CHAPTER ONE:

The Glorious Advent of the Pure

Devotee
By His Holiness Tridandi Swami
Sripad Bhakti Ananda Sagar Maharaj

yad yad acharati sresthas tat tad evetaro janah

sa yat pramanam kurute lokas tad anuvartate

(Bhagavad-gita, 3.21)

"The general mass follow the practices of the superior man; they follow
whatever he accepts as the standard."

This well-known verse sung by Sri Krishna in Sri Gita was sung by

Prabhupada Om Vishnupad Astottara-sata-sri Srimad Bhakti Siddhanta
Saraswati Goswami Maharaj when his beloved disciple and intimate
attendant, Om Vishnupad Aatottara-sata-sri Srimad Bhakti Raksak
Sridhar Dev-Goswami Maharaj approached Srila Prabhupada's lotus feet
to take transcendental initiation from him and join him in his holy
mission of Sri Gaudiya Math. Srila Prabhupada expressed his divine joy
and confidence that the appearance in his Mission of such a person as
Srila Sridhar Dev-Goswami Maharaj—our Srila Guru Maharaj who
descended in high brahminical lineage and was already replete with
profuse scriptural knowledge and saintly qualities—heralded the
welcome of many superior personages within the fold of Sri
Gaurangadev.

As a unique tridandi-sanyasi of the Sri Gaudiya Sampradaya, Srila Guru

Maharaj's radiant example continued throughout his entire sojourn in
this world and beyond. He preached with formidable command all over
India, taking a prominent part in the founding and organising of many of
the Gaudiya Maths of Srila Prabhupada Bhakti Siddhanta Saraswati
Goswami. Because of his high scriptural command and pure
representation, Srila Prabhupada one day addressed him as "Sastra-
nipuna Sridhar Maharaj" (genius in scriptural representation), and
finally, he was chosen by Srila Prabhupada to sing Sri Rupa-manjari-
pada for him during his (Srila Prabhupada's) last days of manifest
pastimes in this world.
A great nectarine current of Sanskrit and Bengali devotional
compositions and commentaries flowed from the pen of Srila Guru
Maharaj, including his Sri Gita Chatuh-sloki and Brahma-
Gayatri commentaries, unique to the entire sampradaya in full-fledged
theistic representation. A handsome collection of monumental works in
English were brought to scholars and seekers world-wide, and an
endless stream of new publications from his taped conversations
continue to be brought out, by the grace of that Guardian of Devotion
Om Vishnupad Astottara-sata-sri Srimad Bhakti Raksak Sridhar Dev-
Goswami Maharaj.

Today is the 62nd Anniversary of the Holy Appearance Day of Om

Vishnupad Astottara-sata-sri Srimad Bhakti Sundar Govinda Maharaj. On
this most holy of holy days I beg to offer my prostrate obeisances unto
his lotus feet, unto the lotus feet of his illustrious Sri Gurudev, and all
their associates. As is well known, Srila Govinda Maharaj was chosen by
Srila Guru Maharaj long before his disappearance as his Successor-
Acharya-President for his Sri Chaitanya Saraswat Math of Nabadwip,
Nadia, West Bengal, with its branches all over the world. At that time he
happily retired and gave all duties and his exalted divine chair to Srila
Govinda Maharaj. After that, by Srila Guru Maharaj's instructions, the
following sloka in glorification of Srila Govinda Maharaj became manifest
by Srila Guru Maharaj's wish and composition, for our supreme benefit.
Now I am giving some explanation of this sloka with my full respect, in
the hope of attracting his causeless mercy.

gurvvabhista-supurakam guru-ganair asisa-sambhusitam

chintyachintya-samasta-veda-nipunam sri-rupa-panthanugam
govindabhidham ujjvalam vara-tanum bhakty anvitam sundaram
vande visva-gurun cha divya-bhagavat-premno hi bija-pradam

Gurvvabhista-supurakam—he fulfils the cherished desires of his

Gurudev. At Brahmanapara, District Burdwan, only about six miles from
Sripat Hapaniya, on 17th December 1929 Acharyadev Srila Sri Bhakti
Sundar Govinda Maharaj made his gracious Advent in the world just to
fulfil the innermost heart's desire of his Srlla Guru Maharaj: without, to
distribute the unalloyed grace of Sri Chaitanyadev to every nook and
cranny of the universe, and within, to maintain the indomitable standard
of exclusive devotion for Sri Gurudev. Srila Guru Maharaj taught us that
one with a high vision will see his Sri Gurudev as the manifestation of
the Lord's most dear servant, who in the supreme position is seen to be
Srimati Radharani.

Constitutionally, a disciple sings the glories, that is, performs

the kirtan of his Gurudev, but in particular and special cases we hear
Gurudev performing the kirtan of his disciple. In 1985, Srila Sridhar
Dev-Goswami Maharaj conferred the sanyasa order upon Srlla Govinda
Maharaj. The next day, which was his own Day of Advent, Srila Guru
Maharaj began the day by joyfully enumerating the unending glories of
his beloved disciple, Srila Govinda Maharaj, before the assembled
fortunate devotees. The talk was no less than three hours long. Among
the multitude of points he mentioned, Srila Guru Maharaj referred to
Srila Govinda Maharaj's learned scriptural representation, his knack of
being on hand at the time of need, his mystical devotional nature, and
his abundance of strong common sense in all dealings. It is for the
fortunate and faithful soul to see how the pure devotee servitor ever
fulfils the cherished wishes of his Gurudev in a multitude of ways.

Guru-ganair atisa-sambhusitam—he is fully adorned with the blessings

of all his Gurus, his Guru-varga. World preacher and ambassador of
Krishna consciousness, Om Vishnupad Astottara-sata-sri Srimad A.C.
Bhaktivedanta Swami Prabhupada proclaimed at his public address at
the opening of his Sri Mayapur Chandrodoya Mandir, "I consider Sri
Govinda Maharaj to be my dearmost son, and his Gurudev, Om
Vishnupad Srila Sridhar Maharaj, to be my Siksa-guru."

In his "Declaration of Spiritual Succession" of 1986 Srlla Guru Maharaj

stated to all the devotees present, when naming Srila Govinda Maharaj
as his successor, "All my Godbrothers are very affectionate towards him,
and they are happy that he will have this position."

When in 1947 Srila Govinda Maharaj approached the lotus feet of his
Gurudev Srila Sridhar Dev-Goswami Maharaj, Srila Guru Maharaj was
surrounded by fourteen or more brahmacharis including his own
Godbrothers. Thus, from that early age of only seventeen, Srila Govinda
Maharaj had their association and enjoyed their whole-hearted blessings
and affection.

In 1989, during his address to the devotees assembled at Sri Chaitanya

Saraswat Math on the Advent Day of Srila Guru Maharaj, observed in his
separation, Srila Bhakti Kankana Tapasvi Maharaj declared, "Srila
Sridhar Maharaj was the foremost of the followers of our Gurudev Srila
Bhakti Siddhanta Saraswati Goswami Maharaj, and he has clearly
declared that he has selected Sripad Govinda Maharaj as his successor.
So, my dear devotees, you please all accept him as the successor of
Srila Sridhar Maharaj, otherwise you will have to fall down from your
spiritual life."

It was none other then Srila Tapasvi Maharaj who was the intermediary
in recommending Srila Bhaktivedanta Swami Maharaj to Srila
Prabhupada Bhakti Siddhanta Saraswati Goswami Maharaj for both
initiations in one day (Harinam and Gayatri), to which Srila Prabhupada
agreed. Also both during the time of Srila Guru Maharaj as well as after
his disappearance, many of his Godbrothers such as Their Divine Graces
Sripad B.V. Jajavar Maharaj, Sripad B.D. Madhav Maharaj, Sripad
Krishnadasa Babaji Maharaj, Sripad B.P. Puri Maharaj, Sripad B.K. Santa
Maharaj, Sripad Satprasangananda Prabhu, et al. gave their happy
blessings to Srila Govinda Maharaj in many ways and expressed their
joy.

Chintyachintya-samasta-veda-nipunam: well-versed in both the

conceivable and inconceivable conclusions of all the religious
scriptures. Once, Srila Guru Maharaj had promised to attend a meeting
for delivering a Bhagavata lecture at the house of Sri Satkari Banerjee in
Kolkata, a prominent and respected industrialist of the time. The
occasion was in observance of the disappearance of his father, Sri Hari
Prasad Banerjee. Suddenly, Srila Guru Maharaj suffered a migraine
headache attack, so he sent Srila Govinda Maharaj to the meeting in his
place. Many distinguished and learned guests attended that meeting. At
that time, Srila Govinda Maharaj was only a youth of twenty-one years,
a young boy in appearance. At first Sri Satkari Banerjee thought, "I have
invited so many qualified persons—how will this young boy speak before
them about the Bhagavata?" But after Srila Govinda Maharaj had
spoken, all were highly satisfied with his delivery. In that meeting many
questions were posed and everyone was very satisfied and surprised to
hear the answers given by Srila Govinda Maharaj. The next day, Mr
Banerjee remarked to Srila Guru Maharaj, "I could not imagine that a
young boy would be capable of delivering such high thoughts in
a Bhagavata speech." It was that Mr Banerjee who bore the cost of the
Deities of Sri Chaitanya Saraswat Math of Nabadwip.

Highly realised and possessing natural talent in Sanskrit and Bengali, the
mother tongues of Gaudiya–Vaisnava thought, Srila Govinda Maharaj
has given us many valuable divine prayers and songs filled with the
conceivable and inconceivable thought of the Vedas.

Sri-Rupa-panthanugam: he is the faithful follower on the path of Srila

Rupa Goswami. Srila Sridhar Dev-Goswami Maharaj, the one who was
chosen by Srila Bhakti Siddhanta Saraswati Goswami Maharaj to sing the
holy prayer of the divine succession of Srila Rupa Goswami, chose as his
successor Srila Govinda Maharaj. As Srila Prabhupad's choice naturally
drew the Vaisnavas' highest regard for Srila Guru Maharaj, similarly Srila
Guru Maharaj's choice clearly reveals his indomitable hope for the bright
future of the divine succession of Sri Rupa, having reposed all his divine
qualities in the personage of Srila Bhakti Sundar Govinda Maharaj. The
faithful followers of Srila Guru Maharaj cannot but feel genuine safety
under the shelter of the future guardian he chose for them, and offer
Srila Govinda Maharaj the same respect and service that is offered to
Srila Guru Maharaj himself.

Govindabhidham ujjvalam vara-tanum bhakty anvitam sundaram: he is

known as Srila Govinda Maharaj, and he possesses a splendid and
radiant divine form that revels in the ecstasy of pure devotion for Lord
Sri Krishna. Although we may have thought that the Gaudiya skies were
about to be plunged into darkness when the full moon of Srila Guru
Maharaj disappeared from our view, Srila Guru Maharaj himself had no
intention of allowing any darkness to enter his sampradaya. He selected
the brilliant, beautiful, and devotional personality of Srila Govinda
Maharaj, who can satisfy all our divine aspirations. Seeing him in his
effulgent form, delivering a wealth of Hari-katha (narrations of the
Supreme Lord) to the pilgrims hailing from the world over, we find that
Srila Guru Maharaj never left us. He is residing resplendently in all his
divine glory in the personality of Srila Govinda Maharaj.

Visva-gurun cha divya-bhagavat-premno hi bija-pradam: by the

blessings of his Guru Maharaj and his own exalted capacity now we are
seeing that he has manifest his holy self as 'visva-gurun', the Guru of
the Universe, and he is the bestower of the seed of love divine for the
Supreme Lord, Hari. The flag of Sri Chaitanya Saraswat Math flies high,
singing its glories to the world. The fortunate souls from all over the
world, far and wide, are coming to hear the nectarean delivery of Hari-
katha from Sri Gaurangadev's pure devotee, Om Visnupad Astottara-
sata-sri Srimad Bhakti Sundar Govinda Maharaj. His immaculate delivery
infuses divine faith into the hearts of all, planting the seed of
transcendental love divine.

Vande ('ham): I offer my humble obeisances unto his holy lotus feet.

CHAPTER TWO:

A Born Preceptor
PUSPANJALI—AN OFFERING OF FLOWERS IN A FEW

WORDS

By
Dr Dolgobinda Shastri,
Director, Jagannath Research Centre, Orissa,
M.A. Ph.D. (Utkal), M.A. (Sanskrit), M.A. (Journalism) (Cal),
Kavya-Vyakaran-Puran Tirtha (Cal),
Sankhya-Vedanta-Sahityashastri (Dacca),
Bhaktishastri (Nabadwip). Retd. O.E.S. Principal.

4th December 1990

On the Advent Ceremony, Vyasa-puja, of
His Divine Grace Om Visnupad
Sri Srila Bhakti Sundar Govinda Dev-Goswami Maharaj.

 
Towards the last quarter of 1947, I was directed by His Divine Grace
Srila Sridhar Dev-Goswami Maharaj to start a Sanskrit school at 7
Sitakanta Banerjee Lane, Kolkata, the old ancestral house of A. C.
Bhaktivedanta Swami Maharaj, the founder of the worldwide
organisation 'ISKCON'. By then, that house was rented as the second
branch of Sri Chaitanya Saraswat Math, Kolerganj, Nabadwip.

Srila Guru Maharaj, my Siksa-guru, asked me to teach Harinamamrta

vyakarana, kavya, alankar, and chanda to his brahmacharis, amongst
whom was Sri Gaurendu and Sri Hari Charan.

I found Sri Gaurendu, now our Sri Govinda Maharaj, to be extraordinary,

most intelligent, and endowed with exceptional memory power. He could
reproduce every lesson the next day without mistake. I taught him some
metres of Chanda Manjari, like tunak, totak, mandakranta, etc., but to
my utter astonishment, he composed Sanskrit verses in those metres
within a few days. One day he narrated before me that he had
addressed a gathering of more than two thousand people to whom he
explained the feeling, thinking, and willing faculties relating to devotional
practice. I asked him to explain it elaborately and he did so, nicely.
Generally this is a topic to be taught to graduate students of philosophy.
This was my second astonishment: that a boy of eighteen, without a
general school education, could grasp and explain intricate psychological
terms so correctly, so nicely!

I had to change my attitude and approach towards him. Such qualities

as he displayed cannot be manifest in anyone without sadhana of a
previous life or the special krpa of a siddha guru. At that time my vision
changed and from then onwards I saw him as the embodiment of service
to his beloved Guru Maharaj.

Gradually our intimacy was transformed to a level of friendship, and

when we both were alone we would chant bhajans. Mostly there were
three songs—badasi yadi kinchidapi; madhava! bahuta minati kari
toya and tatala saikate—that, from his sweet tone, would drench us both
with tears. The element of the divine love of the highest stage was his
natural instinct.

