavänäà priyaà 53 çrémad-bhägavatärthänäm 107 çré-rädhäyäù praëaya-mahimä kédåço vänayaivä- 71 çåëvan su-bhadräëi rathäìga-päëer 37 sthävara-jaìgama dekhe, nä dekhe tära mürti

tad viddhi praëipätena 5, 153 tasya kåñëa baläd asärasya 213 tat karma hari-toñaà 198 tato duùsaìgam utsåjya 21, 173 tat-padaà darçitaà yena 147 tatra yadi guru-viña-druçäkäréçvare 64, 212 öhäkura vaiñëava-pada avanéra su-sampada 143 tértha-jala pavitra-guëa likhiyäche puräëe 144 tomära je çuddha-bhakta tomäte se anurakta 22 tri-bhuvana-vibhava-hetave ‘py akuëöha- 314 tvaà bhakti-yoga-paribhävita-håt-saroja 289 V väïchä-kalpa-tarubhyaç ca I vaiñëava-caraëa-jala prema-bhakti dite bala 144 vaiñëava-caraëa-reëü bhüñana kariyä tanü 145 vaiñëava-saìgete mana änandita anukñana 144 vande gurün éça-bhaktän 171 vande çré-kåñëa-caitanya- I visåjati hådayaà na yasya säkñäd

315

yadä paçyaù paçyate rukma-varëaà 74 ya eva bhagavän kåñëo 73 yasyätma-buddhiù kuëape tri-dhätuke 19 yasyeha vartate prétiù 183 yathä-yogya bhoga, nähi tathä roga, 258 yena pathä tvaà håt-sarojam äyäto ‘si tam 289

Glossary

AÄcäryas: Great saintly persons who appear in the Vaiñëava sampradäyas at different times in history, such as Çré Rämänujäcärya, Çré Madhväcärya, Çré Viñëu Swami, Çré Nimbärka Svämé, Çréla Gour Govinda Swami Mahäräja, Çréla A. C. Bhaktivedanta Swami Prabhupäda, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda & Çréla Bhaktivinoda Öhäkura; to name a few. Please see Appendix Two of Volume Three, Part One for a full list of äcäryas in the ISKCON branch of Mahäprabhu’s mission.

A. C. Bhaktivedanta Swami Prabhupäda - Çréla Prabhupäda, (1896-1977): The founder Äcärya of the International Society for Krishna Consciousness (ISKCON).

He is a disciple of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda and the spiritual master of Çréla Gour Govinda Swami Mahäräja. He distributed the path of bhakti (Kåñëa consciousness) all over the Western world. He wrote and published over 80 literary works, opened 108 temples and initiated many thousands of disciples. He circled the globe fourteen times in twelve years. His last founded project was the Çré Çré Kåñëa Balaräma Temple in Bhubaneswar, Orissa (Odisha), India, where he laid the foundation stone on Nityänanda Trayodaçé, the Second of February, 1977.

Aspiring Vaiñëava: An aspirant on the path of bhakti. He or she has not yet attained the highest level of

self-realisation. They may be on the intermediate platform [madhyama], or the lower level [kaniñöha] of bhakti. This is the case with most practitioners of bhakti.

Balasore: A city in the state of Orissa (Odisha) famous for the temple of Kñéra-corä-gopénätha of Remuëä. The Deity who stole the pot of sweet rice for the great mahä-bhägavata Vaiñëava Çré Mädhavendra Puré.

Bhagavad-gétä: The famous dialogue of spiritual knowledge between Arjuna and Lord Kåñëa spoken on the battlefield of Kurukñetra.

The Bhagavad-gétä is part of the epic Mahäbhärata chapters 23-40 of the Bhéñma Parva. Bhägavata-Kathä: The glories of the Supreme Lord and the ÇrémadBhägavatam, as spoken by great saintly persons (sädhu-vaiñëava-mahäjanas). Please see Çrémad-Bhägavatam. Bhoga-mandira: Where food (bhoga) is offered for the pleasure of the Supreme Lord in His Deity form. Bhajana: Literally to serve. Devotional practice leading to spiritual absorption.

Bhakta-bhägavata: The person bhägavata. The walking, talking, breathing, living bhägavata. The bona fide pure devotee, who is understood to be the personification of the Çrémad-Bhägavatam. Bhaktivinoda-dhärä: The unique line of spiritual teachings, instructions and philosophy originated and propounded by Çréla Bhaktivinoda Öhäkura.

