The Search for the Self Realised Soul

THE

Search for the Self Realised Soul compiled by

Nimāi Paṇḍita dāsa

Śrī Śrīmad Gour Govinda Swami Mahārāja

tattv a vi cara publ i c a t i on s •

tvpbooks.com •

THE

Search for the Self Realised Soul

THE SEARCH FOR THE SELF REALISED SOUL

This book has been compiled from lectures and informal talks delivered by Çréla Gour Govinda Swami, interviews with friends, family, godbrothers, disciples and followers of Çréla Gour Govinda Swami.

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

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.

First Edition 1000 copies - 2019 ISBN: 978-0-6481630-9-1

© 2019 TATTVA VICÄRA PUBLICATIONS

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

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THE

Search for the Self Realised Soul Nimāi Paṇḍita dāsa

t at tva vi cara public a tio ns •

tvpbooks.com •

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oPade+YaiNTa Tae jaNa& jaiNaNaSTatvdiXaRNa )) 34 ))

tad viddhi praṇipātena paripraśnena sevayā upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ “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-gītā 4.34

Dedicated to my divine spiritual master

Śrīla Gour Govinda Swami Mahārāja

Table of Contents Preface I Introduction i CHAPTER ONE 1 The Self Realised Soul — Krsna’s Own Man - Nija-Jana — The Self Realised Soul Is Unlike Us Tattva-Darsi – The Self Realised Spiritual Master Three Very Powerful Substances Unadulterated Self-Realised Person Genuine Devotees From the Lips of a Bona Fide Devotee He Meets Somebody Who is a Pure Devotee

1 1 1 2 4 4 5 5

CHAPTER TWO 9 The Search for the Self Realised Soul Many Many Books 1980 — Govardhana-puja 1981 – 1988 — Groping in the dark 1981 – 1986 1986 — The Guru Falls from Grace Sri Krsna Bhajanamrta

10 11 11 11 14 16

CHAPTER THREE 21 I Need a Bona fide Spiritual Master 1986–1988 — It has to Be a Personal Relationship Lost or Aspiring to Become Found Everyone’s Past, Present and Future are Different They Were Not Physically Present The Need to Meet a Living Tri-Kala Jna Personality

21 22 24 25 25

CHAPTER FOUR 27 My Most Amazing Major Life Changing Experience 1989 — I meet Srila Gour Govinda Swami 28 Thanks to Lagudi Dasa Brahmacari 29 I Found the Missing Link 29 Sit in Front of a Very Highly Elevated Transcendentalist 30 Question Him About Devotional Service and

Listen to Him Explain the Process 30 Trnad Api Sunicena - Taror Iva Sahisnuna 31 Guru Tattva 33 The Highest Achievement is Prema 33 Bhagavata-tattva 36 The Spiritual Master Can Bestow Prema-Bhakti 37 Association with Pure Devotees 38

CHAPTER FIVE 41 Srila Gour Govinda Swami’s Amazing Life Facts

He is not Like Us - We Are Aspiring The Goal Is the Search for the Self-Realised Soul

& to Hear from Him Directly

55

56

CHAPTER SIX 57 Ekamra-kanana Dhama The Glories of Sri Bhubaneswar Dhama How did Lord Siva come to Bhubaneswar?

Sri Caitanya Mahaprabhu Visits Bhubaneswar

57 57 62

CHAPTER SEVEN 63 Bhubaneswar Is a Vaisnava-ksetra 63 The Srimad-Bhagavatam Was First Spoken in Bhubaneswar 63 Lord Siva Guards the Ksetras 64 Bindu-sarovara 66 Ananta Vasudeva 67 Sriman Mahaprabhu in Bhubaneswar 68

CHAPTER EIGHT 71 At Lord Sivaâ&#x20AC;&#x2122;s Invitation There Was Nothing Here This Land Became Purified Glorified Land Lord Siva Invited My Guru Maharaja Lord Siva Is Welcoming You This Is a Very Famous Ksetra

71 71 72 72 73 74

Appendix One 77 Appendix Two 81 Notes & References 85 Glossary - English 89 Glossary - Sanskrit – Bengali – Hindi 91

Preface Dear readers, Please accept my humble obeisances.

All glories to all sädhu-vaiñëava-mahäjana äcaryas past, present and future.

I have had the long held desire to present this information since 1991, but it has just never manifested. Last year I was debilitated with heart failure, which promoted the urgency and time for introspection and prayers. Not wanting to lose an opportunity to chronicle my experience which otherwise may be lost for ever I felt inspired to write this book. Although I am fully aware that it is impossible for a conditioned soul to describe the transcendental qualities of a pure devotee of the Lord, in this small book I am making an insignificant attempt in presenting the wonderful qualities of His Divine Grace Çréla Gour Govinda Swami Mahäräja my eternal Lord and Master, a truly amazing and effulgent personality.

Your very lowly servant, the worm in stool,

sa Nimai Pandita da o

03-12-2018 Utpanna Ekādaśī

The Search for the Self Realised Soul

I

Introduction

I would like to offer my most respectful and humble obeisances to all the most wonderful devotees who have dedicated their life and soul in serving the mission of Çré Guru and Gauräìga. All Glories to my dear most spiritual master Çré Çrémad Gour Govinda Swami Çréla Gurudeva and to the Saviour of the world His Divine Grace A.C. Bhaktivedanta Swami Çréla Prabhupäda.

This book marks a journey of Nimäi Paëòita Prabhu in search of a self realised spiritual master, a journey representing the aspirations of many of us. The experience of finally arriving and surrendering his life to such a spiritual master and being inspired by his presence and teachings cannot be too dissimilar to the joy and experience of those who were so fortunate to meet His Divine Grace Çréla A.C. Bhaktivedanta Swami Prabhupäda.

Many of us never had the great fortune to personally meet and take instruction from His Divine Grace Çréla A.C. Bhaktivedanta Swami Prabhupäda, consequently during the initial years of His Divine Grace leaving this planet there was confusion and chaos ensued. The aspiring devotees sometimes never even had a chance to consider or examine the qualities of a spiritual master, as the verses in the scriptures have advised. In fact more than often a “spiritual master” was allocated in terms of geographical zones without the aspirants’ discretion; as the sun rises the clouds dissipate.

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Introduction

His prayers and thoughts on the qualities of such a spiritual master have been qualified by çästric texts, which was his meditation in his search. Experience and pitfalls by gurus who fell from grace led him to be very discerning. Armed with çästra, prayers and a simple crying heart Mahäprabhu directed him to the lotus feet of Çré Çrémad Gour Govinda Swami Mahäräja.

Occasionally he has had to be honest and state the unpalatable truth. However this is to make the reader aware of his personal experiences some of which had their own challenges and some of which many of us can relate to.

The text leads us to the summary of Çré Çrémad Gour Govinda Swami’s main teachings and his wonderful qualities constructed so beautifully will lead the reader to appreciate his amazing scholarly and personal qualities.

The book draws to a conclusion describing the glories of Bhubaneswar and will make readers aware of its great significance where Çrémad-Bhägavatam was narrated for the first time by Lord Çiva to Pärvaté-devé. It was in this glorious Bhubaneswar Dhäma that His Divine Grace Çréla Prabhupäda instructed Çré Çrémad Gour Govinda Swami Mahäräja to develop his last founded project.

I pray and beg for forgiveness if I have unintentionally committed any offences.

Your very fallen servant, Navadvépa-candra däsa.

ii

The Search for the Self Realised Soul

Chapter One

The Self Realised Soul Krsna’s Own Man - Nija-Jana The Self Realised Soul Is Unlike Us The self-realised soul is unlike us, the conditioned souls, who in this Kali-yuga indulge in: 1) Cheating, 2) Intoxication, 3) Sensuality, 4) Killing of animals (in the billions each year), and 5) Mercilessness (especially to each other).

The self-realised soul has one vision: how to deliver all the suffering souls (us) from this material world.

Tattva-Darsi – The Self Realised Spiritual Master tad viddhi praëipätena paripraçnena sevayä upadekñyanti te jïänaà jïäninas tattva-darçinaù

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Chapter 1 “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.”1

All devotees and aspiring devotees know this verse, but what is the import of this verse? The import is: seek out and find a tattva-darçi – a self-realised spiritual master – and serve him. This is the living process of the guru disciple relationship.

The Çré Caitanya-caritämåta further recommendation with the following verses:

supports

yäha, bhägavata paòa vaiñëavera sthäne “If you want to understand Çrémad-Bhägavatam,” he [Çré Svarüpa Dämodara Goswämé] said, “you must approach a self-realised Vaiñëava and hear from him.”2

Three Very Powerful Substances bhakta-pada-dhüli ära bhakta-pada-jala bhakta-bhukta-avaçeña,—tina mahä-bala “The dust of the feet of a pure devotee, the water that has washed the feet of a pure devotee, and the remnants of food left by a pure devotee are three very powerful substances.”3

ei tina-sevä haite kåñëa-premä haya punaù punaù sarva-çästre phukäriyä kaya

2

The Self Realised Soul

this

The Self Realised Soul “By humbly serving these three one surely attains love of Godhead, kåñëa-prema. This has been stridently declared in all the revealed scriptures.”4

In this regard, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda has written: “...Here, the fruit of all these spiritual practices is self-realisation. Those who have realised the form of Kåñëa as well as of their own self do ere long attain vastu-siddhi (enter the eternal pastimes of Kåñëa in the Spiritual Kingdom and gain personal service of Kåñëa). Here in this world, devotees can only get a glimpse of those immaterial things. The first stage to it is freedom from the bondage of mäyä - the climax is prema...”5 “...Remembrance, contemplation, concentration, constant meditation and trance (final beatitude) are the five processes of smaraëa. From remembrance of Näma, the devotee thinks of the form, which gives him a steady conception of the attributes; this steady conception of the attributes gives him a firm conviction of pursuing the lélä of Kåñëa, and having entrance in the lélä he is completely absorbed in Kåñëa-rasa - this is äpana-daçä. By these smaraëa and äpana the devotee can know and adore the eternal and daily lélä of Kåñëa at eight different periods of the day; and when he is deeply absorbed in it, he realises his own self and Kåñëa. These self-realised devotees are paramahaàsas...”6

Then in his Bhakti-tattva-viveka Çréla Bhaktivinoda Öhäkura writes:

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Chapter 1 “...The purport of this is that when spiritual knowledge is acquired through the process of negation (neti-neti), the absolute truth, which is transcendental to mäyä, is realised only partially. The variegated aspect of transcendence which lies much deeper within is not realised. If one who follows this process meets a personalist, self-realised Vaiñëava guru, then only can he be protected from the anartha of impersonalism...”7

Unadulterated Self-Realised Person Çréla Jéva Gosvämé writes: “...The solid truth of religious principles is hidden in the heart of an unadulterated self-realised person...”8

These verses and quotes unequivocally guide one to take shelter of a living bona fide guru, without which there is no direct relationship with the guru, which leaves the “disciple” to act independently.

Genuine Devotees Çréla Bhaktivinoda Öhäkura writes in his Bhakti Tattva Viveka as follows: “...The danger of disease remains up until the tender Çraddhä-devé becomes free from the influence of anarthas and transforms into niñthä from being nurtured by the affectionate mother of the association of genuine devotees and from taking the medicine of bhajana. Once she has reached the stage of niñthä, no anartha whatsoever can easily harm her...”9

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The Self Realised Soul

The Self Realised Soul

From the Lips of a Bona Fide Devotee Thus, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda has written: “...The course of the world does not require to be changed by the agency of any person. What is necessary is to change our outlook on this world. This was done for the contemporary generation by the mercy of Çré Caitanya. It can only be known to recipients of His mercy. The scriptures declare that it is only necessary to listen with an open mind to the name of Kåñëa from the lips of a bona fide devotee. As soon as Kåñëa enters the listening ear, He clears up the vision of the listener so that he no longer has any ambition of ever acting the part of a reformer of any other person, because he finds that nobody is left without the very highest guidance. It is therefore his own reform, by the grace of God, whose supreme necessity and nature he is increasingly able to realise, by the eternally continuing mercy of the Supreme Lord...”10 “...However, upon receiving the fortune of hearing harikathä from the lotus lips of a great personality who has descended from the spiritual world, one can obtain information about Vaikuëöha – the infinite Kingdom of God...”11

He Meets Somebody Who is a Pure Devotee In a lecture in Bombay Çréla A.C. Bhaktivedanta Swami Prabhupäda stated:

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Chapter 1 “...One who is very fortunate, he’s in meeting, he meets somebody who is a pure devotee and accepts him as his spiritual master. Therefore, here it is stated, mayy äsakta-manäù pärtha yogaà yuïjan mad-äçrayaù. One has to take shelter of a bona fide spiritual master...”12

Çréla Gour Govinda Swami has said: “...guru is he who can make you understand and realise the existence of the Lord, and who can communicate in your heart the Lord’s message...”13

Consequently deliverance comes by the way of the selfrealised soul, by whose association the aspirant may become eligible to enter into the Kingdom of God (prema-bhümi)1 provided that one faithfully follows his instructions.

Therefore it is imperative to come into contact with such a self-realised personality, and after meeting him, humbly ask him how we can be of service to him and inquire from him about the philosophy of bhakti. This is the living process, to meet that pure devotee (çuddha-bhakta), take shelter of him and then personally serve him, which is the ultimate path to spiritual success. This is very nicely explained in this verse: 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 1. Prema-bhümi: the realm of Love of Godhead, the spiritual world; as opposed to this material world, which is kama-bhümi; the world of lust.

6

The Self Realised Soul

The Self Realised Soul “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.”14

vaiñëavera kåpä-jähe sarva-siddhi “...by the Vaiñëavas’ mercy I will attain all spiritual perfection...”15

And how do we obtain that mercy this is called; 1. Prasaìga-rüpä sevä – hearing from the spiritual master. The spiritual master is there, present, and you are there listening from him.

2. Paricaryä-rüpä sevä – serving the needs and the body of the spiritual master.

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Chapter Two

The Search for the Self Realised Soul

Everyone is searching for something or someone. The search is always ongoing. It is just a matter of what you are looking for. Be it money, wine, women or song, something to eat, intoxication (cigarettes, alcohol, drugs etc.), a better job, that next holiday that may take you to somewhere exotic or not so exotic, the perfect mate, a new wife, a new husband, an idea, or something more metaphysical. However most of this searching is futile as it has a beginning, middle and an end.

Do not think that if you have majored in certain subjects or have a PhD this means you are at the end of your lifeâ&#x20AC;&#x2122;s journey.

That journey could take many lifetimes. First we need to know what is the path to follow. Many think that their job, profession, occupation or business is their path in life and that is what you are told from day one. Some think that marriage is their chosen path. However this is just a diversion, a diversion from reality, which is that we are eternal souls struggling in this miserable material existence. One needs to be careful that their time is not taken up by a diversion for the masses presented by the politicians and other social engineers.

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Chapter 11 Many Many Books Prior to 1980 I was reading many, many books on philosophy, trying to work out what was what; what was life all about, but I could not figure it out. I had read the book of reincarnation

by Annie Besant; I had read the books of Madam Blavatsky, The Secret Doctrine. Actually it did not matter which way I tried to interpret or understand her books, I could not make head nor tail of them. Also I was a member of the local Theosophical Society, whatever that meant!

I was disillusioned with what was perceived as the norm by the general populace; a lifestyle of intoxication, gambling, gourmandising on dead flesh, nightclubs, all in search of meagre happiness. I felt lost and was searching for an alternative lifestyle as these shallow activities seemed senseless to me.

Meditation - Yoga & Being a Vegetarian In my pursuit of spirituality I started exploring meditation, yoga, becoming a vegetarian and keeping to myself in solitude, becoming almost reclusive. As you may know, the more people you have to associate with, the more problems you have.

However, I knew there was something more to the meaning of life but I did not know what that something else was and so started my journey to search for the answers.

I had met so many yogĂŠs, swamis, yoga teachers; I had heard so many swamis speak; they all claimed to have all the answers to life, however it was all to no avail. Nothing seemed to click.