From the very beginning I understood that Srila Guru Maharaj was trying
to shape Gaurendu according to his own image and he wished to make
him his successor. I could also understand that as Srila Guru Maharaj
liked me much, it was my divine obligation to contribute the best I could
towards the fulfilment of his cherished desire. From 1947 until the last
day of my stay in Calcutta in 1961, I was in closest touch with both of
them. Then, after nearly thirty years, by Srila Guru Maharaj's divine will
I was compelled to return to Sri Chaitanya Saraswat Math; and found to
my utmost satisfaction that Srila Guru Maharaj had fulfilled his wish to
his heart's content and then departed to his eternal abode. He
transmitted whatever treasure he had—mental, intellectual and spiritual
—to his most beloved disciple, Govinda Maharaj, and merged in him.
This is "Union in Separation." His Samadhi Mandir now stands there at
the Math as the embodiment of "Union in Separation." Anyone who
wants to see Govinda Maharaj and Guru Maharaj united in one whole
can stand before the Samadhi Mandir, observe it from top to plinth floor,
once read the verses inscribed on the marble plaques, stand again in
front of the Deity of Srila Guru Maharaj, and read the Sanskrit verses
composed and inscribed below the Deity—and he will find what Govinda
Maharaj is.

At last, to all devotees of Srila Guru Maharaj, I assure them that they
will receive everything from Govinda Maharaj that they ever expected
from Guru Maharaj. Amrta, Govinda and sundar were very much liked by
Srila Guru Maharaj and were solace of his life-breath. He has combined
these three into one, in Govinda Maharaj, and left for his eternal abode
keeping him here for you all. His Govinda is amrta, his Govinda
is sundar: let all of you taste the ecstasy of his Govinda Sundar.

CHAPTER THREE:

THE SPIRITUAL SUCCESSION

OF
SRI CHAITANYA SARASWAT
MATH
by His Grace Sripad
Dayadhara Gauranga Dasa Bhakti Prabhakara Ph.D.
(This article first appeared in "Sadhu Sanga" Magazine Vol.5 No.l 1989.)

It is a well known fact that Srlla Guru Maharaj, Srila Bhakti Raksak
Sridhar Dev-Goswami, at the age of 86 in 1979 was not prepared to
begin a new campaign of initiating disciples from all over the world
because he did not expect to survive long enough to give them shelter
through their introduction to the bhakti path. Several disciples of Srila
Bhaktivedanta Swami Maharaj had approached him in 1979 and 1980 for
his connection, but for that reason he did not accept them as initiated
disciples. Still, he became saddened with the circumstances of their
plight. If was then that his dearmost disciple and long-time confidant,
Srila Govinda Maharaj, urged Srila Guru Maharaj to reconsider giving his
divine connection to those who approached. Srila Guru Maharaj desired
to help but he feared he would not be staying much longer in this world
to give them the necessary direct guidance. This seemingly impossible
dilemma set the stage for the most wondrous and fortunate sacrifice to
have ever been witnessed in our lifetimes. Feeling Srila Guru Maharaj's
pain and understanding the dire need of the devotees approaching Srila
Guru Maharaj for his connection, Srila Govinda Maharaj made a proposal
to Srila Guru Maharaj. The substance of that proposal was staggering to
the most imaginative minds: if Srila Guru Maharaj would give his
connection to those devotees, then Srila Govinda Maharaj would accept
the responsibility for their spiritual lives after Srila Guru Maharaj's
departure from this worldly plane. It was then that Srila Guru Maharaj
reversed his policy and began giving initiations to the Western devotees.
Srila Govinda Maharaj's promise warmed the heart of Srila Guru
Maharaj, and his acceptance of disciples from the West was similar to,
and indeed reminded us, of the great campaign of Sri Nityananda Prabhu
some 500 years ago. There it was first demonstrated how the saintly
stalwarts canvas to recruit and accept anyone with interest in
Mahaprabhu's mission, regardless of qualification.

Certainly our qualifications in coming to Srila Guru Maharaj were

questionable. We had been summarily rejected by our former associates
and we hadn't a clue really what we were coming for except to continue
what Srila Swami Maharaj had given to us. Yet somehow, Srila Guru
Maharaj accepted us—such was his magnanimity. And, moreover, this
was only due to the great mercy of Srlla Govinda Maharaj. So, in what
category can we posit his mercy?

From 1982 to 1986, Srila Guru Maharaj preached to the entire world,
without, to use Srila Govinda Maharaj's words, "world itineracy"; and,
according to Srila Guru Maharaj's own divine plan, Srila Govinda Maharaj
took sannyasa in November of 1985. So it was that Srila Guru Maharaj,
at Gaura-purnima in 1986, told the world of his decision to depart this
worldly plane and reiterated his wish of the last forty years to leave
everything in the hands of his dearmost disciple, Srila Govinda Maharaj.
No doubt we were saddened to hear the news of his impending
departure. But the inevitability of it had been before us for several years
as Srila Guru Maharaj increasingly revealed the symptoms of failing
health. Yet, we had the hope of a small child thinking that Srlla Guru
Maharaj would remain in this earthly plane throughout our lives. Such
was the love he cultivated in us and such was our unfathomable
attachment to His Divine Grace. All the more remarkable was this feat
when we consider that he only performed this service by, and for, the
mercy of Srila Govinda Maharaj.

When Srila Bhaktivedanta Swami Maharaj came to the West and created
such a great following, it occurred to us (after his departure) that he
came only to take us to the lotus feet of Sad-guru, his Siksa-guru, Srila
Guru Maharaj. Now, shortly after the departure of Srila Guru Maharaj, it
is becoming increasingly apparent that Srlla Guru Maharaj's great
preaching and canvassing campaign to create a 'relief agency' for the
fallen souls of the Western world, was to recruit us solely for the service
of Srila Govinda Maharaj who would carry out the wishes of
the parampara perfectly. Such is the way of the very high Vaishnavas,
and we have been ever so fortunate to witness that. This was Sri Guru
and His Divine Grace—and it was our great fortune to be recruited to
fulfil that. A few days before the Gaura-purnima celebration of 1986,
Srila Guru Maharaj delivered the following ordinance to all the devotional
community present and, indeed, for his disciples near and far throughout
the whole world:

"According to the desire of my Divine Master, I have been maintaining

this disciplic succession but it is no longer possible for me, as I am now
too old and invalid. You all know that from long ago I have chosen
Sriman Bhakti Sundar Govinda Maharaj and I have given him sannyasa.
All my Vaishnava Godbrothers are very affectionate towards him and it
is also their desire to give him this position. I have previously given to
him the charge of the Math and now I am giving him the full
responsibility of giving Harinama, diksa, sannyasa, etc, as an Acharya of
this Math on behalf of myself.

"Those who have any regard for me should give this respect and position
to Govinda Maharaj as my successor. As much as you have faith in my
sincerity, then with all sincerity I believe that he has got the capacity of
rendering service in this way. With this, I transfer these beads and from
now, he will initiate on my behalf as Ritvik. The Ritvik system is already
involved both here and also in the foreign land. The Ritvik is the
representative. So, if you want to take from me, and you take by his
hands, then it will be as well and as good as taking from me.

"In the Mahamandala, Sagara Maharaj and many others are

also Ritvik of Swami Maharaj and also myself. They may do so, but in
this Math and in any Math under this Math, he will be the representative.
If anyone cannot accept this, he may leave the Math rather than stay
here and disturb the peace of the Math. With all my sincerity and good
feelings to Guru-Gauranga, to the Vaishnavas and the Acharyas,
Mahaprabhu, Pancha-Tattva, Radha-Govinda and Their Parsadas, with all
my sincere prayers to Them, henceforth he will represent me in this
affair beginning from today's function.

"Now I shall go from here and he will do the necessary. On my behalf,

he will give Harinama, diksa, sannyasa, and everything."

Srila Govinda Maharaj agreed to accept the responsibility of the Western

disciples of Srila Guru Maharaj in 1981, out of his intense desire to serve
Srila Guru Maharaj. As Srila Guru Maharaj's disciple, he could empathise
with the yearning of the Western devotees for Srila Guru Maharaj's
connection. In this way, both Srila Guru Maharaj and Srila Govinda
Maharaj were helping each other to serve the divine mission of Sri
Chaitanya Mahaprabhu. Srila Govinda Maharaj further explained at
informal gatherings during Srila Guru Maharaj's Vyasa-puja celebration
in 1988 in Nabadwip-Dham:
"Srila Guru Maharaj called Puri Maharaj and requested him, 'You arrange
everything for Govinda Maharaj's sannyasa.' And after that function was
performed, Srila Guru Maharaj was somewhat satisfied. Then on the 2nd
of December 1985, Srila Guru Maharaj registered his last will. He
became very satisfied after that with this work—his transcendental work.
Of course, we were praying, very selfishly perhaps, that Srila Guru
Maharaj must stay with us, but I came to understand that Srila Guru
Maharaj has his own desire and his own life also, and we cannot disturb
that. One time when I voiced the sentiment that he stay with us, Srila
Guru Maharaj very quickly turned away his head from me. That time, it
came very heavily to my heart that Srila Guru Maharaj wants his own
association, the pastimes of Sri-Sri Radha-Krishna lila. He is that Srila
Rupa Goswami coming in the form of Guru Maharaj in this world, and he
now wants to go there, but we are disturbing him. Then I thought either
today or tomorrow or someday—any day we must face the inevitable
separation. This situation of separation will come and then, what to do?
If Srlla Guru Maharaj wants, immediately he can leave. And he did that.

"But afterwards when we took Srila Guru Maharaj's Divine Form

downstairs, I could see that so bright was his body, and no disturbance
was in his body. So from upstairs to downstairs, I was steady. And since
that time, I have not come back up here until today (to Srila Guru
Maharaj's room). This is the first time since Srila Guru Maharaj's
departure (on August 12th, 1988) and it is for duty to Srila Guru
Maharaj. Only I am coming now to give the initiation for the devotees.
Now we are bound to do our duty. Sometimes Srila Guru Maharaj would
say, 'The transcendental duty is our life—there is no other life.'

"So, duty we must do, but there are two kinds of duty: mundane duty
and transcendental duty. Sometimes mundane duty is attracting us, but
we can transform that duty also in a transcendental way. Narottama
Dasa Thakur also said in one song, grhe va vanete thake, that we can
stay in grhastha life, or sannyasa life, or brahmachari life—any life, if we
can chant the Mahamantra and worship Mah5prabhu. Then, everything
is going in that direction. No problem. At the time of Sriman
Mahaprabhu, most of his devotees were also grhasthas—Srivasa Pandita
was a grhastha of the Pancha-tattva; and Advaita Prabhu
showed grhastha life. Nityananda Prabhu lastly also
showed grhastha life. In Kali-yuga, sannyasa life is not recommended,
not favoured for the devotional attitude. But tridanda-sannyasa is
accepted in the Srimad-Bhagavatam—not karma-sannyasa, but bhakta-
sannyasa, that is another type of sannyasa. It has its root exclusively
in Guru-seva—nothing else. No other thing. This way, there is some
promise in Vaishnava-sannyasa: by kaya—body, mana—mind, vakya—
speech, everything I shall engage in the service of Guru-Vaishnava. That
is the sannyasa for this age. That sannyasa is possible everywhere, and
everyone can take it.

"Formally, in our Vedic sastra, there

is brahmachari, grhastha, vanaprastha and sannyasa;
that sannyasa is daiva-varnasrama-dharma. There are two kinds
of varnasrama: daiva-varnasrama and asura-varnasrama. That sastric
sannyasa is daiva-varnasrama, and that is also accepted by Srimad
Bhagavatam and certainly other sastras. But commenting on
the parichaya—identity or acquaintance—of the Vaishnava, Mahaprabhu
says in one sloka:

naham vipro na cha nara-patir napi vaisyo na sudro

naham varni na cha grha-patir no vana-stho yatir va
kintu prodyan-nikhila-paramananda purnamrtabdher
gopi-barttuh pada-kamalayor dasa-dasanudasah

"This is our parichaya. We are not brahmanas, we are not

kings, vaisyas, or sudras; we are not brahmacharis, sannyasis,
or vanaprasthas, but our parichaya is that we are the servitors of the
servitors of the servitors of Guru-Vaishnava.

gopi-barttuh pada-kamalayor dasa-dasanudasah

"This is Mahaprabhu's desire and we are following that. But for the
general people, they want to see the red cloth and they are thinking, 'It
is a sadhu in this way, for the benefit of the people—the general mass—
we are trying to maintain the sannyasa life, trying to maintain
the grhastha life, every life. But bhakta life is the only life. Where there
is bhakti, there—that is life. Where there is no bhakti, there is no life.
This is Mahaprabhu's teaching."

We had the rare pleasure and opportunity to come to Srila Guru

Maharaj, no doubt. But what we have yet to learn is that we entered
onto a stage where a transcendental symphony was playing (lila)—
where Srila Guru Maharaj and Srila Govinda Maharaj were playing and
we were also a witness to that. Those who came but could not, cannot,
or will not, see this divine relationship playing before our eyes have
missed the most valuable treasure shown: sadhu-sanga.

Our greatest fortune is in being placed in the divine hands of Srila

Govinda Maharaj after Srila Guru Maharaj's unexpected (by us)
departure. Srila Guru Maharaj's arrival, his pastimes and his departure
were all miraculous and transcendental. Those who wish to fault any
part of his pastimes as mundane, incoherent or foolhardy, do
themselves the greatest harm. But they are certainly not the first to
underestimate the divine instructions of Srila Guru Maharaj.

In 1981 when I visited a number of Srlla Guru Maharaj's Godbrothers on

his order (to undertake a comparative study), I was often told by those
well-meaning Godbrothers, "Yes, but Srila Sridhar Maharaj is now too
old and invalid," as if to say "Your Guru Maharaj is no longer preaching
in this world at large." But we can see that after 1981, from Srlla Guru
Maharaj's informal talks alone have already come several books lauded
the world over. In addition, he closely supervised our printing and
translation of his most revered writings, "The Hidden Treasure of the
Sweet Absolute" and "Positive and Progressive Immortality." Certainly
now, no one thinks we were following an 'invalid.' So also, the entire life
span of Srila Guru Maharaj was filled with integrity and intent of
purpose. He did not decide on his successor at the time of his departure:
forty years earlier he had decided that Srila Govinda Maharaj would
succeed him, and at the end of his life, as we have quoted herein, he
has firmly and resolutely reasserted his wish for our benefit. The Elixir of
Nectar which has been carried to us from Sri Chaitanya Saraswat Math
for the last fifty years is still flowing by the mercy of Sri Guru and Sri
Gauranga Mahaprabhu represented in the person of Srila Govinda
Maharaj. I take the feet dust of that Elixir on my head and pray that the
good sense to continue to do so never leaves me. The nectar has now
become doubly sweet with the advent of Srila Bhakti Sundar Govinda
Maharaj. Srila Guru Maharaj—acclaimed by one and all as the "Maker of
Gurus"—has presented us with his most precious gem in the personage
of Srila Govinda Maharaj. In Srila Guru Maharaj's own words, we say,
"May we thank our lucky stars!"

First Discourse:

THE DIVINE ACCOUNT

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

I am feeling very fortunate and thankful to you all because you have
engaged me in the service of my Divine Master, Srila Guru Maharaj. I
am always busy with other services of this Math and therefore I cannot
properly serve you all. Also I have a little deficiency in English, and
therefore am a little cautious to speak in English; but it is my duty to
serve the Western devotees, and I cannot forget that. Just now I was
doing other duties but when you engaged me in this service of speaking
to you I thought, "Oh, this is also my service but I have not carried it
out." In this Why I am very thankful to you all because you want to
engage me in my Divine Master's service.