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Bhaktisiddhänta Sarasvaté Öhäkura (Çréla Bhaktisiddhänta Sarasvaté Öhäkura Gosvämé Prabhupäda Mahäräja), (1874-1937): The founder Äcärya of the Gauòéya Maöha. An extraordinarily powerful preacher, who founded sixty-four missions in India. The transcendentally empowered son of Çréla Bhaktivinoda Öhäkura, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda appeared in this world on February 6, 1874. He is the spiritual master of His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda. He initiated tens of thousands of disciples, established four printing presses and produced a daily spiritual newspaper called Nadiya Prakash. He was such a powerful personality that he was widely known as the lion spiritual master (siàha-guru). He sent disciples to preach in the UK, Germany, across India and the USA.

Bhaktivinoda Öhäkura: (Çréla Bhaktivinoda Öhäkura - The Seventh Goswämé) (1838-1915): A great äcärya in the Brahmä-Mädhva-Gauòéyasampradäya, the father of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda. He single-handedly resurrected the Vaiñëava community that had fallen into disrepair due to so many incongruencies, due to the non bona fide so-called Vaiñëava groups (sahajiyäs). He established the birth site of Mahäprabhu. He wrote over 100 books and was the first äcärya to write and distribute Vaiñëava literature in the English language. He was given the title: The Seventh Goswami, a very great title for a very great personality.

“…After the disappearance of Çré Kåñëa Caitanya Mahäprabhu, Svarüpa Dämodara, Rämänanda Räya, the Six Goswämés, Çréniväsa Äcärya, Narottama Däsa and Çyämänanda Prabhu, a dark age descended on the world of Gauòéya Vaiñëavism. Those unable to understand the transcendental purity of Mahäprabhu’s religion of love started numerous heretical sects or apa–sampradäyas…”

(From Çré Caitanya – His Life and Associates, by Çréla Bhakti Ballabha Tértha Mahäräja)

“…The most munificent incarnation Çré Caitanya Mahäprabhu took pity on these bewildered persons and in order to reclaim them for His path of divine love sent His eternal associate Çréla Bhaktivinoda Öhäkura into this world. Possessed of superhuman prowess, the Öhäkura wrote more than a hundred books in several different languages with the goal of defeating all the unorthodox views opposed to the true doctrines of Mahäprabhu’s religion…” (From Çré Caitanya – His Life and Associates, by Çréla Bhakti Ballabha Tértha Mahäräja)

“…Çréla Bhaktivinoda Öhäkura was Jagannätha Deva’s own man. It was by His arrangement that he was brought to Puré and put in charge of the temple’s management. After the birth of Çréla Bhaktisiddhänta Sarasvaté Goswämé Öhäkura, the preaching of Mahäprabhu’s message spread over the entire planet. This gave meaning to the words written by Vyäsadeva

in the Padma-Puräëa, hy utkale puruñottamät, out of Puruñottama in Orissa…” (From Çré Caitanya – His Life and Associates, by Çréla Bhakti

Ballabha Tértha Mahäräja)

Bhäva: The advanced stage of transcendental love of God.

Bhubaneswar: The Capital of Orissa (Odisha), which is one of the twentyeight states of India.

Brahma-Madhva-Gauòéya sampradäya: The succession of teachers of spiritual knowledge originating from Lord Brahmä and including Madhva and Gauräëga Mahäprabhu.

Båhat-mådaìga: Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda also referred to the printing press used in the process of printing transcendental literature as the ‘big mådaìga’ or ‘båhat-mådaìga’. He also said that his preaching sannyäsés were ‘living mådaìgas’.

CCaitanya-bhägavata: A biography of Lord Caitanya Mahäprabhu, written by Çréla Våëdävana däsa Öhäkura.

Caitanya-caritämåta: A biography of Lord Caitanya Mahäprabhu, written by Çréla Kåñëadäsa Kaviräja Gosvämé.

Caitanya-lélä: The transcendental pastimes of Çré Caitanya Mahäprabhu.

Caitanya Mahäprabhu: The avatära of Lord Kåñëa in this age whose mission was to spread the prema-nämasaëkértana, love of God-by chanting His holy names.

Caitanya Upaniñad: One of the 108 Upaniñads. Which was rediscovered

in recent times by Çréla Bhaktivinoda Öhäkura and is part of the Atharva Veda.

Capätés (roöé): Flat rolled discs of unleavened bread; traditionally made using atta flour.

DDäl: A food dish made from dried beans, usually spiced.

Dälmä: A very nourishing food dish, similar to däl, but usually thinner and wetter in consistency and also including vegetables; more like a wholesome soup. This dish was a favourite of Çréla Gour Govinda Swami.

Daëòavats: prostrated obeisances.

Darçana Maëòapa: A hall or open area in a temple, from where one has darçana of the Supreme Lord in His deity form.