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The Search for the Self Realised Soul

The Search for the Self Realised Soul 1980 — Govardhana-puja It was in October 1980 [09.10.1980] that my meagre attempt at spiritual life took on a new direction. I came in contact with the Hare Kåñëa devotees (ISKCON) at a festival called Govardhana-püjä. Upananda däsa brahmacäré (now Avadhüta Mahäräja) took me under his wing and began to train me in the philosophy of bhakti–yoga, the path of divine love of God. He was very austere and serious. At that time he was chanting thirty-two to sixty-four rounds a day of the Hare Kåñëa mahämantra on his meditation beads. He helped me immensely by explaining the philosophy and he instructed me on what should be done and what should not be done.

1981 – 1988 — Groping in the dark 1981 – 1986 I moved to Colo River Farm, Bhaktivedanta Ashram, which was approximately seventy kilometres from the ISKCON Darlinghurst Temple in Sydney, under the direction of Upananda däsa brahmacäré who felt it would be more conducive for my spiritual life. I was not so sure and so an uncertain turbulent period began. It was close, but not close enough. However it was closer than anything else that I had come across.

The books containing the information, the classes - by different aspirants on the path of bhakti, some who are now fallen from grace - and the activities of the aspirants, did not fit together. There was no symmetry between the three. What I was reading did not co-relate to the classes, but I will say no more on that. Of course I was neither without faults nor ignorance. I was

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Chapter 11 on a spiritual search and had not found what I was looking for.

It was a case of so near yet so far.

Then in the middle of 1981 I met someone who was supposed to be a transcendentalist a tattva-darçé*, a genuine spiritual * Author’s note: In the Bhagavad-gétä it is stated: 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) Then in the Çrémad-Bhägavatam it is stated: tasyänucaritaà räjann åñibhis tattva-darçibhiù çrutaà hi varëitaà bhüri tvayä sétä-pater muhuù “O King Parékñit, the transcendental activities of Lord Rämacandra have been described by great saintly persons who have seen the truth. Because you have heard again and again about Lord Rämacandra, the husband of mother Sétä, I shall describe these activities only in brief. Please listen.” (Çrémad-Bhägavatam 9.10.3) The operative phrase here being, åñibhis tattva-darçibhiù - by great saintly persons who have seen the truth. This is the way to receive transcendental knowledge, to hear from great saintly persons. “...The word tattva-darçé refers to one who has perfectly realised the Supreme Personality of Godhead. Such a person can become a guru and propound Vaiñëava philosophy all over the world...” (Çrémad-Bhägavatam 5.15.4 purport by Çréla A.C. Bhaktivedanta Swami Prabhupäda) “...Unless one is tattva-darçé, in complete knowledge of the Absolute Truth, one cannot describe the activities of the Personality of Godhead...” (Çrémad-Bhägavatam 9.10.3 purport by Çréla A.C. Bhaktivedanta Swami Prabhupäda)

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The Search for the Self Realised Soul

The Search for the Self Realised Soul master. However I had my doubts. By now I was looking for symptoms.* However his actions, character and behaviour did not correspond to those of a transcendentalist and consequently filled me with doubts.

The symptoms of a genuine guru are described as follows in the Hari-bhakti-viläsa: 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 well-versed 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 guru.”1 * Author’s note: Arjuna asks Kåñëa: arjuna uväca sthita-prajïasya kä bhäñä samädhi-sthasya keçava sthita-dhéù kià prabhäñeta kim äséta vrajeta kim “Arjuna said: O Kåñëa, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?” (Bhagavad-gétä 2.54)

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Chapter 11 It seemed to me that this so-called guru did not have these symptoms. In fact, upon careful and prolonged observation, it appeared to me that he was the complete opposite.

1986 – The Guru Falls from Grace In 1986 this [so called] guru, very unfortunately, fell from grace.* His position was not too dissimilar from the persons that he was trying to deliver. Thus it should be understood that one should first deliver himself** before one tries to deliver others.

Otherwise it will cause a great disturbance within the society.

In the Skanda Puräëa it is written: ‘gu’ çabda ‘sty andhakärasya ‘ru’ çabdas tan nirodhakah andhakära-nirodhatväd guru ity abhidhéyate2 “The word ‘gu’ means darkness and the word ‘ru’ means that which dispels the darkness…” therefore the word guru means one who can take his disciple from the darkness of ignorance of spiritual truths to the light of transcendental knowledge. * This has already been discussed in our books Encountering and Just Try to Learn the Truth, which are available at www.tvpbooks.com. Pertinent verses, as what to do in this instance, are on page 16 of this publication. ** Author’s note: Please bear in mind that the guru should deliver us from darkness, however if he cannot deliver himself how can he deliver others? In the ÇrémadBhägavatam, 2.8.7, purport by Çréla A.C. Bhaktivedanta Swami Prabhupäda he, has written, “...Thus one who is not well versed in the authorised scriptures and not able to answer all such relevant inquiries should not pose as a spiritual master for the matter of material gain. It is illegal to become a spiritual master if one is unable to deliver the disciple...”

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The Search for the Self Realised Soul In the Bhakti-rasämåta-sindhu it is stated: çruti-småti-puräëädipaïcarätra-vidhià vinä aikäntiké harer bhaktir utpätäyaiva kalpate “Devotional service of the Lord that ignores the authorised Vedic literatures like the Upaniñads, Puräëas and Närada-païcarätra is simply an unnecessary disturbance in society.”3

As already quoted, the Hari-bhakti-viläsa states: 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 well-versed 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 guru.”4 * *Author’s comment: The guru must be genuine and have all the above, mentioned qualities. Who is free from lust, that is a big one for many. Who works for the benefit of all souls, another big one. Where do you meet someone like that in the living? Not a previous spiritual master, but someone in the present, who you can take shelter of immediately. This is a very rare Vaiñëava, an exalted Vaiñëava. (Cont. on next page)

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Chapter 11 After the fall of grace of the previous so-called guru, this resulted in a great disturbance within the society. Subsequently, my search for the self-realised soul continued. After this experience I had a much better idea of the qualities I should be searching for in a spiritual master and also what to avoid.

Sri Krsna Bhajanamrta Now in the book of Çréla Narahari Sarakära Öhäkura, titled Çré Kåñëa-bhajanämåta* he states, if the guru falls one should do this: sakalä vaiñëava eva guravaù tarä dékñä-guravaù çikñä-gurava eva viçeñataù santi etayor eva kim äcaraëéyam “All the pure Vaiñëavas are gurus because all of them, through instructions and pure character, generate devotional energy in the heart of the living entities. Among them the pure Vaiñëava, from whom the proper initiation is taken, is the dékñäThus it is said: Hari-bhakti sudurlabhä or sudurlabha mahätmäs – pure devotion is very rare. (Bhakti-rasämåta-sindhu) Durlabhaù sad gurur devé – a real guru, topmost guru is very rare. (Lord Çiva to Pärvaté-devé, Puräëa-väkya quoted in Gauòéya Kanöùära – Guru-Tattva section) ‘Durlabha’ eka kåñëa-bhakta – one pure devotee of Kåñëa is very rare. (Çré Caitanya-caritämåta Madhya-lélä, verse 19.148) *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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The Search for the Self Realised Soul guru, and from whom the science of devotion is learned is the çikñä-guru. What kind of conduct should be shown towards the dékñä-guru and çikñä-guru?”5* äjïä pälanaà tu tayor eva käryam yadi täv alpa-balau tathäpy anyatra mahatäà mukhät, çikñä-viçeñaà jïätväpi gurave deyam tad eva guruñu paöhanéyaà na tu gurau hela yathä bhajana-putro ‘rthopärjanaà kåtvä pitari dattvä prärthyitvä bhuïjéta yadi svayam anéya khädati tataù kuputraù päpé syät “It is the duty of the disciple to be obedient to both the dékñä-guru and çikñä-guru. If the initiating guru appears to be lacking in spiritual potency then the disciple may approach a more advanced Vaiñëava for spiritual instruction. The disciple should respect the instructing guru, but while receiving instruction, he should not neglect his dékñä-guru; just as a good son dutifully brings his earnings to his father and is allocated a certain amount to spend freely, similarly the good disciple presents all he has learned to his dékñä-guru, who may then confirm what he has understood and instruct him further on certain points. The bad son who keeps his earnings for himself is considered useless. Similarly, the bad disciple, who does not confirm with his spiritual master the instructions he has received from another, is sinful.”6

kintu gadi-gurur asamaïjasam karoti tarhi yuktisiddhyaiù siddhäntais tasya rahasi daëòaù karaëéyo na tu tyajyaù *Author’s note: All translations to these verses (Çré Kåñëa Bhajanämåta, verses 42-66) are by Çréla Gour Govinda Swami Mahäräja.

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Chapter 11 “If the spiritual master commits a wrongful act breaking the Vaiñëava regulative principles or gives instructions which do not correspond to the çästric injunctions, then in that case one should in a solitary place, chastise him for his rectification by quoting from sädhu, guru and çästra. If by that the guru accepts this punishment by pleasure and rectifies himself accordingly, he is not to be abandoned.”7 guror apy avalistasya käryäkäryam ajänataù utpatha-pratipannasya tasya daëòo vidhéyate anena sarvaà suçobhanam iti “One should not be fearful because one is confronting or challenging his spiritual master, for it has been prescribed that one must appropriately discipline even a spiritual master, who is inexperienced or ignorant, who has deviated from the Kåñëa conscious path or who is bewildered by false pride.”

“These statements of the revealed scriptures are applicable at all time under all circumstances. This does fairly good to both spiritual masters as well as to the disciples.”8

svabhäva eva vaiñëavänäà kåñëäçraya eva mulam atra tad-guëa-gaëa yaço-varëana viläsa vinodäù pratyakñeëa jévanaà sarve tadartham eva guru

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The Search for the Self Realised Soul mukhäd vä svabuddhyä vä vyavaharantéti kramaù “The natural behaviour of the Vaiñëava devotee is to take complete refuge of Lord Çré Kåñëa, the Supreme Personality of Godhead. The very life of the devotees, Vaiñëavas, is singing the glories of Lord Kåñëa, describing and expanding the fame of Lord Çré Kåñëa and discussing the nectar of His transcendental pastimes. One may take guidance through the instructions from the Vaiñëavas as all Vaiñëavas are considered gurus or one may use one’s own intelligence duly considering the relevant instructions from sädhu, çästra and guru. In all cases one should continue one’s devotional service.” 9.

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.”10

katham eva gurus tyäjya iti na kåñëa-bhäva-lobhät kåñëa-präptaye guror äçrayaëaà krtaà tad-anantaraà yadi tasminn eva gurau asura-bhävas tarhi

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Chapter 11 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 media 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.”11

tasya kåñëa baläd asärasya guror balam mardnéyam iti çré çré vaiñëavänäm bhajana vicärä ya eva tu dåñöa bahavaù çré-kåñëa-caitanyävatäre guru-nirupaëo siddhäntaù “By taking shelter of the strength of a pure Kåñëa conscious spiritual master’s devotional service, the ill effects or contamination of the previous demoniac spiritual master is counteracted and destroyed. These activities are recommended by all Vaiñëava authorities as the authorised conclusion of the çästra. During the pastimes of Lord Çré Kåñëa Caitanya Mahäprabhu there have been many practical examples of the above.”

“This concludes the deliberation by sädhu-çästra-guru on the spiritual master and related matters.”12

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Chapter Three

I Need a Bona fide Spiritual Master 1986 –1988 It has to Be a Personal Relationship I researched many books for the answer. I travelled far and wide and met many swamis, gurus and sädhus. I travelled to Haridvära, Håñikeça, Dvärakä, Badrinätha, all over India, and all over Europe, as well as many other places. The resultant conclusion that I came up with was that I needed a bona fide spiritual master. I also understood from the statements of the çästras that it had to be a personal relationship. Indeed, the whole process is a living one.

As stated in the Eleventh Canto of the Çrémad-Bhägavatam: tasmäd guruà prapadyeta jijïäsuù çreya uttamam çäbde pare ca niñëätaà brahmaëy upaçamäçrayam “Therefore any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide guru is that he has realised the conclusions

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Chapter 111 of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bona fide spiritual masters.”1

Lost or Aspiring to Become Found So if I wanted to make advancement in bhakti, I understood that I had to approach a bona fide spiritual master and take shelter of him by initiation. This was the enormous task at hand; who would be this rare and genuine personality?

Up until now I had heard so many aspiring spiritualists speak, however it had not changed me, nor my opinions. They seemed to be practically almost on the same level as anyone else, lost or aspiring to become found. This was my personal understanding. I do not wish it as a derogatory comment but a realistic one.

The following statement, which I had read in the ÇrémadBhägavatam, further convinced me: rahügaëaitat tapasä na yäti na cejyayä nirvapaëäd gåhäd vä na cchandasä naiva jalägni-süryair vinä mahat-päda-rajo-’bhiñekam “O King Rahügaëa, the perfectional stage of devotional service, or the paramahaàsa stage of life, cannot be attained unless one is blessed by the dust of the feet of great devotees. It

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I Need a Bona Fide Spiritual Master is never attained by tapasya [austerity], the Vedic worshipping process, acceptance of the renounced order of life, the discharge of the duties of household life, the chanting of Vedic hymns, or the performance of penances in the hot sun, within cold water or before the blazing fire.”2 In the Hari Bhakti Viläsa it is stated: räjänam rästrakåtam päpam räja päpam purohitam bharatänam strékåtam päpam çiñya päpam gurum vrajet “The sins of the citizens are suffered by the king; the king’s sins by the räja-guru; the wife’s sins by the husband and the disciple’s sins by the guru.”3 * Also in the Çré Hari-bhakti-viläsa Çréla Sanätana Gosvämé has written: ato guruà praëamyaivaà sarva-svaà vinivedya ca *Author’s comment: So the sins of the disciple are taken by the guru. Çréla A.C. Bhaktivedanta Swami Prabhupäda states the following in his purport on ÇrémadBhägavatam 9.9.5: “...Sometimes the spiritual master, after accepting a disciple, must take charge of that disciple’s past sinful activities and, being overloaded, must sometimes suffer—if not fully, then partially—for the sinful acts of the disciple. Every disciple, therefore, must be very careful not to commit sinful activities after initiation. The poor spiritual master is kind and merciful enough to accept a disciple and partially suffer for that disciple’s sinful activities, but Kåñëa, being merciful to His servant, neutralises the reactions of sinful deeds for the servant who engages in preaching His glories...”

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Chapter 111 gåhëéyäd vaiñëavaà mantraà dékñä-pürvaà vidhänataù “It is the duty of every human being to surrender to a bona fide spiritual master. Giving him everything – body, mind and intelligence – one must take Vaiñëava initiation from him.”4 adékñitasya vämoru kåtaà sarvaà nirarthakam paçu-yonim aväpnoti dékñä-virahito janaù “Unless one is initiated by a bona fide spiritual master, all his devotional activities are useless. A person who is not properly initiated can descend again into the animal species.”5

Everyone’s Past, Present and Future are Different Therefore, the search for the self-realised soul is of the greatest and utmost importance to anyone who is serious about giving up material life and beginning spiritual life. It also seemed to me that such a realised soul could not be a previous äcärya, it had to be someone who was living in the present. Otherwise how could I meet him, how could I serve him personally? How could I begin the guru – disciple relationship? How would I ask him questions about my fledgling spiritual life and how would he answer me, if he were not personally present? Plus it dawned on me that he had to be tri-käla jïa, he had to know my past, present and future. Otherwise how could he give the perfect answers? Do not forget everyone’s past, present and

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I Need a Bona Fide Spiritual Master future are different. Therefore each individual may receive a different answer for the same question. Thus I needed to meet a living topmost mahä-bhägavata guru and begin the proper guru -disciple relationship.