In earlier days my Divine Master was sitting in this chair and distributing
His mercy to devotees all over the world. Devotees were coming from so
far. Some came 10,000 miles, some 6,000 miles and some 3,000 miles.
Sometimes when Guru Maharaj was feeling sick he would say, "I am not
feeling well, I cannot speak now." At that time my tendency was to be
very affectionate to my Godbrothers and I would request him, "Maharaj,
please speak a little, at least for only five or ten minutes. They have
come from so far away. Please speak for five minutes, or even without
speaking anything, just be seated there for five minutes." In this way I
requested him for my Godbrothers. And Guru Maharaj always agreed to
my request. Even if he was not feeling well, he still would come to speak
something for the devotees' benefit. But when he was sitting in this chair
he was like another man—not a sick man. He would speak about Krishna
consciousness with full energy and full enthusiasm. I know, and Guru
Maharaj knew, that sometimes he wanted to avoid the meeting, but that
was not sufficient for me. Once seated in his chair he was the world-wide
Mission's Acharya speaking, and I would be surprised that often he
would speak for two hours. In this way, with much difficulty Guru
Maharaj tried to distribute the Krishna conception, Krishna
consciousness, to the devotees.

There are two kinds of devotees we can see in the world: those with a
preaching tendency and those with bhajan tendency. One is
called gosthyanandi and the other bhajananandi. He who wants to
conceal himself and chant for his own benefit, who is doing bhajan, is
called bhajananandi. In the time of Prabhupada Srila Bhakti Siddhanta
Saraswati there were two or three devotees who were like that. One you
know very well; his name is Krishna Dasa Babaji Maharaj. Krishna Dasa
Babaji Maharaj was a very close friend of Guru Maharaj. He was a
graduate, and learned, but he did not want to preach; he always wanted
to do some bhajan for himself. He was in the mood of one who is self-
satisfied—atmarama—one who tastes ecstasy himself, but does not
distribute it to others. But Prabhupada Bhakti Siddhanta Saraswati was
not happy with his mood.

At that time Guru Maharaj was preaching in Northern India; Delhi,

Kurukshetra, Ambala, etc. In the winter season it is very hard to preach
there with snow falling and the well-water freezing. Once I heard from
Guru Maharaj that one night he was in Ambala railway station with Bon
Maharaj. They had no place to sleep so they tried to sleep under the
footbridge, but ice was falling down and it was not possible to sleep.
Guru Maharaj had only one blanket and was thinking he may die
because it was so cold, but he thought, "If I die it will be for Krishna
consciousness, for my Guru Maharaj, then I have no problem." That
night two men died. They also had no shelter but they could not tolerate
the cold. In this way Guru Maharaj was preaching in Northern India.
When he came near Benares, he wrote a letter to Srila Bhakti Siddhanta
Saraswati Prabhupada telling of Krishna Dasa Babaji Maharaj's affection
for him. At that time Krishna Dasa BabajI Maharaj's name was
Svadikananda Brahmachari.

He wrote, "Svadikananda Bramachari is staying in Balihati. If you order

me I shall try to bring him for preaching." Prabhupada Saraswati Thakur
was very happy with that letter and immediately replied saying, "If you
can bring him with you and engage him in preaching then I must say
that you are his real friend." And there he mentioned: "Seated in the
jungle of Balihati chanting on beads is not Krishnanusilana, the real
cultivation of Krishna consciousness."

The real practice of Krishna consciousness is to preach to others and to

practise oneself by chanting Hare Krishna and doing Guru-Vaishnava
seva. It was the mood of Srila Bhakti Siddhanta Saraswati Thakur that if
Srila Guru Maharaj could bring that devotee for preaching then he would
be the best friend of that brahmachari, and so asked him to try.

When we are meditating we may think, "What are we feeling?" Many

thinking matters will come in our mind to disturb us and proper
meditation is not possible. But yogis are meditating with much
endeavour with their full energy. When there are the activities
of pranayama, asana, dhyana, dharana, etc., this yoga is called astanga-
yoga, but those who practise this properly are achieving in
their samadhi only a little feeling of Paramatma. One who is very expert
may see Paramatma at a particular moment, but still, after that he must
come back to his previous consciousness. But Prabhupada Bhakti
Siddhanta Saraswati practised and preached the best method, and that
is called bhakti-yoga; and not ordinary bhakti-yoga, but ananya-bhakti-
yoga. Ananya-bhakti-yoga, or exclusive devotion, means:

sarvopadhi vinirmuktam, tat-paratvena nirmalam

hrsikena hrsikesa sevana, bhaktir uchyate

(Narada Pancharatra)

Another similar sloka is:

anyabhilasita sunyam, jnana-kamunady anavrtam

anukulyena krsnanusilanam bhaktir uttama

(Bhakti-rasamrta-sindhu)

This is very wholesome advice and Srila Bhakti Siddhanta Saraswati

Prabhupada gave a translation in Bengali poetry form: "With all your
energy, all your senses, and all your activities, engage yourself twenty-
four hours a day for the service of the Lord. That is real bhakti, and
there is no fault that will come to attack you." The conditioned soul has
faults, no doubt, but Krishna takes everything in His own account, so the
conditioned soul's account is empty. There is no faultcounting, therefore
no problem comes to the real devotee. He is not doing anything for
himself. He is not eating for himself, he is not sleeping for himself—he is
not doing anything for himself. He does everything for his Divine Master,
for his Divine Lord, so what fault can he have? Maybe a very qualified
person can do many things but they are always plus-minus
accountable. Srimad Bhagavatam says:
yasyasti bhaktir bhagavaty akinchana
sarvair gunais tatra samasate surah
harav abhaktasya kuto mahad-guna
mano-rathenasati dhavato bahih

All kinds of qualifications grace a devotee, and the sastra sees no defect

in him. If devotion is quite exclusive there can be no fault there. In this
way Srila Bhakti Siddhanta Saraswati Prabhupada tried to preach
Mahaprabhu's conception all over the world. Another name of that
preaching conception is paramahamsa dharma.

I heard this following history from Srila Guru Maharaj. You have seen
recently on Vyasa Puja day a disciple of Srila Bhakti Siddhanta Saraswati
Prabhupada give a lecture in Bengali very enthusiastically. When he was
a child, a young brahmachari, he went by horse and cart to preach with
some sannyasis. At that time Prabhupada had two horse-drawn carts
and one motor car. Big sannyasis and expert devotees were going by car
for preaching. The middle class devotees were going for preaching by
horse and cart, and others were going by tram, bus, etc.
That brahmachari was going by horse and cart with some sannyasis.
Another sannyasi was watching. Although a prominent disciple and
qualified man, that sannyasi did not have so much exclusive devotion to
Srila Prabhupada. He said, "I am very unfortunate, I cannot understand
my Divine Master properly. My Divine Master is preaching and
demonstrating practical paramahamsa-dharma, but I cannot understand
this." Paramahamsa-dharma is the way of practising Krishna
consciousness with all one's energy, activity—everything.

A hamsa takes milk from water. Hamsa means swan. If you give milk

mixed with water to a swan, he will extract the milk and leave the water.
This is the nature of a hamsa. A paramahamsa is also doing likewise:
from every matter, from everything, he takes the service of the Lord. He
does everything and uses everything for the service of the Lord, and the
unwanted parts he leaves aside, just as the swan leaves aside the water.
This is the nature of a paramahamsa.

Why must I live? Because I must do my master's seva, his service,

otherwise I do not want to live. What is Vaisnavism ? A Vaishnava is
always worshipping his Lord twenty-four hours a day. Worshipping
means serving the Lord. That is Vaisnavism. In some ways it is a very
easy thing.

We are coming from Vishnu. Our origin is coming from Vishnu-tattva.

Every jiva soul has fifty kinds of qualities. According to the scriptures the
Supreme Lord possesses sixty-four types of qualities, but each jiva has
only fifty. The jiva soul has so many qualities in common because he
originates from Vishnu-tattva. Vishnu-brhatvat brmhanatvat. He is very
great; the greatest. Yato va imani bhutani jayante. Yena jatani jivanti,
yat prayanty abhisamvisanti, tad vijinjasasya tad eva brahma. From
where are all the material worlds and the spiritual worlds coming? And
who is giving light, and where will everything go? That is the Brahma-
tattva. From where everything is coming and to where everything is
going is the Brahma-tattva, whereas we are anuchitkan, atoms of
particles of consciousness. We have much qualification because our
origin is Vishnu. So if we cannot engage those qualifications for the
service of the Lord, we cannot get any transcendental benefit. Our fault
is in avoiding engaging our capacity in His service. Our soul must be
attracted by Param-brahma, Krishna, but Maya is living in the middle
portion. We are attached to Maya now. And because of our activity,
Maya covers us like a cloud, or like rust. This rust is called ahankar. In
the scriptures it is said:

ahankaranivrttanam, kesavo nahi duragah

ahankara-yutanam hi, madhye parvata-rasayah

(Brahma-vaivartta Purina)

Bhagavan, the Lord, is near to us, but we cannot see Him. Why?
Because inside is rust, therefore Krishna cannot attract us. But if there is
no rust we must immediately become attached to our Lord's service, as
iron is attracted to a magnet. One who is practising Krishna
consciousness twenty-four hours a day, is a pure devotee. And Srila
Prabhupada Bhakti Siddhanta SaraSwati was preaching that conception
with all his associates. But that sannyasi said, "I cannot properly
understand my Divine Master. This fourteen-year old boy is going for the
service of the Lord and he is going by horse-cart. But our ideal is given
by Rupa, Sanatana, Jiva Goswami, etc. and they would live underneath a
tree, taking only a little buttermilk. But Prabhupada is giving all facilities
for practising and preaching Krsna consciousness, and that boy is using
those facilities. This I can easily understand but why can I not
understand Srila Prabhupada?" In this way he showed himself to be
perplexed. Srila Guru Maharaj was there and heard this, and I heard it
from Srila Guru Maharaj.

It is very easy to practise Krishna consciousness if we can engage

ourselves always in the service of Krishna. Many duties will come to us
and all the fruit of all duties must go to Krishna. In this way we will have
no liability; all liability will go to Krishna.

After Srila Guru Maharaj made the memorandum of rules and

regulations of his Mission, the government had some difficulty in
accepting its contents. So I had to give an explanation of the rules and
regulations of this memorandum to them. One point that Srila Guru
Maharaj gave there is that the Acharya is not liable for the accounts of
his society, although he is vested with all powers. The Acharya has veto
power. If a resolution is passed by other members in a meeting but the
Acharya does not consider it proper, he can cancel it with his veto
power. But the government could not understand this. They said, "What
is this? If one man can manage everything, then he is liable for
everything, but here the Acharya has no liability and yet he can do
everything. It is not possible!"

Why did Guru Maharaj form the constitution in this way? The Acharya is
the representative of the Lord in this mundane plane. If a devotee will
think the Acharya to be like ourselves, a mundane man, it will not be
possible for that devotee to get the full benefit of devotion. In
the sastra it says:

acharyam mam vijaniyan, navamanyeta karhichit

na martya buddhyasuyeta, sarva deva-mayo guruh

(Srimad-Bhagavatam, 11.17.27)

Who is Guru? He is Krishna Himself appearing in the form of Guru, for

our benefit. Therefore we are not to differentiate between the Lord and
the Guru. If we do differentiate, we will be offenders. We are not to
make such differentiation.

yasya prasadad bhagavat-prasado

yasyaprasadat na gatih kuto 'pi
dhyayam stuvams tasya yasas tri-sandhyam
vande guroh sri-charanaravindam

If the Guru is merciful, Krishna must be merciful, and we can consider

that we have passed our examination. But if we fail to satisfy our Guru,
then we have failed our examination and Krishna cannot help us.

There is also another very nice example which I have mentioned before,
using the analogy of the relationship of the water, the lotus and the sun.
If the lotus is in the water the sun nourishes it making it glorious, but if
we pull the lotus out of the water then the sun will burn it. In this way
Guru is like the water, he is our life. We are like the lotus, and the Lord
is like the sun. The mercy of Sri Gurudev can give us everything:
unlimited things, things we cannot imagine. But if the Guru is
dissatisfied, Krishna does not care for those who displease him.

So in our governing body, all the men and women are disciples, and
Guru is Acharya. Then how will they judge the Guru? They cannot judge
the Guru, and this is the purport of what Srila Guru Maharaj wrote in his
society memorandum. The Acharya is not liable far any account, but he
has great power. He is like an autocrat. Krishna is an autocrat and His
position is autocratic. Similarly the Acharya's position is like that of an
autocrat. The government wanted to modify the wording a little, but
when I told them that I did not make the constitution but it was written
by a big lawyer, they gave due consideration and recognition.
The only thing necessary for the disciple is to give full obeisances to his
Guru, then he will have no problem in his spiritual life. But it is very
difficult for the conditioned souls. The illusory environment is always
bolstering our ego. That ego is barring our entrance into the
transcendental world. If we remove that ego from our heart we must
then become able to live in the transcendental world.

The scientists and the scriptures also differentiate

between chetan (consciousness) and jada (matter). But matter is
coming from where? Matter is also coming from consciousness. This is
tangible truth, and this is where the Darwin theory fails. If there is no
consciousness, there can be no matter. Then if consciousness is the
mother of matter, matter may be fully conscious. I cannot see this pillar
moving, but it is moving now. The scientists say there is some internal
motion going on all the time. It will be seen that in fifty or a hundred
years time this pillar will fall down. It is going, day by day.
Imperceptibly, a child is also changing daily, and we can see this if we
compare the one-year-old and the six-year-old. In this way everything is
moving. So we should try to see everything transcendentally.

Bhaktivinod Thakur said that we see Nabadwip Dham as though it is the

mundane world. Many thorn trees used to be at Ishodyan and also on
the land in Mayapur where the Mayapur Chandradoya Mandir is now. But
Bhaktivinod Thakur said, "You are only seeing many thorn trees. When
you see Mayapur proper, you will see here many transcendental things;
I am seeing those." Here there are many flower gardens and many nice
transcendental buildings. Everything is transcendental here. The dust of
Mayapur is transcendental, the grass also. Everything here is eager to
serve Mahaprabhu. It is all very nice and continually serving Him.
Mahaprabhu is coming here and performing His lila, chanting with His
associates and devotees, and every bathing ghat on the Ganges here is
built out of mani, manikya, ratna, etc. (invaluable spiritual gems, jewels,
etc.). Everything is transcendental. But we are living in Maya so we
cannot see in that way at present. Therefore it is necessary for us to
open the door to the world of consciousness.

Bhagavan Sri Krishna says in Srimad Bhagavad-gita:

daivi hy esa gunamayi, mama maya duratyaya

mam eva ye prapadyante, mayam etam taranti te

(Bhagavad-gita 7.14)

Everything here is happening with the combination of Maya and

the jiva soul. The soul is getting happiness, sadness, and many things,
but with the connection of Maya. When Maya leaves us, then our
material ego will also leave and then we shall be able to see the
transcendental world; and we will get our position in the service of our
Supreme Lord, our Supreme Godhead. We are waiting for that day. Srila
Bhaktivinod Thakur has written many things in his songs in this regard,
including the following:

kabe gaura-vane suradhuni-tate

'ha radhe ha krsna' ba'le
kandiya bedaba deha-sukha chhadi'
nana-latatarutale

svapacha-grhete magiya khaiba

piba sarasvati jala
puline puline gadagadi diba
kari' krsna-kolahala

dhamavasi jane, pranati kariya

magiba krpara lesa
vaisnava-charana-renu gaya makhi
dhari' avadhuta-vesa

gaura-vraja-vane bheda na heriba

haiba varajavasi
dhamera svarupa sphuribe nayane
haiba radhara dasi.