Dhoté: the traditional male dress of India and in Vedic civilisation; a length of cloth, folded around the waist and wrapped around the lower part of the body.

Diwali [Dépävalé]: Festival of lights. In the ancient histories and scriptures, we find three examples of this:

1. When Vämanadeva became the doorkeeper of Bali Mahäräja, there was a festival of lights.

2. When Lord Rämacandra defeated the demon Rävaëa and returned home back to Ayodhyä, there was a festival of lights, and

3. When Kåñëa defeated Duryodana and returned back to Dvärakä, there was a festival of lights.

A lw A ys E mbr A c E d by

K åñë A

EEkädañé: a special day for increased remembrance of Lord Kåñëa, which comes on the eleventh day after both the full and new moon. Lord Hari directly presides over Ekädañé, which is considered a holy test day for Vaiñëavas. One should utilise this day for fasting and increasing one’s devotion to Lord Çré Kåñëa by intensifying chanting of the Hare Kåñëa mantra and other devotional activities. The very least one should do on this day is abstain from eating grains and beans.

Ekämra-känana: The name of Bhubaneswar in ancient days. The place where the Çrémad-Bhägavatam was first spoken by Lord Çiva to Pärvaté-devé

GGauòéya Vaiñëavas: Vaiñëavas in the line of Mahäprabhu, the golden avatära who presented love of God through chanting His holy names in this Kali-yuga.

Gaura-gaëoddeça-dépikä: A compilation of information revealing the previous identities of Caitanya Mahäprabhu’s associates in Kåñëa-lélä, written by Çré Kavi-karëapüra.

Gour Govinda Swami (ÄcäryaÖhäkura): Please see Çréla Gour Govinda Swami.

Grantha-bhägavata: The manifestation of the Supreme Lord and His pastimes in the written form. As distinct, from but non-different to, the living pure devotee bhaktabhägavata.

Gujarat: one of the twenty-eight states of India.

Guru-dakñiëä: a gift given to the spiritual master (guru) by his disciple. Guru-tattva: The absolute truth and complete understanding of the spiritual master (guru).

HHari-bhakti-viläsa: The great literature written by Çréla Sanätana Gosvämé and inspired by the teachings of Çré Caitanya Mahäprabhu. It is complete in twenty viläsas.

The subject matter of the Hari-bhaktiviläsa, by Çréla Sanätana Gosvämé, was collected by Çréla Gopäla Bhaööa Gosvämé and is known as a vaiñëavasmåti. This vaiñëava-småti-grantha was finished in twenty chapters, known as viläsas.

1. In the first viläsa there is a description of how a relationship is established between the spiritual master and the disciple, and mantras are explained.

2. In the second viläsa, the process of initiation is described.

3. In the third viläsa, the methods of Vaiñëava behaviour are given, with emphasis on cleanliness, constant remembrance of the Supreme Personality of Godhead, and the chanting of the mantras given by the initiating spiritual master.

4. In the fourth viläsa are descriptions of saàskära, the reformatory method; tilaka, the application of twelve tilakas on twelve places of the body; mudrä, marks on the body; mälä, chanting with beads; and guru-püjä, worship of the spiritual master.

5. In the fifth viläsa, one is instructed on how to make a place to sit for meditation, and there are descriptions of breathing exercises, meditation and worship of the çälagräma-çilä representation of Lord Viñëu.

6. In the sixth viläsa, the required practices for inviting the transcendental form of the Lord and bathing Him are given.

7. In the seventh viläsa, one is instructed on how to collect flowers used for the worship of Lord Viñëu.

8. In the eighth viläsa, there is a description of the Deity and instructions on how to set up incense, light lamps, make offerings, dance, play music, beat drums, garland the Deity, offer prayers and obeisances and how to counteract offenses.

9. In the ninth viläsa, there are descriptions about collecting tulasé leaves, offering oblations to forefathers according to Vaiñëava rituals, and offering food.

10. In the tenth viläsa there are descriptions of the devotees of the Lord (Vaiñëavas, or saintly persons).

11. In the eleventh viläsa, there are elaborate descriptions of Deity worship and the glories of the holy name of the Lord. One is instructed on how to chant the holy name of the Deity, and there are discussions about offenses committed while chanting the holy name, along with methods for getting relief from such offenses. There are also descriptions of the glories of devotional service and the surrendering process.