They Were Not Physically Present I was very impressed with the life and teachings of Rämänujäcäryä and Mädhaväcäryä, however it was almost 670 to 850 years since they had been on the planet. I was also very impressed with the writings and life of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, but it was more than half a century since he had left this world. Add to this, the fact that I was regularly reading the powerful books of Çréla A.C. Bhaktivedanta Swami Prabhupäda, compelled me forward in my search for a pure guru. However, he was also not physically present for me to meet him, serve him personally, ask him questions and to hear his answers to my questions.

The Need to Meet a Living Tri-Kala Jna Personality Therefore, I needed to meet a living tri-käla jïa personality and begin the process recommended in the Bhagavad-gétä: tad viddhi praëipätena paripraçnena sevayä upadekñyanti te jïänaà jïäninas tattva-darçinaù

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Chapter 111 “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.”6 Viddhi – trying to understand.

Praëipätena – by approaching a spiritual master.

Paripraçnena – by submissive inquiries.

Sevayä – by the rendering of service.

These four must go on in a personal way. Thus one needs the encounter with the rarely obtained living self realised soul – sad-guru, or topmost spiritual master. When you enquire you expect to receive an answer and that is the process, enquiring and receiving answers, the correct answers.

Hence this verse spoken by Lord Çiva to Pärvaté-devé: 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 [sad-guru] who can remove the miseries of his disciples is very rare.”7 *

*Author’s comment: I did not know that verse at that time, I found it much later. So the guru has to be very renounced. He should also be sad-guru – a topmost spiritual master.

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Chapter Four

My Most Amazing Major Life Changing Experience After six years [1980 – 1986] thinking I had a guru; and then another three years carrying on my search for the self-realised soul [1986 – 1988], I finally found myself in Bhubaneswar, in the state of Orissa [Odisha], India. This place was in the middle of nowhere, literally. An out of the way place. bhuvaneçvara-pathe yaiche kaila daraçana vistäri’ varëiyächena däsa-våndävana [In his book Caitanya-bhägavata] Çréla Våndävana däsa Öhäkura has very vividly described the places visited by the Lord on the way to Bhuvaneçvara.1 In his book Caitanya-bhägavata, Antya-khaëòa, Çréla Våndävana däsa Öhäkura has very nicely described the Lord’s journey en route to Kaöaka (Cuttack). On that journey, the Lord visited a place known as Bälihastä, or Bälakäöécaöi. He then visited the city of Bhuvaneçvara, where Lord Çiva’s temple is located. The temple of Bhuvaneçvara is situated about five to six miles from Bälakäöécaöi. The temple of Lord Çiva is mentioned in the Skanda Puräëa, in the narration about the Lord’s garden and the one mango tree. A king named

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Chapter 1v Käçiräja wanted to fight with Lord Kåñëa, and consequently he took shelter of Lord Çiva to acquire the power to fight the Lord. Being pleased with his worship, Lord Çiva helped him fight Kåñëa. Lord Çiva’s name is Äçutoña, which indicates that he is very easily satisfied when one worships him, regardless of the purpose, and he gives his devotee whatever benediction the devotee wants. Therefore, people are generally very fond of worshipping Lord Çiva. Thus Käçiräja was helped by Lord Çiva, but in the fight with Lord Kåñëa he was not only defeated but killed. In this way the weapon known as Päçupata-astra was baffled, and Kåñëa set fire to the city of Käçé. Later Lord Çiva became conscious of his mistake in helping Käçiräja, and he begged Lord Kåñëa’s forgiveness. As a benediction from Lord Kåñëa, he received a place known as Ekämra-känana. Later, the kings of the Keçaré dynasty established their capital there, and for many hundreds of years they reigned over the state of Orissa.2

1989 I meet Srila Gour Govinda Swami I must say by some great fortune I underwent a major lifechanging experience. I can honestly say I have not heard, seen, associated with, served or experienced anyone like this, in my entire life. My first meeting and subsequent association with Çréla Gour Govinda Swami was totally astounding. The magnitude of which is beyond the scope of my undersized intellect and this small publication. However, I could understand what I had been reading about and had been looking for was right here in front of me. A living pure guru, a real sädhu.

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A Major Life Changing Experience Thanks to Lagudi Dasa Brahmacari Somehow or other I had come in contact with a living saint [thanks to Laguòé däsa brahmacäré, who hailed from former Yugoslavia, and resides in Australia since 1981]. Nevertheless by some inconceivable mercy I was there, in Orissa, in Bhubaneswar, across from the Nayapalli village, in the middle of no-where, that far, out of the way place. Some call it the dust bowl of Orissa.* However, here I was, in the association of this living saint, who could see right through me, who knew me better than I knew myself. And, who was like an overflowing spring of pure bhaktisiddhänta [spiritual knowledge]. Also Orissa is the place of Lord Jagannätha and is where Çré Caitanya Mahäprabhu spent the last eighteen years of His manifest pastimes on this earth.

I Found the Missing Link I had been in a spiritual desert for many years and now the purest water was coming from an ever-fresh inexhaustable spring, by the speaking (hari-kathä) of Çréla Gour Govinda Swami. From that moment the pieces of the jigsaw puzzle began to fit together. The books [information], the classes by Çréla Gour Govinda Swami and the activities of Çréla Gour Govinda Swami, fitted together. There was an instant symmetry between the three. His life, his speaking and his actions matched together.

The association of a real Vaiñëava made all this so very apparent.

This was the missing link! This was the piece in the chain that *Author’s note: However, as will be explained later, Bhubaneswar, or as it was known in ancient days as Ekämra-känana Dhäma. The place of one giant mango tree is a very holy place. In fact it is the gateway to Çré Kñetra, Puruñottama Kñetra or Jagannätha Puré Dhäma. Please see chapters six, seven & eight.

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Chapter 1v had been missing in my life and I dare say, missing in the life of many aspirants on the path of self-realisation.

Sit in Front of a Very Highly Elevated Transcendentalist Please bear in mind that sädhu-saìga [association of a saintly person] does not mean that we all get together and socialise etc., it means that we sit in front of a very highly elevated transcendentalist [näma-tattva-vit guru or a sädhu-vaiñëavamahäjana] and hear him speak hari-kathä words of wisdom.

Examples of this are: Nara-näräyaëa Åñi spoke the Puräëas to Çré Närada Muni; Çré Närada Muni spoke of the glories of the Supreme Lord to Çré Vyäsadeva; Çré Vyäsadeva spoke the ÇrémadBhägavatam and Çré Çukadeva Goswämé heard this from him; Çré Çukadeva Goswämé spoke the same Çrémad-Bhägavatam in the assembly of Mahäräja Parékñit and Süta Gosvämé who heard this from him then spoke the Çrémad-Bhägavatam to the sages at Naimiñäraëya.

These examples are in the çästra, we should follow in their footsteps. This is called mahäjano yena gataù sa panthäù3 – following in the footsteps of great personalities. We should listen to the teachings of a sad-guru, and then ask him questions to clarify our doubts.

Question Him About Devotional Service and Listen to Him Explain the Process As stated in the Çré Caitanya-caritämåta: sarva-deça-käla-daçäya janera kartavya guru-päçe sei bhakti prañöavya, çrotavya

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A Major Life Changing Experience “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.”4 *

Trnad Api Sunicena - Taror Iva Sahisnuna My first meeting with Çréla Gour Govinda Swami was charming and at the same time amazing; he was the magnanimous host of the temple. He had no airs or graces and was very humble; he was definitely decorated with the qualities described in the third verse of Çré Çré Çikñäñöakam, tåëäd api sunécena, taror iva sahiñëunä, amäninä mänadena5; humility, tolerance, readiness to offer respect to others, absence of desire for respect.

“One should chant the Holy Name of the Lord while thinking oneself to be lower than the grass. He should be more tolerant than the tree, take no respect for oneself and give all respect to others.”6

He shone, his whole body shone, he was effulgent and a thorough gentleman. I had not actually seen this before in anyone. He was unique. I was totally amazed. Then he spoke to us, about apära-vicära and tattva-vicära. Apära-vicära or the apparent consideration, refers to a superficial, shallow understanding of philosophy; wherein everyone tries to adjust, justify or extrapolate the siddhänta according to his or her eating, sleeping, mating and defending, which happen to be the four *Author’s comment: Now this is interesting. We need to approach, question and hear his answers...! This is a very personal approach. You ask the sädhu-guru-vaiñëava questions and then we hear his answers. This is the living process.

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Chapter 1v animal propensities. Tattva-vicära or the absolute consideration is the deep understanding of siddhänta as it is presented according to the sädhu, guru, çästra Vaiñëava principles.

So again I quote this verse: 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 well-versed 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 guru.”7

Çréla Gour Govinda Swami seemed to fit this description aptly. I did not see Çréla Bhaktivinoda Öhäkura when he was personally present on planet earth. I was not present when Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda was present on planet earth. Also, I did not meet Çréla A.C. Bhaktivedanta Swami Prabhupäda when he was personally present on planet earth. However I was present when Çréla Gour Govinda Swami Mahäräja was personally present on planet earth and the experience was absolutely AMAZING!

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A Major Life Changing Experience Guru Tattva He spoke on many topics whilst we were there. Here are some of his considerations on the symptoms of a spiritual master: 1. The spiritual master must be, mürti-män kåñëa-prasäda - the incarnation of Kåñëa’s mercy.

2. The spiritual master must be, kåñëa-kåpä-çré mürti - the embodiment of Kåñëa’s mercy.

3. The spiritual master must be, svarüpa-çakti-puñöa-parikära – empowered by the internal energy.

4. The spiritual master is, mukunda-preñtha - or very dear to Lord Mukunda, the Supreme Lord who gives liberation from the pangs of material bondage.

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

6. The spiritual master is Nityänanda Prakash, a direct manifestation of Lord Nityänanda, who is guru-tattvanaipuëya – the last limit of guru-tattva, and kåpä-naipuëya – the last limit of mercy.

7. The spiritual master is rädhä-priyä-däsé – an intimate maidservant of Çrématé Rädhäräëé.

8. The spiritual master is rädhä-priyä-sakhi – an intimate friend of Çrématé Rädhäräëé.

The Highest Achievement is Prema A bona fide spiritual master must not be under the influence of the six enemies: käma - lust, krodha - anger, lobha - greed, moha - illusion, mada - pride and mätsarya – envy. He must not

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Chapter 1v be under the sway of the three modes of material nature (sattva - goodness, rajas - passion and tamas - ignorance). He must be beyond the influence of the four defects: bhrama (the tendency to commit mistakes), pramäda (the tendency to be illusioned), vipralipsä (the tendency to cheat) and karaëäpäöava (imperfect senses). He must be beyond the four anarthas: tattva-brahma – illusion regarding spiritual knowledge; hådaya-daurbalya – weakness of heart; aparädha – offences and asat-tåñëa – material desires. He must have progressed past niñöhä (steadiness in selfrealisation), ruci (strong taste for hearing about the Absolute Personality of Godhead, Çré Kåñëa) and äsakti (this taste leads one further forward to attachment for Kåñëa consciousness) and achieved the platform of bhäva or better still prema. 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 afire runs towards water, one burning from the fire of material existence birth, death, old age, and disease must run to a guru for relief. Such a guru 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.”8

Çréla Rüpa Goswämé has written: ädau çraddhä tataù sädhusaìgo ‘tha bhajana-kriyä tato ‘nartha-nivåttiù syät tato niñöhä rucis tataù

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A Major Life Changing Experience athäsaktis tato bhävas tataù premäbhyudaïcati sädhakänäm ayaà premëaù prädurbhäve bhavet kramaù “In the beginning one must have a preliminary desire for self-realisation. This will bring one to the stage of trying to associate with persons who are spiritually elevated. In the next stage one becomes initiated by an elevated spiritual master, and under his instruction the neophyte devotee begins the process of devotional service. By execution of devotional service under the guidance of the spiritual master, one becomes free from all material attachment, attains steadiness in self-realisation, and acquires a taste for hearing about the Absolute Personality of Godhead, Çré Kåñëa. This taste leads one further forward to attachment for Kåñëa consciousness, which is matured in bhäva, or the preliminary stage of transcendental love of God. Real love for God is called prema, the highest perfectional stage of life.”9

In Çré Caitanya-caritämåta Çréla Kåñëadäsa Kaviräja has written: abhidheya-näma ‘bhakti’, ‘prema’—prayojana puruñärtha-çiromaëi prema mahä-dhana10 “...That prema, love of Godhead; is the mahä-dhana, the greatest wealth...”11

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Chapter 1v Bhagavata-tattva Then Çréla Gour Govinda Swami spoke on Bhägavata-tattva.

He quoted these three verses: dui sthäne bhägavata näma çuni mätra grantha-bhägavata, ära kåñëa-kåpä-pätra “The name bhägavata applies to two things: the book Bhägavata, and the agent of Kåñëa’s mercy, the devotee bhägavata.”12

eka bhägavata baòa—bhägavata-çästra ära bhägavata—bhakta bhakti-rasa-pätra “One of the bhägavatas is the great scripture ÇrémadBhägavatam, and the other is the pure devotee absorbed in the mellows of loving devotion.”13

dui bhägavata dvärä diyä bhakti-rasa täìhära hådaye täìra preme haya vaça “Through the actions of these two bhägavatas the Lord instills the mellows of transcendental loving service into the heart of a living being, and thus the Lord, in the heart of His devotee, comes under the control of the devotee’s love.”14

Çréla Gour Govinda Swami mentioned many times that there are two bhägavatas, the book bhägavata and the person bhägavata. Both are needed. However the most important is the association of a living sädhu, the person bhägavata.

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My Most Amazing Major Life Changing Experience

A Major Life Changing Experience It seemed that Çréla Gour Govinda Swami could speak unlimitedly. He spoke continuously about the glories of the Lord. The way he sang, the way he chanted the verses, the way he spoke was simply wondrous. He discoursed on many topics, none of which I had ever heard before. Laguòé prabhu was correct, he said, “What you will hear in Bhubaneswar will be like nothing you have ever heard before.” He was correct! My whole life changed.

So my search ended in Bhubaneswar, on Friday 24 March 1989 with the association of a living saint, an exalted personality, Çréla Gour Govinda Swami. It had taken me nearly nine years to do so. However, now, the journey was just beginning, because the search was over but now I had to become an initiated disciple and commence real spiritual life. Initiation by a bona fide spiritual master is only the beginning.

The Spiritual Master Can Bestow Prema-Bhakti 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.”15

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Chapter 1v na dharmaà nädharmaà çruti-gaëa niruktaà kila kuru vraje rädhä-kåñëa-pracura-paricaryäm iha tanu çacé-sünuà nandéçvara-pati-sutatve guru-varaà mukunda-preñöatve smara param ajasraà nanu manaù “O mind! Give up all connection with Vedic piety and impiety and simply serve Rädhä and Kåñëa in Våndävana with all your heart. Know that Lord Caitanya, the son of Çacé, is Çré Kåñëa, the son of Nanda and always remember that Çré Guru is mukunda-preñöha, the dearmost servant of Kåñëa.”16

caitanya lélä-amåta-püra, kåñëa-lélä-sukarpüra, duhe mili’ haya sumädhurya sädhu-guru-prasäde, tähä yei äsväde, sei jäne mädhurya präcurya “The pastimes of Çré Caitanya are the abode of nectarean love of Godhead. They are like thick condensed milk. The pastimes of Çré Kåñëa are like camphor. When these are combined they are very sweet. By the mercy of the guru one can taste that sweetness un-limitedly.”17

Association with Pure Devotees “...The summary is that one has to, first of all, seek the association of pure devotees who not only are learned in the Vedänta but are self-realised souls and unalloyed devotees of Lord Çré Kåñëa, the Personality of Godhead. In that association, the neophyte devotees must render loving service physically and mentally without reservation. This service attitude will induce the great souls to be more favourable in

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My Most Amazing Major Life Changing Experience

A Major Life Changing Experience bestowing their mercy, which injects the neophyte with all the transcendental qualities of the pure devotees...”18 “...A pure devotee considers a moment’s association with another pure devotee to be far superior to residing in a heavenly planet or merging in the Brahman effulgence. The topmost benediction for those who are living in this material world and are subjected to the repetition of birth and death (transmigration) is association with pure devotees. One should search out such pure devotees and remain with them. That will make one completely happy, even though living within the material world...”19 “...Simple hearing is not all; one must realise the text with proper attention. The word niviñöa means that Süta Gosvämé drank the juice of Bhägavatam through his ears. That is the real process of receiving Bhägavatam. One should hear with rapt attention from the real person, and then he can at once realise the presence of Lord Kåñëa in every page...”20

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Chapter Five

Srila Gour Govinda Swami’s Amazing Life Facts Then I found out something of his life, which was very amazing.