He says that when we can see that transcendental form of Nabadwip, we

will understand where we are. Then we can say confidently, "We are
living on Gupta Govardhan now!" Srila Bhaktivinod Thakur said that this
place Koladwip—where this Sri Chaitanya Saraswat Math is situated—is
Gupta Govardhan, and that it is aparadha bhanjan pat in
Mahaprabhu's lila. That means that if we live here with full faith for one
night all our sins and all our offences will go. Also in the holy
book Bhakti Ratnakara it is given that this place, Koladwlp, where we are
living, is aparadha bhanjan pat. When that day will come to us—when
Maya and our ego leave us—then we will be able to see everything
including our Lord's manifestation in the form of the Dham. With our
transcendental body we will be able to serve our Lord in many
ways: santa, dasya, sakhya, vatsalya and up to the highest, madhura.

Madhura-rasa is very gloriously manifested only in Krishna-lila, and

hankering for that rasa is manifested fully in Gaura-lila. Krsna is so
beautiful that Krishna Himself cannot imagine how beautiful He is. And
when Krishna sees His face in the mirror He wants to embrace and kiss
Himself, and He is very disturbed: He cannot tolerate. He needs Himself.
But can He succeed? The madhura-rasa is inside Him, and He is as
though mad, thinking, "What shall I do?" And Krishna is seeing that
Radharani is getting all the ecstasy from His transcendental form and by
His service. What Krishna wants. She immediately presents Him with
that. She knows what Krishna wants, and She is always preparing for
Krishna. Krishna has no chance to serve that mahasakti, Radharani. By
the service of Krishna, Radharani gets everything, but Krishna does not
get that even though He enthusiastically wants it most. So He thinks, "It
is only possible if I Myself assume the position of Srimati Radharani,
then I shall be able to taste that ecstasy She is feeling." In this way
Krishna took the bhava and kanti—the mood and colour—from Radharani
and He became Gaura-Mahaprabhu; and that is the very highest entity
that we worship with utmost reverence But now our position is very low,
but from below, downstairs, we are expecting that by the mercy of
Nityananda Prabhu we must get a lift, an elevator to go there. And by
coming in touch with Srila Guru Maharaj already we have a connection
to go there. It is only necessary for us to have a little strength to
tolerate the speed. Krishna is very merciful to the souls of Kali-
yuga because He gives them the opportunity to connect with Himself.
"Himself" means nama, Harinama. Krishna and Krishna-nama are non-
different. He, in the form of nama, always wants to distribute His mercy
to the fallen souls. That connection we have already; now it is only
necessary to tolerate the speed of our journey. That is our only duty,
and who cannot so tolerate will fall down. Every jiva-soul has freedom,
that is he is free not to take hold of a pillar, stick or other handhold and
so he falls down by the wind.

We are so fortunate to have taken birth in this age of Kali-yuga, and

especially so, having attained this human body. Not only that, but we
have connected with this Krishna consciousness through the merciful
devotees of Srila Swami Maharaj and Srila Guru Maharaj; then what fear
need we have? We have received everything, but now it is necessary to
digest it properly. We have received much instruction and many books
from both Srila Swami Maharaj and Srila Guru Maharaj, and we have
heard many valuable teachings from them. We are observing their
associates now living in this world: they are present in this world and we
are hearing from them and are trying to practise Krishna consciousness
as much as possible. We are trying to a lesser or greater degree; still, no
doubt, our attempt is lacking. It is always necessary to have more and
more attachment with consciousness—full Krishna consciousness.
Everything is consciousness, but it is necessary to engage ourselves fully
with that Krsna consciousness. Many, many births have gone before and
maybe many are waiting in the future. But at this moment we have this
human body. We do not know how much time we have in this world, but
one second is sufficient for us to surrender with that full consciousness.
So we must try; we have no other place or direction to go. Only these
directives we can follow; what is shown by Srila Guru Maharaj, Srila
Swami Maharaj and Mahaprabhu in the scriptures. There is only this one
directive. It is not much for us. We have spent before many lives with
our own happiness; but if we can spend this life for Krishna, that cannot
be negligible. Many thousands and thousands, and crores and crores of
lives have passed. Eighty-four lakhs species of bodies are covering
the jiva souls in this world, but only four lakhs of those are human. We
now have this human body, this body with developed consciousness, so
we must use it properly. Therefore, Srimad-Bhagavatam has said: "He
who is a suicidal man is he who is looking at everything but not taking
anything."

nr-deham adyam su-labham su-durlabham

plavam su-kalpam guru-karnadharam
mayanukulena nabhasvateritam
puman bhavabdhim na taret sa atma-ha

(Srimad-Bhagavatam: 11.20.17)

We have this human body in our hand, and it is very rarely achieved.
Many, many births have passed, but suddenly we have attained this
human body by our karma, good karma no doubt. It is sulabham
sudurlabham, which means it is not easily attainable, but we have
attained it. If you want to cross a river or an ocean, you need a boat.
This human body is like a boat and we have now attained it. With the
help of this human body, our soul can easily cross over the ocean. But
who is the guide of the boat? My Gurudeva is he; the navigator. All my
good fortune has descended from Krishna-loka in the form of my
Gurudeva, and I have connection with him. Krishna is very merciful to
show our destination through the Guru, through the sadhu and through
the scriptures. In this way he is giving the favourable wind for this boat
of ours to go to our destination. So, one who will not take this chance is
a suicidal man. We have a very good chance and we must take this
chance. We can go this side, that side or in so many ways: we have the
right, but it is not good for us. We must go straight and that one-way
direction is to the spiritual world. That is our destination. We need to go
there. We do not want to look at anything except that single goal, just
as Arjuna with single-pointed attention shot the eye of a model bird
without seeing anything but that single point of the target. That is, our
attempt must also be in this way. Many things have happened in our
lives but we do not want to discuss that. Many things may come in our
lives in the future but we do not want that. Now we have connection
with Krishna, His entourage and also His service, and this is our destiny.
We must try with our full energy to reach our destination, and when we
get the help of all our environment, what fear can there be for us?
Maybe sometimes we will fall down a little, but we must immediately
arise, continue, and run again: so that is no problem. To try with our full
single-pointed energy is the proper action. We are to take the proper
action for this human body and our transcendental soul, jiva-soul.

In this way I am trying to present to you something of the conception of

our Srila Guru Maharaj. You are trying very hard and you are so
affectionate to me, therefore you want to hear something from me.
What I have, I also want to give to others. This is not a 'testable' matter
but it is also not a hidden matter. The property I have is also yours.
It is necessary to have proper adjustment with all, and that is
congregational chanting. If I can play mridanga, I must play mridanga.
If you can play karatals, you must play karatals. If someone can dance
he must dance. If someone can chant, he must chant. Everybody can do
one thing or another, so by congregational chanting we will go with a big
ship to our destiny. This is our goal, and the method is
called gosthyanandi bhajan.

Jay Om Vishnupad Paramahamsa-parivrajakacharya-varya Astottara-

sata-sri Srimad Bhakti Raksak Sridhar Dev-Goswami Maharaj ki jay!

Second Discourse:

SURRENDER AND SERVE

We are not renounced sannyasis; we are more than grhasthas, but this

'grha' is the house of Sri-Sri Guru-Gauranga-Gandharva-Govindasundar.
In this way we are actually members of Their house, not sannyasis. We
are members of Sri-Sri Guru-Gauranga-Gandharva-Govindasundar's
servitors' group and therefore we have much responsibility. The highest
responsibility is to serve the sadhu, the Guru and the Vaisnavas. In the
scriptures it is said that every grhastha must do some Vaishnava-seva,
some Guru-seva, and in this way they can increase their devotional life.
Our service to Sri-Sri Guru-Gauranga-Gandharva-Govindasundar is also
like the service of a householder. Many devotees are coming and going,
and for the purpose of preaching we are making many programmes, so
this is also one kind of grhastha life. In the book Bhakti-rasamrta-sindu,
in which Rupa Goswami gives the science of devotion, he has written
one sloka:

anasaktasya visayan yatharham upayunjatah

nirbandhah krsna-sambandhe yuktam vairagyam uchyate

We are followers of Prabhupada Srila Bhakti Siddhanta Saraswati and

Sriman Mahaprabhu, as well as our Srila Guru Maharaj. We are trying to
maintain our devotional life with this conception of yukta-vairagya. We
must invite into our lives that which is necessary for devotion, and leave
aside whatever may be harmful. Mahaprabhu said that we are
not brahmanas, we are not ksatriyas, we are not vaisyas and we are
not sudras. Also we are not vanaprasthas, we are not grhasthas and we
are not sannyasis, but our only identification is that we are the servitors
of the servitors of the servitors of the servitor's servitors of Sri Krishna.
And what kind of Krishna? Gopi-bharttuh pada-kamalayor dasa-
dasanudasah. Not Kuruksetra Krishna and not Dwaraka Krishna, but He
who is protecting the cows. He who is Lord of the Gopis, and He who is
playing in Vridavan and on Govardhan Hill; that type of Krishna,
cowherd boy Krishna: we are to be the servant of the servant of Him. To
be such a servant is our main line and goal of life.

naham vipro na cha nara-patir napi vaisyo na sudro

naham varni na cha grha-patir no vanastho yatir va
kintu prodyan-nikhila-paramananda-purnamrtabdher
gopi-bhartuh pada-kamalayor dasa-dasanudasah

Spontaneously we must try with our full devotion to establish and

maintain this conception in our life. Twenty-four hours a day service to
the Lord is necessary, but the nearest Lord is Guru, Vaishnava, and
Mahaprabhu. We are to fully surrender there, not only surrender and lie
down, but surrender and serve. We are to surrender and serve with our
full energy twenty-four hours a day, and then we must reach our
transcendental destination very easily and without caring about
anything. That is the devotional mood.

One day during the translation from Sanskrit to Bengali of Bhakti-

rasamrta-sindhu, many pandits came to the Math here in Nabadwip.
There was one very difficult sloka, the meaning of which
the pandits could not fully understand. This sloka said, "I don't care for
Baladev, and I don't care for Rukmini or Satyabhama, but I must do my
service: that type of ego I have." But that is very difficult to understand.
Baladev is Guru and Satyabhama is a super-servitor of Krishna,
therefore how can anyone say that he does not care for them? So why
has Rupa Goswami composed this verse?

The pandits were all puzzled and came to Srila Guru Maharaj. They were
very satisfied to hear his reply. He told them, "Rupa Goswami composed
this sloka with some purpose: to show what is the target of the devotee.
'O Baladev, O Satyabhama, You are both most worshipable to me, but
please do not interfere with me now. I am busy with my service and
have no time to spare. I know that you are both super-servitors of Lord
Krishna, but I am your servitor's servitor; I have some duty." If their
master's table is dirty, will the master clean that? No! If the master will
want to clean it, the devotee must give objection, "Please give me that
opportunity, it is my duty not yours." In this way the devotees have
some ego: they must serve their master. "Please do not interfere here,
but go and be seated over there and I shall worship your lotus feet."
This is the meaning that is coming through this sloka.

In that assembly there were great, great pandits including Sri Ram

Gopal Vidyabhusana who was a very great devotee of Srila Bhakti
Siddhanta Saraswati Prabhupada and a great Sanskrit scholar.
Previously those pandits could not understand the gist of that sloka, but
when Srila Guru Maharaj explained it they were all very happy. This
interpretation can now be found in Srila Guru Maharaj's Bhakti-
rasamrta-sindhu commentary.

The servitor's nature is that he does not wish to give any trouble to his
Lord. Even when the Lord is lying down and sleeping, the servitor will
not stop: he must engage in his Lord's service. Nothing can separate
him from his Lord's service, just as the soldier-ant cannot give up his
grip even if his head becomes torn from his body in the attempt.

But it is true that one servitor cannot do everything. Therefore in

Vrndavan, and everywhere, there are many groups. In each group there
is a main leader as well as other leading devotees. They instruct others
while they themselves engage in service. In this way the transcendental
service world is running very happily, and that is called Goloka
Vrindavan.

sriyah kantah kantah parama-purusah kalpa-taravo

druma bhumis chintamani-gana-mayi toyam amrtam
katha ganam natyam gamanam api vamsi priya-sakhi
chid anandam jyotih param api tad asvadyam api cha

(Sri Brahma-samhita, 5.56)

This is a very nice sloka from Brahma-samhita. One who once

reads Brahma-samhita can never forget it. Mahaprabhu brought from
South India two books. When He came across the Brahma-samhita He
was surprised and thought, "This is My conception!" and took with Him a
copy of that book. The other book he brought from South India was Sri
Krishna-kamamrtam. In Brahma-samhita all the siddhanta is given in
gist form, and in Krishna-karnamrtam all the rasas are similarly given.
Mahaprabhu took in His left hand Krishna-karnamrtam and in his right
hand, Brahma-samhita. But for us to understand Brahma-samhita is a
little difficult, therefore Rupa Goswami, Sanatan Goswami, Jiva Goswami
and other Acharyas composed many Vaishnava scriptures for
our sampradaya; many books for our help. One such book is called Sri
Hari-bhakti-vilasa, another which is by Rupa Goswami and gives the
science of devotion is called Bhakti-rasamrta-sindhu, and Srila Sanatan
Goswami composed Brhat Bhagavatamrtam. Srila Rupa Goswami
composed Laghu Bhagavatamrtam and many natakas (plays) such
as Ujjvala-nilamani, etc.

Many compositions have come for the development of our

transcendental knowledge, but we are not qualified to read every book.
In order to read the books it is necessary to have some previous
qualification, some primary qualification. Otherwise if we go to read
those books we will go down with our mundane mind, and sahajiyaism,
imitationism, will immediately catch us. Therefore Srila Bhakti Siddhanta
Saraswati Prabhupada instructed us to avoid reading any explanations
about madhura-rasa. Srila Guru Maharaj also instructed us not to try to
read these books, but first we may read the primary books under the
guidance of the Vaishnavas, and that will be very helpful for our
devotional lives.

There are many books, but particularly Srlla Guru Maharaj's Srimad

Bhagavad-gita will be very helpful for us, although the interpretations
of Sri Gita from other sampradayas may not be helpful.

It is necessary to see what should be the one target in our lives, and
that is service to Guru and Vaishnava. This is the main thing of value in
our lives. To get a position or to get a chair is very easy. Anyone,
anywhere, can make a chair for himself. But to receive mercy from Guru
and Vaishnava is very difficult, although that is the wealth of our lives,
and that is what we need for our practising life. Our only hope is that our
Gurudev, his Godbrothers, and other Vaishnavas will not leave us. They
are always giving us causeless mercy and we are able to maintain our
spiritual lives with that.

durdaive sevaka yadi yaya anya sthane

sei thakura dhanya tare chule dhari' ane

No doubt we are conditioned souls and sometimes must do some wrong.