12. In the twelfth viläsa, Ekädaçé is described.

13. In the thirteenth viläsa, fasting is discussed, as well as observance of the Mahä-dvädaçé ceremony.

14. In the fourteenth viläsa, different duties for different months are outlined.

15. In the fifteenth viläsa, there are instructions on how to observe Ekädaçé fasting without even drinking water. There are also descriptions of branding the body with the symbols of Viñëu, discussions of Cäturmäsya observations during the rainy season, and discussions of Janmäñöamé, Pärçvaikädaçé, Çravaëä-dvädaçé [the twelfth day of the bright fortnight in the month of Bhädra – Lord Vämanadeva’s appearance], Rämanavamé and Vijayä-daçamé [the day of victory when Lord Rämacandra conquered Laìkä].

16. The sixteenth viläsa discusses duties to be observed in the month of Kärttika (October-November), or the Dämodara month, or Ürja, when lamps are offered in the Deity room or above the temple. There are also descriptions of the festivals Govardhana-püjä and Ratha-yäträ.

17. The seventeenth viläsa discusses preparations for Deity worship, mahämantra chanting and the process of japa.

18. In the eighteenth viläsa the different forms of Çré Viñëu are described.

19. The nineteenth viläsa discusses the establishment of the Deity and the rituals observed in bathing the Deity before installation.

20. The twentieth viläsa discusses the construction of temples, referring

A lw A ys E mbr A c E d by K

åñë

to those constructed by the great devotees.

Hari-kathä: Words spoken by the bona-fide spiritual master describing Çré Kåñëa’s pastimes.

I

ISKCON mission: Çré Caitanya

Mahäprabhu came to give the chanting of the holy name to one and all. Çréla A.C. Bhaktivedanta Swami

Prabhupäda, the founding Äcärya of ISKCON came to the West to further the mission of Çré Caitanya

Mahäprabhu by spreading the holy name amongst the people of Western countries so that the suffering people in every town and village across the globe could chant Hare Kåñëa and go back to Godhead (and be happy.)

And, Çréla Gour Govinda Swami Mahäräja appeared in that mission to support and empower it, by teaching the unadulterated spiritual truth, and to thus uphold the prestige of Çréla Prabhupäda’s society.

J

Janmäñöamé: the holy appearance day of Lord Kåñëa.

Japa: The recitation of holy names as counted on Vaiñëava rosary beads.

K

Karatälas: Brass metal hand cymbals used during kértana and bhajana.

Kitchré: A traditional food dish, made from rice and däl combined.

Kértana: The chanting of the Supreme Lord’s holy names.

Kåñëa-kathä: Please refer to harikathä and bhägavata-kathä.

L

Laguòé Prabhu: A disciple of Çréla Prabhupäda who spent many years serving Çréla Gour Govinda Swami in Bhubaneswar before the construction of the Çré Çré Kåñëa Balaräma Temple and whilst the living conditions were very austere. He was also present during the 1979 Mäyäpura event.

M

Mahä-bhägavata: A pure and realised devotee of the Supreme Lord. Mandira: Temple.

Mäyä: The external illusory energy of the Supreme Lord, Devé mäyä who is responsible for binding the conditioned souls of the material world to repeated birth and death

Mådaìga: A two headed drum used during kértana and bhajana; traditionally constructed from clay and incorporating leather strips made from the skin of a cow that has died from natural causes. It is the popular traditional percussion instrument used in the performance of saìkértana originated by Çré Caitanya Mahäprabhu Himself. Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda also referred to the printing press used in the process of printing transcendental literature as the ‘big mådaìga’ or ‘båhat-mådaìga’.

N

Nagar Saìkértana: The processional public performance of the congregational chanting of the Lord’s holy names.

Nätha-mandir: An established temple of the Supreme Lord in which

various forms of divine glorification are enacted.

O

Orissa (Odisha): One of the twentyeight states of India and the celebrated home of Lord Jagannätha. Located on the eastern side of India. Çré Caitanya Mahäprabhu spent the final eighteen years of His pastimes in Orissa, and it is also the sacred appearance place of many of the Lord’s dear devotees, including Çréla Gour Govinda Swami, Çréla Bhaktisiddhänta Sarasvaté

Öhäkura Prabhupäda and Çréla Baladeva Vidyäbhüñaëa.

P

Parama-Vaiñëava: The topmost perfected swan-like devotee of the Supreme Lord.

Päñaëòés: Offenders.

Prasäda: The mercy of the Lord.

Prasädam: Vegetarian foodstuffs offered to the Lord and then distributed to the devotees, etc. Prasädam carries no karmic reaction for the death of the living beings destroyed during harvest.

Prärthanä: A book of songs by Çréla Narottama däsa Thäkura.

Prema: Pure, spontaneous love for Kåñëa (God).

Prema-bhakti: Transcendental loving devotional service to Lord Kåñëa.

Prema Bhakti-candrikä: A çästra written by Çréla Narottama däsa Thäkura, which includes the bhajana Çré-guru-carana-padma.