In brief I discovered: 1. He was born in a Vaiñëava family (02.09.1929) from the Gadäi-Giri village of Orissa (Odisha).

2. Once, in 1929 the renowned astrologer and mystic, Nityananda Khadiratna, from Dhenkanal, came to Gadäi-Giri and stayed for two days. While he was in Gadäi-Giri, he met the young Çréla Gour Govinda Swami [less than one year old] and his mother, and said: “This boy is full of devotion. He is very intelligent. He will marry, obtain government service, and in his middle age, he will renounce family life and become a sädhu. He will obtain higher knowledge and because of that he will occupy an important place in the line of sädhus. He will build temples. He will make Gopäla Jéu’s place bright.”

The astrologer then said, “Kåñëa (God) Himself has sent this child from His eternal abode, to preach His message and to deliver the fallen conditioned souls.”

3. His family was not just any Vaiñëava family, but a Vaiñëava family that is the most famous kértanéyas in Orissa, who are also mystics and renunciates.

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Chapter v 4. The famous family Deity Gopäla Jéu came of His own accord to Gadäi-Giri from Våndävana to one of Çréla Gour Govinda Swami’s ancestors who desired to worship Him. This Deity is to this day still worshipped in Gadäi-Giri.

5. There has been a constant link between the Kings of Puré (who are coming in the line of Mahäräja Pratäparudra, who was an associate of Çré Caitanya Mahäprabhu) and the maternal family (Gadäi-Giri village of Orissa) of Çréla Gour Govinda Swami since the seventeen hundred’s.

6. The current King of Puré is Gajapati Mahäräja Dibyasingha Deva. He would visit Çréla Gour Govinda Swami regularly.

When he saw Çréla Gour Govinda Swami he would pay obeisances to him. The residents of Puré lodged a complaint to the King, that the King of Puré must not pay his obeisances to any sädhu. The king’s reply was: “...I know this, but when I see this sädhu (Çréla Gour Govinda Swami), he reminds me of Lord Jagannätha and therefore I must pay my obeisances to him...”

7. There is an open invitation that still holds to this day, from the seventeen hundred’s and is written in the history book of the Temple of Lord Jagannätha - the Madäla-païji for the kértana party from Gadäi-Giri village to come at least once in a year to perform kértana for Lord Jagannätha in Puré.

8. He never broke the principles of Vedic culture, ever.

9. He was never attached to the mod-cons of this world.

Therefore he was akiïcanä.

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Śrīla Gour Govinda Swami’s Amazing Life Facts

Srila Gour Govinda Swami’s Amazing Life Facts 10. He was taught to chant the Holy name from the age of two by his esteemed Grandfather, Bauri Bandhu Giri, who was a pure Vaiñëava and famous kértanéya.

11. He was taught the Çrémad-Bhägavatam when he was six years old by his esteemed Vaiñëava father, Isvara Manik Däsa.

12. From the age of eight he was accompanying his uncles on kértana throughout the local villages, and sometimes the kértana would go on for twenty-four hours.

13. He was taught the Çré Caitanya-caritämåta from the age of twelve by his uncles Gopinatha Giri and Jagannatha Giri.

14. He lived in that famous village Gadäi-Giri from twelve years of age and learned kértana and Sanskrit there and excelled in this language.

15. From the age of seventeen he began a systematic study of the four Vedas, the 108 Upaniñads and the eighteen Puräëas. A study that he continued from that age to when he left family life at the age of forty-four and went without sleep so as to maintain this çästric study program, only sleeping up to two or three hours each night.

16. As a gåhasta he had a checklist of 27 vows he would go through each day, below are a few of these vows: a. How many hours did you sleep? b. At what time did you get out of bed? c. How many mäläs of japa did you chant today?

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Chapter v d. How many Bhagavad-gétä çlokas did you read today or learn by heart? e. How long did you spend in the company of sädhus today, (sat-saìga)? f. How many mantras did you write today? g. How long did you spend today in the study of religious books?

17. He had memorised the whole Gétä.

18. He would read one chapter of the Gétä each day and on Ekädaçé he would fast the whole day and read the full eighteen chapters of the Gétä. Bear in mind this was all done prior to joining ISKCON. 19. He was thoroughly proficient in all the çästras.

20. He had never been to a movie theatre to watch mundane movies.

21. He did not watch television.

22. He did not listen to the radio.

23. He did not read mundane newspapers and magazines. Only after he met Çréla Prabhupäda who instructed him to read the newspaper, in order to be informed of what was going on in society, then he would daily read it.

24. He had never entered a bar or hotel to drink alcohol or to take any type of intoxication.

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Śrīla Gour Govinda Swami’s Amazing Life Facts

Srila Gour Govinda Swami’s Amazing Life Facts 25. He never had a girlfriend.

26. He was celibate until he married and only engaged in sex life seven times and from that seven children were born. Who can do that in family life?

27. He was pure and I reiterate - all this before he met his spiritual master.

28. He never took any form of intoxication.

29. He never gambled.

30. He never ate meat.

31. In his book The World Famous Gour Govinda Swami and the Village Gadäi-Giri, Fakir Caran Kanungo writes; “...In 1971 we, Çréla Gour Govinda Swami [who was then a householder] and myself, both went in February to the Himalayas. We had a meeting with a sädhu who foretold the future of Çréla Gour Govinda Swami. That sädhu said, in 1974 you must leave your home and your most cherished desire will be fulfilled. You will utilise all your power and ability for the use of God’s [Supreme Lord’s] service. Devotees will feel very much fortunate by reading your life story and they will come under your feet for help and advice. At the time of distress and danger your love and purification will be the only solace for hundreds of souls and you will be famous among great saintly persons. You will be the best among the devotees, you will be an äcärya, a great åñi and you will show the path of perfection to many. In the end you will return to Goloka Våndävana, your eternal home...”

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Chapter v

32. At the time of meeting Çréla A.C. Bhaktivedanta Swami Prabhupäda (15 September, 1974 at midday) he was proficient in the Mahäbhärata, Rämäyaëa, Bhagavad-gétä, Çrémad-Bhägavatam, Çré Caitanya-caritämåta and many, many other çästras and he knew many languages.

33. His dékñä-guru is Çréla A.C. Bhaktivedanta Swami Prabhupäda.

34. He never joined at a temple; he joined at a construction site in Rämaë Reti Våndävana and was then sent to the jungle (not forest) of Orissa to build and open a temple. This area still had tigers, elephants and bears roaming wild. The land was also infested with snakes and scorpions. He did this all alone!

35. From his childhood onwards he was trained in Kåñëa Consciousness by his exalted family members.

36. Çréla Prabhupäda said, “He is a devotee from his birth.”

37. Çréla Prabhupäda said, “Oh! Gour Govinda Swami, he is so sincere.” [spoken in Bhubaneswar 1977].

38. Çréla Prabhupäda said, “Kåñëa has sent him.”

39. In Mäyäpura 1979, The kaviräja (Äyurvedic doctor)/mystic Çré Näräyaëa Rämänuja däsa, from the Çré-sampradäya, observed Çréla Gour Govinda Mahäräja and said, “...If Kåñëa does not take him, then he will become a rare personality, a great preacher, an äcärya! Everyone will see...”

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Śrīla Gour Govinda Swami’s Amazing Life Facts

Srila Gour Govinda Swami’s Amazing Life Facts

40. In that same year 1979, Çré Çrémad B. R. Çrédhara Mahäräja (disciple of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda) said of Çréla Gour Govinda Swami, “...such ecstasy, such bhava, you have never seen in your life. Leave him alone. He is OK. He is OK... This is very high Vaiñëava, very high Vaiñëava...”

41. In Mäyäpura 1979, Çréla Akiïcana Kåñëa Däsa Bäbäjé Mahäräja (disciple of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda) arrives to see Çréla Gour Govinda Swami, and states that he is in bhäva and he is a mahäbhägavata.

42. In Mäyäpura 1979, Çréla Akiïcana Kåñëa Däsa Bäbäjé Mahäräja also states that Çréla Gour Govinda Swami is in Kåñëa-lélä and pays obeisances to him. [Bearing in mind it was common knowledge that Akiïcana Kåñëa Däsa Bäbäjé Mahäräja was known everywhere as paramahaàsa and akiïcana. If you read about his life you will be astounded!

Very amazing.]

43. His çikñä-guru is Çréla Bhakti Caran däsa Bäbäjé Mahäräja, disciple of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda. Çréla Gour Govinda Swami, said of his çikñäguru that he never came down from bhava.

44. He took a vow never to drink milk ever again.

45. In 1980 the Rämänuja brähmaëa, astrologer and mystic, Çré Badri Näräyaëa Rämänuja däsa (disciple and secretary of Çré Lakñman Rämänuja Jeeyar Çréla Äcäryadeva), had said

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Chapter v on his first glimpse of Çréla Gour Govinda Swami Mahäräja, that he could see an effulgent personality, who had all auspicious markings on his body, the symptoms of a mahäbhägavata.

46. One of the foremost astrologers in Orissa Tirthananda Dasa said of Çréla Gour Govinda Swami, “he is from Vaikuëöhaloka, the kingdom of God, not this material world.”

47. He spoke on siddhänta-rakñaëa (how to protect the siddhänta).

48. He spoke on sampradäya-rakñaëa (how to protect the sampradäya).

49. He spoke on the four sampradäyas.

50. He spoke incessantly on the need for a living sädhu-guruvaiñëava.

51. He spoke incessantly on the need for sädhu-saìga.

52. He spoke incessantly on the need for a çikñä-guru.

53. He spoke incessantly on prema-tattva: a. préti-äçraya – the abode of love. b. préti-viñaya – the object of love. c. préti-dharma – love and affection for one and all.

54. He never gave up the service his spiritual master had requested him to do: a. Translate the books into Oriya.

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Śrīla Gour Govinda Swami’s Amazing Life Facts

Srila Gour Govinda Swami’s Amazing Life Facts

b. Build the temple in Bhubaneswar. c. Train and make disciples.

55. Sädhus and äcäryas from different sampradäyas, and different branches of our sampradäya would come to see him. Many paying full daëòavats to Çréla Gour Govinda Swami in the hot dust of the Orissa landscape.

56. He was a friend to one and all.

57. He translated almost every single book his spiritual master, Çréla A.C. Bhaktivedanta Swami Prabhupäda had written, into the Oriya language. No technology was used what so ever for translation work, it was all done by hand with pen and paper. This in itself is an amazing feat.

58. He lived in a small thatched hut the entire time while collecting money and building the massive Kåñëa-Balaräma Temple which Çréla Prabhupäda founded.

59. He spoke ten to fifteen thousand hours of lectures, in Oriya and English; and sometimes in Hindi.

60. He departed India twenty-three times to travel the world and preach.

61. He was humility personified.

62. He would, seated on the vyäsäsana, roar like a lion, whereas at other times, he was simple like a child.

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Chapter v 63. A very special feature of his preaching was that he would often sing (not quote or chant), but sing the verses, of Çré Caitanya-caritämåta, Çré Caitanya Bhägavata, the songs of Çréla Bhaktivinoda Öhäkura and Çréla Narottama-däsa Thäkura in the middle of his lectures. Which was completely unheard of in ISKCON, up until then.

64. Another very special feature of his preaching was that he would, prior to speaking the Çrémad-Bhägavatam, glorify the Çrémad-Bhägavatam for twenty to thirty minutes and then he would begin his lecture. Which was completely unheard of in ISKCON, up until then.

65. Another very special feature of his preaching was that he would, prior to speaking on the Çré Caitanya-caritämåta, glorify the Çré Caitanya-caritämåta for twenty to thirty minutes and then he would begin his lecture. Again, this was completely unheard of in ISKCON, up until then.

66. He would speak hari-kathä up to four hours at one time.

67. He was most concerned about the wellbeing of his disciples and followers.

68. He was able to melt the hardest hearts.

69. He started the yearly Ratha-yäträ in Bhubaneswar (1991).

70. The Äcärya from Çré Raìgam, [the head of the Çré Vaiñëavas] Çré Lakñman Rämänuja Jeeyar Çréla Äcäryadeva (1930 – 2012) said of Çréla Gour Govinda Swami:

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Śrīla Gour Govinda Swami’s Amazing Life Facts

Srila Gour Govinda Swami’s Amazing Life Facts a. He indeed did have the auspicious markings on his body of a mahä-bhägavata, which verified what his disciple, Çré Badri Näräyaëa Rämänuja däsa, had recognised many years earlier. b. The birthmarks on the body of Çréla Gour Govinda Swami represent different avatäras (incarnations) of the Lord, such as Varäha, Matsya, and Kürma. c. Then he went on to say, “He is a çaktyäveça-avatära, a spiritually effulgent personality… a mahä-bhägavata of the highest order.” d. He also said that such a person is very rarely seen on this earth planet. e. He paid full daëòavats to Çréla Gour Govinda Swami on his first sight of him.

71. He inaugurated Päda-yatra in Orissa (1992) and participated in it yearly.

72. He never criticized anyone, not even those that criticized him, nor those who were not his well-wishers.

73. He never purchased any luxurious items for himself. All the money he collected went to building the temple and printing his spiritual masters books.

74. He built a wonderful Lotus Temple in Bhubaneswar dedicated to Çréla Prabhupäda for his Centennial celebrations.

75. He left this world (9 February 1996, the divine appearance day of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda) after delivering the deepest hari-kathä. After speaking about the eye-to-eye union of Rädhä and Kåñëa he said, “please

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Chapter v excuse me, I cannot speak anymore”; then he lay on his bed while looking at a picture of his beloved Deity Gopäla Jéu and instructed his disciples, “näma koro, näma koro! - have kértana, have kértana!”

76. He was the saint of ISKCON and he was a saint prior to joining ISKCON! 77. Çréla Bhakti Promode Puré Goswami Mahäräja (disciple of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda) stated on the 10 February 1996, that Çréla Gour Govinda Swami is sad-guru, topmost spiritual master, perfect spiritual master.

[At this point in time Çréla Bhakti Promode Puré Goswami Mahäräja was the senior most Vaiñëava on planet earth, 99 years of age and was a very good friend of Çréla Gour Govinda Swami Mahäräja].

78. The deity maker Professor Bipra Charan Mohanty declared that Çréla Gour Govinda Swami did not conform to any known category of conditioned souls, and that he did not have the normal bodily construction of such souls. Then he said: “...Gour Govinda Swami does not fit into the category of a conditioned soul, he is mahä-bhägavata...” [Bearing in mind Professor Bipra Charan Mohanty is or was one of the foremost deity makers in India and knew the çästra to make deities. He knew who was a conditioned soul and who was not. He had the çästra to support his claims.]

79. GBC minutes on Çréla Gour Govinda Swami’s leaving: “...His [Çréla Gour Govinda Swami Mahäräja] departure shows all auspicious symptoms and his success fills our

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Śrīla Gour Govinda Swami’s Amazing Life Facts

Srila Gour Govinda Swami’s Amazing Life Facts hearts with admiration. His life and disappearance pastimes shall remain a great inspiration to all members of ISKCON...”

- ISKCON GBC 1996 Resolution – 80. GBC and mürtis of Çréla Gour Govinda Swami.

ISKCON law 6.4.8.6 states that no other mürtis, other than Çréla Prabhupäda’s, may be installed in the temple room; however they have allowed mürtis of Çréla Gour Govinda Swami Mahäräja in the temples of Orissa (Odisha).