It is a real possibility in our life. But our Guru is conscious, so he will not
leave us: he must take us and forcibly rescue us bringing us to his lotus
feet. That is also a qualification of Guru. Our Gurudev is very great, and
therefore from every direction our minds may be rescued and brought to
his lotus feet and engaged in his service. Also it is my own experience
that sometimes I may try to do something about which I do not know
much; but there is no fault in trying. Rather, I must try, but the result is
in the hands of Krishna, Guru and Vaishnava. My attention is not to be
attached to the result; They will see to that.

I must only serve. I must try to serve, and I must not forget my duty.
This is the main theme of our lives. We have had many
births, lakhs and lakhs of births, but somehow we now have this human
birth, so we must use this body in the proper way. We have a very high
chance, a super-chance with this mundane human body.

By our good fortune we have received the seeds of Krishna prema, from
which grow the bhakti-lata, or creeper of devotion, and if we can
cultivate that properly we can cross over the illusory environment. Not
only can we leave the illusory environment and go to Viraja and
Brahmaloka but we can cross even those planes very easily by our
devotion. And with the help of that bhakti-lata we can go to our main
destination, Goloka Vrindavan. When we get shelter in that kalpa-vriksa,
that wish-fulfilling tree, the lotus feet of Krishna, everything will be
fulfilled automatically; and we need this. We now have the human body
but we do not know what may come in the future, and we do not know
where our kannina will take us when we die.

yam yam vapi smaran bhavam tyajaty ante kalevaram

tam tam evaiti kaunteya sada tad-bhava-bhavitah

(Bhagavad-gita 8.6)

If at the time of dying I remember a dog then I shall go to the womb of

a dog. Such danger is there.

So we must do everything for the service of our Srila Guru Maharaj, then
nothing can disturb us. It is necessary that the mind be captured by the
transcendental environment. If we can do that then we can use
everything for the Lord's service. That is paramahamsa-dharma.

Third Discourse:

THE LIVING LIFE

Without servitors, associates and paraphernalia, the Lord's position is

Brahma where there is no action. There is no feeling, willing, action or
thinking. That is the plane of nirakar nirvisesa, non-differentiation. The
activity of the transcendental world is positive, whereas the activity of
this mundane world where we are living is negative. We need to leave
this mundane world with the help of the positive current, and that help
comes to us in the form of our Guru-parampara. A light bulb requires
both negative and positive electricity for it to light up. When there is
darkness, we can think what light is, and in this way our programme for
being rescued from the mundane world is going on.

Narada Goswami gave a conception to Vyasadev, who then engaged in

proper contemplation and attained realisation.

bhakti-yogena manasi, samyak pranihite 'male

apasyat purusam purnam mayam cha tad-apasrayam

(Srimad Bhagavatam, 1.7.4.)

There are two kinds of Maya: Yogamaya and Mahamaya. In Yogamaya,

Krishna is playing in His transcendental pastimes, but Mahamaya is the
illusion where we are at present. Here is only the activity of Mahamaya,
illusion, but sometimes it may also be possible to receive some help
from that.

There are many things to be known in transcendental knowledge, but

Mahaprabhu simply instructed, "Chant the Hare Krishna Mahamantra,
and then you will realise everything." Only by properly chanting this
Hare Krsna Mahamantra we will see everything. Similarly, Narada
Goswami spoke only four slokas to Vyasadev, called Bhagavata chatur-
sloki, and through meditation upon those slokas evolved the
whole Bhagavata of eighty thousand slokas. For our benefit it has
appeared in this mundane plane by the grace of Srila Vyasadev. Srimad
Bhagavatam is a manifestation of Sri Krishna. The whole body of Srimad
Bhagavatam is Krishna's body. In the Srimad Bhagavatam, and also in
other scriptures, we find that the main instruction is to chant the holy
names of the Lord. This is a very nice thing, and the chanting of this
Hare Krishna Mahamantra is our only hope. In this way we can go to our
transcendental destination, and we can attain everything. Also, if we
preach about that Mahamantra to others, we shall be benefitted. When
someone will practise, others will see that practitioner's life and must be
inspired. In this way Sri Chaitanya Mahaprabhu wants to take all
the jiva-souls from all over the world to the transcendental world. There
are countless numbers of jiva-souls, and if the world were to be
emptied, more would immediately come to refill it, just as wind rushes
into a depression. This is one kind of pastime, lila, of Krishna. By His will
everything is moving. The transcendental world is always very happily
moving whereas the mundane world is moving unhappily. Everything
is gachchhatiti jagat, which means that it is always moving. There
is jada jagat and chetana jagat: the material world and the
transcendental world. Everything, everywhere, is moving. This wall is
moving, this light bulb also is moving and within a hundred years we will
be able to see how they have changed their form. Jagat means ṣworld.'
There are the transcendental worlds and the material worlds—
everywhere, and inside everything, always some activity is going on.

The proper work is service to Krishna, and the whole transcendental

world is fully engaged in His service in many ways. There are many
avataras such as saktyavesa avataras and Matsya, Kurma, Varaha,
Vamana, etc., also Chatur-vyuha and Ksirodakasayi Vishnu,
Garbodakasayi Vishnu and Karanadakasayi Vishnu. There are so many
manifestations of the Lord. There are many things in the transcendental
world and it is called purna—full.

We have this birth in our hand and we shall try to utilise it properly to go
to the transcendental service world. To properly use it means to chant
the Hare Krishna Mahamantra, to do Vaishnava-seva, and to try to
improve our devotional practising life.

Everybody is trying to make his heart clean, no doubt, but we must get
problems with our human body; however these we shall try to ignore.
We may have many diseases but we are not to run behind the diseases,
rather we shall try to run with our conception of Srila Guru Maharaj. In
this way we must all try to proceed. First there is the practising life, and
only later will the higher knowledge come to capture us. When the
higher knowledge conquers us, He will play in His own way. But we are
practitioners, therefore it is most important that we try very hard to
practise, otherwise we will not get that fortune. It is necessary to
practise without offence and in that way we will quickly be successful. It
is a very easy thing and also a very hard thing! No doubt it is a very
hard thing but if we can follow under the guidance of an expert, it is also
an easy thing.

I have mentioned that when I joined Srila Guru Maharaj's mission he

gave me only one advice, and I think that this is the first and last advice
of Srila Guru Maharaj. He told me, "You must follow my directives, not
your mind." When we are unqualified, we have no knowledge as to what
is Krishna consciousness: we have no knowledge about the
transcendental world. Therefore we are to expertly try to follow our
Guru; and Guru must be perfect. Before accepting Guru I may examine
him in many ways and pray to Nityananda Prabhu to show His real form
as my Guru. But once I have accepted someone as my spiritual
instructor. Guru, then I must follow him properly.

Nityananda Prabhu is the treasurer of Vrindavan and so we may pray to

Him, that means to our Srila Guru Maharaj who is non-different from
Srila Nityananda Prabhu, and He must be merciful to us and give the
opportunity to stay in Vrindavan Dham. Vrindavan Dham is here in a
hidden way in Nabadwip, and here at Koladwip is Gupta Govardhan,
Hidden Govardhan Hill. He who wants to see, can actually see this.

By following a pure devotee, sadhu, we can achieve everything.

Sometimes living with a sadhu may not be good for us due to the chance
of our making offences, but if we are far from sadhu but thinking about
him and serving him, then that is sometimes better for the conditioned
souls.

The name I have given for Srila Guru Maharaj's Samadhi Mandir is "The
Temple of Union in Separation." Union in separation is the highest life in
the spiritual world. When Krishna is with Radharani and the Vraja Gopis,
He is eating, playing, etc. When He is before Radharani, She sees only
one Krishna, but when He is out of Her vision. She sees Krishna
everywhere: many Krishna. That is the idea of union in separation.

yadi nayana mude thaki antare govinda dekhi

nayana khulile dekhi syame

"If I close my eyes I see Govinda within my heart. When I open my eyes
I also see the same Shyama before me." That is also the position of
the mahabhagavata.
sarvabhutesu yah pasyed bhagavad-bhavam atmanah
bhutani bhagavaty atmany esa bhagavatottamah

One who sees the presence of Krishna everywhere is a mahabhagavata.

Everywhere, in every matter and in every service, he feels Krishna's
presence. In good matters, in bad matters, in everything and
everywhere the mahabhagavata sees Krishna. He is a paramahamsa. He
feels the presence of Krishna and sees the play of Krishna. All this is
mainly coming via the channel of union in separation. That is the highest
goal of our spiritual life. Mahaprabhu said,

nayanam galad asru-dharaya

vadanam gad-gada-ruddhaya gira
pulakair nichitam vapuh kada
tava nama-grahane bhavisyati

"O Lord, when will my eyes be adorned with tears of love, flowing like
waves? When will my voice tremble with love, and when will my body
thrill to the chanting of Your holy name?'

When we shall take Krishna-nama properly then these feelings must

come to us and we shall be able to see the play of Krishna. Krishna will
dance on our tongues. We cannot chant properly now, but when suddha-
nama, the pure name, will appear on our tongues, He will dance and
then we shall be able to feel everything:

hrdaya haite bale jihvara agrete chale

sabda rupe nache anuksana

I must make myself as a platform for the dancing of Krishna-nama. We

must try in that way, and we shall be able to see that all the trees and
all the paraphernalia of this Nabadwip Dham and of this Math of Srila
Guru Maharaj are transcendental: we shall be able to feel that. These
transcendental feelings are necessary, and when they appear they will
not leave our heart. We may be trying mundanely now, but we must try
with whatever we have. If we are able to run, we may try to win a 100
metre race. But now our legs are very weak. We cannot even walk
properly, and are therefore taking the help of this mundane earth. We
are taking that help like a baby who is trying to move by first taking the
help of the earth. But when we gain strength in our legs we shall be able
to run, and after practising at 100 metres we can very easily try for 400
metres or 1500 metres or even the marathon.

With the association of the devotees we can progress in our spiritual

lives very quickly. A real devotee can give us everything. With his
association we shall get many things and a 'living life.' Life is not dead
matter, but living life is necessary.
indriyani parany ahur, indriyebhyah param manah
manasas tu pars buddhih, buddheh yah paratas tu sah

(Bhagavad-gita 3.42)

If we can engage proper intelligence for the service of the Lord then we
must certainly be the gainer. Proper intelligence is necessary, and that
comes with the association of the devotees. Our mind is always going
this way, that way and every way, but when we get the association of
the devotees we shall automatically and always talk about Krishna
consciousness; of that there is no doubt. Just now I was doing some
other service, but when you all came here to me, automatically I
immediately engaged myself in speaking about Krishna consciousness.
Therefore we can see practically the benefit of associating with devotees.
You also try wherever you are living to make an association of devotees,
and you will also be happy.

Fourth Discourse:

SWEET SUCCESS ASSURED

By the will of the Lord, trikala darsi risis have made the laws, and those
are recorded in the scriptures. They make the laws, but the laws are for
whom? It is necessary to know. The law is not for those who are perfect
persons, but the law is for the sinners and offensive persons.
The paramahamsas always see everything as property for the service of
Krishna. The paramahamsas use everything in that way and therefore no
fault touches them. But everybody must follow the rules and regulations
so as not to disturb the environment here in this mundane plane. But
where everybody is perfect there is no necessity for making laws. If
nobody sins then there is no necessity for having prison-houses. In
every country there are many prison-houses but there would be no
necessity for these if everybody was perfect. The pure devotees are
always perfect and so it is not necessary to make any restrictions or
rules for them. They are doing what is good for the service of Krishna,
and that is the rule they are following. They are not disturbing others,
therefore there is no necessity for law and restriction. In such a plane
everyone's mood is to serve others and not to take for themselves. That
is the service world and in that world there are no problems. What
disturbances may be seen there, are for the nourishment of the
pastimes of Krishna. There may even be jealousy in that plane, but that
jealousy is also very nourishing for His pastimes, though that is a very
high thing. That world is the transcendental world where there is no fault
and no wrong. Whatever appears to be wrong is really glorifying Krishna
and giving Him satisfaction.

During the rasa-lila, Srimati Radharani was watching Krishna dance with

the other Gopis. She thought, "I know that He is not fully satisfied, but
why is He doing this for so long? And what is My position there? I am His
super-servitor and so I do not like it when Krishna deals with Me in the
same way that He deals with others!" Thinking this. She left. As soon as
Krishna noticed that Radharani was no longer there He became beside
Himself and started searching for Her. He left everything and everyone
and went searching for Her.

Such things cannot be explained fully, but when they come down and
manifest in the heart, you will be able to understand them. Srila Rupa
Goswami explained in his book Sri Bhakti-rasamrta-sindhu:

atah sri-krsna-namadi na bhaved grahyam indriyaih

sevonmukhe hi jihvadau, svayam eva sphuraty adah

This is a very nice sloka and it gives us much hope. Krishna's name,

Krishna's fame, Krishna's pastimes, Krishna's form; everything about
Him is transcendental and therefore we cannot conquer Him with this
mundane human body and mundane self. But we can conquer Him fully
with our transcendental mood of service. Sevonmukhe hi jihvadau,
svayam eva sphuraty adah—when He is satisfied with our mood of
service, He Himself will come down into our hearts and will dance on our
tongues. It is not by the power of our exertion, but Krishna Himself will
come on our tongues and He will dance showing His form and pastimes.

Nityananda Prabhu is very merciful, Srila Guru Maharaj is very merciful,

and Srila Swami Maharaj is very merciful, therefore there is no doubt
that we must get everything necessary to connect with the high
transcendental matters. Then why should we have any fear about
mundane activities? Only we must not make any offence to the
Vaishnavas; that is our cautionary rule. We must follow that path of
avoiding offence to Vaishnavas. Srila Krishnadasa Kaviraja heavily
expressed in Sri Chaitanya-charitamrta:

yadi vaisnava-aparadha uthe hati-mata

upade va chhinde, tara sukhi yaya pata

(Sri Chaitanya-charitamrta, Madhya, 19.56)

With his head the elephant rips up trees and throws them out; similarly
Vaishnava aparadha is like that elephant's head: it rips up the creeper of
devotion, the bhakti-lata, and throws it away. At that time the heart
becomes empty of devotion and full again with illusion. No other
disturbance can come in the way of bhakti except Vaisnava aparadha,
and it is my earnest prayer that you all give me blessings so that I may
be safe from the danger of ever committing Vaisnava aparadha in my
life.

Question: You said that we are to be the servants of the Vaishnavas;

but we also hear that the Vaishnava is a servant of all jivas and of the
whole world. So how are we to adjust?

Srila Govinda Maharaj: Anything other than service to the Vaishnavas

is not service to Krishna, but that is karma. Only service to the
Vaishnava is real service to Krishna, and only that can take us out from
the illusory environment to the transcendental service world. The only
service to the jivas which is actually good is if we can engage them in
the service of Guru-Vaishnava otherwise serving them will be the cause
of not only their bondage but also my own bondage—loko 'yam karma-
bandhanah.