Premäïjana: The aïjana (ointment) of love of God, smeared upon the eyes of Kåñëa’s pure devotee.

Pukkha: First class.

R

Rädhäräëé or Rädhä or Rädhikä: The eternal consort of the Supreme Lord, Çré Kåñëa. The female counterpart of Godhead. She is the highest manifestation of mahä-bhäva, which is the mood of Mahäprabhu.

Rädhäñöamé: The most sacred appearance day of Çrématé Rädhäräëé.

Räma-navami: The appearance day of Lord Räma.

Rasa: The combination of the exquisite moods and bhävas of pure devotional rapture expressed through the exchanges of love of the Supreme Lord with His eternal beloveds.

Rasika-bhaktas: Highly advanced devotees who constantly relish the transcendental rasa of rasika-çekhara Çré Kåñëa, who is the ocean of rasa.

S

Çabda-brahma: The pure spiritual sound, emanating from the lips of Çré Kåñëa and His pure devotee, the purity of which cleanses the heart of the conditioned soul.

Ñaò-Darçana: The six different schools of Vedic thought.

Sad-guru: topmost spiritual master, most perfect spiritual master.

Sädhu: A saintly personality. He has no mundane material defects. He can take you to the lotus feet of Çré Kåñëa.

Sampradäya: A successive and unbroken line of God realised individuals whose words embody the instructions of the message of Godhead. The message is given from Çré-guru to disciple(s) such that the original message (instruction) always

A lw A ys E mbr A c E d by

K åñë A

remains intact, unaltered in any way, and completely unblemished and pure.

Saìkértana: The congregational chanting of the Supreme Lord’s holy names.

Sampradäya-praëälé: The on-going flow or stream of the sampradäya, or the constant flow of spiritual preceptors in an unbroken succession.

Sannyäsé: a renounced monk who carries the tridaëòa, the staff of three sticks. Each one of the three individual sticks represents the control of the mind (or think only of Kåñëa), body (act only for Kåñëa) and words (speak only of Kåñëa).

Çästras: revealed scriptures in the line of Vedic thought.

Çästréya-çraddhä: Faith in guru (the spiritual master), sädhu (saintly personalities) and the revealed scriptures (çästra).

Sat-çiñya: that very rare disciple that can carry on the mission of the sadguru.

Sevaks: servants.

Siddhänta (siddhä - pure; anta - end): The established and conclusive truth regarding ontological reality contained within the essence of Gauòéya Vaiñëava philosophy.

Çré Bhakti-rasämåta-sindhu: The great literature written by Çréla Rüpa Goswämé, explains in great detail the process of bhakti from the beginning stages of çraddhä to the highest spiritual perfection, prema. This book is the holy canon for the Gauòéya Vaiñëavas, consisting of four sections and twenty-three waves.

The Eastern Section: Types of Bhakti

The First Wave: Sämänya-bhakti

(Overview of Bhakti)

The Second Wave: Sädhana-bhakti, Vaidhi-bhakti, Rägänuga-bhakti

The Third Wave: Bhäva-bhakti

The Fourth Wave: Prema-bhakti

The Southern Section: Components of Rasa

The First Wave: Vibhäva

The Second Wave: Anubhäva

The Third Wave: Sättvika-bhäva

The Fourth Wave: Vyabhicäri-bhäva

The Fifth Wave: Sthäyi-bhäva.

The Western Section: Primary Bhakti-rasas

The First Wave: Çänta-rasa

The Second Wave: Préti-rasa (Däsyarasa)

The Third Wave: Preyo-rasa (Sakhya-rasa)

The Fourth Wave: Vatsala-rasa

The Fifth Wave: Madhura-rasa

The Northern Section: Secondary Bhakti-rasas

The First Wave: Häsya-rasa

The Second Wave: Adbhuta-rasa

The Third Wave: Véra-rasa

The Fourth Wave: Karuëa-rasa

The Fifth Wave: Raudra-rasa

The Sixth Wave: Bhayänaka-rasa

The Seventh Wave: Bébhatsa-rasa

The Eighth Wave: Maitré-vairé-sthiti

The Ninth Wave: Rasäbhäsa

Çréla: made up of the two Sanskrit words, çré meaning opulence or transcendental beauty, and lélä meaning pastime. One, whilst still in this body, who has the opulence of also being in the transcendental pastimes

of the Supreme Lord, is called Çréla. Please see Volume One of this Divine Biography, Part Two, Chapter Fifteen. This is a very rare title for a very rare personality.