81. He was the äcärya, some say gupta-äcärya, [not founder äcärya] for ISKCON in succession after Çréla A.C. Bhaktivedanta Swami Prabhupäda, who was the founder äcärya. Thus maintaining and allowing the sampradäyapraëälé, the flow of the spiritual lineage, from guru to çiñya – from spiritual master to disciple.

82. He has also been glorified by many senior Gauòéya Maöha members as the only moon in ISKCON, shinning very brightly [self effulgent] amongst everyone else. The Self Effulgent Äcärya.

83. Çréla Gour Govinda Swami Mahäräja was not a conditioned soul joining a branch of Çré Caitanya Mahäprabhu’s movement to perform vidhi-bhakti. He was a fully liberated soul, coming to this world to deliver the fallen conditioned souls. Thus he takes his place in the sampradäya as an äcärya and saviour of the fallen, as all äcäryas do!

84. It is a well known fact that any mystic, psychic, astrologer, palmist, those that new Sämudrika (the science of how to

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Chapter v read the auspicious marks on the body, especially the 32 symptoms of a mahä-bhägavata), sädhus, Vaiñëavas and Äcäryas throughout India, that met Çréla Gour Govinda Swami Mahäräja could see that he was a great mahäbhägavata devotee.

85. The teachings of Çréla Gour Govinda Swami Mahäräja are still inspiring Vaiñëavas and many many aspiring Vaiñëavas twenty-three years after his divine disappearance. The test of time has proven that the words of the sädhu-vaiñëavamahäjana are eternal and will continue to inspire many, many generations to come.

86. From his life and emphasis we know Çréla Gour Govinda Swami Mahäräja’s mission was not limited to building a temple and a guesthouse, he is glorious for that; however his glory goes far beyond that. As well as clearing all the misconceptions of the main fundamental tattvas he came to distribute the very rare gift of kåñëa-prema.

This is the main internal cause by which Gauräìga Mahäprabhu appeared, to fulfill his three internal desires, to taste that prema Himself and to distribute to one and all.1 87. Therefore your Honour, I rest my case. He is akiïcanä, he is mahä-bhägavata, he is äcärya, he is Äcärya-Öhäkura, he is fit to sit on the vyäsäsana, make disciples all over planet earth and be worshipped like Hari and his appearance and disappearance should be celebrated in all ISKCON temples and centres around the world.

1. No. 86 is taken from an article written by our godbrother Janārdana dāsa UK/Spain.

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Śrīla Gour Govinda Swami’s Amazing Life Facts

Srila Gour Govinda Swami’s Amazing Life Facts I would imagine it would be quite difficult for any of us to parallel our lives against the life of this very great saint Çréla Gour Govinda Swami Mahäräja. His appearance and disappearance into this world is very extraordinary. Each one of the above eighty-seven points and their sub-categories above could be a separate chapter of a book.

He is not Like Us - We Are Aspiring I could go on here for many, many pages, actually many, many chapters, but this is sufficient for you the reader to understand that Çréla Gour Govinda Swami is not an ordinary, rank and file aspiring devotee (aspiring Vaiñëava). He is not like us, we are aspiring, and he is not. He is akiïcanä and mahä-bhägavata.

This is explained in the following publications. To date we have undertaken twenty-nine years research into his divine life: Gour Govinda Swami – Who Was He? Just Try to Learn the Truth.

Våndävana 1975.

Mäyäpura 1979.

In the Association of Pure Devotees.

The Äcärya, the Brähmaëa and the Śilpé.

The Exalted Bhakta Bhägavata.

108 Transcendental Splendours2 2. All the above titles and many more are available at tvpbooks.com.

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Chapter v

The Goal Is the Search for the Self-Realised Soul & to Hear from Him Directly Thus as described in the last chapter, in the book In the Association of Pure Devotees:

“...Therefore the association, personal association, of a premi-bhakta is of paramount importance for the conditioned souls... This was the ultimate teaching of Çréla Gour Govinda Swami. “...The highest goal in this human form of life is to achieve prema and Mahäprabhu is the epitome of that prema. Thus by associating with mahä-bhägavatas, one begins to traverse the path beyond apprenticeship and can make tangible headway towards the platform of prema – love of God, kåñëa-prema. Çréla Gour Govinda Swami was distributing this prema-tattva to one and all. “...Therefore the goal for the conditioned soul is the search for the self-realised soul, sit at his feet, and the self-realised soul will teach him or her the transcendental tattvas (truths)...”

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Śrīla Gour Govinda Swami’s Amazing Life Facts

Chapter Six

Ekamra-kanana Dhama Bhubaneswar, or as it was known in ancient days as Ekämra-känana Dhäma.

The place of one giant mango tree (eka-one, ämra-mango) is a very holy place. In fact Bhubaneswar is the gateway to the Çré Kñetra, Puruñottama Kñetra or the Jagannätha Puré Dhäma.

The Glories of Sri Bhubaneswar Dhama How did Lord Siva come to Bhubaneswar?

Excerpts from the Skanda Puräëa found in the Çré Caitanya-bhägavata of Çréla Våndävana däsa Öhäkura.

The Skanda Puräëa describes that Lord Çiva and his consort Pärvaté were living contently in Käçé for a very long time. Then they went to Kailäça and left Käçé to be ruled by kings. Soon a king named Käçéräja ascended the throne. He was an ardent worshipper of Lord Çiva. Suddenly, by the will of destiny, he lost everything in a war. He was determined to destroy his conqueror in battle, who was none other than Çré Kåñëa who was present on earth at that time. With vengeance in his heart Käçéräja sat down to perform the most terrible austerities, meditating on Lord Çiva. By the potency of his austerity, Lord Çiva was attracted to appear before him and offered him a boon.

Käçéräja eagerly asked, “I pray only for one boon from you, my Lord, that I may avenge my defeat and destroy Kåñëa in battle.”

Lord Çiva is a magnanimous personality. No one can say how he

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Chapter v1 will grace someone with his favour. He said to Käçéräja, “King, prepare for battle. My army of followers will be right behind you in the battle. Let me see who is strong enough to defeat you as long as I am behind you with my weapon, Päçupata.”

Reassured by Çiva’s words, the foolish king Käçéräja went to battle against Kåñëa, smiling confidently. Lord Çiva, accompanied by his associates and his followers, followed the army of Käçéräja.

His intention was to fight for the king. Kåñëa, the Supersoul situated within everyone’s heart, understood immediately what was happening. He swiftly sent His disc weapon, Sudarçana, to destroy the enemy. The Lord’s Sudarçana disc is invincible, so it went unchallenged straight to Käçéräja and severed his head from his body. The Sudarçana then started destroying the city of Käçé, the capital of Käçéräja. This enraged Lord Çiva. Seeing that his abode was being plundered, he released his terrible Päçupata weapon. However what can any other weapon, however powerful, do against Sudarçana?

The Päçupata weapon quickly retreated in fear. Sudarçana went after Lord Çiva himself. Lord Çiva fled from the awesome weapon. The power and heat from the Sudarçana covered the whole world and Çiva had no place to hide. He found himself in the same predicament as the sage Durväsa when he had become the target of the fearsome weapon. Lord Çiva understood that only Lord Kåñëa could help him out of his dilemma. Remembering Him, taking shelter at His lotus feet, he began to offer prayers to the Lord: “All glories to the Supreme Godhead, Çré Kåñëa, the son of Mother Devaké. You are omnipresent and the shelter of all living entities. You give men both good intelligence and ill motivations.

You are the creator, maintainer and protector. You never see the faults of others and You are an ocean of compassion. You are the

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EkĀmra - kĀnana DhĀma only well-wishing friend of those who are suffering. You are the forgiver of all offences, so kindly forgive my offences, since I have asked shelter of You.” Lord Kåñëa, being appeased by Lord Çiva’s prayers, recalled His Sudarçana and appeared before him. Lord Çiva saw Him faintly smiling, although His eyes were still stern. He was surrounded by His cowherd boyfriends and Våndävana damsels. Çré Kåñëa said, “O Çiva, you are well aware of My position and power, therefore what suddenly prompted you to act in this fashion? That degraded king Käçéräja is no better than an insect, yet you are fighting against Me, siding with him. Now you have seen the fearsome form of My Sudarçana disc, which not even you could counter. All the most powerful weapons like Brahmästra and Päçupatästra put together are no match for Sudarçana. The unique feature of the Sudarçana disc is to chase after and destroy the one who sends counter weapons.

Now I am feeling that there is no one in the entire creation who dislikes Me more than you.”

Hearing these somewhat angry words of chastisement, Lord Çiva felt trepidation. He threw himself down on the ground and caught hold of Lord Kåñëa’s lotus feet. Surrendering himself to the Lord, he said, “O Lord, the entire creation is subservient to Your will. Who can claim to act independently? Just as dry straws are strewn by the wind, so does the entire material nature bend to Your commands. Everyone executes Your wishes. There is no one who can disobey Your instruction.

“Somehow You have given me this feeling of false pride and blinded by this I was unable to see anything else but myself as great and powerful. I am helpless, my Lord, since it is You only who made me think in this manner. Your lotus feet were always my life and soul, and I stayed in the forest and meditated solely

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Chapter v1 on Your lotus feet. Yet You churned this mood of arrogance within me. What can I do? I acted as You desired.

“In spite of everything, I committed serious offences at Your lotus feet; now kindly forgive me and bless me with Your mercy.

And I pray for this boon, that I may never again develop such evil intelligence. I have been rightly punished for my arrogance.

Now kindly tell me where I can stay, for who else but You can I turn to with such problems?”

Lord Kåñëa smiled slightly and spoke kindly, “Listen, My dear Çiva, I am giving you a very beautiful place. Live there with all your associates and followers. This place is known as Ekämra-känana.* In these idyllic surroundings you will appear and be worshipped as Koöidigéçvara. This place is in every way as captivating as Käçé. Besides, this place is also spiritually extremely elevated, but it is not known to all.

“Today I will reveal to you the esoteric significance of this place, which is so dear to Me. On the shore of the ocean, covering a very large area is the place known as Niläcala. It is also known as Puruñottama-ksetra. It has a most pleasing and peaceful atmosphere. Even at the time of the cosmic annihilation it remains intact, unscathed. I reside eternally here and daily receive opulent offerings of foodstuffs. It is an area spread over eighty square miles.

“All living entities living within this area, through the influence of this place, possess four-handed forms, though visible to only the demigods and the residents of Vaikuëöha. The demigods glorify this place as the most auspicious of all places of pilgrimage. The act of sleeping here is equivalent to deep meditation or samädhi. Similarly, lying down accrues the pious result of offering obeisances to the Deity. Simply walking here * Ekämra Känana: A forest of one giant mango tree.

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EkĀmra - kĀnana DhĀma is the same as circumambulation [parikramä], and all speaking is glorification [kértana]. These are all enumerated in the Vedas.

Such is the potency of this kñetra. This place is very dear to Me, hence it is known by My name. It is outside the jurisdiction of Yamaräja, the guardian of death. Here I am the judge who decides on the evil and the pious deeds and their results.

“The place I have designated as your residence lies north of My abode, also known as Puré. This place will be famous as Bhubaneswar. One can very easily attain liberation and bliss there.”

The glories of Jagannätha Puré greatly impressed Lord Çiva.

He again embraced the Lord’s lotus feet and began to speak, “O Lord of my life, I have one prayer. I am always falsely proud; therefore if I remain far away from Your association, it is detrimental for me. I am yearning in my heart to stay close to You. If You consider me Your servant, then kindly allow me a place in Your own abode. After hearing the wonderful glories of Your dhäma from Your lotus lips, I feel an uncontrollable urge to live there. Living very humbly, I want to render menial service to You. All I pray for is just a little space in Your dhäma.” His voice choked with emotion and tears flowed down his cheeks.

The Lord was very pleased with Çiva’s words and He embraced him firmly, saying, “Hear Me, O Çiva. You are as precious to Me as My own self. One who is dear to you is even more dear to Me. I reside always within you, there is no doubt about this. I allow you to stay in all My abodes. In fact, you are the protector and maintainer of all the dhämas. And I am giving to you this place known as Ekämra-känana. Stay here and make it your home. This place is also My favourite. I will be pleased if you stay here always. One who claims to be My devotee but disregards you is only trying to pretend devotion to Me.”

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Chapter v1 This is how Lord Çiva came to reside in this famous place, Bhubaneswar.

Sri Caitanya Mahaprabhu Visits Bhubaneswar Lord Caitanya knew the significance of the Bindu Sarovara Lake situated in Bhubaneswar and that it was Lord Çiva’s favourite. He took His bath in this lake and further increased its auspiciousness.

The liìga form of Lord Çiva that is worshipped here, the Lingaräja, was self-manifest. Lord Caitanya went to see that liìga and mingled with the crowd of Çiva devotees who were loudly chanting the glories of Lord Çiva. The Lingaräja was surrounded by small ghee lamps, set in rows, offered by the visiting devotees.

Lord Caitanya was pleased to see the opulence of His beloved devotee Lord Çiva. The Lord’s associates were also very happy in that devotional atmosphere. Lord Çiva is always immersed in meditation on the Supreme Lord, which makes him relish the nectar of devotion, and inspires him so much that he cannot keep from dancing. That same Supreme Lord Gauracandra, his master, was dancing ecstatically in front of him in order to teach everyone that Lord Çiva is very dear to Lord Kåñëa.

He was now practically demonstrating all the instructions of Lord Kåñëa as they are found in the Puräëas and other Vedic scriptures. Clapping His hands and dancing, He sang, “Çiva Räma Govinda” and then offered worship to Lord Çiva with all His devotees. The Supreme Lord is the supreme instructing spiritual master. One who does not follow His instructions makes a grievous mistake and suffers because of it.

The Lord took His disciples and went around Bhubaneswar, visiting the different temples of Lord Çiva.

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Bhubaneswar Is a Vaisnava-ksetra

Chapter Seven

Bhubaneswar Is a Vaisnava-ksetra Excerpts from informal talks by Çréla Gour Govinda Swami Mahäräja

The Srimad-Bhagavatam Was First Spoken in Bhubaneswar Lord Çiva spoke the Çrémad-Bhägavatam to Goddess Pärvaté in Ekämra-känana. At that time, a çuka, a parrot came also to listen. At first Pärvaté Devé was saying, “Hmm, hmm, yes, yes” while listening. However, she fell asleep. The parrot, which wanted to keep on listening, kept on saying, “Hmm, hmm, hmm.” At first Çivajé could not understand it was the parrot doing so, however, after a while, he noticed that Pärvaté had fallen asleep. He then wondered who was saying, “Hmm, hmm, hmm.” Then he saw the parrot, which was imitating Pärvaté. He got up and ran towards it, but the parrot flew away. Çiva chased it up to Badarékäñrama in the Himalayas, where that parrot entered into the mouth and then the womb of Vyäsadeva’s wife.

He later became Çukadeva Goswami. Çivajé has said: ahaà vedmi çuko vetti vyäso vetti na vetti vä bhaktyä bhägavataà grähyaà na buddhyä na ca öékayä

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Chapter v1i “I know the Çrémad-Bhägavatam; I know Çukadeva knows the meaning of Çrémad-Bhägavatam, but I do not know if Vyäsadeva knows it or not. The Çrémad-Bhägavatam can only be understood by bhakti, [not by intelligence, speculation or commentaries.]”1

That is how Çukadeva knows the Bhägavatam. This is such a famous place, this Bhubaneswar Dhäma, Bhubaneswar Kñetra.

It is a Vaiñëava-kñetra.

Lord Siva Guards the Ksetras Vaiñëavänäà yathä sambhuù.2 Lord Çiva is a great Vaiñëava.

He is known as kñetrapäla, the guardian of the dhämas or kñetras.