The meaning of the word 'mahotsav' has been explained by Srila

Bhaktivinod Thakur in one article that he wrote. In the Vaisnava
community many mahotsavs are being held in every temple but
generally the meaning of mahotsav is not known. Mahotsav means
'maha utsav,' that means that it is a 'super-festival.' Everywhere they
are telling, "We are celebrating a super-festival." Here 'super' means
that there is transcendental blessing, mercy, everything—prasadam. In
which way is Krishna taking our humble offerings? Through Guru-
Vaishnava. To satisfy the Vaishnavas is really to satisfy Krishna. Krishna
says:

aham bhakta-paradhino hy asvatantra iva dvija

sadhubhir grasta-hrdayo bhaktair bhakta-jana-priyah

(Srimad Bhagavatam, 9.4.63)

But if there is no Vaishnava present, where will we see the

transcendence? But if a Vaishnava takes prasadam that will then be
transformed into a maha utsav—mahotsav. There may be only five, or
even just one or two, Vaishnavas present, but that is then a mahotsav,
whereas if there are thousands of people present to take food but no
Vaishnava then that is not actually a mahotsav. First the Vaishnavas will
take prasadam and then those who are fully body-conscious will take
after them.

Therefore everything is not service to Krishna and the Vaishnavas. There

are very few Vaisnavas, but first we shall try to serve the Vaishnavas
and in that way we can distribute prasadam to the masses. Amongst
thousands gathered at a festival there may be only one or two
Vaishnavas present, but if they first will take that prasadam and the
remainder is distributed to the masses, the mahotsav is successful. In
that way the masses will get nitya sukrti, or eternal merit, through
that maha-maha-prasadam.
We want to serve the masses, but in which way? By giving them maha-
prasadam. When Krishna takes food, that is called maha-prasadam, but
when that maha-prasadam is taken by a Vaishnava it becomes maha-
maha-prasadam, and it is that which we want to distribute to everyone.
Amongst those who are gathered at a festival some of those who are
body-conscious may be destined to become ghosts, but they will be
benefited by taking prasadam, and if they will take maha-maha-
prasadam after the Vaishnava-seva then they will get more benefit.

At present they will not listen to the advice of the scriptures. They are
attached to the mundane world. Also Maya always keeps some cover
over this transcendental Nabadwip Dham. There are many here who are
playing upon that cover like insects on a bottle of honey which has the
top firmly closed; they try to take that honey but cannot. If we do not
follow the directives, our position is also like that. First it is necessary to
open the bottle, then the honey can be distributed everywhere. The
devotees will take that honey and glorify it with an intoxicated mood.
While they relish the taste and enthusiastically give glorification, some
honey may spill here and there, and we can take that. This is very nice
for us and we can easily get that ecstasy.

hari-rasa-madira-madati-matta
bhuvi viluthama natama nirvisama

Without caring, they are relishing that honey, dancing and crying, and in
this way they are taking that intoxication. That is called alankara. Here
intoxication does not mean the intoxication of alcohol and drugs but the
intoxication of Hari-katha. That type of ecstasy comes down from the
transcendental world through the servitors of Krishna. Those servitors
dance and chant ecstatically, and while doing so, some of that ecstasy is
spilt here and there and we can easily take that. Srila Guru Maharaj
wrote, "I have collected those drops of ecstasy in my Sri Sri Prapanna-
jivanamrtam. You take it and taste for yourself just what this is."

sri-srimad-bhagavat-padambuja-madhu-svadotsavaihsat-padair
niksipta madhu-bindavas cha panto bhrasta mukhat gunjitaih
yatnaih kinchid ihahrtam nija-para-sreyo 'rthina tan maya
bhuyo-bhuya ito rajamsi pada-samlagnani tesam bhaje

(Sri Sri Prapanna-jivanamrtam 10.14)

I think that this is the highest sloka I have received in my life, and I

shall try to explain the meaning.

"In the lotus feet of Bhagavan Sri Krishna is honey. The devotees in a
very glorifying way are tasting that; and it is not a mere drop of honey,
rather it is an ocean. They take that and become very intoxicated. They
chant and glorify their Lord, and that honey overflows."
That brahmachari who asked Srila Guru MahSraj to carry the pot later
said, "Maharaj, I have done much offence unto your lotus feet."

But Srila Guru Maharaj replied, "What offence?" "Oh, on that day I was
unable to get anyone to bring the heavy pot of prasadam to the Bag
Bazaar Math, therefore I asked you to do so. But you are a very high
class brahmana, not only that, your position was very exalted, but I
could not understand or recognise this on that day. I therefore treated
you like a servant by asking you, 'Ramendra Babu, come with me.'"
Lastly he asked Srila Guru Maharaj for permission to stay in this Math,
and he did stay for perhaps three or four months.

Service to the Guru and Vaishnava is our life, and we must try to
perform that service. No doubt we cannot always satisfy Guru and
Vaisnava, but the main thing is to have the tendency and inner desire to
satisfy them. Transcendental power comes down through that channel,
and if we want it, we must try in this way. Through the Guru and the
Vaisnavas, transcendental power comes to us and gives us devotional
strength. That strength is the service to Guru and Vaisnava. Narottama
Dasa Thakur wrote: nitaiyer karuna habe, vraje radha-krsna pabe. When
we can please Guru and Vaisnava, they will give their mercy and then
we must surely get service to Radha-Govinda and Mahaprabhu. This is
very clear. In this way Nityananda Prabhu is very merciful and He takes
the conditioned souls from the very low level up to the high level: that is
the power of Nityananda Prabhu. The incarnation of Nityananda Prabhu
is Gurudev. Always He distributes the mercy of Mahaprabhu and He
gives entrance to the lila of Radha-Krishna. He is actually the first
treasurer of the whole of the transcendental world. He is the master of
the whole of that realm, and when we may get entrance to Goloka,
Vraja-dham, we shall receive the mercy of Radharani's servitors. But
first, to serve Nityananda Prabhu is most necessary; we must satisfy
Nityananda Prabhu.

In Sri Chaitanya-charitamrita it is related that Raghunath Dasa Goswami

many times tried to go to join with Mahaprabhu's mission in Jagannath
Puri, but he was always unsuccessful and could not meet with Him. Many
times he tried to go to the lotus feet of Sri Chaitanya Mahaprabhu but
his father tried to keep him in household life and therefore Raghunath
was very sad.

One day he heard that Nityananda Prabhu had come to Panihati near
Raghunath Dasa Goswami's father's house. Immediately he went to see
Nityananda Prabhu thinking, "Without the mercy of Nityananda Prabhu I
will not get Mahaprabhu's mercy."

So he went to Nityananda Prabhu. Seeing him Nityananda Prabhu was

happy and said, "You are a thief. Always you are trying to go to
Mahaprabhu in the manner of a thief, but first you arrange a festival to
feed all the devotees gathered here for My satisfaction. If you can satisfy
Me in this way, I shall give you direct entrance to Mahaprabhu's lotus
feet."

At that time wherever Nityananda Prabhu went he was accompanied by

many devotees; also on that occasion in Panihatigram many were
present.

Raghunath Dasa was very happy to hear Nityananda Prabhbu's order

and said, "Yes, Prabhu, I shall try." So from many villages he collected
large quantities of yoghurt, milk, flat rice, bananas, sandesh and many
other eatables in order to feed the devotees. He made all arrangements.
Nityananda Prabhu with His associates, servitors and devotees all very
happily took that maha-prasadam. Nityananda Prabhu said, "Yes, now
you have finished your grhasta life. Your household life is now finished,
and you will attain to Mahaprabhu's lotus feet."

Then he went back to his father's house but he did not enter the inner
quarters. Instead, he lived on the outside in the reception room.
Raghunath Dasa Goswaml's mother said to her husband, "Many times
your son has stealthily tried to run away to go to the lotus feet of Sri
Chaitanya Mahaprabhu, therefore bind his hands and keep him in a room
so he cannot leave." Raghunath Dasa Goswami's father was not a pure
Vaishnava but he had regard for the Vaishnavas. He replied, "How will
binding your son keep him here? There are three things that are
sufficient to bind one in this mundane world: one is money, another is a
wife, and the third is fame. But I gave all of my money to him, I gave
him a good and very beautiful wife, and I gave all my fame to him, but
still I cannot bind him. If I cannot bind him by this method then how will
you keep him here merely by binding his hands? It is impossible to bind
him, to keep him in a house. Now I see that also I cannot bind him and
that today or tomorrow he must join with the mission of Chaitanya
Mahaprabhu.

chaitanya-chandrera krpa hanachhe inhare

chaitanya-chandrera ‘batula ' ke rakhite pare

(Sri Chaitanya-charitamrta, Antya, 6.41)

"Sri Chaitanya Mahaprabhu's mercy has come down into his heart—so
who can bind a 'madman' of Chaitanya-chandra? Chaitanya Mahaprabhu
is now very merciful to him and therefore nobody, including myself, can
check him."

After only twelve days he met with Chaitanya Mahaprabhu. When

Mahaprabhu saw him He said, "My Raghunath has come back now, but
he is very thin. He has not taken any food during his journey except for
only a little milk that he begged from the brahmanas' houses." Then He
gave Raghunath Dasa Goswami into the care of His personal secretary
and friend, Svarupa Damodar, saying, "You please take care of this
boy." In this way Mahaprabhu distributed His full mercy to Raghunath
Dasa Goswami. This is the history of Raghunath Dasa Goswami's life.

Without service to Nityananda Prabhu we will not achieve anything.

Nityananda Prabhu means Gurudev. The incarnation of Nityananda
Prabhu is Sri Gurudev. His position is just like Krishna's, rather it is even
more than Krishna's. What Krishna cannot do, Nityananda Prabhu can
do. That is His very heavy and powerful position. And by the mercy of
Nityananda Prabhu we must get entrance into the lila of Radha-Krishna.
What Mahaprabhu wants to distribute in this mundane plane is Krishna-
seva under guidance of Radharani. That is the highest goal of our life. By
the mercy of Nityananda Prabhu we must receive that opportunity. Srila
Guru Maharaj's line is very clear. Through service we can reach the goal,
otherwise there is no possibility. Always the mood of service will give us
enthusiasm to engage with even more of a serving attitude. By that
mood of service we can achieve everything.

Srlla Guru Maharaj gives the example of a boy playing football. The
football always comes to the feet of a good football player. For one who
can play nicely, the football always comes to him. The centre-forward is
very clever and swift, but one who cannot play properly is always
running around the whole ground but the ball is always far from his feet.
Similarly, for one who can do seva, seva will come to him more and
more. This is a very nice example for us. It is necessary to sincerely try
to serve and in this way we will find that we are always engaged; and by
the mercy of Srila Guru Maharaj we must fulfil his desire. We are only to
sincerely try to serve and it is good if we do not involve ourselves with
any result that may come. Sometimes the result may come very nicely
and sometimes no resylt may come but we are not to involve ourselves
with that. In Srimad Bhagavad-gita Krishna says in regard to the
mundane world's affairs:

matra-sparsas tu kaunteya sitosna-sukha-duhkha-dah

agamapayino 'nityas tams titiksasva bharata

(Bhagavad-gita 2.14)

Everything in this mundane plane is sometimes coming and sometimes

going. Sometimes there is happiness and sometimes sadness.
Sometimes we have good food, sometimes bad food. Sometimes we
achieve what we want and sometimes we do not. But service life is not
like that. We must not involve ourselves with any mundane matter. We
must involve ourselves with service and we must try to fulfil our service,
but the result is in the hand of Krishna. Whatever comes may be good or
may be bad but as much as possible I must always try to be successful.
This is our life, and joyfulness and success must finally come to us.
Since so long ago, in my life also I have seen many things happen but
ultimately I have been successful. During the time of Srila Guru Maharaj
many times many things happened in this Math, but he told me, "Don't
be upset, this is your duty and any result will come through Krishna, so
that result must be good for you." This is the way we must try to serve.
We shall try to engage in the particular service in which we have
capacity and with which we are familiar. But first importance will be
given to following instructions. If instruction will come for us to do
service for which we are not accustomed, or which is against our nature,
then we are to prepare ourselves for that.

When I joined Srila Guru Maharaj's preaching mission I was very young,
perhaps seventeen years old. After seeing me Srila Guru Maharaj asked,
"Can you stay here?" I was surprised. I thought, "Why is he asking me
this? I came to stay. I did not come with any thought of leaving, so why
is Srila Guru Maharaj asking me this?" I was a little upset wondering
why Srila Guru Maharaj was asking me this. Then the brahmachari who
first brought me to the Math said, "Yes, Maharaj, this boy can stay."

Srila Guru Maharaj then said, "Yes this is very good. His intention that
he must stay is very good." He further said to me, "Can you follow me?"
At that time it was not within my nature to give a negative answer. If I
was ordered to do anything I would immediately say "Yes." Even without
fully hearing the order I would immediately agree to it; that was my
nature. If the question would come, "Can you do it?" I would always
immediately tell "Yes." I did not like the word "No." So when Srila Guru
Maharaj asked, "Can you follow me?" I said, "Yes, I shall do anything
you instruct."

Then Srila Guru Maharaj said, "First you try to follow this one instruction
of mine." I replied, "Please, Maharaj, say what that instruction is."

He replied, "Do not listen to your mind, but hear from me. What I shall
order, you are to follow that. Can you do that?"

"Yes!"

Then one day I was taking prasadam but that prasadam didn't appear to

be very nice, especially the dahl which contained so many insects. The
dahl tasted very nice but there were many white insects floating on the
surface. When the cook came to serve that dahl I noticed the insects.
Nearby, standing on the verandah was Srila Guru Maharaj. He was
watching, so what should I do? At first I thought, "Oh, it is very bad,"
and my mind told me, "Don't take it!" Then suddenly and immediately I
took the decision, "Oh. No, no, I must take it. It has come as the mercy
of Srila Guru Maharaj, therefore I must take it." At that time I
immediately gave out some sound, "Oh. No, no, I must take."

It was the order of Srila Guru Maharaj: "What I shall tell, you must do.
What I shall give you, you must take." So I must take that prasadam,
and happily.
After taking prasadam I went to Srila Guru Maharaj in order to give
some massage and to have some discussion. He was joking with me and
said, "Why did you say, ‘Oh. No, no, I shall take'?"

Then I explained, "Maharaj, it was full of insects. It was not pure dahl
but on the top many insects were floating; perhaps thirty or forty! So I
was thinking it was not good. But suddenly and immediately I
remembered your order, ‘What I shall give you, you must take; and
what your mind will say, you don't follow that' Remembering that, I
happily took." Then Srila Guru Maharaj said, "Very good. You can follow
me." In this way I had my first examination—and passed.

Sometimes many things may come to confront us in order to examine

us, but we must sincerely try to pass those tests. No doubt we may
sometimes fail, but we have heard that "failure is the pillar of success."
Therefore there is no problem, and again we must try.

bhumau skhalita-padanam, bhumir evavalambanam

tvayi jataparadhanam, tvam eva saranam prabho

(Skanda Purina)

When a young child is at first trying to walk by himself, he will not

successfully be able to do that. Sometimes he will fall down but he will
get up and try again until finally he is successful. At first he will try one
step, then two steps, then three steps, then four steps. In this way he
will go forwards and fall down, but then he will try again to walk. Our
attempt is also like that: sometimes we must fall down but there should
be no fear of that because we must have the strength of mind to know
that we have the backing from our Guru and the Vaishnavas. Seeing
their merciful world we must take the chance again and again; that is
the main thing and there is no other way.