Çréla Gour Govinda Swami (19291996): A mahä-bhägavata devotee of the Lord from birth and a very dear disciple of HDG Çréla A.C. Bhaktivedanta Swami Prabhupäda. He displayed some very unique and esoteric pastimes and recognised as a very senior Äcärya in succession of Çréla A.C. Bhaktivedanta Swami Prabhupäda. He represents the pure lineage for the ISKCON branch of Mahaprabhu’s mission thus maintaining the sampradäya-praëälé (the on-going flow from guru to disciple).

Çré Mädhavendra Puré: a great devotee and äcärya in the line of the Gauòéya Vaiñëavas. The grandspiritual master (parama-gurudeva) of Çré Caitanya Mahäprabhu. Please see Appendix Ten for more information on this subject matter.

Çréla Madhväcärya: One of the four sampradäya-äcäryas and is the sampradäya-äcärya for the BrahmaMadhva-Gauòéya-sampradäya.

Madhväcåyaà caturmukhaù - Lord Brahmä chose Madhväcärya to represent his disciplic succession.

Çréla Madhväcärya a great thirteenthcentury Vaiñëava-äcärya, who preached the theistic philosophy of pure dualism. The founder of the dvaita school of Vedänta philosophy. He wrote numerous works which refuted the impersonal philosophy of

Çaìkaräcärya. He appeared in Udipé, in South India.

He took sannyäsa at the age of twelve, travelled all over India and had the personal darçana of Çréla Vyäsadeva in the Himälayan abode of Badarikäçrama and presented his commentary on Bhagavad-gétä before that venerable sage. He also received a çälagrama-çélä called Añöamürti from Vyäsa. He was very powerful both physically and intellectually, and was considered to be an incarnation of Väyu, the wind god. He is also known as Änandatértha and Pürëaprajïa, Madhväcärya reestablished the Brahmä Sampradäya. A prolific writer and undefeatable in debate, he established Dvaita Vedänta in direct opposition to Çaìkaräcärya’s Advaita Vedänta. Çréla Jéva Gosvämé acknowledged Madhväcärya’s works as an inspiration for his own writings on acintya-bheda-abheda philosophy. Çrémad-Bhägavatam: the voluminous scripture (12 Cantos, 335 Chapters and 18,000 verses) composed by Çréla Vyäsadeva to describe and explain the pastimes and glories of Lord Kåñëa. The Çrémad-Bhägavatam is considered the most important book for this Kaliyuga:

kåñëe sva-dhämopagate

dharma-jïänädibhiù saha kalau nañöa-dåçäm eña

puräëärko ‘dhunoditaù

“This Bhägavata Puräëa is as brilliant as the sun, and it has arisen just after the departure of Lord Kåñëa

lw A ys E mbr A c E d by

K åñë A

to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the Age of Kali shall get light from this Puräëa.” (Çrémad-Bhägavatam 1.3.43)

“Çrémad-Bhägavatam is the spotless Puräëa. It is most dear to the Vaiñëavas because it describes the pure and supreme knowledge of the paramahaàsas. This Bhägavatam reveals the means for becoming free from all material work, together with the processes of transcendental knowledge, renunciation and devotion. Anyone who seriously tries to understand Çrémad-Bhägavatam, who properly hears and chants it with devotion, becomes completely liberated.” (Çrémad-Bhägavatam 12.13.18)

Çré Caitanya-bhägavata: Written by Çréla Våndävana däsa Öhäkura (15071589 CE).

Çré Caitanya-bhägavata was the first full-length work regarding Çré Caitanya Mahäprabhu written in Bengali language. It documents

His early life and role as the founder of the Gauòéya Vaiñëava tradition. The text details Çré Caitanya Mahäprabhu’s theological position as a combined avatära of both Rädhä and Kåñëa. The writing of Çré Caitanyabhägavata was commissioned by Çré Nityänanda Öhäkura, who was the guru of Çréla Våndävana däsa Öhäkura and very close associate of Çré Caitanya Mahäprabhu.

Çréla Narahari Sarakära Öhäkura: Çréla Narahari Sarakära Öhäkura was connected with many of Mahäprabhu’s pastimes. In Bhakti-ratnäkara it is written: “Çréla Narahari Sarakära Öhäkura’s glories are wonderful. In Våndävana he was Madhumati, and his excellences are boundless.”

Çréla Narahari Sarakära Öhäkura was as great a singer as he was a poet. He wrote many poems and songs in connection with the pastimes of Çré Caitanya Mahäprabhu and Çré Nityänanda Öhäkura. He has written a Sanskrit book of songs called ÇréKåñëa-bhajanämåta. A book of songs called Padakalpataru, describing intense separation from Çré Caitanya Mahäprabhu, has been attributed to Çréla Narahari Sarakära Öhäkura. Please see Appendix Seven for more information about this great Vaiñëava.