In Vraja Maëòala you will find that there are nine Kñetrapäla mürtis of Çiva, Mahädeva: In Våndävana you will find Gopéçvara Mahädeva and in Kämyavana Kämeçvara Mahädeva. In Govardhana, there is Cakreçvara Mahädeva, and in Nandagräma Nandéçvara Mahädeva. In Mathurä, you will find Bhüteçvara, Gokarëeçvara, Çukleçvara, Bhadreçvara and Raìgeçvara and many other Çiva temples besides these.

In the Ädé-varäha Puräëa it is mentioned that Lord Viñëu gave this order to Çivajé: “In Mathurä you shall become the kñetra-päla, to guard My kñetra. If someone pays respect to you and has your darçana, he will actually obtain the result of visiting My kñetra.” So those who circumambulate Våndävana visit Bhüteçvara Liìga in Mathurä at the beginning and at the end of their parikramä.

This Bhubaneswar-kñetra is also Çiva’s dhäma. It is mentioned in the Skanda Puräëa that Lord Väsudeva Kåñëa told Lord Çiva, “My kñetra is Puruñottama Kñetra and in the north of that kñetra

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Bhubaneswar Is a Vaisnava-ksetra is Ekämra Känana. I give you that very beautiful and auspicious place, which can give bhukti* and mukti.** It will become famous as Bhubaneswar. Go and reside there and become guard of that kñetra, as the kñetra-päla.” Thus Lord Çiva, by the order and mercy of Janärdana, has become kñetra-päla.

Hence Bhubaneswar is also known as ‘Hemäcala’ and ‘Svarnadé Kñetra’. In this kñetra there are crores and crores of Çivajés, koöi-liìga. There is also the añöa-tértha, the eight famous térthas. Bhubaneswar is considered superior to Väräëasé and is also dearer to Lord Çivajé.

In the Svarnadé-mahädeva-grantha,*** we find that Vyäsadeva once came here and has described its glories.

There it is mentioned that once Devé Bhagavaté, goddess Pärvaté, heard the glories of Ekämra-känana from the lips of Lord Çiva. She came here to see this kñetra. She saw the Mahä-liìga, the form in which Çiva is worshipped, which has a complexion half white, half black, sétäséta-varëa. She also offered püjä to that Mahä-liìga.

One day, Devé saw hundreds of cows coming out from a nearby lake. They poured milk from their udders onto the Mahä-liìga, then circumambulated it and went away.

The next day, when she saw the same thing, she assumed the form of a gopäliné, a cowherd girl, and followed the cows. At that time there were two demon brothers named Kåti and Väsa, who were greatly enchanted by the beauty of Pärvaté Devé. They approached her and expressed their desire to have her as their wife. She immediately disappeared from that place and went to * Bhukti: material enjoyment. ** Mukti: liberation from material attachment. *** Svarnadé-Mahädeva-grantha: Refers to a book written by Çréla Vyäsadeva glorifying Bhubaneswar.

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Chapter v1i Lord Çiva and told everything to her Lord. He then assumed the form of a gopa and went to the place of the Mahä-liìga.

Understanding the history of these two asuras, he revealed to her that Kåti and Väsa were the sons of Drumila Räkñasa. That demon had worshipped many demigods. They became greatly pleased and gave him the boon that his sons could not be killed by any weapon. Çivajé then said, “Now they will be killed by you, O Devé. You kill them! They cannot be killed by any weapons, therefore I cannot kill them.”

As instructed by Çivajé, Devé came again before those two demons in the form of a cowherd girl and told them, “I shall fulfill your desires, however I have one condition: I shall be the wife of whichever one of you can carry me on his head or shoulder.”

Bhagavaté Devé then manifested her potency and assumed the form of Viçvambharé, Viçvambharé-rüpa. She placed one foot on the shoulder of one demon and the other on the shoulder of the other one, and crushed them. Viçva means universe. She expanded as Viçvambharé and crushed them.

Bindu-sarovara After killing the two demons, Kåti and Väsa, Bhagavaté Devé became very tired and was also very thirsty. She wanted water, therefore Çiva with his trident, Triçüla, pierced a hilltop and a great well was created. It is known as “Çaìkara Bamph.”

However Devé said, “I want water from a great sarovara, a lake, which will exist eternally.” Çivajé then ordered his bull carrier, Nandé, to install the sarovara. All the térthas came to that place and all the holy rivers,

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Bhubaneswar Is a Vaisnava-ksetra such as Käveré, Gomaté, Kåñëä, Yamunä, Sarasvaté, Gaëòaké, and Åñikulyä Mahänadé. Also from the heavenly planets and from Pätäla came the Mandäkiné and Kñérodaka; they all came. When Lord Çiva saw that all the holy rivers had come, he asked all those holy rivers and térthas to please pour water there, drop by drop. Bindu means drop. This they did and Lord Brahmä installed that sarovara (lake) which is known as Bindu-sarovara.

Bhagavän Janärdana and all the demigods, headed by Brahmä, bathed in that lake. This is the way in which Bindu-sarovara was installed.

If one bathes in Bindu-sarovara, it will be as though he has bathed in all térthas, because all the térthas are there. If one goes to the Ananta Väsudeva temple, and has darçana of Ananta Väsudeva, it is the same as his seeing the Supreme Lord.

Ananta Vasudeva After the appearance of Bindu-sarovara, Lord Çiva paid his obeisances to Lord Janärdana and the Lord placed Anantadeva on the eastern side of Bindu-sarovara. Çiva became the kñetrapäla - the guardian of the dhäma, and Anantadeva became the controller of the kñetra. Here Anantadeva stays with His sister, Subhadrä Devé. He is known as Lord Väsudeva. He fulfilled Lord Çiva’s desires and to do so He stayed on the eastern side of Bindu-sarovara and is still there. In the front wall of His temple you will find Lakñmé Devé and also the Sudarçana Cakra.

Ananta Väsudeva and Madana Mohana (who here in Bhubaneswar has a four-handed form) are the Lords of Liìgaräja Çiva.

At the time of Candana-yäträ, Çivajé, Ananta Väsudeva and Madana Mohana ride a swing and go to the Candana-yäträ.

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Chapter v1i They have Candana-yäträ at Bindu Sarovara at the same time as Candana-yäträ begins at the Puré temple.

In Puré there are three famous Çivas and they also accompany Madana Mohana to Candana Yäträ.

In the Ananta Väsudeva Mandira, Vaiñëavé Bhagavaté herself cooks bhoga for Ananta Väsudeva. First Ananta Väsudeva is worshipped with this offering and then His prasäda goes to the Çiva temple. Çiva, who is always very desirous of Ananta Väsudeva’s prasäda, becomes very pleased.

This is the Vaiñëava process. The Vaiñëavas first worship Lord Viñëu by offering Him bhoga and then they offer His prasäda to Çiva. This is the way that a Vaiñëava worships Çiva.

This is the system that is used in the Jagannätha Temple; you will find the Goddess Durgä there, and also Çiva and Lakñméjé.

The Jagannätha prasäda is offered to Çiva, and there is no Çiva prasäda. That is the Vaiñëava process, and we accept it. However one who is not a Vaiñëava will directly offer bhoga in worship of Çiva, therefore a Vaiñëava can never accept such prasäda.

Sriman Mahaprabhu in Bhubaneswar Çré Våndävana Däsa Öhäkura has mentioned in the Çré Caitanya-bhägavata that on His way to Jagannätha Puré Dhäma Çrémän Mahäprabhu passed through Bhubaneswar. He visited the Liìgaräja temple, because Lord Çiva is a very dear servant of Anantadeva. He chanted and danced before the Bhubaneswar Liìgaräja.

We should not disrespect the demigods. Although the demigods are not the Supreme Lord, they are the servants of Kåñëa. Mahäprabhu has taught this principle. He visited Lingaräja Çiva and paid him respect.

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Bhubaneswar Is a Vaisnava-ksetra Lord Çiva is also bhakti-pradätä: he can give you bhakti if he is pleased, as he is a great Vaiñëava. He can also give you the adhikära, the right or qualification, to serve the dhäma of the Lord. He can give you dhäma-sevä-adhikära and bhakti. For these reasons the Vaiñëavas go to the temple of Çivajé; they pay their respects to Çiva and pray for the mercy of Lord Çiva so they may obtain Kåñëa-bhakti. Also since Mahäprabhu went there, following in His footsteps, the gaura-priya-janas, the dear devotees of Gauräìga Mahäprabhu also visit the Çiva temples.

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At Lord Siva’s Invitation

Chapter Eight

At Lord Siva’s Invitation

From an evening darçana with Çréla Gour Govinda Swami Mahäräja Originally printed in the Kåñëa-Balaräma Temple Newsletter Issue number 6, 1992

There Was Nothing Here “…You see that Mango grove there? When I first came here to erect this hut, I stayed there. There was nothing here. It was all dark. No electricity, no residence, it was all jungle. There was a very small mud hut here. I was staying alone, writing by lantern at night, chanting Hare Kåñëa and cooking my own food. I stayed there in that solitary place. There were many, many ghosts. When I chanted Hare Kåñëa, they all fled. Notice, there are now some houses, but this was all a solitary place then, the whole area. If you chant Hare Kåñëa, then Kåñëa is there.

When Kåñëa is there, then gradually everything will be there....”

This Land Became Purified “...One day, my Guru Mahäräja came here, when it was still a jungle. For the first time I had brought electricity and one water pipe to that hut. My Guru Mahäräja stayed in that mud hut for sixteen days. He did not go to the Government Guesthouse I had arranged; he refused, ‘No, no, I won’t go, I’ll stay here.’ There was nothing here, but he chanted Hare Kåñëa

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Chapter viii and spoke kåñëa-kathä for sixteen days. Many people came. This land became purified. Sädhu came, and the land became a tértha.

So from that day it began to develop. At this time also, my Guru Mahäräja said that this would be the centre of the city,* now it has become so, you see? He had such foresight, he could see...”

Glorified Land A plot of land becomes very, very glorified if a sädhu stays there, glorified land. Vasundharä dhanyä, janané kåtärthä, the mother who has given birth to such a sädhu, who has carried such a sädhu within her womb, is a real mother. In contrast, others are like hogs, producing children who only eat stool.

So if you produce children who eat stool, you are a hog, not a mother. Produce a sädhu, carry a sädhu in your womb, then your motherhood is perfect.

Lord Siva Invited My Guru Maharaja I was saying, how in Mäyäpura, Lord Çiva invited my Guru Mahäräja, ‘Please come, please come to this kñetra.’ My Guru Mahäräja had developed some sort of sulkiness, so he was not intending to come here. Lord Çiva, who is a great Vaiñëava has stated: païca-bhautika-dehä ye martyaloka-niväsinaù bhagavad-bhakti-rasikä namasyä mädåçäà sadä *Author’s note: The main Post Office and Courthouses have re-situated to this area now, hence it is now the centre of the city, as Çréla Prabhupäda predicted.

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At Lord Siva’s Invitation “People like myself should also always bow down to offer respect to they who, although they live in the earthly planets, and although they possess material bodies made of the five elements, are expert at always tasting the nectar mellows of pure devotional service to the Supreme Personality of Godhead.”1 So Lord Siva has said that sädhu who has taken birth in this material world, in the body consisting of five gross elements, he is a very great devotee of the Lord. He is worshipped even by me. I worship such a person; I pay my respects to him. Çiva says, ‘He is so dear; I am not so dear as he is dear.’

So when my Guru Mahäräja developed some sulkiness, he would not come here. Lord Çiva repeatedly requested, ‘Please, O Bhaktivedanta Swami, please come, please come.’ At last he accepted Lord Çiva’s request.* So he came here to this Çivakñetra, which is the entrance to the Puruñottama Kñetra. Thus Bhaktivedanta Swami came to this place. He stayed at the entrance, and thought of building this Kåñëa-Balaräma Temple at the entrance of the kñetra.

Lord Siva Is Welcoming You Now this desire has taken shape, hasn’t it? Anyone who comes to enter this kñetra, he must first visit this temple of Bhubaneshwar, ‘O nice temple here!’ First he must pass through the entrance, then he enters Çré Kñetra, the näbhi, the middle portion, and sees Jagannätha. At the entrance Lord Çiva is welcoming you, ‘Come, come.’ Çiva is welcoming you here. So *Author’s note: It has also been said by Çréla Gour Govinda Swami Mahäräja that he was personally present when Lord Çiva came to see Çréla Prabhupäda to invite him to Bhubaneswar and to Çré Jagannätha Puré Dhäma.

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Chapter viii Çréla Prabhupäda did not think of opening a temple at Jagannätha Puré, he first thought of building a temple at the entrance. ‘No, I’ll do that first, then the next thing is, Puré in the future.’ First the entrance, a nice gate, ‘See, nice kñetra, let me enter into it.’

This is the significance of Bhubaneswar.

To this place of pilgrimage, tértha, dhäma, Mahäprabhu came.

When He came, He first entered here, He visited the Liìgaräja temple – Lord Çiva. He danced there, did kértana, took bath in that Bindhu Sarovara. He visited Lord Çiva. Lord Çiva is a great devotee; he is kñetra-pala – one who guards the kñetra. Before entering the kñetra, you must see kñetra-pala and receive his permission. ‘O Lord, please let me enter.’ ‘All right.’ So devotees are cordially invited, welcomed. Lord Çiva with folded hands says, ‘Please come and see Jagannätha.’

This Is a Very Famous Ksetra All the history of this kñetra is mentioned in the Skanda Puräëa, in the Utkala Khaëòa; there is a special volume. Çré Kñetra, Jagannätha, there is everything about this kñetra. To circumambulate this Çré Kñetra, first you must approach Lord Çiva. If you avoid him, then you will commit an offence.

Your dhäma-vasa and parikramä will not be fruitful.

Therefore this is a very famous kñetra. This climate is very nice. The water is very nice. Bhubaneswar water is very famous, this Kedara-Gauri water. Çréla Prabhupäda took everyday the water here. He had some relief, so he stayed here so many days. Also, when he was very, very sick in Våndävana during his last days, he asked for this water. We sent it to Våndävana.

We brought that water for him every day. Have you seen that place? It is in old Bhubaneswar, where the Liìgaräja, the Lord

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At Lord Siva’s Invitation Çiva temple is. Many Çiva temples are there, but Liìgaräja is the biggest and the first temple. Kedaresvara is one of the liìgas, and Gauri is his wife. Their temple is known as Kedara-Gauri.

The water from the well there is very good for the digestion.

When I first came to Orissa, my Guru Mahäräja sent me.

I first went to Cuttack, then I came here to old Bhubaneswar, where I stayed in two dharma-çäläs there; one week, one week.

Very close to that Liìgaräja temple. I came here on foot, such a long way I walked to find a place to stay, to see where to build a hut, here on this land. You see, just in front of the mango grove, is another mud hut. Then I erected this mud hut. Its shape was not as it is now. Now it is nice looking. Originally the bricks were set up with mud, loose. In that room Prabhupäda stayed sixteen days…”

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Śrī Rāmānuja Ācārya Appendix One

Çré Rämänuja Äcärya rämëujaà çréù své-cakre (A brief introduction to the life of Çré Rämänuja Äcärya)

Çré Rämänuja Äcärya appeared in the southern part of Andhra Pradesh at Mahäbhütapuré 1017 AD. He is the sampradäya-äcärya for the Çré-sampradäya (rämëujaà çréù své-cakre).

Only four months after his wedding at the age of sixreen, Çré Rämänuja’s father was struck with a severe illness and died. Upon his death, Çré Rämänuja became the head of the household and decided to move to Kanchi, a holy city famed for its scholars and magnificent Temples. He became a powerful preacher of pure theism and opposed Çaìkaräcärya’s monism.

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Appendix one Visistadvaita or Qualified Non-Dualism

Qualitatively one and at the same time quantitatively different from the Lord

Çré Rämänuja’s philosophy became known as viçiñöädvaita or qualified non-dualism. According to it, the Absolute is one, but it is not an impersonal oneness. It is qualified by attributes: the world and living entities. Those are qualitatively one with the Supreme Absolute and at the same time quantitatively different. Çré Rämänuja’s assertion was that the quantitative difference means that the fragmentary parts of the Supreme are always dependent on the Supreme and cannot become the Supreme.