Here where we are living is the mundane plane where in a cyclic way we
are receiving birth after birth throughout the fourteen worlds. But our
goal is to cross over this environment to Paravyoma Dham and to
Goloka Dham: that is our destination. By repeatedly trying, one day we
must be successful in reaching that goal. Another way for us to go is by
the merciful blessings of Guru and the Vaisnavas. They are not blind, but
seeing our intention they must surely help us by giving guidance as to
which way we can go and what will be beneficial for us. What we may
get by way of inspiration is received from the chaittya-guru, the internal
Guru. Other directives we receive from the mahanta-guru, the external
manifestation of Sri Guru.

Therefore our future is very bright no doubt, but we must follow the
directives of Srila Guru Maharaj and try to go to our transcendental
destination. This is our only duty; there is no other duty.
It is very fortunate when the opportunity to engage in direct service to
Krishna comes to the jiva souls, and Krishna gives that through Guru.
Therefore Nityananda Prabhu, that is Sri Guru, is the only hope in our
lives. Lastly we have seen how Srlla Guru Maharaj was always chanting,
"Daya1 Nitai, Dayal Nitai, Dayal Nitai." He said, "My only hope is ‘Dayal
Nitai, Dayal Nitai.'"

Nobody could understand the meaning within that, but by the mercy of
Srila Guru Maharaj I immediately guessed it. Srila Guru Maharaj is
showing us the proper line. He has crossed over all stages of the
practising life; that is called paramahamsa, and now he is showing us
our fortune, that is Dayal Nitai. By the mercy of Nityananda Prabhu we
must be successful, therefore our practising life must go in that
direction. This is my advice to you all and also I am trying, and praying
to Sri Guru and and the Vaishnavas, "Please give me that type of
increasing inspiration and power to preach to others and be successful
as a servitor myself."

ANSWERS THROUGH LETTERS

given by
His Divine Grace
Srila Bhakti Sundar Govinda Dev-Goswami Maharaj

Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj is known the world

over by the affectionate but reverential name, 'Srila Guru Maharaj.' He
disappeared from his manifest pastimes in this world on 12th August
1988. Since that time his dearmost and topmost Divine Servitor and
Successor Acharya Srila Bhakti Sundar Govinda Maharaj has been
increasingly involved with the direct guidance of Srila Guru Maharaj's
Mission and devotees world-wide. Srila Govinda Maharaj himself is our
shining example of exclusive devotion to Srila Guru Maharaj, and his
radiance is felt by countless fortunate souls around the world through his
replies to their letters.

Question: I used to help in the local preaching centre but that has
closed down, therefore my service has stopped and I have gradually
become isolated from my Godbrothers. What am I to do? At present
myself and family are worshipping the pictures of Srila Guru Maharaj
and Sri Chaitanya Mahaprabhu. Would it be alright to have a Sri-Murti of
Srila Guru Maharaj made for our altar? I would also greatly appreciate
some personal information about Srila Guru Maharaj, such as his
favourite prasadam, bhajans, slokas, etc.

Srila Govinda Maharaj replied:

In general we shall try always to associate with the devotees who are in
the same line as ourselves, who are further ahead, and who are
favourable in their mood of assistance to us. Therefore if we can
associate with those who are going in the line of Srila Guru Maharaj, that
will be good, otherwise not. If you have no association of good
Vaishnavas then you can take association from Srila Guru Maharaj's
books and instructions, with serious endeavour to put into practice the
advice found there. When Srila Guru Maharaj was directly present he
constantly gave his association in order to guide souls as fallen as
ourselves on the path of the ultimate good. Now, in his absence, he
remains present as our guardian in the form of his direct representative,
dear associates and chaitya-guru who reveals that path of the highest
good. Srila Guru Maharaj's presence is found in his message, in his
instructions, in his guidance, and in each particle of every single atom of
his established place of bhajan, Sri Chaitanya Saraswat Math. With the
vision of service to the holy abode, we can directly witness and realise
this extension of his divine service: this wealth of his divine service. Srila
Guru Maharaj himself many times said that in pursuit of the highest
ideal it may sometimes be necessary to march on alone when favourable
association is not immediately available by the side of a devotee.

Before installing any Sri-Murti it is absolutely necessary to see that Sri-

Murti is not a doll. It is necessary that not only the present seva can be
done nicely but also that in the future, for our lifetime and also after
that, the service can be properly continued. Please carefully consider
and with honest heart you decide.

Srila Guru Maharaj's favourite preparations included natural orange juice

(with just a little sugar), cholar dahl, alu-bhaja (fried potatoes), and
every day he would take mudi (puffed rice). He would very much like to
take puris with the alu-bhaja, also he liked alu-dam (potato curry)
and samosa.

There are many slokas and bhajans that he much appreciated and liked,

especially Srila Bhaktivinod Thakur's songs from Saranagati: kabe habe
bolo.., tunihu doya sagara..., ki jani ki bole..., emona durmmati..,
radha-kunda tata... Also Srila Narottama Dasa Thakur's bhajans: hari
hari bara sela..., Sri rupa manjari pada..., and also his own
composition, sujanarbbuda radhita... He would always be reciting many
different slokas and, included amongst them, he particularly liked many
of the slokas in chapter two of the Sri Chaitanya-charitamrta, Madhya-
lila.
 

Question: I have heard it said by the devotees that there is no such

thing as love in this mundane world. Please can you explain this
statement?

Srila Govinda Maharaj replied:

It is true that there is no word in English to correspond with the divine

love mentioned in the scriptures. Love and prema are not the same.
Each jiva-soul has three kinds of qualities: willing, feeling and thinking,
but in this mundane world the jiva-soul is covered by illusion; that is
called "Maya." The jiva-soul in his clean position always worships his
beloved lover, that is Krishna, and that is the only duty he thinks of. The
natural duty in the transcendental service world is love. The
transcendental world is full of love. Krishna is infinitely loving. He gives
love infinitely, but by giving His love to one. He is not reduced thereby
so that He would not then be able to give His love to others. Mostly all
the jivas are going there to that plane of the transcendental life of love,
but unfortunately a few souls come here to this world. In this mundane
plane they are always searching for love but here pure love is not to be
found. There is the plane of renunciation, the plane of dedication and the
plane of exploitation. Real love is seen in the plane of dedication and
that is the transcendental world.

By nature the jiva-soul is living. He must do something, and he is doing,

but in this mundane plane his activity is always with the illusory plane of
exploitation. Here everything is exploiting everything else but in the
plane of dedication there is no possibility for exploiting, only for serving
Krishna and His associates. There, whoever is taking and whoever is
giving—everybody is extremely happy. Someone is eating an apple: the
devotee is happy, the apple is happy, everyone is happy. That is
Krishna-loka, Vraja-dham.

Srila Rupa Goswami gave a description of what love is:

vyatitya bhavana-vartma yas chamatkara bharabhuh

hrdi sattojjvale badham svadate sa raso matah

Whatever is the extreme point of what we can guess here to be love,

real love is far beyond that. What kind of happiness, joyfulness and
fulfilment of life is there, we cannot guess from this mundane position.
But in suddha-sattva, in the heart free from the covering of illusion, then
that ecstatic ocean, can be felt. In the mundane plane, what we see to
be love is just a tiny shadow of those feelings. Therefore it is not
possible to experience such things in this mundane plane without
connection with the transcendental world. In this world we are living
with only the shadow of that loving sense and with the identification of
male and female. Sometimes we are trying our best together, and with
each other, to get that essence. And sometimes for the non-disturbance
of this mundane we are living together with some systematic system for
sympathetically dealing with nature with our hankering for real love. But
by our activity here we are going in a circular way, again and again
dying and taking birth. We are taking so many different types of birth in
different forms of life and we are searching, "Where is love? Where is
love?" like a blind fellow searching for the light of the world of
dedication. We cannot see where is that world of dedication but our
Supreme Lover, Krishna, can see everything. Seeing our hankering
tendency He may sometimes distribute His merciful loving light through
Sri Guru-Vaishnava in order to prepare us to receive a drop of the
ecstatic ocean of love.

Your letter is very hard as it is attached with the confidential pastimes of

Radha and Krsna. Anyhow I hope that you can understand the meaning
nicely. You are fortunate to have the association of a devotional family.
It is by service to the devotees headed by our Srila Guru Maharaj that
the real meaning of the transcendental world can be nicely understood.
You can see so much guidance in Srila Guru Maharaj's books and can try
to follow that. Everyone, in honesty, wants real love, and Srila Guru
Maharaj is preparing us for that by his instructions and advice.

Question: What should our mood be for making real progress in

spiritual life?

Srila Govinda Maharaj replied:

Srila Guru Maharaj said that always we must be humble and we should
try to help our own spiritual lives as well as the devotional faith of the
other devotees. That is only possible by the way of trnad api sunichena
taror api sahisnuna, amanina manadena kirtaniyah sada harih. That is,
the jiva-soul is independent but when he is bound by illusion everybody
must think, "I have something." But when he can understand himself
properly, then he will think, "I am very, very, insignificant and my only
hope is the mercy of the Vaishnavas, and my only shelter is my Divine
Master." If he thinks in this way then he will be free from Maya by the
blessings of Krishna.

We are practising Krishna consciousness, or we came to practise Krishna

consciousness, not for any mundane benefit. Where we shall see the real
light of Krishna consciousness we must really pay obeisances there. If
we can preach in this humble way then no problem will come and illusion
cannot attack us. In this way all the devotees can cooperate together
just like a noble family. Srila Guru Maharaj said himself that we are all
students; maybe there is some classification but we always must learn
from our Divine Master, from the glorified Vaisnavas and from the
scriptures. After the disappearance of Srila Guru Maharaj many things
have happened in the Western world that are no doubt mostly
inauspicious, but if we can see by means of the conception of our Srlla
Guru Maharaj then we can collect from there also our super benefit.

Question: Now that Srila Guru Maharaj has disappeared from this world
I am feeling very empty. Therefore I am praying to you for guidance.

Srila Govinda Maharaj replied:

After the disappearance of Srila Guru Maharaj, in his separation so many

inauspicious things have happened, and due to that I am really too
much shocked both mentally and bodily, but by the will of Krsna, there
is no other way to spend a single moment without
His seva programme. Nirjan-bhajan may be possible singlely
but sankirtan is not possible without Vaishnava association; in that way
we are in the proper line of our Srlla Guru Maharaj. Until death we must
try to maintain our joyful sankirtan life. We have no other ambition
except to be the servants of the servants of the Vaishnavas, but when
we see our friends madly jumping into the ocean of illusion and
becoming puzzled, then we must be afraid of Maya and more tightly
embrace the shelter of our protector.

Question: How can I best serve Srila Guru Maharaj?

Srlla Govinda Maharaj replied:

Srila Guru Maharaj has already instructed you on the highest direction of
your service. There is no service anywhere that is comparable to service
rendered to Koladwip. And in Koladwip there is no service that is
comparable to the service of Srila Guru Maharaj and to his Sri Chaitanya
Siraswat Math. You have the great fortune to have the opportunity to
render such direct service. Only very few have such opportunity and this
is not comparable to service rendered in any other quarter.

The wealth of the devotee is exclusive devotion to Sri Guru. We all have
so many seniors; and Vridavan is the "Land of Gurus," but ananya-
bhakti is the exclusive absorption in devotion to my own Sri Gurudev.
Srila Guru Maharaj taught this and practised this, and we are to try to
follow in that line.

Question: I am purchasing a building to be used as an asram here in

the West to represent your Math in Nabadwip. I am asking your
instructions as to how I shall proceed with full earnestness.

Srila Govinda Maharaj replied:

When we will go to start a new preaching centre and want to install the
Deities for our seva programme, first it is necessary to see that the
Deity is not a doll and also that the asram is a conscious part of the
Krishna conception. If we can maintain properly both the Deities and
the asram for as long as we live, and longer, then we can start a
preaching centre.

Srila Guru Maharaj disappeared and we all fell down into the ocean of his
separation but Srila Guru Maharaj gave us full direction in the Krishna-
seva conception. His Divine Grace is now living with us in the form of
his divya-vani, in his divine instructions and his associates. Now our only
hopeful shelter is the lotus feet of his divine associates, servitors and
followers.

Question: I am planning to purchase a small facility for an asram here

in our country and am asking for your blessings and advice.

Srila Govinda Maharaj replied:

Try to preach from your asram the specific conception of our Srila Guru

Maharaj about Krishna consciousness. Also Srila Guru Maharaj always
asked all the devotees to try to serve his Deities here at Sri Chaitanya
Saraswat Math in the regular way. Preaching is life. Without preaching,
Mahaprabhu may not be satisfied, but with preaching then your
enthusiastic programme of service must surely become fulfilled, glorified
and joyful. This is my prayer unto the lotus feet of our Divine Master.

Question: My wife is not attracted to chanting the Hare Krsna

Mahamantra but she is presently associating with members of the
Ramanuja sampradaya. They chant other names of the Lord. Please can
you give some instruction on the difference between chanting Hare
Krishna and chanting other names of the Lord? Please explain to her
what is the topmost sampradaya.

Srila Govinda Maharaj replied:

I am happy to hear that you are sincerely trying to guide your good wife
towards the all-fulfilling line of our Srila Guru Maharaj. Chapter Ten of
"The Search for Sri Krsna" nicely presents the glories of the
Mahamantra. Sri Chaitanya Mahaprabhu came to give this Mahamantra
as the yuga-dharma for this age, and all of our predecessor Acharyas
are chanting its greatness. In Sri Chaitanya-charitamrta there are clear
scientific explanations of the supremacy of Sri-Sri Radha-Krishna in
Vrindavan, and Sriman Mahaprabhu established this conception over all
others.

The Ramanuja sampradaya is glorious and is presenting pure devotion

but of a lower order than the devotion presented by Sri Chaitanya
Mahaprabhu's gift of service to Radha-Krishna. The highest goal
of seva of the Ramanuja sampradaya is service of Laksmi-Narayana
which is in viddhi-marga and therefore virtually unattainable for the
fallen souls of Kali-yuga. However in Radha-Krishna's seva of Vrindavan
the worship is in raga-marga, and by the grace of Sri Nitai-Gaura
everyone has some hope to enter there. The service of Laksmi-Narayana
can give up to two and half rasas whereas the Radha-Krishna bhakti can
give us the full seva of five rasas; especially madhura is found there. It
is only possible to get such service from one who is established there
in raga-marga.

In the Brahmanda Purana is the following quotation:

sahasra namnam punyanam trir avrtya tu yat phalam

ekavrtya tu krsnasya namaikam tat prayachchhati

"Three times chanting the one thousand names of Vishnu may give the
result which can be achieved by once chanting Krishna's name."
In Jaiva Dharma, in Sri Nama, Namabhasa o Namaparadha Vichar, and
in Sri Harinam Chintamani the glories of the Mahamantra have been
chanted. However it is necessary to maintain our spiritual lives under the
guidance of Sri Guru-Vaishnava otherwise we cannot progress properly.
So many things may come in front of us to cause disturbance. Sri Sri
Nitai-Gauranga are exclusively distributing this highest gift and we are to
find guidance from Their bona fide representative. By sincerely wanting
Their gift, Sri Krishna will lead us to such a bona fide guide.