Çré Hari-bhakti-viläsa: please see Hari-bhakti-viläsa.

Çré Nityänanda–Räma:Lord Balaräma the first expansion of Çré Kåñëa. All avatäras apart from Çré Caitanya Mahäprabhu and Çré Kåñëa Himself, who are the origin of all avatäras, are expansions of Lord Çré Balaräma

who appears as Lord Nityänanda in Caitanya-lélä. He is the source of Lord Räma.

Çré Kåñëa-bhajanämåta: A book by Çréla Narahari Sarakära Öhäkura.

Çukadeva Gosvämé [Çré-Çuka]: The son of Çréla Vyäsadeva who famously spoke Çrémad-Bhägavatam to the assembled devotees headed by Mahäräja Parékñit. Please see Chapter Four for more information on this subject matter.

Svarüpa-çakti-puñöa-parikara: empowerment by the internal energy.

Svarüpa-çakti-puñöa-parikara guru: Çré-guru who is empowered by the internal energy.

TTattva-jïäna: The complete knowledge of spiritual truth. Tri-käla jïa: one who knows the past, present and the future.

VVaiñëava: a Vaiñëava is a paramahaàsa, or great swan-like personality, whose only business in this world is to manifest the glories of the Lord in the impious hearts of the fallen conditioned souls.

Väräëasé: one of the oldest and most famous places of pilgrimage in India; also known as Käçé and Benares. It is a centre of impersonalistic, or Mäyäväda, philosophy. Here is where Lord Caitanya defeated Prakäçänanda Sarasvaté, the leading Mäyävädé of his day.

Vedänta-darçana: see Vedänta-sütra. Vedänta-sütra (Brahma-sütra): Çréla Vyäsadeva’s conclusive summary

of Vedic philosophical knowledge, written in brief codes. The philosophy of the Absolute Truth, which finds implicit expression in the Vedas and the Upaniñads, was put into a systematic and more explicit form in the Vedänta-sütra.

Vedic Dharma: Reality pertaining to the nature of the self and absolute reality; consisting of knowledge of one’s purpose in existence; and existential obligations.

Vraja-lélä Kahäné: Descriptions of the pastimes and glories of Vraja-dhäma.

Vyäsadeva: the greatest philosopher of ancient times. He was an incarnation of Viñëu empowered for literary activities, and he compiled the Vedas, Puräëas, Mahäbhärata, Vedänta-sütra and the Çrémad-Bhägavatam, etc.

Vyäsa-püjä: the celebration of the appearance day of the spiritual master, who is the bona fide representative of Çréla Vyäsadeva.

Vyäsäsana: the honoured seat of the bona fide spiritual master, named after Çréla Vyäsadeva.

Notes & References

Introductory quote: by Çréla Bhaktivinoda Öhäkura. Quoted, ‘Sädhu Çikñä - Holy Teachings’ was first published in Sajjana Toñaëi, 1893.

1. Definition of a Vaiñëava by Çréla A.C. Bhaktivedanta Swami

Prabhupäda, “… So, every Vaiñëava, every devotee of Kåñëa, pure devotee of Kåñëa, is a paramahaàsa…” “…The post is paramahaàsa. Vaiñëava. Vaiñëava means paramahaàsa…” (Çrémad-Bhägavatam 1.5.911—June 6, 1969, New Vrindaban)

Also, on the point of Vaiñëava, Çréla Gour Govinda Swami stated:

“…Vaiñëavas are very, very merciful; more merciful than the Supreme Lord…” (From a darçana, Bhubaneswar, 4 November 1989)

“…A Vaiñëava sädhu is he who has given up the desire for sense enjoyment. He has even given up the desire for enjoyment towards his wife. He develops unalloyed devotion unto Kåñëa and is able to conquer the unconquerable, ajito’jitaù…” (From a lecture on Çrémad-Bhägavatam 8.12.15, Bhubaneswar, 4 February 1992)

2. ‘Sädhu Çikñä - Holy Teachings’ was first published in Sajjana Toñaëi, Vol.5 issues 10, 11 and 12, in 1893. In this article, Bhaktivinoda Öhäkura talks about the two ways a sädhu teaches, and explains how the conduct of a Vaiñëava is most important. At the end of the article, he gives a selection of çlokas from Çré Caitanya-caritämåta and Çré Caitanya-bhägavata that clarify his point.

Chapter Six

1. Harinäma-dékñä ceremony, by Çréla Gour Govinda SwamiBhubaneswar - April 20, 1994.

2. From a lecture given 31 March 1994, in Bhubaneswar, from the Çré Caitanya-caritämåta, Ädi-lélä verses 13.109-117, by Çréla Gour Govinda Swami.