The Soul Engages in Eternal Service to the Supreme Person According to Çré Rämänuja, when the living entity is freed from the illusions produced by the material energy through the method of devotion and natural love of God – similar to the dealings between an affectionate servant and his master – then he enters the spiritual sky known as Vaikuëöha. Once having reached the Vaikuëöha world, the soul engages in eternal service to the Supreme Person, Näräyaëa (Viñëu).

The Renounced Order of Life - Sannyasa

After living for some years as a successful householder, Çré Rämänuja took up the renounced order of life, sannyäsa, by going before the Deity in the Temple and praying to be exclusively engaged in the service of Godhead. From that day onwards he always wore the symbol of Näräyaëa on his forehead (tilaka), dressed in saffron cloth, and carried the renunciate’s three-sectioned staff (daëòa), which signifies complete dedication to the service of the Supreme Lord by body, mind and words.

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Śrī Rāmānuja Ācārya The Tenets of Devotion So powerful was Çré Rämänuja that the philosophers of nondualism (impersonalists) soon found it difficult to maintain their position in any neighbouring kingdom. Çré Rämänuja established the tenets of devotion so firmly that none could oppose him. Many great and learned scholars came to hear him speak and became his disciples.

Preserve the Essence of the Vedas

- to Uplift the Fallen Souls - to Establish the Shelter of Your Lotus Feet

Çré Rämänuja continued living at Çré Raìgam, serving the Deity of Vaikuëöha and imparting enlightenment to whoever came to him, until he was 120 years old. One day while worshipping the Deity, he prayed, “Dear Lord, whatever I could do to preserve the essence of the Vedas, to uplift the fallen souls, and to establish the shelter of Your lotus feet as the supreme goal in life, I have done. Now my body has grown tired after many years in this world. Kindly allow me to depart from this mortal world and enter Your supreme abode, Vaikuëöha.”

Sri Ramanuja Acarya’s Last Instructions Çré Ramanuja’s last instructions were, “Always remain in the company of and serve those souls devoted to Godhead just as you would serve your own spiritual preceptor. Have faith in the teachings of the Vedas and in the words of the great saints. Never become the slave of your senses: always strive to conquer the three great enemies of self-realisation: lust, anger, and greed. Worship Näräyaëa (God) and take pleasure in uttering His Holy Names as your only refuge. Sincerely serve the Devotees of Godhead: by service to the great Devotees, the highest service is done and one quickly gains the

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Appendix one supreme mercy. Remembering these instructions, you should live happily in this world for the attainment of the next.”

Sri Ramanuja Acarya the Great Sadhu With these departing words, Rämänuja, keeping his head on the lap of his intimate disciple Govinda and his mind fixed in spiritual trance, relinquished his mortal body and entered the realm of Vaikuëöha. Çré Rämänuja Äcärya was indeed a great sädhu (saint) whose life and teachings have had a lasting influence on the re-development of theistic thought in India after it had been clouded for centuries by the atheistic philosophies of Buddha and Çaìkaräcärya. His introduction of Godhead as the absolute entity with super subjective characteristics as well as his pioneering the re-dawning of devotion to God opened the door for future theistic reformers who would in due course fully reveal again the highest potential of the soul as in a loving relationship with God as His eternal servants.

Sri Ramanuja Acarya’s Literary Contributions 1. Vedärtha-saìgraha, a treatise presenting the tenets of viçiñöädvaita, are conciliation of different conflicting çrutis.

2. Çré-Bhasya, a detailed commentary on the Vedänta-sütras.

3. Géta-bhäñya, a detailed commentary on the Bhagavad-gétä.

4. Vedänta-dépa, a brief commentary on the Vedänta-sütras.

5. Vedänta-tattva-sära, a brief commentary on the Vedänta-sütras which is for beginners.

6. Çaraëägati-gadya and Çré Ranga-gadya, manuals of self-surrender to Lord Viñëu.

7. Çré Vaikuëöha-gadya, a description of Çré Vaikuëöha-loka and the position of the liberated souls.

8. Nitya-grantha, a short manual intended as a guide for the Çré Vaiñëavas.

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Śrī Madhvācārya Appendix Two

Çréla Madhväcärya madhväcåyaà caturmukhaù (A very brief introduction to the life of Çréla Madhväcärya)

Çréla Madhväcärya appeared in 1238 at Päjakam near Vimänagiri and Uòupé in the district of Mangalore in Karnataka, South India.

He is the sampradäya-äcärya for the Brahma-Madhva-Gauòéyasampradäya* (madhväcåyaà caturmukhaù). He had an unusually strong physique and extraordinary intellectual power.

*Author’s note: the word sampradäya means an unbroken, ongoing line of spiritual masters. Through which spiritual knowledge is transmitted from the spiritual master to the disciple.

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Appendix two He Promoted Pure Theism Madhväcärya took dékñä at the age of five and the renounced order of sannyäsa at twelve, and then left home. He appeared with the mission to fight and defeat Çrépäda Çaìkaräcärya’s Mäyäväda (impersonal) philosophy. By giving a pure interpretation of Vedäntasütra he promoted pure theism. He named his innovative çästric explanation dvaita-dvaita-väda (pure dualism). After Çaìkaräcärya, who had previously toured India spreading impersonalism, Madhväcärya also travelled the length and breadth of India preaching personal theism and devotion to Lord Viñëu. He defeated innumerable Jains, Buddhists, Mäyävädés, atheists, logicians, and agnostics.

Meeting Srila Vyasadeva

With a hope of meeting Çréla Vyäsadeva himself Madhväcärya walked up the Himalayas where he met the great sage in Badarikäçrama. Çréla Vyäsadeva gave him a çälagräma-çilä called Añöa-mürti, approved his Bhagavad-gétä commentary, and blessed Madhväcärya with deeper realisations of the çästras.

He Established Eight Mathas to Lovingly Serve Udupi Krsna

In Uòupé, Çréla Madhväcärya installed a beautiful Deity of Gopäla Kåñëa standing alone holding a cow herding stick. This Deity manifested from within a huge block of gopé-candana (yellowish clay used for tilaka). This was offered to him as a token of gratitude by the captain of a ship he guided out of a storm and thus saved from shipwreck. He established eight Maöhas (Temples) to lovingly serve Uòupé Kåñëa. The sannyäsé leaders of each Maöha worship the Deity of Kåñëa with a rigorous regimen of ceremonial ritual, punctuality, and

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Śrī Madhvācārya impeccable personal conduct. Every ekädaçé they observe nirjala (a total fast from all food and water).

Srila Madhvacarya’s Bhagavat-tat-parya The Gauòéya Vaiñëava sampradäya originates with the Madhvas. Çré Caitanya Mahäprabhu and His followers thoroughly studied Çréla Madhväcärya’s works before compiling their philosophy. For the Ñaösandarbhas Çréla Jéva Gosvämé drew heavily from Çréla Madhväcärya’s writings. Çréla Jéva Gosvämé found the Gauòéya philosophy of acintyabheda-abheda tattva in Çréla Madhväcärya’s Bhägavat-tat-parya.

A Disciple May Reject a Bogus Guru Who Proves to be Useless The Madhvas and Gauòéyas share many of the same philosophical points. Both consider it necessary to surrender to the lotus feet of the guru (guru-pädäçraya). In his Vedänta-sütra-bhäñya, Çréla Madhväcärya cites the Brihat Tantra and Mahä-saàhitä to show that a disciple may reject a bogus guru who proves to be useless (the Gauòéya version of this information can be found in Çréla Narahari Sarakära Öhäkura’s book, titled Çré Kåñëa-bhajanämåta). He may then accept another qualified self-realised person as his guru.

The Nine Instructions of Truth Given by Srila Madhvacarya In his Prameya-ratnävalé (The Jewels of Truth), Çréla Baladeva Vidyäbhüñaëa summarised the nine principles common to both Çré Caitanya Mahäprabhu’s and Çréla Madhväcärya’s teachings. In his Vaiñëava-Siddhänta-Mälä (A Garland of Pure Vaiñëava Truths), Çréla

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Appendix two Bhaktivinoda Öhäkura states that Çré Caitanya Mahäprabhu ordered all Gauòéya Vaiñëavas to carefully observe the nine instructions of truth given by Çréla Madhväcärya through our guru-paramparä.

Srila Madhvacarya’s Nine Teachings (1) Bhagavän Çré Kåñëa alone is the Supreme Absolute Truth, one without a second.

(2) He is the object of knowledge in all the Vedas.

(3) The universe is real, satya.

(4) The differences between éçvara (God), jéva (soul) and matter are real.

(5) Jéva souls are by nature the servants of the Supreme Lord Hari.

(6) There are two categories of jévas; liberated and illusioned.

(7) Liberation (mokña) means attaining the lotus feet of Bhagavän Çré Kåñëa, in other words, entering an eternal relationship of service to the Supreme Lord.

(8) Pure devotional service to Kåñëa is the only way to attain this liberation.

(9) The truth may be known by pratyakña (direct perception), anumän (inference or logic), çabda (spiritual sound or Vedic authority).

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The Self Realised Soul

Notes & References Chapter One 1. Bhagavad-gétä 4.34 2. Çré Caitanya-caritämåta, Antya-lélä, 5.131.

3. Çré Caitanya-caritämåta, Antya-lélä, 16.60.

4. Çré Caitanya-caritämåta, Antya-lélä, 16.61.

5. Näma Bhajana - Movement of Unalloyed Devotion, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, First printed in the Harmonist [Çré Sajjana-toñaëé] Vol. XXVII, June 1929, 443 Caitanya Era, No. 1.

6. Näma Bhajana - Movement of Unalloyed Devotion, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, First printed in the Harmonist [Çré Sajjana-toñaëé] Vol. XXVII, June 1929, 443 Caitanya Era, No. 1.

7. Bhakti-tattva-viveka, section - The Intrinsic Nature of Devotion, by Çréla Bhaktivinoda Öhäkura.

8. Çré Bhakti Sandarba, Anuccheda 180, by Çréla Jéva Gosvämé.

9. Bhakti-tattva-viveka, section - The Intrinsic Nature of Devotion, by Çréla Bhaktivinoda Öhäkura.

10. From The Harmonist, by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda. May 1932, No. 11. Article originally titled, “Sree Chaitanya in South India”, pages 325-326.

11. Çréla Prabhupädera Upadeçämåta, a compilation of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda’s instructions in question-and-answer form.

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Notes & References 12. Bhagavad-gétä 7.1-2, Lecture, Bombay (Mumbai), March 28, 1971, Çréla A.C. Bhaktivedanta Swami Prabhupäda.

13. Lecture by Çréla Gour Govinda Swami, Bhubaneswar, India 1993.

14. Çré Caitanya Maìgala, Madhya-khaëòa, by Çréla Locana däsa Öhäkura.

15. Kalyäëa-kalpataru, Part three, Chapter two, song seven, by Çréla Bhaktivinoda Öhäkura.

Chapter Two 1. Hari-bhakti-viläsa 1.45,46 quoted from Viñëu-çmåti Vacana.

2. Skanda Puräëa.

3. Bhakti-rasämåta-sindhu 1.2.101.

4. Hari-bhakti-viläsa 1.45,46 quoted from Viñëu-çmåti Vacana.

5. Çré Kåñëa Bhajanämåta, verses 42-44.

6. Çré Kåñëa Bhajanämåta, verses 45-49.

7. Çré Kåñëa Bhajanämåta, verse 59.

8. Çré Kåñëa Bhajanämåta, verse 60.

9. Çré Kåñëa Bhajanämåta, verses 62-63.

10. Çré Kåñëa Bhajanämåta, verse 64.

11. Çré Kåñëa Bhajanämåta, verse 65.

12. Çré Kåñëa Bhajanämåta, verse 66.

Chapter Three 1. Çrémad-Bhägavatam 11.3.21.

2. Çrémad-Bhägavatam 5.12.12.

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The Self Realised Soul 3. Çré Hari Bhakti Viläsa, Çréla Sanätana Gosvämé, quoting the Nétiçästra.

4. Hari-bhakti-viläsa 2.10, by Çréla Sanätana Gosvämé.

5. Hari-bhakti-viläsa 2.6, quotes this injunction from the Viñëuyämala.

6. Bhagavad-gétä 4.34.

7. Puräëa-väkya quoted in Gauòéya Kanöùära - Guru Tattva section, verse 1.48.

Chapter Four 1. Çré Caitanya-caritämåta, Madhya-lélä 5.140.

2. Çré Caitanya-caritämåta, Madhya-lélä 5.140 purport.

3. This is a verse spoken by Yudhiñöhira Mahäräja in the Mahäbhärata, Vana-pärva 313.117. Quoted Çré Caitanya-caritämåta, Madhyalélä 17.186.

4. Çré Caitanya-caritämåta, Madhya-lélä 25.122.

5. Çré Caitanya-caritämåta, Ädi-lélä 17.31.

6. Çré Caitanya-caritämåta, Ädi-lélä 17.31, English translation.

7. Hari-bhakti-viläsa 1.45,46 quoted from Viñëu-çmåti Vacana.

8. Vedänta-sära 11, quoted in Gauòéya Kanöùära - Guru Tattva section, by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

9. Bhakti-rasämåta-sindhu 1.4.15-16.

10. Çré Caitanya-caritämåta, Madhya-lilä 20.125.

11. Çré Caitanya-caritämåta, Madhya-lilä 20.125, English translation.

12. Çré Caitanya Bhägavata, Antya-khaëòa 3.532.

13. Çré Caitanya-caritämåta, Ädi-lilä 1.99.

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Notes & References 14. Çré Caitanya-caritämåta, Ädi-lilä 1.100.

15. Çré Caitanya Maìgala, Madhya-khaëòa.

16. Manaù-Çikñä verse 2, by Çréla Raghunätha Däsa Gosvämé.

17. Çré Caitanya-caritämåta, Madhya-lilä 25.277.

18. Çrémad-Bhägavatam verse 1.5.34, purport by Çréla A.C. Bhaktivedanta Swami Prabhupäda.

19. Çrémad-Bhägavatam verse 4.30.34, purport by Çréla A.C. Bhaktivedanta Swami Prabhupäda.

20. Çrémad-Bhägavatam verse 1.3.44, purport by Çréla A.C. Bhaktivedanta Swami Prabhupäda.

Chapter Seven 1. Çré Caitanya-caritämåta, Madhya-lélä, verse 24.313.

2. Çrémad-Bhägavatam 12.13.16.

Chapter Eight 1. Çré Båhad Bhägavatämåtam 1.3.54.

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Glossary English A Absolute Truth: the Supreme Lord, Çré Kåñëa.

Annie Besant: (1 October 1847 – 20 September 1933) was a British socialist, theosophist, women’s rights activist, writer and orator and supporter of Irish and Indian self-rule.

G Gourmandising: eating good food, especially to excess.

M Madam Blavatsky: Helena Petrovna Blavatsky was a Russian occultist, philosopher, and author who co-founded the Theosophical Society in 1875.

Mystic: a person who seeks by contemplation and self-surrender to obtain unity with or absorption into the deity or the absolute, or who believes in the spiritual apprehension of truths that are beyond the intellect.

R Renunciate: the formal rejection of something, typically a belief, claim, or course of action.

S Sanskrit: an ancient language of India, in which the scriptures and classical Indian epic poems are written.

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Glossary T TVP books: a publishing house set up to publish, print and distribute the words and glories of Çréla Gour Govinda Swami.

Theosophical Society: was an organisation formed in 1875 by Helena Blavatsky to advance Theosophy.

V Vegetarian: 1. a person who does not eat meat or fish, and other animal products, especially for moral, religious, or health reasons.

2. The word vegetarian, coined by the founders of the British Vegetarian Society in 1842, comes from the Latin word vegetus, meaning “whole, sound, fresh, or lively” as in homo-vegetus – a mentally and physically vigorous person. The original meaning of the word implies a balanced philosophical and moral sense of life, a lot more than just a diet of vegetables and fruits.