Other sampradayas may also be chanting Hare Krishna but they are

doing so under quite a different conception. Some consider that
Narayana-loka is the highest and Krishna-loka is lower than that. Srila
Bhakti Siddhanta Saraswati Thakur was once by Radha-kunda and an
important person, a king perhaps, was doing dandavat
pranams circumambulating this sacred kunda. At that time Paramananda
Prabhu told Srila Bhakti Siddhanta Saraswati Prabhupada that they are
also worshipping Radharani. He replied that they are worshipping Her
but under the impression that Radharani is under the guidance of Krsna,
whereas we have the clear conception from Sri Nitai-Gauranga which is
quite the opposite.

You should both regularly read Srila Guru Maharaj's books and sincerely
follow his guidance and advice. Everything is nicely presented by him in
a short, conclusive and sweet way. By focusing our energy only there, it
will bring the highest transcendental fruit.

Question: There seems to be a very fine line between reality and

illusion. Everywhere I look I see a forest fire of self-interest. I feel we
need some solid, tangible guidelines and encouragement to align us with
the current of the Gaudiya sampradaya.

Srila Govinda Maharaj replied:

What Srila Guru Maharaj has given to the world is living and is with the
highest prospect of fulfilment. He has glorified and distributed
pure Vaikuntha-nama. By following the path of pure chanting with
service-mood, gradually we can connect with the Lord's figure and
colour. His qualities, then His associates and paraphernalia, and then His
pastimes. We can be given the chance to enter there and be given some
duty if we may be blessed by Him with some engagement. Srila Guru
Maharaj is in front of us and is guiding us in this line. With firm faith,
simply we are to follow the process that he is continually describing to
us. With this real spiritual connection the path must take us to where we
are welcome as a willing servitor. In the highest position all labour is a
labour of love and there is no weariness, indifference or hate there. Srila
Guru Maharaj has given such bright promise of that land, and that has
drawn the fort unate souls throughout the whole world to his lotus feet.

The prospect is great, but no doubt these are difficult times for all the
devotees now that Srila Guru Maharaj has disappeared from our
immediate vision. It is a time of test, but Srila Guru Maharaj himself
gave assurance that those who are victorious in standing by the ideal
even after the disappearance of their guru, will be glorified and
successful in spiritual life.

Question: I received connection with Srila Guru Maharaj by rtvik

initiation but my rtvik guru has now fallen down. Like others I feel badly
deceived. I am writing to you directly seeking your advice and shelter.
Can you please tell me whether my existing diksa initiation by that rtvik
guru is still valid under these circumstances? What should I do?

Srila Govinda Maharaj replied:

I am not aware of the exact circumstances of your own initiation but I

can clarify what is the situation for devotees who may have received
connection to Srila Guru Maharaj through the ftvik process. That is,
when a person holds a post as an officer in the government, he may
himself be given the duties to appoint others in certain ways and to
make all types of arrangements. If he should leave or be ousted from
that officer's post then naturally his authority as a government
representative is also finished. However, whatever arrangements he had
made and whoever he had appointed during the time of his holding
office; all this will still stand and will be recognised by the government
as before. But when that officer goes, then those that were being
engaged by him may ask, "Now what is my duty?" For Srila Guru
Mahjbfj's devotees that duty is to serve his central Math and Deities, and
this is what Srila Guru Maharaj advised to everyone after their taking
initiation. Engage in this central service, chant Hare Krishna and preach
Srila Guru Maharaj's conception, and if anyone will find any difficulty
then he will ask the Chief-Secretary.

Question: What should we think when chanting japa?

Srila Govinda Maharaj replied:

I asked Srila Guru Maharaj what we should focus our attention on while
chanting japa, whether on the Deity form of Krsna etc. His reply was
that we are only to concentrate on avoiding the ten offences and four
namabhasa. Everything is in the pure name chanted under the guidance
of Gurudev, so if we can chant purely, without offence, then everything
will be revealed. We are not yogis, jnanis, tapasvis etc. but we are active
devotees aspiring after the pure ideal of our Srila Guru Maharaj.

Question: For two years now I have been intrigued by astrology. I am

enclosing my birth-chart and asking if you can give some advice?

Srila Govinda Maharaj replied:

Srila Guru Maharaj and Srila Prabhupada Bhakti Siddhanta Saraswati

were both great jyotishis, knowers of astrology, but few people know
that Srila Guru Maharaj was a great jyotishi. By the order of Srila Guru
Maharaj I also studied astrology in order to get some understanding, but
I am not practising that. I looked a little at your chart but I do not know
the Western type of astrology, only something of the Eastern system.

Although Srila Guru Maharaj knew astrology well, he did not practise it.
Rather he gave enthusiasm for chanting, reading devotional books,
service etc. and if we can unquestionably follow that line it will be best
for our future.

Question: My wife is not a devotee and sometimes she gives opposition

to my own practising life. How can I overcome this problem? Also Srila
Gurudeva, I wish to ask some further questions: i) Can you tell me
about my past lives as I have been asked this by colleagues at work? ii)
Is "Prabhu" used only to address initiated disciples? And, iii) May we
read Srimad Bhagavatam ?

Srila Govinda Maharaj replied:

When Srila Swami Maharaj first started his Krishna consciousness

movement in the West, in America, at that time he tolerated many
things for the sake of the fallen souls. Even he could not take the food to
which he was accustomed, but gradually everything came under his
control nicely. In this way we must tolerate everything and know that if
it is Krishna's will, it will therefore come gradually to the set-right
position. With the proper transcendental vision we can always and
everywhere receive enthusiasm to do the seva of our Divine Master.

Regarding your first question, Srila Bhaktivinod Thakur in

his Saranagati song:

purva itihas bhulinu sakal

seva sukha peye mane
ami to tomara tumi to amara
ki kaj apara dhane

The meaning is that the Vaishnava does not care to remember or think
about his past lives. He is fully engaged with joyful Krishna-seva through
his Gurudeva, and he is satisfied.

Secondly: "Prabhu" is customarily only used as a title for initiated

devotees.

Thirdly: we can read Srimad Bhagavatam but cautiously and with the

association of a qualified Vaishnava, otherwise we may go in the line
of sahajiya (imitation). Some of the sections of Srimad Bhagavatam are
very helpful for the devotees, but that also must be read within the
association of the Vaishnavas. In Sri Chaitanya-charitamrta it is given:

yaho bhagavat pada vaisnaver sthane

For the fallen souls of this age it is better to read the many scriptures of
our Srila Guru Maharaj and to hear the Srimad Bhagavatam from a
qualified Vaishnava. In our fallen position Srimad Bhagavatam is always
as worshipable as Sri Krishna. We are to pray to it in our heart as His
manifestation.

Question: I have been involved with the Krishna consciousness

movement for several years and have recently had the association of
some disciples of Srila Sridhar Maharaj. They have described his
teachings and mood, and their association has inspired me, again giving
me hope in spiritual life. They have also chanted your glories and I am
writing to you [to ask you] for your mercy.
Srila Govinda Maharaj replied:

It is true that we are most fortunate to have come across the shelter of
Srila Guru Maharaj and Srila Swami Maharaj, and the association of their
devotees. Vaishnava-sanga is giving us the highest opportunity to serve
Sri Sri Guru-Gauranga-Gandharva-Govinda-sundar as we can directly
connect with them (the Vaishnavas). Like the telescopic system we must
send our service through Guru-Vaishnava. Service is our life and in the
association of the Vaishnavas we must get everything. You please try to
read the books of Srila Guru Maharaj, especially "The Loving Search for
the Lost Servant," "Sermons of the Guardian of Devotion," "Prapanna-
jivanamrtam," etc. It is not only that we are to get inspiration but we
need to something, and that is seva of Sri Guru-Vaishnava. From that
door our super-fortune will come to take us into the ecstatic ocean
of Nama-sankirtan.

Question: Here in the cultural environment of the West it seems

necessary to make adjustments for time and place. Must we wear the
dress of the traditional cloth of the Gaudiya Vaishnavas, tilak, etc. to
present the teachings of Mahaprabhu? Please offer me some advice on
this matter.

Srila Govinda Maharaj replied:

Regarding your questions: for householders, what is suitable dress for

their duties they may accept that. For their preaching, what is most
suitable may be worn; but at least for arati, for the worshipping of the
Deities, the dhoti etc. should be worn. The brahmacharis will more
actively maintain the external garments. They are full time representing
the Mission and should be recognised as such, as far as possible. But
for sannyasis they are to always wear the dress of sannyasa. If it is
absolutely necessary for them to wear at any time the shirt, pants, etc.
then under those garments their sannyasa cloth will be worn. The only
time for them not to wear their sannyasa garments is in a grave life-or-
death situation.

The thread must always be worn. The kunti-mala (neck beads) must

also be worn but, if necessary, a single thread may be worn at the least.
These general guidelines you can follow. We want to favourably present
Srila Guru Maharaj and what is suitable for that we will accept according
to the circumstances.

In every sampradaya and every religion there must be some who will

misrepresent the teachings or give a bad impression to the public, but
that should not hamper our own mission. Srila Bhakti Siddhanta
Saraswati Prabhupada would always establish the super-excellence of
the pure Gaudiya-Vaishnava conception and he would march onwards
strongly despite so much heavy opposition. In this way he established
the dignity of this Mission.

Question: I am a householder and I have one room which is reserved

solely for worshipping the Lord and bhajan. My request is: what form
should that worship take, and in what way can I improve my sadhana?

Sometimes I hear devotees criticising other devotees and I feel I must

run away and hide so as not to lose respect for them. But Srila Guru
Maharaj mentions that our environment is always favourable. I see that
the devotees are a part of that environment and should not be criticised.
Is this correct?

Srila Govinda Maharaj replied:

There are nine kinds of sadhana-bhakti:

sravanam kirtanam visnoh smaranam pada-sevanam

archanam vandanam dasyam sakhyam atma-nivedanam

iti pumsarpita visnau bhaktis chen nava-laksana

kriyeta bhagavaty addha tan manye 'dhitam uttamam

Archchana is one branch of sadhana-bhakti but Sri Chaitanya

Mahaprabhu described that really the path for the fallen souls of Kali-
yuga is the congregational chanting of Harinama and also the
independent chanting of the Mahamantra. If the fully surrendered soul
will try to maintain this practice then that is enough for that jiva-soul
especially in this age.

harer nama harer nama harer namaiva kevalam

kalau nasty eva nasty eva nasty eva gatir anyatha

And also in Srimad Bhagavatam:

kaler dosa-nidhe rajann, asti hy eko mahan gunah

kirtanad eva krsnasya mukta-sangah param vrajet
In order to have more engagement the grhastha bhakta can practise
other branches of bhakti, but chanting the Name without aparadha,
called suddha-nama, can give everything to us.

Practically a real devotee does not criticise anyone. Sometimes they may
analyse others and learn from them, but not in the mood of criticism.
Also it is practically to be noted that sat-sanga, real sadhu-sanga, is
very rare in this world. When great personalities like Sripad Swami
Maharaj and Srila Guru Maharaj will point out others' practice of religion,
then that is not criticism but it is only for the benefit of their associates
and followers that they are to beware of such things.

I am trying to answer your questions but no doubt it may not be

possible to cover everything in a letter. Anyhow, with the guidance of
Srila Guru Maharaj given in his books, lectures, etc. and with sincerity of
purpose in following them, the proper adjustment to each circumstance
will come. Srila Guru Maharaj himself always stressed that we are all
students, not masters; so always we are learning how to serve and what
is service. Our real wealth and fortune is that we have come across a
true guide for our divine prospect.

TREASURES: SHORT EXCERPTS FROM

LETTERS

by
His Divine Grace
Srila Bhakti Sundar Govinda Dev-Goswami Maharaj

Always we must carefully guard our faith. Faith is the foundation of our
devotional life and if it becomes injured or shaky then the whole of our
devotion is in a shaky position. Village talks can damage our faith and
Mahaprabhu instructed this to such an exalted person as Srila
Raghunath Dasa Goswami. So we can understand the importance of this
message for such as ourselves.

 
Not only our body, but our faith and devotional creeper must also be
looked after. If our faith is once broken it may not be possible to again
fully repair it. Therefore if any black spot can be seen in another that
may injure our own faith then we must be careful to avoid that from
afar. With great humility and respect for everyone we must try to always
engage in topics and service connected with Krishna and Sri Guru.

The jnanis and yogis are going to much trouble, and with great

austerities they are constantly rounding the universe searching for a
hole in the cover in order to go out. But the devotees simply surrender
to the Lord and His devotees and in that way accept His divine will and
protection. They qualify to enter far beyond the plane of the material
universes.

This mundane world is the very distrustful area of Maya. The

demoniac asura mentality has always given trouble to the devotees ever
since the beginning of the conscious world, but the devotees are taking
everything in the light of Krishna consciousness. They see that all is
coming by the will of Krishna, and so behind everything is their spiritual
benefit.

Bilvamangal was blind, but Krishna was playing with him by slapping his
hand. Whenever Bilvamangal tried to catch Him, Krishna hid Himself.
Bilvamangal then told Krishna, "You can hide from me in this way but
You will have to be very powerful if You can leave from my heart." So
when we can know that everything is within Krishna consciousness then
we have no problem.

Problems will always come, but the solving of those problems is activity
for us. If there were no victory or defeat then nobody would work and
everyone would stay like stone. We are always very enthusiastic to get
victory for our Srila Guru Maharaj's satisfaction.
 

If we can understand what was so dear to Srila Guru Maharaj, especially

his Deities, Math, devotees and paraphernalia, then it is not possible to
think that suddenly these things are no longer dear to him and so give
them all up so easily. In this way we are all trying to serve Srila Guru
Maharaj's desires here for his mission.

What Srila Guru Maharaj gave, everybody cannot understand, but still it
is to be expressed. For example, many explanations have been given of
the Gayatri Mantram by the Acharyas but Srila Guru Maharaj broke the
hard fort around that mantram and revealed the internal meaning.
Already Srimad Bhagavatam has given the meaning of the Gayatri but
that is in 18,000 slokas. I asked Srila Guru Maharaj, "The Gayatri is a
hidden treasure but you are distributing that by including it in the
English commentary of Srimad Bhagavad-gita. Even the big rsis did not
do this." However Srlla Guru Maharaj said, "But somebody must give
this meaning to the world, so who will give that if I do not? No one will
believe them."

In Kali-yuga sin committed in the mind is not counted, but Vaishnava-

aparadha is different from sin. Vaishnava-aparadha penetrates to
the atma and causes destruction of the devotional creeper. The essential
point is that we will try to keep within the favourable association of
the bhakta sadhu and stay far away from the dangers of Vaisnava-
aparadha.

 
We are not to be indifferent but we are to be kind. Srila Sanatan
Goswami asked Srila Rupa Goswami what, in a short way, is the essence
of the instructions of Mahaprabhu. He replied, "Jive doya, name ruchi,
Vaisnava seva." This is Vaisnava dharma: kindness to every jiva-soul,
chanting Krishna's names without offence and service to the Vaisnavas.

Outer space is a foreign place to us and it is only possible to survive

there in a carefully protected space-capsule. Similarly we are to lead
spiritual life in this world in an environment carefully protected by
devotion.

Yes, there is freedom with the jiva soul. There is the freedom to spoil

everything but also with that freedom there is the opportunity to build
your spiritual fortune.