A lw A ys E mbr A c E d by K åñë A

3. Comment from a lecture given 31 March 1994, in Bhubaneswar, Çré Caitanya-caritämåta, Ädi-lélä 13.109-117, by Çréla Gour Govinda Swami.

4. Comment from a lecture given 31 March 1994, in Bhubaneswar, Çré Caitanya-caritämåta, Ädi-lélä 13.109-117, by Çréla Gour Govinda Swami.

5. Comment from a lecture given 31 March 1994, in Bhubaneswar, Çré Caitanya-caritämåta, Ädi-lélä 13.109-117, by Çréla Gour Govinda Swami.

6. Comment from a lecture by Çréla Gour Govinda Swami, Çré Caitanyacaritämåta, Ädi-lélä 17.16, 10 March 1995.

7. Comment from a lecture by Çréla Gour Govinda Swami, Çré Caitanyacaritämåta, Ädi-lélä 17.16, 10 March 1995.

Chapter Twelve

1. From a lecture on Çrémad-Bhägavatam 7.7.12, Bhubaneswar – March 25, 1989, by Çréla Gour Govinda Swami.

Chapter Fourteen

1. From a lecture on Çrémad-Bhägavatam 8.12.15, San Diego, USA –February 4, 1994, by Çréla Gour Govinda Swami.

Chapter Seventeen

1. Paris Arrival, 25 July 1985, by Çréla Gour Govinda Swami.

2. Giving the holy name to the faithless ones. Ninth offense, Çré Harinäma-cintämaëi, by Çréla Bhaktivinoda Öhäkura.

3. Giving the holy name to the faithless ones. Ninth offense, Çré Harinäma-cintämaëi, by Çréla Bhaktivinoda Öhäkura.

4. Giving the holy name to the faithless ones. Ninth offense, Çré Harinäma-cintämaëi, by Çréla Bhaktivinoda Öhäkura.

5. Lecture on Çrémad-Bhägavatam 8.7.33, Bhubaneswar, India, 28 June 1991, by Çréla Gour Govinda Swami.

6. Lecture on Çré Caitanya-caritämåta 4.249-255, Bhubaneswar, India, 21 April 1989.

Tattva Vicāra Publications

Other Titles

Çréla Gour Govinda Swami Mahäräja’s Divine Words

Vedic Dharma and the Gåhastha-äçrama – Volume One

Vedic Dharma and the Varëäçrama System – Volume Two

Tåëäd Api Sunécena

“Lower than the Straw in the Street”

Çré Guru

Makes Kåñëa Appear in Your Heart – Volume One

Çré Guru

A Lotus in the Ocean of Bhakti-rasa – Volume Two

Çré Guru

Showers Rains of Mercy on Our Desert-like Heart – Volume Three

Çuddha-näma Bhajana

“Chanting the Pure Name”

Näma Tattva

“The Ten Offences”

Envy the Competitor of Divine Love

Çré Rädhä

The Embodiment of the Ocean of Kåñëa-prema – Volume One

A lw A ys E mbr A c E d by K

åñë A

Çréla Gour Govinda Swami Mahäräja’s Divine Glories

The Search for the Self Realised Soul

Just Try to Learn the Truth

In the Association of Pure Devotees

Always Embraced by Kåñëa Kåñëäliìgita-vigraha

The authorised biography of Çréla Gour Govinda Swami Mahäräja

Volume One, Part One – A Foreign Element in this Material World.

Volume One, Part Two – Have you taken Sannyäsa?

Vrindavan 1975

Mayapura 1979

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Kṛṣṇa is viṣaya-vigraha, the object of love, and guru-vaiṣṇava is āśraya-vigraha, the abode of love. The only activity of such guru-vaiṣṇavas is hari-kīrtana. They have no other activity. Unless the āśraya-vigraha-avatāra ācāryaśrī-gurudeva does kīrtana, how can you understand the tattva of the viṣaya-vigraha? How can you understand the tattva of the nāma, rūpa, guṇa, parikara, and līlā of viṣaya-vigraha? We cannot understand unless ācāryagurudeva does kīrtana. No one can understand the grantha-avatāra, śāstra-avatāra, the incarnation of all śāstras, Śrīmad-Bhāgavatam. It is the vāṇī incarnation of Lord Kṛṣṇa. No one can understand the bhāgavatatattva, the purport of this śāstra-avatāra, unless ācāryagurudeva, who is āśraya-vigraha, does kīrtana. — Śrīla Gour Govinda Swami

Excerpt from Chapter 7