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Sanskrit - Bengali - Hindi

Glossary Sanskrit – Bengali – Hindi A Äcärya: the head of a spiritual mission.

Akiïcanä: one who possesses nothing in the material world or one who has no faith in the acquisition of material paraphernalia.

Anartha: unnatural desires that gravitate to the region of the heart and take us away from understanding the Supreme Lord.

B Badrinätha: is a holy town in the state of Uttarakhand, India. It is the most important of the four sites in India’s Char Dham pilgrimage and gets its name from the temple of Badrinätha.

Bhagavad-gétä: a seven-hundred verse record of a conversation between Lord Kåñëa and Arjuna, from the Bhéñma Parva of the Mahäbhärata of Vedavyäsa. Kåñëa teaches the science of the Absolute Truth and the importance of devotional service to the despondent Arjuna, and it contains the essence of all Vedic wisdom.

D Dékñä-guru: initiating spiritual master.

Dvärakä: the ancient city of Lord Çré Kåñëa. Now under the ocean.

Lying off India’s west coast, where Kåñëa performed pastimes five thousand years ago. The capital city of the Yadus. Lord Kåñëa had this city built to protect the Yadus from the attacks by the demons. It is situated off the western part of India, which is now known as Gujarat. When Lord Kåñëa left this world, the ocean enveloped the whole city.

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Glossary E Ekädaçé: a special day for increased remembrance of Kåñëa, which comes on the eleventh day after both the full and new moon.

Directly presided over by Lord Hari, Ekädaçé is a very holy day for Vaiñëavas. One should utilise this day for fasting and increasing one’s devotion to Lord Çré Kåñëa by intensifying their chanting of the Hare Kåñëa mantra and other devotional activities.

G Gadäi-Giri Village: the village of the maternal family of Çréla Gour Govinda Swami Mahäräja. Gadäi-Giri village is situated in the Jagatsinghpur district of east-central Orissa, less than two hours from Cuttack and two and a half hours from Bhubaneswar.

Guru (gu – darkness - ru – dispeller of darkness): a self realised personality who has seen God, knows God and can take you to the abode of God. Gopäla Jéu: the famous Deity of the Giri family and the childhood Deity of Çréla Gour Govinda Swami.

Gopinatha Giri: He was an uncle of Çréla Gour Govinda Swami, a great kértanéya and an amazing mådaìga player.

Guru-Tattva: the truth of the spiritual master. He must be a self realised soul, an associate of the Supreme Lord.

H Håñikeça: a city in India’s northern state of Uttarakhand, in the Himalayan foothills beside the Ganges River.

The river is considered holy, and the city is renowned as a centre for studying yoga and meditation. Temples and ashrams (centers for spiritual studies) line the eastern bank around Swarg Ashram, a traffic-free, alcohol-free and vegetarian enclave.

Hari-kathä: speaking the glories of the Supreme Lord Çré Kåñëa.

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Sanskrit - Bengali - Hindi J Jagannatha Giri: He was an uncle of Çréla Gour Govinda Swami, a great kértanéya and an amazing singer.

K Kali-yuga: the Age of Quarrel and Hypocrisy. The age we are in now.

Kértanéyas: singers/chanters of the holy name of the Lord.

Kåñëa-lélä: the pastimes of Kåñëa.

Kåñëa-prema: pure love of God.

L Lord Jagannätha: the main Deity at the Jagannätha Temple in Puré, Orissa, India. The Lord of the Universe.

M Mahä-bhägavata: a topmost saintly personality.

Mahäbhärata: An important and famous itihäsa (historical) scripture belonging to the småti section of the Vedic scriptures. The Mahäbhärata narrates the history of the great Kuru dynasty of kñatriyas (warriors). Contained within the Mahäbhärata is the Bhagavad-gétä – the song of God. Mahäräja Pratäparudra: the King of Puré at the time of Çré Kåñëa Caitanya Mahäprabhu.

Mådaìga: Indian clay drum.

N Neti neti: is the analytical process of rejecting matter. By expertly conducting such an analysis, one can understand where the soul is. One who is not expert, however, cannot distinguish gold from earth, nor the soul from the body.

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Glossary P Päda-yatra: foot journey; to go on pilgrimage by foot.

Paramahaàsa: a great swanlike personality, who can transport one to the spiritual world and into the personal association of the Supreme Lord.

Prema: love of God. Prema-tattva: the truth of Love of God. Premi-bhakta: one who has prema, love of God.

R Rämäyaëa: the original epic history about Lord Rämacandra and Sétä, written by Välméki Muni.

Rakñaëa: protection.

Ratha-yäträ: the festival celebrating Kåñëa’s return to Våndävana; The journey of the chariots; a traditional Vaiñëava festival held every year at Jagannätha Puré in Orissa.

In Puré the devotees place the immense Deity forms of Jagannätha, Baladeva and Lady Subhadrä on three towering, huge decorated canopied chariots, each having sixteen wheels. Thousands of people pull these cars to the Guëòicä temple, where Lord Jagannätha resides for seven days, after which there is a return Ratha-yäträ to the Jagannätha Temple. Çré Caitanya Mahäprabhu and His associates gathered every year to observe this celebration with a massive festival of saìkértana. This great celebration of Ratha-yäträ is now being held at many Vaiñëava centres and major cities all over the world by the arrangement of Çréla A.C. Bhaktivedanta Swami Prabhupada.

S Sädhu: a saintly personality. In whose association one may reach the transcendental realm.

Sampradäya: a disciplic succession of spiritual masters, along with the followers in that tradition, through which spiritual knowledge is transmitted. Çästra: the revealed scriptures, obeyed by all those who follow the Vedic teachings.

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Sanskrit - Bengali - Hindi Siddhänta: essential conclusion. Çikñä: instruction. Çikñä-guru: instructing spiritual master. Çré Caitanya-caritämåta: the life of Çré Kåñëa Caitanya Mahäprabhu, as written by Çréla Kåñëadäsa Kaviräja Goswämé. Çré Kåñëa Caitanya Mahäprabhu: the Supreme Lord Çré Kåñëa who appeared in this world as the Golden Avatära. Çréla A.C. Bhaktivedanta Swami Prabhupäda: (1896-1977) the spiritual master of His Divine Grace Çréla Gour Govinda Swami.

He is the tenth generation from Caitanya Mahäprabhu. The founder-äcärya, spiritual master of the International Society for Krishna Consciousness (ISKCON). Çréla Prabhupäda was the widely-acclaimed author of more than seventy books on the science of pure bhakti-yoga, unalloyed Kåñëa consciousness. His major works are annotated English translations of the Çrémad-Bhägavatam, the Çré Caitanya-caritämåta, and the Bhagavad-gétä As It Is. He was a fully God conscious saint who had perfect realisation of the Vedic scriptures. He worked incessantly to spread Kåñëa consciousness all over the world. He guided his society and saw it grow to a worldwide confederation of hundreds of ashrams, schools, temples, institutes, and farm communities. Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda: (1874-1937) the spiritual master of His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda. A powerful preacher, he founded sixty-four missions in India; The transcendentally empowered son of Çréla Bhaktivinoda Öhäkura, Çréla Bhaktisiddhänta Sarasvaté Öhäkura appeared in this world on February 6, 1874.

When he was six months old, the Ratha-yäträ festival of chariots was held in Puré. Lord Jagannätha’s chariot stopped in front of Çréla Bhaktivinoda’s house, which was on the main road between the temple and the Guëòicä mandira. The chariot stayed there for three days. On the third day, Çréla Bhaktisiddhänta’s mother brought the child out to see the Lord. The püjärés picked him up and put him on the cart. He crawled to the base of Lord Jagannätha, touching

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Glossary His lotus feet. Simultaneously a garland fell from the neck of the Lord and landed around the child. The püjärés exclaimed that this child was especially blessed by the Lord.

The boy grew up to be a great scholar in many fields of learning. But when he reached twenty-two, he left his studies at college, vowing to never take to householder life. For three years, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda held the post of räja-päëòita (royal scholar) of the Vaiñëava king of Tripura. Thereafter he took initiation from Çréla Gaurakiçora däsa Bäbäjé. Çréla Gaurakiçora was a Vaiñëava renunciate who had fully absorbed himself in the worship of Kåñëa at Våndävana for a long time. Then he settled at the holy city of Navadvépa on the bank of the Ganges. By this time Çréla Bhaktivinoda Öhäkura had retired from his government work and was worshipping Lord Kåñëa in a small house near Navadvépa, at Godruma. Every day he gave Çrémad-Bhägavatam class there. Çréla Gaurakiçora used to attend these classes. Çréla Bhaktivinoda Öhäkura told his son, Çréla Bhaktisiddhänta Sarasvaté Öhäkura, to accept Çréla Gaurakiçora as his initiating spiritual master. He received the name Värñabhänavé-devé-dayitäya däsa. Thereafter Çréla Bhaktisiddhänta Sarasvaté Öhäkura gave up all other activities to chant 194 rounds daily for seven years. He stayed in a kuöira (hut) but did not take time to repair the roof; if it rained, he just used an umbrella. In 1918 he opened the first center of the Gauòéya Mission in Ultadanga Road in Calcutta. He was then forty-four. All across India he established Lord Caitanya’s teachings as the most excellent spiritual philosophy. He started his mission in the midst of war and political agitation for national liberation. He was uncompromising in his disregard of such mundane concerns. The most important thing is to invoke the spirit of devotion to the Supreme Lord; this concern lies far above any material consideration. Many leaders objected that he was diverting too many young men from India’s national interests, but he paid them no heed. Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda departed this world in January 1, 1937.

Çréla Bhaktivinoda Öhäkura: (1838-1915) the father of His Divine Grace Çrila Bhaktisiddhänta Sarasvaté Prabhupäda, and the great grand-spiritual master of His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda. Çréla Bhaktivinoda Öhäkura was a responsible officer of the court and a householder, yet his service to the cause of expanding the mission of

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Glossary - Sanskrit - Bengali - Hindi

Sanskrit - Bengali - Hindi Lord Caitanya Mahäprabhu is unique. He has written over 100 books on the philosophy of Lord Caitanya Mahäprabhu; Appearing in this world in 1838 and departing it in 1914, Çréla Bhaktivinoda Öhäkura is one of the great teachers of Kåñëa consciousness in the disciplic succession of spiritual masters. He is famous in Bengal for having located the exact site of the birthplace of Lord Caitanya Mahäprabhu. This site at Çrédhäma Mäyäpur, near the city of Navadvépa about 90 miles north of Calcutta, had been lost for centuries due to the shifting course of the Ganges river.

The Öhäkura’s discovery rapidly transformed Mäyäpur into an important place of pilgimage for Kåñëa devotees. The Gaura-Viñëupriya temple he founded in 1891 was the first of many holy places of worship now visible at Mäyäpur. In 1896, Çréla Bhaktivinoda Öhäkura announced the saìkértana mission to the Western world by sending a copy of one of his small books Çré Caitanya Mahäprabhu: His Life and Precepts to McGill University in Canada. Many of his Bengali songs are available in Songs of the Vaiñëava Äcäryas, published by the Bhaktivedanta Book Trust. Çréla Bhaktivinoda Öhäkura predicted that the saìkértana movement would spread from India to the great cities of the Western world. He also predicted a time when the four sampradäyas would come together.

Çréla Gour Govinda Swami: (1929 – 1996) a great mystic, renunciant and a great Gauòéya Vaiñëava Äcärya in the Brahma-MadhvaGauòéya-sampradäya. He is a disciple of Çréla A.C. Bhaktivedanta Swami Prabhupäda. Çréla Gour Govinda Swami was born in Orissa, the land of Lord Jagannätha, his whole life was one of service to the Supreme Lord and preaching the glories of the Supreme Lord.

He preached the prema-tattva, the truth of Love of God, in all four corners of the world. His glories are described in part, on pages 41-55 of this publication. Çrémad-Bhägavatam: the foremost of the eighteen Puräëas, the complete science of God that establishes the supreme position of Lord Kåñëa.

It was glorified by Çré Caitanya Mahäprabhu as the amalam puräëam, the purest Puräëa. It was written by Çréla Vyäsadeva as his commentary on the Vedänta-sütra, and it deals exclusively with topics concerning the Supreme Personality of Godhead (Lord Kåñëa) and His devotees. ÇrémadBhägavatam recounts with great relish the details of the Lord’s appearance and activities, beginning with His puruña incarnations and Their lélä

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Glossary of cosmic manifestation, and culminating with Kåñëa’s own appearance in Våndävana 5,000 years ago, and His most sweet rasa-lélä with His cowherd girlfriends, the gopés headed by Çrématé Rädhäräëé.

U Upaniñads: one hundred and eight Sanskrit treatises that embody the philosophy of the Vedas. Considered the most significant philosophical sections and crest jewels of the Vedas.

They are theistic and contain the realisations and teachings of great sages of antiquity; the term upaniñad literally means that which is learned by sitting close to the teacher. The texts of the Upaniñads teach the philosophy of the Absolute Truth (Brahman) to those seeking liberation from birth and death, and the study of the Upaniñads is known as Vedänta, the conclusion of the Veda. The contents of the Upaniñads are extremely difficult to fathom; they are to be understood only under the close guidance of a bona fide spiritual master (sad-guru).

V Vaiñëava: a worshipper of Viñëu or Kåñëa.

Vedic: pertaining to a culture in which all aspects of human life are under the guidance of the Vedas.

Vedic knowledge: Some of the most basic Vedic teachings are: 1) every living creature is an eternal soul covered by a material body; 2) as long as the souls are bewildered by mäyä (the illusion of identifying the self with the body) they must reincarnate from body to body, life after life; 3) to accept a material body means to suffer the four-fold pangs of birth, old age, disease and death; 4) depending upon the quality of work (karma) in the human form, a soul may take its next birth in a subhuman species, or the human species, or a superhuman species, or it may be freed from birth and death altogether; 5) karma dedicated in sacrifice to Viñëu as directed by Vedic injunctions elevates the soul.

Vedic culture: life-style based on the tenets of the four original scriptures of India, the Vedas.

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Sanskrit - Bengali - Hindi Vedas: the original Veda was divided into four by Çréla Vyäsadeva. The four original Vedic scriptures, Saàhitäs (Åg, Säma, Atharva and Yajur) and the 108 Upaniñads, Mahäbhärata, Vedänta-sütra, etc.

The system of eternal wisdom compiled by Çréla Vyäsadeva, the incarnation of the Supreme Lord, for the gradual upliftment of all mankind from the state of bondage to the state of liberation. The word veda literally means “knowledge”, and thus in a wider sense it refers to the whole body of Indian Sanskrit religious literature that is in harmony with the philosophical conclusions found in the original four Vedic Saàhitäs and Upaniñads. The message of the transcendental realm that has come down to this phenomenal world through the medium of sound is known as the Veda. Being the very words of Godhead Himself, the Vedas have existed eternally.

Vyäsa-püjä: worship of the compiler of the Vedas, Çréla Vyäsadeva on his appearance day; or worship of all bona fide spiritual masters as the representative of Çréla Vyäsadeva on their appearance day.

Vyäsadeva (Vyäsa): the literary incarnation of God, and the greatest philosopher of ancient times. The son of Paräçara, and the compiler of the original Vedic scriptures, including the eighteen Puräëas, Vedänta-sütra, the Mahäbhärata.

Vyäsäsana: the sacred seat of Çréla Vyäsadeva on which the bonafide spiritual master sits.

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“I had been in a spiritual desert for many years and now the purest water was coming from an ever-fresh inexhaustable spring, by the speaking (hari-kathä) of Çréla Gour Govinda Swami. From that moment the pieces of the jigsaw puzzle began to fit together. The books [information], the classes by Çréla Gour Govinda Swami and the activities of Çréla Gour Govinda Swami, fitted together. There was an instant symmetry between the three. His life, his speaking and his actions matched together. The association of a real Vaiñëava made all this so very apparent. This was the missing link! This was the piece in the chain that had been missing in my life and I dare say, missing in the life of many aspirants on the path of self-realisation.”

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